1 Coríntios 4:7

DISCOURSE: 1953
GOD TO BE ACKNOWLEDGED IN EVERY THING

1 Coríntios 4:7. Who maketh thee to differ from another? and what hast thou that thou didst not receive? now if than didst receive it, why dost thou glory, as if thou hadst not received it?

IF there are advantages derived from education, there are also disadvantages not unfrequently attached to it; inasmuch as habit forms, as it were, a second nature; and often both indisposes us to see what is good, and disqualifies us to a great extent for the prosecution of it. The Corinthian Christians, whilst in their unconverted state, had been habituated to much evil, both intellectual and moral. From the wealth that abounded in their city, and the vicious courses that were there pursued, and particularly from the idolatrous regard shewn there to the leaders of different sects, they were but ill-disposed towards the humbling doctrines of the Gospel, and but ill-fitted for the self-denying habits to which it called them. We wonder not, therefore, that they brought on themselves heavier censures than any other of the apostolic Churches: for, in truth, all things considered, their piety seems to have been, in many respects, very low and questionable. The particular fault blamed in the passage before us was, their contentious disposition to exalt one teacher above another, and their readiness to range themselves under different heads or parties in the Church. The Apostle reproved their conduct with the utmost delicacy; transferring to himself and his friend Apollos the evils of which he complained; lest, by mentioning the names of others, he should provoke their hostility, and defeat his own ends.
His reproof may be fitly applied,

I. To those who glory in others—

[Amongst the Corinthian converts, some preferred one preacher, and some another: and, not content with exalting each his own favourite, they poured contempt upon those who were of a different sentiment, and thus produced sad divisions in the Church. The same fault obtains more or less in the Church, wherever the Gospel is preached: and men justify their partiality upon the ground of their favourite’s superior endowments, or on the ground of the benefits derived from him. But this supposes that the object of their attachment has something of his own, which may serve as a ground of boasting. But “what has any man, which he has not received” as a free gift from God? Supposing him to be possessed of gifts, have they not been conferred upon him by “God; who dispenses to men according to his own sovereign will” and pleasure; and, whatever the particular operations be, himself “worketh all in all [Note: 1 Coríntios 12:6; 1 Coríntios 12:11.]?” Or, supposing him to be made preeminently useful in converting souls to God, is it by any power of his own that he has thus prevailed? Can any man open the eyes of the blind, or unstop the ears of the deaf, or determine whom he will convert to Christ? Paul himself could not effect these things. Had the conversion of souls been left to his disposal, he would have conferred that benefit on all: whereas, in every place, the great majority rejected his word, and were enraged by it almost to madness. To glory then in any persons, as though they possessed these talents or powers independently of God, is as absurd as it would be to glory in a sword which had effected the slaughter of many enemies. Every one sees that it is not the sword which has effected any thing: all that it has effected was done by the hand that wielded it: and the person so using it might, if it had pleased him, have taken any other sword as well as that. This is what God himself said, in answer to the vauntings of Sennacherib: “Shall the axe boast itself against him that heweth therewith? or shall the saw magnify itself against him that shaketh it [Note: Isaías 10:15.]?” True it was, that the Assyrian monarch had subdued many kingdoms: but he erred in supposing that it had been done by his own power. It was God who had made use of him, for the accomplishing of his own purposes; and it was not in the power of the proud boaster to go an hair’s breadth beyond the commission he had received. So, whatever a man has, he has it from “God, who is the Giver of every good and perfect gift [Note: Tiago 1:17.];” and whatever he does, it is not he that does it, but God, who does it by him: and to God alone must be given the glory, which, through our ignorance and folly, we are but too apt to ascribe to man.]

But the text may also be very fitly applied,

II.

To those who glory in themselves—

[If we have any particular endowments, whether of body or mind, we are apt to arrogate something to ourselves, as if we had ourselves been the authors of our own excellencies. But such a conceit is most offensive to Almighty God. For “who is it that has distinguished us, or made us to differ from others?” Suppose we have the highest attainments; for which of them are we not indebted to our God? We will suppose that we have light in our understandings: was it not “the Spirit of God who opened our eyes [Note: Efésios 1:17.],” and “guided us into his truth?” Suppose that we possess decision in our wills: is it not God who “has made us willing in the day of his power [Note: Salmos 110:3.]?” Suppose we are blessed with success in our endeavours: is it not “God who has ordained it for us, and wrought all our works in us [Note: Isaías 26:12.]?” How, then, can we take to ourselves the glory, which so evidently belongs to God alone? When a fawning multitude applauded Herod as speaking like a God, he accepted the compliment; and, by laying the flattering unction to his soul, provoked God to give him up to worms, which from that moment began to prey upon his vitals [Note: Atos 12:21.]. And we also shall incense our God against us to our destruction, if we take honour to ourselves of aught that we possess, and withhold from God the honour due unto his name. Let this, then, be an acknowledged principle within us, that, whatever eminence we possess above our brethren, “by the grace of God we are what we are;” and to Him must be given the absolute and undivided praise.]

In conclusion,
1.

I will reply to an objector—

[A person may ask, in reference to our first view of this subject, ‘Am I to entertain no preference for a man who has been the means of awakening, sanctifying, and saving my soul? Does not St. Paul say, in this very chapter, “Though ye have ten thousand instructors, yet have ye not many fathers: for in Christ Jesus I have begotten you, through the Gospel. Wherefore I beseech you, be ye followers of me [Note: ver. 15, 16.]?” ’ I answer, We may have a peculiar love to those to whom we are so pre-eminently indebted: but we must never so exalt one, as to despise another; and never so love any man, as to forget, for a moment, that he is only an instrument in God’s hands, or that the glory of all is due to God alone.

Again, it may be asked, ‘Have I not used means which others have neglected; and obtained, in the use of means, that which has been withheld from others on account of their neglect?’ To this I readily reply, Your statement is true and just: but your inference from it is altogether erroneous. You have not, as you imagine, any ground for self-preference or self-complacency on this account: for it was “God alone who gave you both to will and to do, of his good pleasure [Note: Filipenses 2:13.].” To draw the exact line between Divine agency and the freedom of the will, is difficult, or perhaps impossible, to such an ignorant creature as man: but so far as is necessary for practical purposes, it is easy. Suppose we say, that whatever comes within the range of your physical powers you may do: but to do it in a spiritual manner, and for spiritual ends, is beyond your reach: God alone can enable you to do that: you are indeed responsible to God for not using the powers which you have; and to him you must give account of your abuse of them: but, if you succeed in any thing that is good, you must ascribe that thing to God, as his workmanship; and say, “Not unto me, O Lord, not unto me, but unto thy name be the praise:” for “His is the kingdom, and the power, and the glory, for ever and ever.”]

2. I will turn the reproof into a fund of rich encouragement—

[Must it be said even to an Apostle, “Who made thee to differ? and what hast thou which thou hast not received?” It may with equal truth be said to the most insignificant of men, What shall you not receive, if you are willing to accept it at God’s hands, and to give him the glory of it? Verily, you need not envy any, if only you will cry unto your God. From your present selves, and from the ungodly that are around you, you shall differ: nor shall any thing be wanting unto you, if only you will wait on God in the exercise of prayer and faith. But take care that you pride not yourselves in any of his gifts; for as sure as ever you are “lifted up with pride, you will fall into the condemnation of the devil.” The more God magnifies his grace upon you, the more must you abase yourselves before him, and give him the glory due unto his name.]