Early Church Fathers Scripture Index : Texts
1 Corinthians 4:7
There are 62 footnotes for this reference.
Ante-Nicene Fathers, Volume 3, page 689, footnote 2 (Image)
Tertullian (I, II, III)
Ethical. (HTML)
On Prayer. (HTML)
Answer to the Foregoing Arguments. (HTML)
CCEL Footnote 8908 (In-Text, Margin)
... whole function of a “virgin:” what she conceals for the sake of God, let her cover quite over. It is our business to entrust to the knowledge of God alone that which the grace of God effects in us, lest we receive from man the reward we hope for from God. 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?”[1 Corinthians 4:7] 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 ...
Ante-Nicene Fathers, Volume 4, page 35, footnote 8 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Tertullian: Part Fourth. (HTML)
On the Veiling of Virgins. (HTML)
If Unveiling Be Proper, Why Not Practise It Always, Out of the Church as Well as in It? (HTML)
CCEL Footnote 322 (In-Text, Margin)
... our very spirit—when we are consecrating to Him our very nature! It follows, therefore, that what cannot appear to be done for God’s sake (because God wills not that it be done in such a way) is done for the sake of men,—a thing, of course, primarily unlawful, as betraying a lust of glory. For glory is a thing unlawful to those whose probation consists in humiliation of every kind. And if it is by God that the virtue of continence is conferred, “why gloriest thou, as if thou have not received?”[1 Corinthians 4:7] If, however, you have not received it, “what hast thou which has not been given thee?” But by this very fact it is plain that it has not been given you by God —that it is not to God alone that you offer it. Let us see, then, ...
Ante-Nicene Fathers, Volume 4, page 88, footnote 11 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Tertullian: Part Fourth. (HTML)
On Modesty. (HTML)
The Same Subject Continued. (HTML)
CCEL Footnote 846 (In-Text, Margin)
... Again, of how open censure (does) the free expression (find utterance), how manifest the edge of the spiritual sword, (in words like these): “Ye are already enriched! ye are already satiated! ye are already reigning!” and, “If any thinks himself to know, he knoweth not yet how it behoves him to know!” Is he not even then “smiting some one’s face,” in saying, “For who maketh thee to differ? What, moreover, hast thou which thou hast not received? Why gloriest thou as if thou have not received?”[1 Corinthians 4:7] Is he not withal “smiting them upon the mouth,” (in saying): “But some, in (their) conscience, even until now eat (it) as if (it were) an idol-sacrifice. But, so sinning, by shocking the weak consciences of the brethren thoroughly, they will sin ...
Ante-Nicene Fathers, Volume 5, page 533, footnote 17 (Image)
Hippolytus, Cyprian, Caius, Novatian, Appendix
Cyprian. (HTML)
The Treatises of Cyprian. (HTML)
Three Books of Testimonies Against the Jews. (HTML)
Book III. (HTML)
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?”[1 Corinthians 4:7] 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 ...
Nicene and Post-Nicene Fathers, Series 1, Volume 1, page 114, footnote 8 (Image)
Augustine: Prolegomena: St. Augustine's Life and Work, Confessions, Letters
The Confessions (HTML)
He recalls the beginning of his youth, i.e. the thirty-first year of his age, in which very grave errors as to the nature of God and the origin of evil being distinguished, and the Sacred Books more accurately known, he at length arrives at a clear knowledge of God, not yet rightly apprehending Jesus Christ. (HTML)
What He Found in the Sacred Books Which are Not to Be Found in Plato. (HTML)
CCEL Footnote 569 (In-Text, Margin)
... the Apostle Paul; and those difficulties vanished away, in which he at one time appeared to me to contradict himself, and the text of his discourse not to agree with the testimonies of the Law and the Prophets. And the face of that pure speech appeared to me one and the same; and I learned to “rejoice with trembling.” So I commenced, and found that whatsoever truth I had there read was declared here with the recommendation of Thy grace; that he who sees may not so glory as if he had not received[1 Corinthians 4:7] not only that which he sees, but also that he can see (for what hath he which he hath not received?); and that he may not only be admonished to see Thee, who art ever the same, but also may be healed, to hold Thee; and that he who from afar off is ...
