Lessons #117 and 118
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+ 1. It is best to use this note after you have listened to the lessons because there are +
+ comments given in the actual delivery not in the note. +
+ 2. The Bible abbreviations are as follows: CEV =Contemporary English version, +
+ CEB = Common English Bible, ESV= English Standard Version, +
+ GW = God’s Word Translation, ISV = International Standard Version, +
+ NAB=New English Bible, NASB= New American Standard Bible, +
+ NEB= New English Bible, NET = New English Translation, +
+ NLT = New Living Translations NJB = New Jerusalem Bible, +
+ NJV = New Jewish Bible, TEV = Today’s English Version. +
+AMP = Amplified Bible, UBS = United Bible Society +
+ 3. Notes have not been edited for grammatical errors. +
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No feeling superior to others (1 Cor 4:6-7)
6 Now, brothers, I have applied these things to myself and Apollos for your benefit, so that you may learn from us the meaning of the saying, “Do not go beyond what is written.” Then you will not take pride in one man over against another. 7 For who makes you different from anyone else? What do you have that you did not receive? And if you did receive it, why do you boast as though you did not?
Recall the message of this passage we are considering is that You have no reason to feel superior to others since everything that distinguishes you from others is from God’s goodness to you. We indicated that our exposition of this message would involve two major responsibilities that you have that if carried out would ensure that you do not have a feeling of superiority over others. A first major responsibility that you have that we stated in our last study is that you should avoid the feeling of superiority by considering and applying Paul’s example of not focusing on self and its purposes as stated in the passage we are studying. We ended our study after examining the first of the two purposes of the apostle for applying the things he did to himself and Apollos. This first purpose, if you recall, is to guard against operating beyond what the Scripture allows. So, we continue with the second.
The second purpose of the apostle for applying to himself and Apollos the things he said he did, is to guard against pride. It is this purpose that is given in the last clause of 1 Corinthians 4:6 Then you will not take pride in one man over against another. As the clause reads in the NIV and a handful of our English versions that begin the clause with the word “then” it may not be easy to understand that the clause states a purpose the apostle applied to himself and Apollos what he said he did. This is because the English adverb “then” may be understood in three general ways. It may mean “at that time” or “after that, soon after that, next in order of time” or “therefore” so it is not always clear what the English translators mean. In effect, we do not know if the English translations that used the word “then” mean “also” so that we have another purpose, or they mean ‘therefore” to provide reason or to draw inference from what preceded. This being the case, it is difficult to determine if we should take the clause to mean purpose or result. Thus, the use of the adverb “then” makes it difficult to easily perceive that the clause is concerned with purpose as we have indicated. However, this difficulty may be avoided if the clause begins with the phrase “so that” or “that” as found in majority of our English versions. This is because the Greek begins with a Greek conjunction (hina) that also began the preceding clause. The Greek conjunction has several usages. It may be used as a marker of result in which case it may be translated “so that.” The Greek conjunction may be used as a marker of purpose and so may be translated “in order that, that.” It may be used as a marker of the content of a discourse with purpose implied hence means “that.” It may also be used as a marker of explanation with the meaning “namely, that is.” In many cases, it is difficult to differentiate purpose from result so that the Greek conjunction is used for result that follows according to the purpose of the subject. What this means is that our clause may be understood as stating a result that is in accordance with the purpose of the apostle. Anyway, it is probably that the apostle used it to state his second purpose of applying the things he alluded to himself and Apollos with the intent that the result stated would be true, that is, the Corinthians will not do what the apostle prohibits.
