For who distinguisheth thee? Or what hast thou that thou hast not received? And if thou hast received, why dost thou glory, as if thou hadst not received it?

“Why do you denude before God what you cover before men? Will you be more modest in public than in the church? If your self-devotion is a grace of God, and you have received it, "why do you boast," saith he, "as if you have not received it? " Why, by your ostentation of yourself, do you judge others? Is it that, by your boasting, you invite others unto good? Nay, but even you yourself run the risk of losing, if you boast; and you drive others unto the same perils What is assumed from love of boasting is easily destroyed.”

“That we must boast in nothing, since nothing is our own. In the Gospel according to John: "No one can receive anything, except it were given him from heaven." Also in the first Epistle of Paul to the Corinthians: "For what hast thou that thou hast not received? But if thou hast received it, why boastest thou, as if thou hadst not received it? " Also in the first of Kings: "Boast not, neither speak lofty things, and let not great speeches proceed out of your mouth, for the Lord is a God of knowledge." Also in the same place: "The bow of the mighty men has been made weak, and the weak are girt about with strength." Of this same thing in the Maccabees: "It is just to be subjected to God, and that a mortal should not think things equal to God." Also in the same place: "And fear not the words of a man that is a sinner, because his glory shall be filth and worms. Today he shall be lifted up, and to-morrow he shall not be found; because he is turned into his earth, and his thought has perished."”

“"For who maketh thee to differ? For what hast thou which thou didst not receive?" From this point, dismissing the governed, he turns to the governors. What he saith comes to this: From whence is evident that thou art worthy of being praised? Why, hath any judgment taken place? any inquiry proceeded? any essay? any severe testing? Nay, thou canst not say it: and if men give their votes, their judgment is not upright. But let us suppose that thou really art worthy of praise and hast indeed the gracious gift, and that the judgment of men is not corrupt: yet not even in this case were it right to be high-minded; for thou hast nothing of thyself but from God didst receive it. Why then dost thou pretend to have that which thou hast not? Thou wilt say, "thou hast it:" and others have it with thee: well then, thou hast it upon receiving it: not merely this thing or that, but all things whatsoever thou hast. For not to thee belong these excellencies, but to the grace of God. Whether you name faith, it came of His calling; or whether it be the forgiveness of sins which you speak of, or spiritual gifts, or the word of teaching, or the miracles; thou didst receive all from thence. Now what hast thou, tell me, which thou hast not received, but hast rather achieved of thine own self? Thou hast nothing to say. Well: thou hast received; and does that make thee high-minded? Nay, it ought to make thee shrink back into thyself. For it is not thine, what hath been given, but the giver's. What if thou didst receive it? thou receivedst it of him. And if thou receivedst of him, it was not thine which thou receivedst: and if thou didst but receive what was not thine own, why art thou exalted as if thou hadst something of thine own? Wherefore he added also, "Now if thou didst receive it, why dost thou glory, as if thou hadst not received it?" Thus having made good his argument by concession, he indicates that they have their deficiencies; and those not a few: and saith, "In the first place, though ye had received all things, it were not meet to glory, for nothing is your own; but as the case really stands there are many things of which ye are destitute." And in the beginning he did but hint at this, saying, "I could not speak unto you as unto spiritual:" and, "I determined to know nothing among you, save Jesus Christ and Him crucified." But here he doth it in a way to abash them.”

“After the apostle rebuked the Corinthians for the rashness by which they were judging the ministers of Christ, here he attacks their pride, by which they were despising the ministers of Christ. And concerning this he does three things. First he sets forth what he intends; second he assigns the reason, at the words *for who distinguishes you?* Third, speaking ironically, he mocks their contempt, at the words *you are already filled*. Concerning the first, it must be considered that the apostle above, wishing to check the contentions of the Corinthians which they were having on account of their ministers, had used the names of the good ministers of Christ, as above at I, 12 he said: *each one of you says: I indeed am of Paul, but I am of Apollo, and I am of Cephas*; and above at III, 22 where he said: *whether Paul, or Apollo, or Cephas*, and yet they were not glorying about the good ministers of Christ, nor were they dissenting on account of them, but on account of the pseudo-apostles, whom he did not wish to name, lest he should seem to speak against them out of hatred or envy; but in their place he had put his own name and the names of the other good preachers, and this is what he says, *now these things, brethren*, namely, what I said about the ministers, about whom you glory, and for whom you contend, *I have transferred*, that is, speaking figuratively, I have transferred, *to myself and Apollo*. For it says in Prov. I, 6: *they will attend to the parable and the interpretation, the words of the wise and their riddles*. And this *on account of you*, that is, for your benefit, II Cor. IV, 15: *all things are for your sake, that you may learn in yourselves*, lest one of you *be puffed up*, that is, become proud, against another, his neighbor, *for another*, namely for whichever minister of Christ, *above what is written*, that is, beyond the form described to you in what was said before. For it is said in Wis. IV, v. 19: *bursting them, puffed up, without voice*. Then, when he says *for who distinguishes you?*, he assigns the reason why one ought not to be puffed up against another. And first he sets down the reason, saying *for who distinguishes you?