Nicene and Post-Nicene Fathers, Series 1, Volume 1, page 195, footnote 19 (Image)
Augustine: Prolegomena: St. Augustine's Life and Work, Confessions, Letters
The Confessions (HTML)
Of the goodness of God explained in the creation of things, and of the Trinity as found in the first words of Genesis. The story concerning the origin of the world (Gen. I.) is allegorically explained, and he applies it to those things which God works for sanctified and blessed man. Finally, he makes an end of this work, having implored eternal rest from God. (HTML)
That Out of the Children of the Night and of the Darkness, Children of the Light and of the Day are Made. (HTML)
CCEL Footnote 1258 (In-Text, Margin)
... we have in this pilgrimage received “an earnest” that we should now be light, whilst as yet we “are saved by hope,” and are the children of light, and the children of the day,—not the children of the night nor of the darkness, which yet we have been. Betwixt whom and us, in this as yet uncertain state of human knowledge, Thou only dividest, who provest our hearts and callest the light day, and the darkness night. For who discerneth us but Thou? But what have we that we have not received of Thee?[1 Corinthians 4:7] Out of the same lump vessels unto honour, of which others also are made to dishonour.
Nicene and Post-Nicene Fathers, Series 1, Volume 2, page 342, footnote 1 (Image)
Augustine: The City of God, Christian Doctrine
City of God (HTML)
The history of the city of God from Noah to the time of the kings of Israel. (HTML)
About the Prefigured Change of the Israelitic Kingdom and Priesthood, and About the Things Hannah the Mother of Samuel Prophesied, Personating the Church. (HTML)
CCEL Footnote 1006 (In-Text, Margin)
... might, and let not the rich glory in his riches; but let him that glorieth glory in this,—to understand and know the Lord, and to do judgment and justice in the midst of the earth.” He in no small measure understands and knows the Lord who understands and knows that even this, that he can understand and know the Lord, is given to him by the Lord. “For what hast thou,” saith the apostle, “that thou hast not received? But if thou hast received it, why dost thou glory as if thou hadst not received it?”[1 Corinthians 4:7] That is, as if thou hadst of thine own self whereof thou mightest glory. Now, he does judgment and justice who lives aright. But he lives aright who yields obedience to God when He commands. “The end of the commandment,” that is, to which the ...
Nicene and Post-Nicene Fathers, Series 1, Volume 2, page 521, footnote 3 (Image)
Augustine: The City of God, Christian Doctrine
On Christian Doctrine (HTML)
Preface (HTML)
CCEL Footnote 1716 (In-Text, Margin)
... my money to the exchangers.” Seeing, then, that these men teach others, either through speech or writing, what they understand, surely they cannot blame me if I likewise teach not only what they understand, but also the rules of interpretation they follow. For no one ought to consider anything as his own, except perhaps what is false. All truth is of Him who says, “I am the truth.” For what have we that we did not receive? and if we have received it, why do we glory, as if we had not received it?[1 Corinthians 4:7]
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 95, footnote 3 (Image)
Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises
Doctrinal Treatises of St. Augustin (HTML)
On the Holy Trinity. (HTML)
He proceeds to refute those arguments which the heretics put forward, not out of the Scriptures, but from their own conceptions. And first he refutes the objection, that to beget and to be begotten, or that to be begotten and not-begotten, being different, are therefore different substances, and shows that these things are spoken of God relatively, and not according to substance. (HTML)
The Father and the Son the Only Beginning (Principium) of the Holy Spirit. (HTML)
... be our salvation, who have received it. Therefore, the Spirit is both the Spirit of God who gave Him, and ours who have received Him. Not, indeed, that spirit of ours by which we are, because that is the spirit of a man which is in him; but this Spirit is ours in another mode, viz. that in which we also say, “Give us this day our bread.” Although certainly we have received that spirit also, which is called the spirit of a man. “For what hast thou,” he says, “which thou didst not receive?”[1 Corinthians 4:7] But that is one thing, which we have received that we might be; another, that which we have received that we might be holy. Whence it is also written of John, that he “came in the spirit and power of Elias;” and by the spirit of Elias is meant the ...