The thing the apostle prohibited in the clause we are considering as the purpose for applying the things he said he did, is being puffed up about one minister of God’s word in favor over another or any other believer for that matter. It is this that is implied in the sentence of 1 Corinthians 4:6 of the NIV you will not take pride in one man over against another. The expression “to take pride” is translated from a Greek word (physioō) that literally means “to blow up, inflate” but figuratively means “to puff up, to make proud.” The word is used in the NT only by Apostle Paul. He used it seven times and six of these are found in his first epistle to the Corinthians. The only other usage of the word outside 1 Corinthians is in Colossians where he used it to encourage believers to live in fullness of Christ than be “puffed up” with angel worship as stated in Colossians 2:18:
Do not let anyone who delights in false humility and the worship of angels disqualify you for the prize. Such a person goes into great detail about what he has seen, and his unspiritual mind puffs him up with idle notions.
In our passage of 1 Corinthians 4:6, the apostle used it in the sense of “being proud” or “being puffed up.” The Corinthians were being puffed up or they were taking pride in one minister of God’s word over another. This, the apostle indicates, is inappropriate conduct for believers. The apostle was not being unrealistic regarding what he states believers are to avoid. You see, his instruction is not that believers are not to be appreciative of any minister of God’s word that the Lord has used to help them. He was not even ignoring that each minister is used differently by the Lord or that each minister of God’s word has been gifted differently but what he was concerned is that of being puffed up because of a particular minister of God’s word in such a way that leads to looking down on others. It is possible to recognize from human perspective that a specific minister of the word of God is effectively carrying out the ministry of the word but that should not cause those who benefit from such ministry to become arrogant or puffed up about that minister to the point that they look down on all others who are involved in the ministry of the word of God. They are not to be involved in comparison of one minister of God’s word to another in a manner that would cause hostility towards other ministers of God’s word or those associated with them.
That the apostle was instructing against comparison of one minister of God’s word to another in such a way that will create hostility, is implied in the phrase of 1 Corinthians 4:6 in one man over against another. An alternative translation suggested in the standard Greek-English lexicon (BDAG) is in favor of the one against another although literally the Greek reads one for one against the other. This is because of the Greek prepositions used. A first Greek preposition is translated “in” in the NIV for a Greek preposition (hyper) with different meanings or usages. For example, it may be used as a marker indicating that an activity or event is in some entity’s interest in which case it may be translated “for, in behalf of, for the sake of someone/something.” Another usage is as a marker of the moving cause or reason hence means “because of, for the sake of, for.” In our passage of 1 Corinthian 4:6, it is in the sense of doing something in the interest of another that the Greek preposition is used; that is probably the reason for the alternative translation that used the phrase in favor. The taking of pride in one minister of God’s word is to favor one minister against the other although the translators of the NIV used the phrase one man which is correct since the apostle is concerned with teachers in Corinth that were all men. The implication of hostility is given in the word against used in the phrase in one man over against another we are considering which is translated from the second preposition used in the Greek. The word “against” is translated from a Greek preposition (kata) that because of the syntax of the Greek word (genitive) that is associated with it may mean “into” or “through.” However, in our passage, it is used in a hostile sense with the meaning “against.” The implication is that the one who favors one minister of the word of God would be hostile to the one the individual does not favor. Thus, we are confident that the comparison that is involved in the clause we are considering is one that leads to being hostile to another minister of God’s word that an individual does not favor.
Our use of the phrase “another minister of God’s word” is warranted because of the Greek word translated another in the phrase of 1 Corinthians 4:6 in one man over against another. The word “another” is translated from a Greek word (heteros) that may mean “other” of two that involves a contrast of a definite person or thing with another, as Luke used it to narrate how Apostle Paul distinguished two Jewish religious groups based on the matter of resurrection in Acts 23:6:
Then Paul, knowing that some of them were Sadducees and the others Pharisees, called out in the Sanhedrin, “My brothers, I am a Pharisee, the son of a Pharisee. I stand on trial because of my hope in the resurrection of the dead.”
The word may mean “another” sometimes to denote others either of the same kind or of another kind. It is with this meaning “another” of the same kind that Apostle Paul used it in describing a woman who marries another man while the first husband is still living in Romans 7:3:
So then, if she marries another man while her husband is still alive, she is called an adulteress. But if her husband dies, she is released from that law and is not an adulteress, even though she marries another man.