* This can be understood in two ways: in one way thus: who distinguishes you from the mass of the lost? You cannot distinguish yourself: hence you do not have in yourself grounds to be proud against another. And concerning this distinguishing it is said in Ps. XLII, 1: *judge me, O God, and distinguish my cause from an unholy nation*. In another way it can be understood, *who distinguishes you*, namely making you superior to your neighbor? This you cannot do, and hence you ought not to be proud against him. And concerning this distinguishing it is said in Eccli. XXXIII, 11: *in the great discipline of the Lord he separated them, and changed their ways*. But among men, insofar as they are faithful to Christ, there is no distinction, because, as is said in Rom. XII, 5, *we, being many, are one body in Christ*. And Peter says: *he makes no distinction between us and them, purifying their hearts by faith*. Second, he excludes a certain reasoning. For someone might be distinguished from the good or from the bad, being better than they on account of goods that he has, such as faith, wisdom, and the like. But the apostle excludes this, saying *what do you have that you have not received?* As if to say: nothing. For all goods are from God, according to that word of Ps. CIII, 28: *when you open your hand, all things will be filled with goodness*; and Par. XXIX, 14: *all things are yours, and what we have received from your hand, we have given back to you*. And from this he concludes his point, saying *but if you have received it, why do you glory as if you had not received it?* He therefore glories as one not receiving, who glories about himself, and not about God, as is said of certain persons in Ps. XLVIII, v. 7: *who trust in their own strength, and glory in the abundance of their riches*. And to this pertains the first species of pride, namely when someone, being proud, says that what he has he has from himself, according to that word of Ps. XI, 5: *our lips are our own, who is our lord?* But he glories as one receiving, who, ascribing all things to God, glories about him, as was said above: *he who glories, let him glory in the Lord*. To glory in this way is not to be proud, but to be humbled under God, to whom man gives glory, according to that word of Eccli. at the end: *to him who gives me wisdom, I will give glory*. Then, when he says *you are already filled*, he mocks their pride, since they were despising the apostles of Christ. And first in general, second in particular, at the words *we are fools*, etc. Concerning the first he does two things. First he mocks in them the fact that they presumed too much about themselves; second he derides in them the fact that they despised the apostles, at the words *for I think that God*, etc. Concerning the first he does two things. First he mocks them for the presumption by which they attributed to themselves what they did not have; second he mocks them for this, that they attributed to themselves alone what they did not have alone, at the words *you reign without us*. Now they attributed to themselves an abundance of goods, some of which are interior; and as to this he says *you are already filled*, that is, it seems to you that you are filled, that is, abundantly refreshed with spiritual sweetness, of which it is said in Ps. XVI, 15: *I shall be satisfied when your glory shall be manifested*. But it could truly be said to them that you are already filled, not with fullness, but with disgust, according to that word of Prov. XXVII, 7: *the soul that is full will tread upon the honeycomb*. But some are exterior goods, and as to this he says *you have already become rich*, as it seems to you, namely with spiritual riches, of which it is said in Is. c. XXXIII, 6: *the riches of salvation are wisdom and knowledge*. Similar is what is said in Apoc. III, v. 17: *you say, I am rich, and made wealthy, and have need of nothing*. But against this seems what he said above at the beginning, saying that *in all things you have been made rich in him, in all utterance, and in all knowledge*, etc. But it must be said that above he spoke as to the good among them, but here he speaks as to the presumptuous, who were proud about what they did not have. And satiety and riches can be distinguished otherwise, so that satiety is referred to the use of grace, by which one enjoys spiritual things; but riches to the very habits of the graces. Second, when he says *you reign without us*, he mocks them for attributing to themselves alone what they did not have. Hence he says *you reign without us*, that is, thus it seems to you, that the kingdom belongs to you, not to us. For thus they were deceived by the pseudo-apostles, so as to believe that they alone had the truth of the faith, which consists in the kingdom of God, but that the apostle and his followers were in error. Against whom it is said in Is. V, 8: *shall you dwell alone in the midst of the earth?* And lest the apostle should seem to say this out of envy, he adds *would that you did reign*. For he wishes that they might have the true faith, according to that word of Act. XXVI, 29: *I wish that all who hear would become such as I also am, except these bonds*. And so that he might offer them examples of humility, he adds *that we also might reign with you*, as if to say: if you have some excellence, we do not disdain to follow you, as you disdain to follow us, against what is said in Gal. IV, v. 18: *it is good to be zealous in good always*. And it must be noted that the apostle here touches on four species of pride, of which the first is when someone thinks that what he has, he does not have from God, which he touches saying *why do you glory as if you had not received it?