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 194, footnote 4 (Image)
Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises
Doctrinal Treatises of St. Augustin (HTML)
On the Holy Trinity. (HTML)
He speaks of the true wisdom of man, viz. that by which he remembers, understands, and loves God; and shows that it is in this very thing that the mind of man is the image of God, although his mind, which is here renewed in the knowledge of God, will only then be made the perfect likeness of God in that image when there shall be a perfect sight of God. (HTML)
Although the Soul Hopes for Blessedness, Yet It Does Not Remember Lost Blessedness, But Remembers God and the Rules of Righteousness. The Unchangeable Rules of Right Living are Known Even to the Ungodly. (HTML)
... will be its blessedness; for it cannot give itself the righteousness it has lost, and so has not. For this it received when man was created, and assuredly lost it by sinning. Therefore it receives righteousness, that on account of this it may deserve to receive blessedness; and hence the apostle truly says to it, when beginning to be proud as it were of its own good, “For 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?”[1 Corinthians 4:7] But when it rightly remembers its own Lord, having received His Spirit, then, because it is so taught by an inward teaching, it feels wholly that it cannot rise save by His affection freely given, nor has been able to fall save by its own defection ...
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 433, footnote 1 (Image)
Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises
Moral Treatises of St. Augustin (HTML)
Of Holy Virginity. (HTML)
Section 41 (HTML)
CCEL Footnote 2171 (In-Text, Margin)
... each one hath his own proper gift from God; one in this way, and another in that way.” Who therefore bestoweth these gifts? Who distributeth his own proper gifts unto each as He will? Forsooth God, with Whom there is not unrighteousness, and by this means with what equity He makes some in this way, and others in that way, for man to know is either impossible or altogether hard: but that with equity He maketh, it is not lawful to doubt. “What,” therefore, “hast thou, which thou hast not received?”[1 Corinthians 4:7] And by what perversity dost thou less love Him, of Whom thou hast received more?
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 449, footnote 3 (Image)
Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises
Moral Treatises of St. Augustin (HTML)
On the Good of Widowhood. (HTML)
Section 20 (HTML)
CCEL Footnote 2267 (In-Text, Margin)
... sanction, and by how great holiness they are commended within. Therefore hold and have what you have received, and return thanks to the Giver. For, although it be yours to receive and have, yet you have that, which you have received; forasmuch as to one waxing proud, and impiously glorying of that which he had, as though he had it of himself, the Truth saith by the Apostle, “But what hast thou, which thou hast not received? But, if thou hast received, why boastest thou, as if thou hadst not received?”[1 Corinthians 4:7]
Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 597, footnote 6 (Image)
Augustine: The Anti-Manichaean Writings, The Anti-Donatist Writings
Writings in Connection with the Donatist Controversy. (HTML)
Answer to the Letters of Petilian, the Donatist. (HTML)
In this book Augustin refutes the second letter which Petilianus wrote to him after having seen the first of Augustin’s earlier books. This letter had been full of violent language; and Augustin rather shows that the arguments of Petilianus had been deficient and irrelevant, than brings forward arguments in support of his own statements. (HTML)
Chapter 2 (HTML)
... Christ is God’s." Again I say, "Let no man glory in men;" nay, oftentimes I repeat it, "Let no man glory in men." If you perceive anything in us which is deserving of praise, refer it all to His praise, from whom is every good gift and every perfect gift; for it is "from above, and cometh down from the Father of lights, with whom is no variableness, neither shadow of turning." For what have we which we did not receive? and if we have received it, let us not boast as though we had not received it.[1 Corinthians 4:7] And in all these things which you know to be good in us, be ye our followers, at any rate, if we are Christ’s; but if, on the other hand, you either suspect, or believe, or see that any evil is in us, hold fast to that saying of the Lord’s, in which ...
Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 647, footnote 2 (Image)
Augustine: The Anti-Manichaean Writings, The Anti-Donatist Writings
Writings in Connection with the Donatist Controversy. (HTML)
The Correction of the Donatists. (HTML)
Chapter 9 (HTML)
CCEL Footnote 2538 (In-Text, Margin)
38. But far be it from us that any one of our number should call himself in such wise just, that he should either go about to establish his own righteousness, as though it were conferred upon him by himself, whereas it is said to him, "For what hast thou that thou didst not receive?"[1 Corinthians 4:7] or venture to boast himself as being without sin in this world, as the Donatists themselves declared in our conference that they were members of a Church which has already neither spot nor wrinkle, nor any such thing, —not knowing that this is only fulfilled in those individuals who depart out of this body immediately after baptism, or after the ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 47, footnote 1 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on the Merits and Forgiveness of Sins, and on the Baptism of Infants. (HTML)
Book II (HTML)
Four Questions on the Perfection of Righteousness: (1.) Whether a Man Can Be Without Sin in This Life. (HTML)
CCEL Footnote 474 (In-Text, Margin)
... without sin? I should allow the possibility, through the grace of God and the man’s own free will; not doubting that the free will itself is ascribable to God’s grace, in other words, to the gifts of God,—not only as to its existence, but also as to its being good, that is, to its conversion to doing the commandments of God. Thus it is that God’s grace not only shows what ought to be done, but also helps to the possibility of doing what it shows. “What indeed have we that we have not received?”[1 Corinthians 4:7] Whence also Jeremiah says: “I know, O Lord, that the way of man is not in himself; it is not in man to walk and direct his steps.” Accordingly, when in the Psalms one says to God, “Thou hast commanded me to keep Thy precepts diligently,” he at once ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 56, footnote 3 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on the Merits and Forgiveness of Sins, and on the Baptism of Infants. (HTML)
Book II (HTML)
A Good Will Comes from God. (HTML)
CCEL Footnote 570 (In-Text, Margin)
Men, however, are laboring to find in our own will some good thing of our own,—not given to us by God; but how it is to be found I cannot imagine. The apostle says, when speaking of men’s good works, “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?”[1 Corinthians 4:7] But, besides this, even reason itself, which may be estimated in such things by such as we are, sharply restrains every one of us in our investigations so as that we may not so defend grace as to seem to take away free will, or, on the other hand, so assert free will as to be judged ungrateful to the grace of God, in our arrogant ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 89, footnote 4 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on the Spirit and the Letter. (HTML)
The Righteousness of God Manifested by the Law and the Prophets. (HTML)
CCEL Footnote 763 (In-Text, Margin)
... we are told, that “she carries law and mercy upon her tongue,” —the “ law,” whereby she may convict the proud, the “ mercy,” wherewith she may justify the humbled. “The righteousness of God,” then, “by faith of Jesus Christ, is unto all that believe; for there is no difference, for all have sinned, and come short of the glory of God” —not of their own glory. For what have they, which they have not received? Now if they received it, why do they glory as if they had not received it?[1 Corinthians 4:7] Well, then, they come short of the glory of God; now observe what follows: “Being justified freely by His grace.” It is not, therefore, by the law, nor is it by their own will, that they are justified; but they are justified freely by His ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 104, footnote 16 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on the Spirit and the Letter. (HTML)
Righteousness is the Gift of God. (HTML)
CCEL Footnote 972 (In-Text, Margin)
Let no man therefore boast of that which he seems to possess, as if he had not received it;[1 Corinthians 4:7] nor let him think that he has received it merely because the external letter of the law has been either exhibited to him to read, or sounded in his ear for him to hear. For “if righteousness is by the law, then Christ has died in vain.” Seeing, however, that if He has not died in vain, He has ascended up on high, and has led captivity captive, and has given gifts to men, it follows that whosoever has, has from this source. But whosoever denies that ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 107, footnote 6 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on the Spirit and the Letter. (HTML)
Whether Faith Be in a Man’s Own Power. (HTML)
CCEL Footnote 1011 (In-Text, Margin)