It is in the sense of “other” or “another” of a different kind that the word is used to describe the two men crucified with Jesus Christ in Luke 23:32:
Two other men, both criminals, were also led out with him to be executed.
Although Jesus was crucified with these criminals, He was different in kind because He was not crucified because of any sinful activity unlike the two men. The Greek word may mean “different” as it is used by Apostle Paul to describe a gospel preached by some that are not true and so different from what he preached, as stated in Galatians 1:6:
I am astonished that you are so quickly deserting the one who called you by the grace of Christ and are turning to a different gospel—
In our passage of 1 Corinthians 4:6, it is used in the sense of another of the same kind, specifically another minister of God’s word. Hence, the apostle is not merely concerned with comparison of two ministers of the word of God in which a believer prefers one minister over another but the comparison that leads to hostility towards the minister not favored by the believer in view. The individual with this view would probably want to silence the other minister of God’s word similar to what Joshua advocated when there were some men who prophesied in Israel’s camp during the exodus that did not belong to the group Moses chose as we read in Numbers 11:28–29:
28 Joshua son of Nun, who had been Moses’ aide since youth, spoke up and said, “Moses, my lord, stop them!” 29 But Moses replied, “Are you jealous for my sake? I wish that all the LORD’s people were prophets and that the LORD would put his Spirit on them!”
In any event, a first major responsibility that you have is that you should avoid the feeling of superiority by considering and applying Paul’s example and its purposes as stated in the passage we are studying. You should avoid focusing on self in such a way that you function beyond what Scripture permits and or take pride in one minister of God’s word in such a way that you become hostile to other ministers of God’s word.
A second major responsibility that you have is that you should avoid the feeling of superiority by understanding that every blessing you have is due to God’s grace. In effect, the second responsibility is that you should understand and apply that every blessing you have is due to God’s grace. This second responsibility is derived from the explanation or reason given in 1 Corinthians 4:7 that it is not permissible to have a feeling of superiority or to take pride in one minister of God’s word over another. We say this because verse 7 begins with the word for.
The word “for” is translated from a Greek conjunction (gar) that is used in different ways in the Greek. The Greek conjunction may be used as a marker of cause or reason so that it may be translated “for” or “because” in the English. It may be used as a marker of clarification or explanation so that it may be translated in the English with the word “for” or “you see.” Under this second usage, the Greek word may be used as a narrative marker to express continuation or connection in which case the Greek word may be left untranslated in the English translation. There are more nuances of the Greek conjunction under this second usage. The Greek conjunction may be used to signal an important point or transition to another topic leading to the translation “well, then, you see.” It can also be translated “yes, indeed, certainly, surely”, especially when the Greek conjunction is used in replies, confirming what has been asked. This is how the translators of the NIV rendered it in the answer to the question Apostle Paul raised regarding the Thessalonians being those who are his and his team’s joy or crown when Jesus Christ appears, as stated in 1 Thessalonians 2:20:
Indeed, you are our glory and joy.
The Greek conjunction is here in 1 Thessalonians 2:20 translated “indeed.” That aside, there is another usage of the Greek conjunction in question. It is as a marker of inference so that it may be translated “certainly, by all means, so, then.” In our passage of 1 Corinthians 4:7, the word is used to provide explanation as to the reason it is not permissible to take pride in any minister of the word of God in a hostile manner against another.
The explanation that is the reason for the instruction to guide against taking pride in one minister of God’s word over another or even taking pride in oneself in comparison to others is given in the first two questions of verse 7. The two questions that we will get to shortly may be summarized by an important statement or principle which is that anything that distinguishes you from others is from God. The first question that is concerned with a feeling of superiority given in verse 7 is who makes you different from anyone else? This question is addressed to anyone who has a feeling of superiority over others.