* And this can also be reduced to the second species, by which someone thinks he has received by his own merits. The third species is when someone boasts that he has what he does not have, and as to this he says *you are already filled, you have already become rich*. The fourth species is when someone, despising the rest, wishes to be seen singularly, and to this pertains what he says *you reign without us*. Then, when he says *I think that God*, etc., he mocks them for this, that they despised the apostles of Christ, and first he sets down the contempt ironically; second the cause of the contempt, at the words *because we have become a spectacle*. He says therefore first: I said before, that you reign without us, *for I think*, that is, you seem to think, that *God has shown us the apostles as the last*, though it is said below at c. XII, 28 that God has placed in the Church first apostles. For thus is fulfilled what is said in Matth. XX, 16: *the first shall be last, and the last first*. And he gives an example: *as it were destined to death*. For those who are condemned to death are held as the last among men, as being unworthy to live, and such the apostles are considered by worldly men, according to that word of Ps. XLIII, 22: *we are esteemed as sheep for the slaughter*. Then, when he says *because a spectacle*, he assigns the cause of the contempt. Concerning which it must be considered that when some are condemned to death, men are called together to their killing, as it were to a spectacle, and this happened most of all in the case of those who were condemned to the beasts. Because the apostles were as it were destined to death, he adds *because we have become a spectacle to the world*, as if the whole world ran together to watch our killing, according to that word of Ps. XLIII, v. 14: *you have made us a reproach to our neighbors*. He explains, however, what he means by the name "world," when he adds *and to angels, and to men*, namely good and bad. For to their spectacle ran together good angels to strengthen, but bad ones to attack; good men to have compassion and to take an example of patience, bad men to persecute and to mock. Then, when he says *we are fools*, etc., he mocks them in particular, in that they despised the apostles. And concerning this he does two things. First he sets down the contempt; second the cause of the contempt, at the words *even to this hour*, etc. Concerning the first he mocks their contempt as to this, that they attributed excellence to themselves, and deficiency to the apostles. And first as to perfection of intellect. And as to this he says *we are fools for Christ's sake*, that is, we are considered fools, because we preach the cross of Christ, above I, 18: *the word of the cross is foolishness to those who perish*, and also because on account of Christ we endure reproaches and contentions, according to that word of Wis. V, 4: *we fools esteemed their life madness*. Likewise, as is read in Act. c. XXVI, 24, Festus said to Paul: *you are mad, Paul, much learning is turning you to madness*. *You*, according to your own estimation, *are wise in Christ*, because namely you neither dare to confess his cross publicly, nor endure persecution for him. Prov. XXVI, 16: *the sluggard seems wiser to himself than seven men who give answer*. Second, as to power of action, when he says *we are weak*, we are considered so, namely, in exterior things, on account of the afflictions which we endure. II Cor. XII, 9: *I will gladly glory in my infirmities*. *But you*, namely according to your own estimation, *are strong*, namely in bodily things, because you live securely without tribulation. Is. V, 22: *woe to you who are mighty to drink wine, and strong men to mix drunkenness*. *You are noble*, namely, according to your own estimation, that is, worthy of honor, who outwardly suffer no insults. Is. XIX, 11: *I am the son of the wise, the son of ancient kings*. *But we are ignoble*, according to your estimation and that of others, because we are held in contempt. Above I, 27: *the things that are contemptible in the world and ignoble God has chosen*. And yet according to the truth of the matter it is the reverse. For only those are contemptible who despise God, according to that word of I Kings c. II, 30: *but those who despise me shall be ignoble*. Then, when he says *even to this hour*, etc., he assigns the cause of the contempt. And first he sets down as the cause the lack of temporal goods; second the evils which were understood in them, at the words *we are cursed and we bless*; third he concludes his point, at the words *as it were the refuse*. Concerning the first he does two things. First he sets down the lack which they suffered in necessary things. Hence as to what pertains to food, he says *even until this hour*, that is, continuously from our conversion up to the present time, *we hunger and thirst*. II Cor. XI, 27: *in hunger and thirst*. But as to clothing, he adds *and we are naked*, that is, on account of lack of garments, because they were also sometimes stripped. Job XXIV, 7: *men strip the naked, taking away their garments, who have no covering in the cold*. But against this seems what is said in Ps. XXXVI, v. 25: *I have not seen the just forsaken, nor his seed seeking bread*. But it must be said that the apostles suffered in such a way that they were not forsaken, because divine providence moderated in them both abundance and want, as much as was expedient for them for the exercise of virtue. Hence also the apostle, Phil. IV, 11 ff.: *everywhere and in all things I have been instructed, both to be full, and to be hungry; both to abound, and to suffer need; I can do all things in him who strengthens me*. Second, he sets down their lack of those things which pertain to the well-being of human life, the first of which is reverence shown by men, against which he says *and we are buffeted*, which indeed happens more for reproach than for punishment. Hence of Christ we read in Matth. XXVI, 67, that *they spat in his face, and buffeted him*. Second, rest in a place is required, against which it is said *and we are unsettled*, both because they were driven by persecutors from place to place, according to that word of Matth. X, 23: *if they persecute you in one city, flee into another*, and also because for the carrying out of their office they ran about everywhere, according to that word of Io. c. XV, 16: *I have appointed you that you should go*. Third, the help of those ministering is required, against which it is said *and we labor, working with our own hands*, both because sometimes no one gave them means of sustenance; and also because by the labor of their hands they acquired their living, either to avoid