... for righteousness.” Consider now whether anybody believes, if he be unwilling; or whether he believes not, if he shall have willed it. Such a position, indeed, is absurd (for what is believing but consenting to the truth of what is said? and this consent is certainly voluntary): faith, therefore, is in our own power. But, as the apostle says: “There is no power but comes from God,” what reason then is there why it may not be said to us even of this: “What hast thou which thou hast not received?”[1 Corinthians 4:7] —for it is God who gave us even to believe. Nowhere, however, in Holy Scripture do we find such an assertion as, There is no volition but comes from God. And rightly is it not so written, because it is not true: otherwise God would be the author ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 109, footnote 1 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on the Spirit and the Letter. (HTML)
Whence Comes the Will to Believe? (HTML)
CCEL Footnote 1043 (In-Text, Margin)
But it remains for us briefly to inquire, Whether the will by which we believe be itself the gift of God, or whether it arise from that free will which is naturally implanted in us? If we say that it is not the gift of God, we must then incur the fear of supposing that we have discovered some answer to the apostle’s reproachful appeal: “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?”[1 Corinthians 4:7] —even some such an answer as this: “See, we have the will to believe, which we did not receive. See in what we glory,—even in what we did not receive!” If, however, we were to say that this kind of will is nothing but the gift of God, we should then have to fear ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 110, footnote 16 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on the Spirit and the Letter. (HTML)
The Will to Believe is from God. (HTML)
CCEL Footnote 1069 (In-Text, Margin)
Let this discussion suffice, if it satisfactorily meets the question we had to solve. It may be, however, objected in reply, that we must take heed lest some one should suppose that the sin would have to be imputed to God which is committed by free will, if in the passage where it is asked, “What hast thou which thou didst not receive?”[1 Corinthians 4:7] the very will by which we believe is reckoned as a gift of God, because it arises out of the free will which we received at our creation. Let the objector, however, attentively observe that this will is to be ascribed to the divine gift, not merely because it arises from our free will, which was created naturally with us; but ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 110, footnote 17 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on the Spirit and the Letter. (HTML)
The Will to Believe is from God. (HTML)
CCEL Footnote 1070 (In-Text, Margin)
... believe in Him (and certainly there is no ability whatever in free will to believe, unless there be persuasion or summons towards some one in whom to believe), it surely follows that it is God who both works in man the willing to believe, and in all things prevents us with His mercy. To yield our consent, indeed, to God’s summons, or to withhold it, is (as I have said) the function of our own will. And this not only does not invalidate what is said, “For what hast thou that thou didst not receive?”[1 Corinthians 4:7] but it really confirms it. For the soul cannot receive and possess these gifts, which are here referred to, except by yielding its consent. And thus whatever it possesses, and whatever it receives, is from God; and yet the act of receiving and ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 130, footnote 9 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on Nature and Grace. (HTML)
Even Evils, Through God’s Mercy, are of Use. (HTML)
CCEL Footnote 1201 (In-Text, Margin)
... good, although thereby many have been reformed. There are, then, evils which are of use by the wondrous mercy of God. Did that man experience some good thing, when he said, “Thou didst hide Thy face from me, and I was troubled?” Certainly not; and yet this very trouble was to him in a certain manner a remedy against his pride. For he had said in his prosperity, “I shall never be moved;” and so was ascribing to himself what he was receiving from the Lord. “For what had he that he did not receive?”[1 Corinthians 4:7] It had, therefore, become necessary to show him whence he had received, that he might receive in humility what he had lost in pride. Accordingly, he says, “In Thy good pleasure, O Lord, Thou didst add strength to my beauty.” In this abundance of ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 199, footnote 5 (Image)
Augustine: Anti-Pelagian Writings
A Work on the Proceedings of Pelagius. (HTML)
The Same Continued. On the Works of Unbelievers; Faith is the Initial Principle from Which Good Works Have Their Beginning; Faith is the Gift of God’s Grace. (HTML)
CCEL Footnote 1712 (In-Text, Margin)
... means say here, emphatically: “It is He that hath made us, and not we ourselves.” And indeed nothing else than this is pressed upon us in the apostle’s teaching, when he says: “For I declare, through the grace that is given unto me, to every man that is among you, not to think of himself more highly than he ought to think; but to think soberly, according as God hath dealt to every man the measure of faith.” Whence, too, arises the well-known challenge: “What hast thou that thou didst not receive?”[1 Corinthians 4:7] inasmuch as we have received even that which is the spring from which everything we have of good in our actions takes its beginning.