The expression “makes...different” is translated from a Greek word (diakrinō) that may mean “to judge correctly” although the translators of the NIV used the meaning “interpret” to translate our Greek word in Matthew 16:3:
and in the morning, ‘Today it will be stormy, for the sky is red and overcast.’ You know how to interpret the appearance of the sky, but you cannot interpret the signs of the times.
The clause You know how to interpret the appearance of the sky is literally You know how to judge correctly the appearance of the sky. The word may mean “to evaluate oneself” as it is used to describe the self-examination of those who participate in the Lord’s Supper in 1 Corinthians 11:31:
But if we judged ourselves, we would not come under judgment.
The idea of judging self is that of self-examination or self-evaluation. The word may mean “to recognize” as the word is used in 1 Corinthians 11:29:
For anyone who eats and drinks without recognizing the body of the Lord eats and drinks judgment on himself.
The word may mean “to judge” in the sense of rendering a legal decision, as that is the sense in which the word is used in 1 Corinthians 6:5:
I say this to shame you. Is it possible that there is nobody among you wise enough to judge a dispute between believers?
The word may mean “to criticize” as it is used to report what some in the early church did because of Apostle Peter’s going to Cornelius to preach the gospel to him, as stated in Acts 11:2:
So when Peter went up to Jerusalem, the circumcised believers criticized him
The word may mean “to hesitate” as in the Lord’s instruction to Peter regarding going to Cornelius’ house in Acts 10:20:
So get up and go downstairs. Do not hesitate to go with them, for I have sent them.”
The word may mean “to make a distinction, differentiate” as it is used in Peter’s address to those gathered for the church council in Jerusalem as recorded in Acts 15:9:
He made no distinction between us and them, for he purified their hearts by faith.
The word may mean “to waver, doubt” as it is used to prohibit the attitude a believer who prays to God for wisdom should not entertain in James 1:6:
But when he asks, he must believe and not doubt, because he who doubts is like a wave of the sea, blown and tossed by the wind.
In our passage of 1 Corinthians 4:7, the sense of the word is “to distinguish someone as superior.” Thus, the first question involves that which makes one feel special or superior to others. It is a question that indicates no one has the right to feel superior to others because of what God has done. We will defer comment on this first question until we consider the second question.
The second question is related to the first in that it involves what one possesses as in the question of 1 Corinthians 4:7 What do you have that you did not receive? In considering this second question, we need to consider the two words used, that is, “have” and “receive.” The word “have” is translated from a Greek word (echō) that may mean “to own, possess, have” as Apostle Paul used it in one of those paradoxes that we find in his epistle where our Greek word is translated “having” in 2 Corinthians 6:10:
sorrowful, yet always rejoicing; poor, yet making many rich; having nothing, and yet possessing everything.
The word may mean “to have” in the sense of “to be in charge” as it is used to describe Judas Iscariot as being in charge of the money of Jesus and His disciples in John 13:29:
Since Judas had charge of the money, some thought Jesus was telling him to buy what was needed for the Feast, or to give something to the poor.
The word may mean “to be able, can” in the sense of being in a position to do something. It is in this sense that the word is used to describe those who wanted to trap Jesus with a question as stated in John 8:6:
They were using this question as a trap, in order to have a basis for accusing him. But Jesus bent down and started to write on the ground with his finger.
The verbal phrase in order to have a basis for accusing him may be translated that they might be able to accuse him. The word when used of persons may mean “to be (in a certain way)” as it is used in Paul’s statement to Barnabas of wanting to return to those to whom they preached the gospel in their first missionary journey, as recorded in Acts 15:36:
Some time later Paul said to Barnabas, “Let us go back and visit the brothers in all the towns where we preached the word of the Lord and see how they are doing.”