burdening the faithful, or to repel the pseudo-apostles, who preached for gain, as is found in II Cor. XII, 16 ff.; and also, so as to give the idle an example of laboring, as is found in II Thess. III, 9. Hence Paul says, Act. XX, v. 34: *these hands have ministered to my necessities, and to those who are with me*. Then, when he says *we are cursed*, etc., he sets down the evils which the apostles suffered. And first in words, when he says *we are cursed*, that is, men speak evil of us, either to detract, or to inflict insults, or even by imprecating evils. Jer. XV, v. 10: *all curse me*. *And we bless*, that is, we render good for evil, according to that word of I Pet. III, 9: *not rendering evil for evil, but contrariwise blessing*. Second, in deeds, and as to this he says *we suffer persecution*, not only as to this, that we are driven from place to place, which is properly called persecution, but as to this, that we are troubled in many ways, according to that word of Ps. CXVIII, 157: *many are they who persecute me and afflict me*. *And we endure*, namely all things patiently in Christ. Eccli. I, 29: *even to a time the patient will endure*. Third, he touches the cause of both, when he says *we are blasphemed*, that is, blasphemies are imposed upon us, since we are called magicians or evildoers, and are reputed enemies of God, according to that word of Io. c. XVI, 2: *the hour comes, that whoever kills you will think he does a service to God*; and Rom. III, 8: *as we are blasphemed, and as some affirm that we say, let us do evil, that good may come*. Yet, *we beseech God for those who persecute and blaspheme us*, according to that word of Matth. V, 44: *pray for those who persecute and calumniate you*. Then, when he says *as it were the refuse*, etc., he concludes from all that has been said their contempt, saying: and on account of all that has been said we have become *as it were the refuse of this world*, that is, we are reputed both by Jews and by Gentiles, as those by whom the world is defiled: and that by our killing the world may be purged, and *as it were we are the offscouring of all*. That is called offscouring which is any refuse, whether of fruit, or of iron, or of any other thing. And this *even until now*, because indeed we continually suffer this. But at some time it will cease, according to that word of Wis. V, 3, where it is said from the mouth of the wicked: *these are they whom we once held in derision, and as a byword of reproach*. And afterward it is added: *how then are they numbered among the sons of God?*”

“For who makeih thee to differ from another ? 1. The Greek word denotes as much the act of placing a man above others as separating him and dividing him off from them. So Theophylact paraphrases it, “ By whose suffrage was it that this separation and pre-eminence was given thee ? ” It was not of men, but of God. It is God’s to make to differ and to judge, and therefore you ought not to care for man’s judgment So understood, these words hark back to ver. 4. 2. But it is better to understand them : Who gives you any preeminence over the herd of your fellow-Christians, O Corinthian catechumen? No one but yourself, who are puffed up, because you think that you have been baptized and taught by one that is a more holy, eloquent, and wise teacher than others : even so it does not follow that you share in his good qualities. It is this schismatic spirit that the Apostle has before him, as is evident from what has gone before, and as is pointed out by Ambrose, Anselm, and Theodoret. 3. But what, it seems to me, is most within the scope of the Apostle’s aim, who, as I said, is addressing the teachers, & this : Who, O teacher, makes you to differ from another, as to be a better teacher and a better Christian, but yourself, who vainly extol your own wisdom and eloquence above that of others, or of your followers whom you have taught, as Psaphon did his birds, to sing your praises ? If you say, “ It is my labour, my zeal and industry, that mark me off from others,” I answer, “What hast thou that thou didst not receive ? n Thy talent for labour, thy abilities, and all the natural gifts of which you boast came to you from God. Much more came from Him thy supernatural gifts; therefore to Him give all the glory. S. Ephrem (de Fanitentid) wisely says : 44 Offer to God what is not thine own, that He may give thee what is His.” Hence the Council of Arausica (Can. 22) lays down that we have nothing of our own except falsehood and sin. This is the literal sense, and the Apostle’s meaning. , Nevertheless, we must take notice that S. Augustine frequently. Prosper, Fulgentius and the Council of Arausica (Can. 6) transfer Digitized by v^,ooQle JUSTIFICATION FROM GOD 79 these words of the Apostle’s by parity of reasoning from the natural gifts of eloquence and wisdom, primarily referred to here, to the supernatural gifts of grace, and to God’s predestination. If, they say, natural gifts and good works achieved by natural strength alone, as well as the labour, zeal, and industry of teachers, effect nothing for grace and holiness ; and if those gifts do not warrant a man in boasting himself of his natural abilities, much less will they allow him to glory in the sphere of the supernatural, that they have made him holy, or more holy than others. This is the reason why S. Augustine refers these words to grace and predestination, in the sense that no one can separate himself from the mass of sinful human nature and make a beginning of his own salvation, by his own efforts and his own natural strength, as the Pelagians and Semipelagians held. It is, then, not the powers of nature but God that separates the man justified from the man not justified ; for God is the great First Cause of all the gifts that the justified has, in such a way that he has nothing to mark him off from the non-justified, save what he has received from God. He is, therefore, debarred from all boasting. This, however, does not remove the fact that all this at the same time depends for its efficacy on the free co-operation of our wilL For as S. Augustine lays down, through free-will assisted by grace, he who is converted can separate himself from him that is not. He says (de Spir, et