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 389, footnote 6 (Image)
Augustine: Anti-Pelagian Writings
A Treatise Against Two Letters of the Pelagians. (HTML)
Book I (HTML)
The Power of God’s Grace is Proved. (HTML)
CCEL Footnote 2613 (In-Text, Margin)
... righteous judgment and the most merciful aid of the Omnipotent in all cases. For it is enough for man to know that there is no unrighteousness with God. But how He dispenses those benefits, making some deservedly vessels of wrath, others graciously vessels of mercy,—who has known the mind of the Lord, or who has been His counsellor? If, then, we attain to the honour of grace, let us not be ungrateful by attributing to ourselves what we have received. “For what have we which we have not received?”[1 Corinthians 4:7]
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 398, footnote 6 (Image)
Augustine: Anti-Pelagian Writings
A Treatise Against Two Letters of the Pelagians. (HTML)
Book II (HTML)
The Apostle Meets the Question by Leaving It Unsolved. (HTML)
CCEL Footnote 2649 (In-Text, Margin)
... goodness is so mighty that He even uses the evil well; and in those He makes known the riches of His glory on the vessels of mercy, because what the justice of a punisher requires from the vessels of wrath, the grace of the Deliverer remits to the vessels of mercy. Nor would the kindness which is bestowed on some freely appear, unless to other equally guilty and from the same mass God showed what was really due to both, and condemned them with a righteous judgment. “For who maketh thee to differ?”[1 Corinthians 4:7] says the same apostle to a man as it were boasting concerning himself and his own benefits. “For who maketh thee to differ” from the vessels of wrath; of course, from the mass of perdition which has sent all by one into damnation? “Who maketh thee ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 422, footnote 4 (Image)
Augustine: Anti-Pelagian Writings
A Treatise Against Two Letters of the Pelagians. (HTML)
Book IV (HTML)
The Testimonies of Scripture in Favour of Grace. (HTML)
CCEL Footnote 2813 (In-Text, Margin)
For that very pride has so stopped the ears of their heart that they do not hear, “For what hast thou that thou hast not received?”[1 Corinthians 4:7] They do not hear, “Without me ye can do nothing;” they do not hear, “Love is of God;” they do not hear, “God hath dealt the measure of faith;” they do not hear, “The Spirit breatheth where it will,” and, “They who are led by the Spirit of God, they are the sons of God;” they do not hear, “No one can come unto me, unless it were given him of my Father;” they do not hear what Esdras writes, “Blessed is the Lord of our fathers, who ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 437, footnote 10 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on Grace and Free Will. (HTML)
Two Letters Written by Augustin to Valentinus and the Monks of Adrumetum. (HTML)
Letter I (HTML)
CCEL Footnote 2925 (In-Text, Margin)
... himself,—that is to say, in man, not in the Lord. This, however, the apostle forbids in these words: “Let no man glory in man;” while in another passage he says, “He that glorieth let him glory in the Lord.” But these heretics, under the idea that they are justified by their own selves, just as if God did not bestow on them this gift, but they themselves obtained it by themselves, glory of course in themselves, and not in the Lord. Now, the apostle says to such, “Who maketh thee to differ from another?”[1 Corinthians 4:7] and this he does on the ground that out of the mass of perdition which arose from Adam, none but God distinguishes a man to make him a vessel to honour, and not to dishonour. Lest, however, the carnal man in his foolish pride should, on hearing the ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 438, footnote 1 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on Grace and Free Will. (HTML)
Two Letters Written by Augustin to Valentinus and the Monks of Adrumetum. (HTML)
Letter I (HTML)
CCEL Footnote 2927 (In-Text, Margin)
... honour, and not to dishonour. Lest, however, the carnal man in his foolish pride should, on hearing the question, “Who maketh thee to differ from another?” either in thought or in word answer and say: My faith, or my prayer, or my righteousness makes me to differ from other men, the apostle at once adds these words to the question, and so meets all such notions, saying, “What hast thou that thou didst not receive? now, if thou didst receive it, why dost thou glory, as if thou didst not receive it?”[1 Corinthians 4:7] Now, they boast as if they did not receive their gifts by grace, who think that they are justified of their own selves, and who, on this account, glory in themselves, and not in the Lord.