Our Greek word is here translated are doing. The word may mean “to have” in the sense of “to experience something” so it is used to experience trouble or persecutions in the words of the Lord to the church in Smyrna in Revelation 2:10:
Do not be afraid of what you are about to suffer. I tell you, the devil will put some of you in prison to test you, and you will suffer persecution for ten days. Be faithful, even to the point of death, and I will give you the crown of life.
The experience associated with our word may be that of enjoying something or privilege as it is used to describe the enjoyment of peace in God through Christ in Romans 5:1:
Therefore, since we have been justified through faith, we have peace with God through our Lord Jesus Christ,
The clause we have peace with God through our Lord Jesus Christ may be understood to mean that we enjoy peace with God through the Lord Jesus. The word may mean “to be closely associated” hence may mean “to hold fast, to cling to” as the word is used with the meaning “accompany” in relation to salvation in Hebrews 6:9:
Even though we speak like this, dear friends, we are confident of better things in your case—things that accompany salvation.
In our passage of 1 Corinthians 4:7, the word means “to have or possess, either in a concrete or an abstract sense.”
The second word “receive” is translated from a Greek word (lambanō) that may mean “to take, take hold of, grasp, take in hand” as Apostle Paul used it to describe how sin took advantage of the Law to create in him covetousness in the Romans 7:8:
But sin, seizing the opportunity afforded by the commandment, produced in me every kind of covetous desire. For apart from law, sin is dead.
The word may mean “to choose, select” as it is used in the selection of a high priest in Levitical priesthood in Hebrews 5:1:
Every high priest is selected from among men and is appointed to represent them in matters related to God, to offer gifts and sacrifices for sins.
The word may mean “to receive, get, obtain” as it is used in receiving forgiveness of sins through faith in the Lord Jesus in Acts 10:43:
All the prophets testify about him that everyone who believes in him receives forgiveness of sins through his name.”
In our passage of 1 Corinthians 4:7, it means “to receive”, that is, “to get something or come into possession of; whether physical or abstract.” Thus, the second question is concerned with possession of something that one received and not what one worked for or earned that also distinguish as a person from others that may create a sense of superiority.
There are several things in life that distinguish people that could make them feel superior to others, but these are received from God. We will mention only two of these and demonstrate from the Scripture that any of these is a gift from God. A first thing that distinguishes people that can create a sense of superiority is physical beauty. The world controlled by Satan places great emphasis on physical appearance. Thus, people are drawn to others with physical attractiveness. Men are drawn to women who are beautiful to show off about them. That is the reason King Xerxes wanted to display how beautiful his wife, Queen Vashti, was, as recorded in Esther 1:11:
to bring before him Queen Vashti, wearing her royal crown, in order to display her beauty to the people and nobles, for she was lovely to look at.
When the queen refused to honor the request of the king, she was deposed but the primary criterion for her replacement was physical beauty, as indicated in Esther 2:2–4:
2 Then the king’s personal attendants proposed, “Let a search be made for beautiful young virgins for the king. 3 Let the king appoint commissioners in every province of his realm to bring all these beautiful girls into the harem at the citadel of Susa. Let them be placed under the care of Hegai, the king’s eunuch, who is in charge of the women; and let beauty treatments be given to them. 4 Then let the girl who pleases the king be queen instead of Vashti.” This advice appealed to the king, and he followed it.
The idea of ladies being given beauty treatments gives the sense of enhancement of beauty. In our world today, enhancement of beauty using make ups is one that is important to so many people that the enhancement of beauty industry is a very large and profitable industry. Of course, we should be clear that men are not the only ones that are drawn to physical appearance so do women. The sexual advance of Potiphar to Joseph was because Joseph was physically attractive, as we read in Genesis 39:6–7:
6 So he left in Joseph’s care everything he had; with Joseph in charge, he did not concern himself with anything except the food he ate. Now Joseph was well-built and handsome, 7 and after a while his master’s wife took notice of Joseph and said, “Come to bed with me!”