Lit, c. 34) : “ To yield to the call of God , or to resist it, is an act of my own will. And this not only does not weaken the force of the words, 1 What hast thou that thou didst not receive V it even strengthens them. The soul cannot receive and have the gifts spoken of here except by consenting ; and through this consent what it has, and what it receives, are of God, For to receive and to have are the acts of one that receives and has” In other words they are the acts of one that consents freely to the grace of God calling him. S. Bernard (de Grat, et lib, Arbit.) says tersely: " What God gives to our free-will can no more be given without the consent of the receiver than without the grace of the Giver,” If then it be asked : What makes a man that believes to differ Digitized by v^,ooQle So FIRST EPISTLE TO THE from one that refuses to believe, it being understood that each received from God an equal grace of calling to faith, — I should reply : He that believes does so through free-will, and not through his natural powers, as Pelagius supposed, and through the strength given him by Grace he makes himself to differ from one that believes not For it was in his own power to assent, or not to assent, to grace, and therefore to believe or not to believe : when, then, he believes, he does so freely : he assents freely to the grace of God ; he freely distinguishes himself from him that believes not. It may be said that he can boast himself, then, of having so distinguished himself from the other. But I answer that boasting is excluded, since he should attribute the chief glory, nay, the whole to God, by whose grace he has so separated himself. The reason is that by the strength of grace alone, not by natural powers, did he perform, or have power to do, or to wish for, the act by which he separated himself! From the same source came his strength for the embracing of grace, which is not distinguishable from assent to it, and for any attempt, or movement, or inclination towards it For in that act there is not the least ground for saying that it has been effected by the power of free-will alone ; for the whole of it, as far as its substance and real modes is concerned, is of grace and all of free-will ; just as every work is wholly from God as its first cause, and wholly also from its secondary cause. But from grace it has it that it is supernatural and meritorious, and thence comes all its worth ; it has from freewill its freedom only. As, then, the act itself and the co-operation of free-will spring from grace exciting them and co-operating with them, a man can no more boast of his co-operation and election than a beggar who is offered a hundred pieces of gold can boast of his having accepted them. And all that the Apostle means is that no one can so boast himself of anything as though he had not received it from God. Otherwise, all virtue by itself and the virtuous man by himself, are worthy of praise and honour; but this praise and virtue must be attributed to God; for whoever converts himself and separates himself from others does so not by his own natural abilities but by the power of the grace of God. Digitized by v^,ooQle PRIDE IN BOASTING Si Nor is it to be said that the Apostle’s meaning is otherwise from the fact of his speaking literally, as I said before, of differences in wisdom, eloquence, and other natural gifts, which undeniably a man can acquire, or excel in by his own labours, zeal, and industry, and so make himself to differ from others less learned, and can also therefore give his own labour and zeal the credit, and boast moderately of his advancement The Apostle is merely excluding that boasting which arises from pride and contempt of others : as if, for instance, you were to arrogantly boast that what you have is your own and came not from God. This is evidently S. Paul’s meaning, from the words he adds : “ Now if thou didst receive it, why dost thou glory as if thou hadst not received it ? ” Ifj then, you accommodate this sentence to supernatural things, it only excludes, according to S. Paul’s meaning, that boasting which arises from a pride despising others, attributing all to itself, and not referring everything to God and His grace as the first Well-spring of all. But you do not do this if you say that by the power of God’s grace you have freely distinguished and divided yourself from sinners who prefer to remain in their sin ; for you then give the praise and glory first and last to God and His grace. All the same, however, free-will has its own praise and glory, though that praise and glory, be it recollected, was received by the grace of God. From what has been said it follows that he who is converted is to be distinguished from him who is not, and that he is converted as well by grace as by free-will. For although both have prevenient grace, which is often equally exerted on many, yet the one has as well co-operating grace, which is wanting to the other who has no wish to be converted, and by this he is freely distinguished from the other and converted. Moreover, it was foreseen that his prevenient grace would be effectual in him here and now ; and because God foresaw this, He predestinated him to it, knowing that with it he would most surely co-operate and be converted: but such grace He does not give to another man who is not converted. We are, therefore, in general to think of this as the actual cause of our conversion and salvatioa For this effectual grace is peculiar to voa i. f Digitized by v^,ooQle 82 FIRST EPISTLE TO THE the predestinate and the elect, if only it remains with them to the end of their life, as S. Augustine says. Hence, it is clear that it is not so much free-will as grace that divides the just from the unjust : for grace effects the conversion and justification of the righteous man who does not hinder the efficacious working of grace, but freely consents to it But grace does not do this with the unjust, because he places an opposing barrier in the way of grace in refusing to consent to it and co-operate with it, and so grace becomes in him ineffectual and vain. Wherefore S. Ephrem’s advice in c. io of the tractate, il Look to thyself,” is wise, “ Have charity with all, and abstain from all.” For these two, benevolence and continence, are the principal marks of holiness, which soften the most barbarous of men and bind them to themselves”

