1 Corinthians 4:7

Contextual Overview

⁷ Who do you think you are? Everything you have was given to you. So, if everything you have was given to you, why do you act as if you got it all by your own power? ⁷ For who sees anything different in you? What have you that you did not receive? If then you received it, why do you boast as if it were not a gift? ⁷ For who preferreth the? What hast thou that thou hast not receaved? Yf thou have receaved it why reioysest thou as though thou haddest not receaved it? ⁷ For who makes you different? And what do you have that you didn't receive? But if you did receive it, why do you boast as if you had not received it? ⁷ For who makes you superior? What do you have that you did not receive? And if you did receive it, why do you boast as though you did not receive it?John 3:27; James 1:17; 1 Peter 4:10;">[xr] ⁷ For who considers you as superior? What do you have that you did not receive? And if you did receive it, why do you boast as if you had not received it?⁷ Who says you are better than others? What do you have that was not given to you? And if it was given to you, why do you brag as if you did not receive it as a gift? ⁷ For who makes you to differ? and what do you have that you did not receive? but if you did receive it, why do you glory as if you had not received it? ⁷ For who maketh thee to differ [from another]? and what hast thou that thou didst not receive? now if thou didst receive [it], why dost thou glory, as if thou hadst not received [it]? ⁷ For who sees anything different in you? What do you have that you did not receive? If then you received it, why do you boast as if you did not receive it?

Bible Verse Review
  from Treasury of Scripure Knowledge

who: 1 Corinthians 12:4-11, 1 Corinthians 15:10, Romans 9:16-18, Ephesians 3:3-5, 2 Thessalonians 2:12-14, 1 Timothy 1:12-15, Titus 3:3-7

maketh thee to differ: Gr. distinguisheth thee

and what: 1 Corinthians 3:5, 1 Corinthians 7:7, 1 Chronicles 29:11-16, 2 Chronicles 1:7-12, Proverbs 2:6, Matthew 25:14, Matthew 25:15, Luke 19:13, John 1:16, John 3:27, Romans 1:5, Romans 12:6, James 1:17, 1 Peter 4:10

why: 1 Corinthians 5:6, 2 Chronicles 32:23-29, Ezekiel 28:2-5, Ezekiel 29:3, Daniel 4:30-32, Daniel 5:18, Daniel 5:23, Acts 12:22, Acts 12:23

Reciprocal: Exodus 11:7 - a difference Deuteronomy 8:14 - thine heart Deuteronomy 8:17 - My power Deuteronomy 9:4 - Speak not 1 Samuel 12:22 - it hath Isaiah 26:13 - by thee Ezekiel 16:14 - through Ezekiel 16:63 - when Amos 4:7 - and I Matthew 13:11 - Because Matthew 19:27 - what Matthew 20:15 - it Matthew 24:40 - the one Matthew 26:75 - And he Mark 4:11 - Unto you Luke 18:11 - God Acts 9:4 - he fell Romans 3:9 - are we Romans 3:22 - for there Romans 3:27 - Where Romans 4:2 - but Romans 11:35 - General Romans 12:3 - not to 1 Corinthians 1:5 - in every 1 Corinthians 1:29 - General 1 Corinthians 14:18 - General 1 Corinthians 14:36 - or 2 Corinthians 8:7 - as Galatians 6:4 - and not Ephesians 2:3 - even James 3:14 - glory James 4:16 - General

Cross-References

Genesis 3:16
To the woman he said, "I will surely multiply your pain in childbearing; in pain you shall bring forth children. Your desire shall be contrary to your husband, but he shall rule over you."

Genesis 3:16
To the woman he said, I will greatly multiply your pain and your conception; in pain you shall bring forth sons; and your desire shall be to your husband, and he shall rule over you.

Genesis 3:16
Then God said to the woman, "I will cause you to have much trouble when you are pregnant, and when you give birth to children, you will have great pain. You will greatly desire your husband, but he will rule over you."

Genesis 3:16
To the woman he said, "I will greatly increase your labor pains; with pain you will give birth to children. You will want to control your husband, but he will dominate you."

Genesis 3:16
To the woman he said, I will greatly multiply thy sorrow and thy conception; in sorrow thou shalt bring forth children: and thy desire [shall be] to thy husband, and he shall rule over thee.

Genesis 3:16
To the woman he said, "I will greatly multiply your pain in childbirth. In pain you will bring forth children. Your desire will be for your husband, and he will rule over you."

Genesis 3:16
To the woman He said, "I will greatly multiply Your pain in childbirth; In pain you will give birth to children; Yet your desire and longing will be for your husband, And he will rule [with authority] over you and be responsible for you."

Genesis 3:16
Also God seide to the womman, Y schal multiplie thi wretchidnessis and thi conseyuyngis; in sorewe thou schalt bere thi children; and thou schalt be vndur power of the hosebonde, and he schal be lord of thee.

Genesis 3:16
Unto the woman He said, `Multiplying I multiply thy sorrow and thy conception, in sorrow dost thou bear children, and toward thy husband [is] thy desire, and he doth rule over thee.'

Genesis 3:16
To the woman He said: "I will sharply increase your pain in childbirth; in pain you will bring forth children. You will desire your husband, and he will rule over you."

Gill's Notes on the Bible

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.

Barnes' Notes on the Bible

For who maketh ... - This verse contains a reason for what Paul had just said; and the reason is, that all that any of them possessed had been derived from God, and no endowments whatever, which they had, could be laid as the foundation for self-congratulation and boasting. The apostle here doubtless has in his eye the teachers in the church of Corinth, and intends to show them that there was no occasion of pride or to assume pre-eminence. As all that they possessed had been given of God, it could not be the occasion of boasting or self-confidence.

To differ from another - Who has separateD you from another; or who has made you superior to others. This may refer to everything in which one was superior to others, or distinguished from them. The apostle doubtless has reference to those attainments in piety, talents, or knowledge by which one teacher was more eminent than others. But the same question may be applied to native endowments of mind; to opportunities of education; to the arrangements by which one rises in the world; to health; to property; to piety; to eminence and usefulness in the church. It is God who makes one, in any of these respects, to differ from others; and it is especially true in regard to personal piety. Had not God interfered and made a difference, all would have remained alike under sin. The race would have together rejected his mercy; and it is only by his distinguishing love that any are brought to believe and be saved.

And what hast thou - Either talent, piety, of learning.

That thou didst not receive - From God. By whatever means you have obtained it, it has been the gift of God.

Why dost thou glory ... - Why dost thou boast as if it were the result of your own toil, skill or endeavor. This is not designed to discourage human exertion; but to discourage a spirit of vain-glory and boasting. A man who makes the most painful and faithful effort to obtain anything good, will, if successful, trace his success to God. He will still feel that it is God who gave him the disposition, the time, the strength, the success. And he will be grateful that he was enabled to make the effort; not vain, or proud, or boastful, because that he was successful. This passage states a general doctrine, that the reason why one man differs from another is to be traced to God; and that this fact should repress all boasting and glorying, and produce true humility in the minds of Christians. It may be observed, however, that it is as true of intellectual rank, of health, of wealth, of food, of raiment, of liberty, of peace, as it is of religion, that all come from God; and as this fact which is so obvious and well known, does not repress the exertions of people to preserve their health and to obtain property, so it should not repress their exertions to obtain salvation. God governs the world on the same good principles everywhere; and the fact that he is the source of all blessings, should not operate to discourage, but should prompt to human effort. The hope of his aid and blessing is the only ground of encouragement in any undertaking.

Clarke's Notes on the Bible

Verse 1 Corinthians 4:7. 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, c. 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 neighbour 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 favour, 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.