That aside, physical attractiveness creates in some, especially ladies, a feeling of superiority over others but we should understand that since no lady created herself then her physical beauty must be seen as God’s gift that distinguishes one lady from another. I realize that there are many vain women that are involved in all kinds of plastic surgery to enhance their physical beauty but whatever they do never equals the physical beauty of those God gave physical attractiveness, not minding the fact that some of these enhancements have some health problems associated with them. The reality is that physical beauty is from God not even a matter of genes as some may think. In other words, that parents are physically attractive does not grantee that all their children would be physically attractive. This truth is demonstrated with Leah and Rachel who are from the same parents, but Rachael was gifted with physical beauty more than Leah as recorded in Genesis 29:17:
Leah had weak eyes, but Rachel was lovely in form, and beautiful.
In any event, a first thing that could cause some to feel superior to others is physical attractiveness that certainly is God’s gift.
A second thing that distinguishes people from others that may create a feeling of superiority is an individual’s status or position in a society. Status symbol is often determined by wealth, power, and education. Those who are highly educated have a status symbol that is recognized by the society at large. Take for example, in many parts of the world, those with terminal degrees are highly honored and that honor could create in some of them a sense of superiority over others. This explains why some physicians are so arrogant as to be rude to patients and those other providers in the medical field. You often hear of the kind of manners many surgeons have because of their skill. They think that it is because of their education or training that they are that good or skilled. But that is not the full picture. Those with skills even if they do not understand, receive them from God. If people do not believe this, then they have to explain why surgeons trained in the same way do not have the same level of skill. Of course, I have focused on surgeons but there are other skills that people have that may be acquired to an extent through training, but the exercise of such skills vary because of the degree of God’s gift in whatever the skill is. Another example of skill that despite training, there is a distinction among those who possess the skill is in basketball. There are those who practice as hard or even harder than some of the superstars in that field but are not as good as those specially gifted by God. Thus, the skill that will cause a person to be so distinguished is from God. The Scripture mentioned two men skilled in crafts, Bezalel and Oholiab but we are informed that their skill was due to God’s gift in Exodus 31:1–6:
1Then the LORD said to Moses, 2 “See, I have chosen Bezalel son of Uri, the son of Hur, of the tribe of Judah, 3 and I have filled him with the Spirit of God, with skill, ability and knowledge in all kinds of crafts— 4 to make artistic designs for work in gold, silver and bronze, 5 to cut and set stones, to work in wood, and to engage in all kinds of craftsmanship. 6 Moreover, I have appointed Oholiab son of Ahisamach, of the tribe of Dan, to help him. Also I have given skill to all the craftsmen to make everything I have commanded you:
It could be argued that it is because of the special filling of the Spirit that these two men were highly skilled but that is still God’s gift. Of course, we also have another statement that involves skill that indicates any skill is from God in Exodus 36:1–2:
1 So Bezalel, Oholiab and every skilled person to whom the LORD has given skill and ability to know how to carry out all the work of constructing the sanctuary are to do the work just as the LORD has commanded.” 2 Then Moses summoned Bezalel and Oholiab and every skilled person to whom the LORD had given ability and who was willing to come and do the work.
Hence, we contend that regardless of what skill you possess it is a gift from God. We have focused on skill as part of the status of people in a society but the other that we should also remember is the matter of wealth. I realize that some people are wealthy because they inherited that from their parents, as implied in Proverbs 19:14:
Houses and wealth are inherited from parents, but a prudent wife is from the Lord.
Hence, some people could claim that their wealth is inherited from their parents and not God’s gift to them. Such a claim reveals ignorance of the fact that the parents who passed on the wealth originally received their wealth from God. The Scripture is clear that wealth is from God as we may gather from King David’s praise of God, specifically in 1 Chronicles 29:12:
Wealth and honor come from you; you are the ruler of all things. In your hands are strength and power to exalt and give strength to all.