“Here the apostle improves the foregoing hint to a caution against pride and self-conceit, and sets forth the temptations the Corinthians had to despise him, from the difference of their circumstances. I. He cautions them against pride and self-conceit by this consideration, that all the distinction made among them was owing to God: Who maketh thee to differ? And what hast thou that thou didst not receive? Co1 4:7. Here the apostle turns his discourse to the ministers who set themselves at the head of these factions, and did but too much encourage and abet the people in those feuds. What had they to glory in, when all their peculiar gifts were from God? They had received them, and could not glory in them as their own, without wronging God. At the time when they reflected on them to feed their vanity, they should have considered them as so many debts and obligations to divine bounty and grace. But it may be taken as a general maxim: We have no reason to be proud of our attainments, enjoyments, or performances; all that we have, or are, or do, that is good, is owing to the free and rich grace of God. Boasting is for ever excluded. There is nothing we have that we can properly call our own: all is received from God. It is foolish in us therefore, and injurious to him, to boast of it; those who receive all should be proud of nothing, Psa 115:1. Beggars and dependents may glory in their supports; but to glory in themselves is to be proud at once of meanness, impotence, and want. Note, Due attention to our obligations to divine grace would cure us of arrogance and self-conceit. II. He presses the duty of humility upon them by a very smart irony, or at least reproves them for their pride and self-conceit: "You are full, you are rich, you have reigned as kings without us. You have not only a sufficiency, but an affluence, of spiritual gifts; nay, you can make them the matter of your glory without us, that is, in my absence, and without having any need of me." There is a very elegant gradation from sufficiency to wealth, and thence to royalty, to intimate how much the Corinthians were elated by the abundance of their wisdom and spiritual gifts, which was a humour that prevailed among them while the apostle was away from them, and made them forget what an interest he had in all. See how apt pride is to overrate benefits and overlook the benefactor, to swell upon its possessions and forget from whom they come; nay, it is apt to behold them in a magnifying-glass: "You have reigned as kings," says the apostle, "that is, in your own conceit; and I would to God you did reign, that we also might reign with you. I wish you had as much of the true glory of a Christian church upon you as you arrogate to yourselves. I should come in then for a share of the honour: I should reign with you: I should not be overlooked by you as now I am, but valued and regarded as a minister of Christ, and a very useful instrument among you." Note, Those do not commonly know themselves best who think best of themselves, who have the highest opinion of themselves. The Corinthians might have reigned, and the apostle with them, if they had not been blown up with an imaginary royalty. Note, Pride is a great prejudice to our improvement. He is stopped from growing wiser or better who thinks himself at the height; not only full, but rich, nay, a king. III. He comes to set forth his own circumstances and those of the other apostles, and compares them with theirs. 1. To set forth the case of the apostles: For I think it hath pleased God to set forth us the apostles last, as it were appointed to death. For we are made a spectacle to the world, and to angels, and to men. Paul and his fellow-apostles were exposed to great hardships. Never were any men in this world so hunted and worried. They carried their lives in their hands: God hath set forth us the apostles last, as it were appointed to death, Co1 4:9. An allusion is made to some of the bloody spectacles in the Roman amphitheatres, where men were exposed to fight with wild beasts, or to cut one another to pieces, to make diversion for the populace, where the victor did not escape with his life, though he should destroy his adversary, but was only reserved for another combat, and must be devoured or cut in pieces at last; so that such wretched criminals (for they were ordinarily condemned persons that were thus exposed) might very properly be called epithanatioi - persons devoted or appointed to death. They are said to be set forth last, because the meridian gladiators, those who combated one another in the after-part of the day, were most exposed, being obliged to fight naked; so that (as Seneca says, epist. 7) this was perfect butchery, and those exposed to beasts in the morning were treated mercifully in comparison with these. The general meaning is that the apostles were exposed to continual danger of death, and that of the worst kinds, in the faithful discharge of their office. God had set them forth, brought them into view, as the Roman emperors brought their combatants into the arena, the place of show, though not for the same purposes. They did it to please the populace, and humour their own vanity, and sometimes a much worse principle. The apostles were shown to manifest the power of divine grace, to confirm the truth of their mission and doctrine, and to propagate religion in the world. These were ends worthy of God-noble views, fit to animate them to the combat. But they had like difficulties to encounter, and were in a manner as much exposed as these miserable Roman criminals. Note, The office of an apostle was, as an honourable, so a hard and hazardous one: "For we are made a spectacle to the world, and to angels, and to men, Co1 4:9. A show. We are brought into the theatre, brought out to the public view of the world. Angels and men are witnesses to our persecutions, sufferings, patience, and magnanimity. They all see that we suffer for our fidelity to Christ, and how we suffer; how great and imminent are our dangers, and how bravely we encounter them; how sharp our sufferings, and how patiently we endure them, by the power of divine grace and our Christian principles. Ours is hard work, but honourable; it is hazardous, but glorious. God will have honour from us, religion will be credited by us. The world cannot but see and wonder at our undaunted resolution, our invincible patience and constancy." And how contentedly could they be exposed, both to sufferings and scorn, for the honour of their Master! Note, The faithful ministers and disciples of Christ should contentedly undergo any thing for his sake and honour. 