1 Corinthians 4:7 For who makes you to differ from another? and what have you that you did not receive? now if you did receive it, why do you glory… 1. That inequalities do exist is one of the most patent and enduring of facts. And we cannot but reflect that it might have been otherwise. The moral law, indeed, could not have been other than it is consistently with the nature of its Author; but we might conceivably have had a world upon which a law of equality might have been stamped as plainly as it is in fact everywhere absent. Nor is grace in this matter the antithesis of nature. 2. The great truth which the apostle suggests is that the author of differences is the infinitely wise and good God. It is not chance; it is not a fatal outcome of inexorable law. We differ from one another — I. IN EXTERNAL CIRCUMSTANCES. 1. Of these inequalities, England is, perhaps, beyond any country in Europe, the great example. The contrast presented by the east and west ends of the metropolis is probably not to be found in any other capital; and, considering the small area and vast population of this country, the actual distribution of land and wealth might seem to approach the proportions of a social danger, and to threaten some form of destructive change. 2. There are answers enough to the apostle's question. These differences, we are told, are begotten of ancient injustice; they are a legacy of feudalism, or they are traceable to more recent eras of misgovernment; they represent the traditional selfishness of one class and the chronic inertness and degradation of another. Let the truth of all this, here and there, be granted, yet vast differences will still remain, due to the simple fact that God makes one man to differ from another in productive power, and hence there is inevitably a corresponding difference in the amount produced. If to-morrow you could cut up the land into strips, that every Englishman should have his tiny share in it, a fortnight would not pass before the reign of inequality would have begun again. Nature and fact would assert themselves against theory; and property varying in amount concomitantly with each man's productive power, would find its way into the hands of a minority — though, no doubt, a new minority — of the people. 3. What is this, then, but the old story of the Church ever upholding privilege against right, wealth against poverty, the few against the many? What is this but an endeavour to stereotype wrong by making God responsible for it, and by interposing Divine sanctions between it and its correction? And if we point in reply to a future in which inequalities will be for ever redressed, we are fiercely warned that this faith of ours in a future stands in the way of efforts to improve man's present lot. No, you misunderstand us. If property be of a kind to make crime almost the instinct of self-preservation; if the lack of education means no ruling moral principles in the conscience; if human beings are huddled together into dwellings which deny to purity its simplest safeguards, then, most assuredly, the Church of Christ would be false to her Master if she did not, at whatever risks, urge a remedy. Nay, more, whenever Christianity is really believed and acted on, it tends to lessen the general inequalities of life. Its charities throw bridges over the abysses which separate classes; its spirit of self-sacrifice prompts the free abandonment of wealth and station for the sake of others. Yet when all that can be done in this direction has been done, great inequalities must remain, because they are due to inherited differences of personal capacity. II. IN THE PERSONAL ENDOWMENTS WITH WHICH OUR CREATOR HAS SENT US INTO THE WORLD. 1. Race differs so widely from race, that these differences have been exaggerated into one of the stock arguments against the unity of the human family. But members of the same race often differ from each other scarcely, if at all, less widely. Not seldom does this original inequality traverse, as if with a disdainful irony, the other inequalities of external circumstances which you have inherited from those who have transmitted to you their name and blood. 2. Here we are encountered by the doctrine of heredity. We are told that every quality in the individual has its roots and germs in the ancestral past. Undoubtedly this doctrine rests on a basis of fact; but if you say that most of the differences between man and man can be explained by it, does this do anything more than postpone the larger question which lies behind? Why should a given individual have this particular ancestry? Nay, why should there be anything to be transmitted, or any law of type to govern its transmission? In presence of these questions, science is wisely silent; but religion is not silent. And the answer to them leaves man, as he was of old, in the pre-scientific days, face to face with the Almighty Creator. III. IN THE RELIGIOUS ADVANTAGES AND OPPORTUNITIES WHICH HAVE BEEN BESTOWED ON US. Our homes are, in this respect, very different; in some God is practically ignored, in others His will and honour are made a first consideration. The schools to which we have been sent are very different; in some religion is all but forgotten, in others it is the life and soul of the whole system. Our friendships are very different; and there are times in life when, religiously speaking, a friendship may have decisive consequences. Who maketh thee to differ from another? Who stands behind the opportunities of youth, behind the intellectual and moral environments of manhood, behind the subtle predispositions, which from the early days of life exercise a propelling influence in this direction or in that? Who gave his mother to St. , and his father to John Stuart Mill? These differences come from God; and if we ask why they should exist, we find ourselves face to face with abysmal mysteries, cut of which issues the warning, "Is it not lawful for Me to do what I will with Mine own? Is thine eye evil because I am good?"Conclusion: 1. But is not this disappointing? Might we not have hoped that Christ, in whom all are brethren, and who makes all free indeed, would also have made us equal? But let us note that inequality of gift does not imply that God loves less those to whom He gives less. He gives as we can bear His gifts; He withholds, as He bestows, in love. Nay, underlying the great differences there is a much truer equality than we may think. As in a well-ordered state all are equal before the law, so in the Church all are equal before their Maker and Redeemer. We are equal, in that — (1) We all have before us the solemn moment of death. (2) We shall all be judged relatively to the gifts and opportunities we have enjoyed. (3) We must all of us be washed in the precious blood of Christ, and sanctified by the Eternal Spirit. (4) We are all of us receivers, although some of us may have received five talents, and others one. 2. What hast thou that thou hast not received? Is there nothing? Yes, one thing, only one — sin. 3. The temper in which we should think and act in view of the truth before us has three characteristics. (1) Disinterestedness. Any gift, possessed by others, and used for the glory of the Giver, should excite in a Christian pure and disinterested pleasure. If He has not given them to us individually, what does that matter, so far as our appreciating them is concerned? (2) Anxiety. Anxiety for others lest they should misuse God's bounty; but great anxiety for ourselves, if any of us have reason to think that we have been entrusted with anything considerable. "Be not high-minded, but fear."(3) Self-consecration. It may be little that you can give, give it to God; it may be what men deem much, give it unreservedly. (Canon Liddon.) Parallel Verses KJV: 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? |
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