So, you should recognize that wealth given to those who pass it on to their children is from God. There are those who work harder or are smarter than those who are wealthy but despite their hard work and intelligence do not have the kind of wealth others have. The point is that wealth that distinguishes one person from another or that has the potential of causing someone to feel superior to others is from God.
We have so far given two general illustrations of things that make people feel superior to others, but our example would not be complete if we do not make any reference to spiritual things. This is because the context of the passage we are studying has to do with those who put one spiritual leader above another. Therefore, we should recognize that spiritual gifts could cause a person who is not controlled by the Holy Spirit to have a feeling of superiority over others. Take for example, there are those with the gift of teaching that may feel they are superior to other believers but that is to be deluded and ignorant of the Scripture. Every spiritual gift any believer has is from God, as implied in Romans 12:6–8:
6 We have different gifts, according to the grace given us. If a man’s gift is prophesying, let him use it in proportion to his faith. 7 If it is serving, let him serve; if it is teaching, let him teach; 8 if it is encouraging, let him encourage; if it is contributing to the needs of others, let him give generously; if it is leadership, let him govern diligently; if it is showing mercy, let him do it cheerfully.
In any event, the point we are stressing is that anything that distinguishes you from others is from God as that is what is implied in the first two questions of 1 Corinthians 4:7 that we have considered. This is the first point we want to emphasize in the second major responsibility you have with respect to the passage we are considering, which is that you should avoid feeling of superiority by understanding that every blessing you have is due to God’s grace.
A second point we want to stress that is related to the first is that you have no basis for boasting because of any advantage that you have in this life. This point is derived from the third question of 1 Corinthians 4:7 And if you did receive it, why do you boast as though you did not? The question is emphatic in the Greek and with the implication of failure to perceive what one should. We say that the question is emphatic in the Greek because the apostle used together two Greek particles that could be translated “now indeed” so that the first part of the question should read Now if indeed you received (it). This conditional clause, although implies the reality of the gift or blessing an individual has, suggests that the one questioned probably did not understand that whatever that makes the individual different from others is because of God’s grace. This is confirmed by the question why do you boast as though you did not?
The word “boast” is translated from a Greek word (kauchaomai) that means to express an unusually high degree of confidence in someone or something being exceptionally noteworthy and so means “to boast.” However, there are several nuances to the Greek word. It may mean “to brag”, that is, to say something boastfully, as in Romans 2:23:
You who brag about the law, do you dishonor God by breaking the law?
The word may mean to rejoice as in Romans 5:11:
Not only is this so, but we also rejoice in God through our Lord Jesus Christ, through whom we have now received reconciliation.
The clause but we also rejoice in God is literally but also, we are boasting in God. The Greek word may mean “to glory”, that is, to take great pride or pleasure in something or to rejoice proudly, as in Philippians 3:3:
For it is we who are the circumcision, we who worship by the Spirit of God, who glory in Christ Jesus, and who put no confidence in the flesh—
The verbal phrase glory in Christ Jesus is literally boasting in Christ Jesus. The Greek word may mean to “to pride, take pride”, as in 2 Corinthians 5:12:
We are not trying to commend ourselves to you again, but are giving you an opportunity to take pride in us, so that you can answer those who take pride in what is seen rather than in what is in the heart.
The verbal phrase to take pride in us is literally to boast about us. Hence, we see that our Greek word can be used in different ways. In our passage of 1 Corinthians 4:7, it is used negatively with the meaning “to boast” in the sense of displaying or proclaiming publicly in a showy way of being satisfied or content in one’s achievement.
Boasting can be right or wrong depending on the object or reason for it. Boasting that is wrong is one that is self-centered so that God is left out or robbed of His glory and so a human claims credit for what God has done. Apostle Paul mentioned this kind of wrong boasting as that which characterized his opponents who want to boast about the number of people, they got to become circumcised, as we read in Galatians 6:13:
Not even those who are circumcised obey the law, yet they want you to be circumcised that they may boast about your flesh
As we indicated, when God is left out in any kind of boasting then it is wrong, as conveyed in James 4:16:
As it is, you boast and brag. All such boasting is evil.