2. He compares his own case with that of the Corinthians: "We are fools for Christ's sake, but you are wise in Christ; we are weak, but you are strong; you are honourable, but we are despised, Co1 4:10. We are fools for Christ's sake; such in common account, and we are well content to be so accounted. We can pass for fools in the world, and be despised as such, so that the wisdom of God and the honour of the gospel may by this means be secured and displayed." Note, Faithful ministers can bear being despised, so that the wisdom of God and the power of his grace be thereby displayed. "But you are wise in Christ. You have the fame of being wise and learned Christians, and you do not a little value yourselves upon it. We are under disgrace for delivering the plain truths of the gospel, and in as plain a manner: you are in reputation for your eloquence and human wisdom, which among many make you pass for wise men in Christ. We are weak, but you are strong. We are suffering for Christ's sake" (so being weak plainly signifies, Co2 12:10), "when you are in easy and flourishing circumstances." Note, All Christians are not alike exposed. Some suffer greater hardships than others who are yet engaged in the same warfare. The standard-bearers in an army are most struck at. So ministers in a time of persecution are commonly the first and greatest sufferers. Or else, "We pass upon the world for persons of but mean endowments, mere striplings in Christianity; but you look upon yourselves, and are looked upon by others, as men, as those of a much more advanced growth and confirmed strength." Note, Those are not always the greatest proficients in Christianity who think thus of themselves, or pass for such upon others. It is but too easy and common for self-love to commit such a mistake. The Corinthians may think themselves, and be esteemed by others, as wiser and stronger men in Christ than the apostles themselves. But O! how gross is the mistake! IV. He enters into some particularities of their sufferings: Even to this present hour; that is, after all the service we have been doing among you and other churches, we hunger and thirst, and are naked, and are buffeted, and have no certain dwelling-place, and labour, working with our own hands, Co1 4:11, Co1 4:12. Nay, they were made as the filth of the world, and the off-scouring of all things, Co1 4:13. They were forced to labour with their own hands to get subsistence, and had so much, and so much greater, business to mind, that they could not attend enough to this, to get a comfortable livelihood, but were exposed to hunger, thirst, and nakedness - many times wanted meat, and drink, and clothes. They were driven about the world, without having any fixed abode, any stated habitation. Poor circumstances indeed, for the prime ministers of our Saviour's kingdom to have no house nor home, and to be destitute of food and raiment! But yet no poorer than his who had not where to lay his head, Luk 9:58. But O glorious charity and devotion, that would carry them through all these hardships! How ardently did they love God, how vehemently did they thirst for the salvation of souls! Theirs was voluntary, it was pleasing poverty. They thought they had a rich amends for all the outward good things they wanted, if they might but serve Christ and save souls. Nay, though they were made the filth of the world, and the off-scouring of all things. They were treated as men not fit to live, perikatharmata. It is reasonably thought by the critics that an allusion is here made to a common custom of many heathen nations, to offer men in sacrifice in a time of pestilence, or other like grievous calamity. These were ordinarily the vilest of men, persons of the lowest rank and worst character. Thus, in the first ages, Christians were counted the source of all public calamities, and were sacrificed to the people's rage, if not to appease their angry deities. And apostles could not meet with better usage. They suffered in their persons and characters as the very worst and vilest men, as the most proper to make such a sacrifice: or else as the very dirt of the world, that was to be swept away: nay, as the off-scouring of all things, the dross, the filings of all things. They were the common-sewer into which all the reproaches of the world were to be poured. To be the off-scouring of any thing is bad, but what is it to be the off-scouring of all things! How much did the apostles resemble their Master, and fill up that which was behind of his afflictions, for his body's sake, which is the church! Col 1:24. They suffered for him, and they suffered after his example. Thus poor and despised was he in his life and ministry. And every one who would be faithful in Christ Jesus must prepare for the same poverty and contempt. Note, Those may be very dear to God, and honourable in his esteem, whom men may think unworthy to live, and use and scorn as the very dirt and refuse of the world. God seeth not as man seeth, Sa1 16:7. V. We have here the apostles' behaviour under all; and the return they made for this mal-treatment: Being reviled, we bless; being persecuted, we suffer it; being defamed, we entreat, Co1 4:12, Co1 4:13. They returned blessings for reproaches, and entreaties and kind exhortations for the rudest slanders and defamation, and were patient under the sharpest persecutions. Note, The disciples of Christ, and especially his ministers, should hold fast their integrity, and keep a good conscience, whatever opposition of hardships they meet with from the world. Whatever they suffer from men, they must follow the example, and fulfil the will and precepts, of their Lord. They must be content, with him and for him, to be despised and abused.”

“For who maketh thee to differ from another,.... This question, and the following, are put to the members of this church, who were glorying in, and boasting of the ministers under whom they were converted, and by whom they were baptized, to the neglect and contempt of others; when the apostle would have them consider, and whatever difference was made between them and others, was made, not by man, but God; that whatever good and benefit they had enjoyed under their respective ministers, were in a way of receiving, and from God; and therefore they ought not to glory in themselves, nor in their ministers, but in God, who had distinguished them by his favours: whatever difference is made among men, is of God; it is he that makes them to differ from the rest of the creation; from angels, to whom they are inferior; and from beasts, to whom they are superior; and from one another in their person, size, shape, and countenance, which is a physical, or natural difference. It is God that makes them to differ from one another in things of a civil nature; as kings and subjects, masters and servants, high and low, rich and poor, bond and free, which may be called a political, or civil difference; and there is an ecclesiastical difference which God makes in his own people, who have gifts differing one from another; there are diversities of gifts, administrations, and operations among them, and all from the same spirit: but the grand distinction God has made among men, lies in his special, distinguishing, and everlasting love to some, and not others; in his choice of them in Christ unto everlasting salvation; in the gift of them to Christ in the eternal covenant; in the redemption of them by his blood; in his powerful and prevalent intercession for them; in God's effectual calling of them by his grace; in his resurrection of them from the dead to everlasting life, placing them at Christ's right hand, and their entrance into everlasting glory; when the distinction will be kept up, as in the above instances, throughout the endless ages of eternity; all which is owing, not to anything of man's, but to the free grace, sovereign will, and good pleasure of God. And what hast thou that thou didst not receive? whatever mercies and blessings men enjoy, they have in a way of receiving, and from God the Father of all mercies: all natural and temporal mercies are received from him; even such as respect the body, the make, form, and shape of it, perfection of limbs, health, strength, food, raiment, preservation of life, continuance in being, with all the comforts of it: and such as relate to the soul, its formation, which is by the father of spirits, its powers and faculties, natural light, reason, and understanding, all its endowments, abilities, all natural parts, and sharpness of wit; so that no man ought to glory in his wisdom, as if it was owing to himself, when it is all of God. All supernatural and spiritual blessings are received from God; such as a justifying righteousness, sanctifying grace, remission of sin, the new name of adoption, strength to perform good works, to bear and suffer reproach and persecution for Christ, and to persevere to the end, with a right and title to eternal glory. Now if thou didst receive it, why dost thou glory as if thou hadst not received it? To glory in any mercy, favour, or blessing received from God, as if it was not received from him, but as owing to human power, care, and industry, betrays wretched vanity, stupid and more than brutish ignorance, horrid ingratitude, abominable pride and wickedness; and is contrary to the grace of God, which teaches men humility and thankfulness. To God alone should all the blessings of nature, providence, and grace be ascribed; he ought to have all the glory of them; and to him, and him only, praise is due for them. That proud Arminian, Grevinchovius (t), in answer to this text, said, "I make myself to differ; since I could resist God, and divine predetermination, but have not resisted, why may not I glory in it as of my own?'' (t) Contr. Ames. p. 253.”

“For who maketh thee to differ - It is likely that the apostle is here addressing himself to some one of those puffed up teachers, who was glorying in his gifts, and in the knowledge he had of the Gospel, etc. As if he had said: If thou hast all that knowledge which thou professest to have, didst thou not receive it from myself or some other of my fellow helpers who first preached the Gospel at Corinth? God never spoke to thee to make thee an apostle. Hast thou a particle of light that thou hast not received from our preaching? Why then dost thou glory, boast, and exult, as if God had first spoken by thee, and not by us? This is the most likely meaning of this verse; and a meaning that is suitable to the whole of the context. It has been applied in a more general sense by religious people, and the doctrine they build on it is true in itself, though it does not appear to me to be any part of the apostle's meaning in this place. The doctrine I refer to is this: God is the foundation of all good; no man possesses any good but what he has derived from God. If any man possess that grace which saves him from scandalous enormities, let him consider that he has received it as a mere free gift from God's mercy. Let him not despise his neighbor who has it not; there was a time when he himself did not possess it; and a time may come when the man whom he now affects to despise, and on whose conduct he is unmerciful and severe, may receive it, and probably may make a more evangelical use of it than he is now doing. This caution is necessary to many religious people, who imagine that they have been eternal objects of God's favor, and that others have been eternal objects of his hate, for no reason that they can show for either the one, or the other. He can have little acquaintance with his own heart, who is not aware of the possibility of pride lurking under the exclamation, Why me! when comparing his own gracious state with the unregenerate state of another.”

“For who distinguisheth, or hath distinguished thee from another? He speaks particularly to those proud, vain preachers: if thou hast greater talents than another man, who hath given them to thee, or to any one, but God, who is the giver, and the author of every gift and perfection? This is not only true of the gift of preaching, but of all gifts and graces; so that St. Augustine makes use of it in several places against the Pelagians, to shew that it is by grace only, that one man is preferred before another, and not by, or for his own merits. (Witham)”