In the context of James, the boasting that is evil is any kind of assertion about the future that is devoid of the recognition that God controls the future as should be indicated by prefacing such assertion by saying if God wills or permits or by the thought that a person’s plan is wholly in God’s hand.
The right kind of boasting is one that is centered on God or what He did or does through others or directly. Thus, we have examples of the right kind of boasting in the Scripture. Apostle Paul indicates that his boasting is in what Christ did on the cross hence, his assertion of wanting to boast about the cross of Christ in Galatians 6:14:
May I never boast except in the cross of our Lord Jesus Christ, through which the world has been crucified to me, and I to the world.
It is not only the cross of Christ that led the apostle to boast but also the impact of the cross in the spiritual lives of believers. Therefore, the apostle boasted about those who excel in their spiritual life, as he did to Titus regarding the Corinthians, according to 2 Corinthians 7:14:
I had boasted to him about you, and you have not embarrassed me. But just as everything we said to you was true, so our boasting about you to Titus has proved to be true as well.
He did the same thing in praising the Corinthians to the Macedonians concerning their generosity, as we read in 2 Corinthians 9:2:
For I know your eagerness to help, and I have been boasting about it to the Macedonians, telling them that since last year you in Achaia were ready to give; and your enthusiasm has stirred most of them to action.
The apostle also boasted about an aspect of the spiritual life of the Thessalonians, as we read in 2 Thessalonians 1:4:
Therefore, among God’s churches we boast about your perseverance and faith in all the persecutions and trials you are enduring.
Anyway, we should be careful about boasting that is self-centered. The apostle was careful of this that when he boasted of the revelations he had received from the Lord, he used the third person, as in 2 Corinthians 12:5:
I will boast about a man like that, but I will not boast about myself, except about my weaknesses.
The “man” the apostle meant is himself. It is because he was cautious regarding boasting about self that he used the third person in his boasting of the visions he received from the Lord. A reason we should be careful not to boast about self is so that others do not overrate us, so to say, as the apostle stated in 2 Corinthians 12:6:
Even if I should choose to boast, I would not be a fool, because I would be speaking the truth. But I refrain, so no one will think more of me than is warranted by what I do or say.
Boasting about self or self-achievement is an indicator that one does not understand that there is nothing that the person achieved or attained were it not for the grace of God, as indicated in the passage we are considering, that is, 1 Corinthians 4:7. It is important that we be conscious that whatever we have by way of blessing is from God, as the Holy Spirit taught us through Apostle John that we cited in our last study, that is, in John 3:27:
To this John replied, “A man can receive only what is given him from heaven.
The word “heaven” here is a reference to God. Consequently, it is important that we constantly remind ourselves that everything we receive is from God. Boasting that is correct should be related to spiritual matters. This is the implication of boasting about knowing God that the Holy Spirit spoke through Prophet Jeremiah in Jeremiah 9:24:
but let him who boasts boast about this: that he understands and knows me, that I am the Lord, who exercises kindness, justice and righteousness on earth, for in these I delight,” declares the Lord.
In any event, let me end by reminding you of the central message of 1 Corinthians 4:6-7 that we have considered. It is this: You have no reason to feel superior to others since everything that distinguishes you from others is from God’s goodness to you. The way you can do what we have stated is if you constantly remind yourself that whatever it is that has the tendency to cause you to feel superior to others is from God and given to you out of His grace. If you keep this in mind you will keep from being arrogant. You will avoid God’s judgment of the type He brought on Herod for stealing His praise, as we read in Acts 12:22–23:
22 They shouted, “This is the voice of a god, not of a man.” 23 Immediately, because Herod did not give praise to God, an angel of the Lord struck him down, and he was eaten by worms and died.
02/08/19