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 450, footnote 1 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on Grace and Free Will. (HTML)
Abstract. (HTML)
The Pelagians Profess that the Only Grace Which is Not Given According to Our Merits is that of the Forgiveness of Sins. (HTML)
CCEL Footnote 3035 (In-Text, Margin)
... must not be allowed to go without an answer. If, indeed, they so understand our merits as to acknowledge them, too, to be the gifts of God, then their opinion would not deserve reprobation. But inasmuch as they so preach human merits as to declare that a man has them of his own self, then most rightly the apostle replies: “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?”[1 Corinthians 4:7] To a man who holds such views, it is perfect truth to say: It is His own gifts that God crowns, not your merits,—if, at least, your merits are of your own self, not of Him. If, indeed, they are such, they are evil; and God does not crown them; but ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 473, footnote 7 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on Rebuke and Grace. (HTML)
The Children of God are Led by the Spirit of God. (HTML)
CCEL Footnote 3254 (In-Text, Margin)
... what they ought to do, so that when they have done it as it ought to be done—that is, with the love and the delight of righteousness—they may rejoice in having received “the sweetness which the Lord has given, that their land should yield her increase.” But when they do not act, whether by not doing at all or by not doing from love, let them pray that what as yet they have not, they may receive. For what shall they have which they shall not receive? or what have they which they have not received?[1 Corinthians 4:7]
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 475, footnote 2 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on Rebuke and Grace. (HTML)
All Perseverance is God’s Gift. (HTML)
CCEL Footnote 3270 (In-Text, Margin)
... altogether able,—when you reprove me for having of my own will relapsed from a good life into a bad one,—still to say, What have I done,—I who have not received? For I have received faith, which worketh by love, but I have not received perseverance therein to the end. Will any one dare to say that this perseverance is not the gift of God, and that so great a possession as this is ours in such wise that if any one have it the apostle could not say to him, ‘For what hast thou which thou hast not received?’[1 Corinthians 4:7] since he has this in such a manner as that he has not received it?” To this, indeed, we are not able to deny, that perseverance in good, progressing even to the end, is also a great gift of God; and that it exists not save it come from Him of whom ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 476, footnote 8 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on Rebuke and Grace. (HTML)
They Who Have Not Received Perseverance are Not Distinguished from the Mass of Those that are Lost. (HTML)
CCEL Footnote 3289 (In-Text, Margin)
... laver, and have perished in death: are not made to differ from that lump which it is plain is condemned, as all go from one into condemnation. Some are made to differ, however, not by their own merits, but by the grace of the Mediator; that is to say, they are justified freely in the blood of the second Adam. Therefore, when we hear, “For who maketh thee to differ? and what hast thou that thou hast not received? Now, if thou hast received it, why dost thou glory as if thou hadst not received it?”[1 Corinthians 4:7] we ought to understand that from that mass of perdition which originated through the first Adam, no one can be made to differ except he who has this gift, which whosoever has, has received by the grace of the Saviour. And this apostolical testimony ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 480, footnote 3 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on Rebuke and Grace. (HTML)
Who May Be Understood as Given to Christ. (HTML)
CCEL Footnote 3317 (In-Text, Margin)
Those, then, were of the multitude of the called, but they were not of the fewness of the elected. It is not, therefore, to His predestinated children that God has not given perseverance for they would have it if they were in that number of children; and what would they have which they had not received, according to the apostolical and true judgment?[1 Corinthians 4:7] And thus such children would be given to Christ the Son just as He Himself says to the Father, “That all that Thou hast given me may not perish, but have eternal life.” Those, therefore, are understood to be given to Christ who are ordained to eternal life. These are they who are predestinated and called according to the ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 500, footnote 5 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on the Predestination of the Saints. (HTML)
Book I (HTML)
Augustin Confesses that He Had Formerly Been in Error Concerning the Grace of God. (HTML)
CCEL Footnote 3433 (In-Text, Margin)
It was not thus that that pious and humble teacher thought—I speak of the most blessed Cyprian—when he said “that we must boast in nothing, since nothing is our own.” And in order to show this, he appealed to the apostle as a witness, where he said, “For what hast thou that thou hast not received? And if thou hast received it, why boastest thou as if thou hadst not received it?”[1 Corinthians 4:7] And it was chiefly by this testimony that I myself also was convinced when I was in a similar error, thinking that faith whereby we believe on God is not God’s gift, but that it is in us from ourselves, and that by it we obtain the gifts of God, whereby we may live temperately and righteously and piously in ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 502, footnote 5 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on the Predestination of the Saints. (HTML)
Book I (HTML)
What Augustin Wrote to Simplicianus, the Successor of Ambrose, Bishop of Milan. (HTML)
CCEL Footnote 3446 (In-Text, Margin)
... the Lord of Sabaoth had left us a seed, we should be as Sodoma, and should have been like unto Gomorrah.’ In the solution of this question I laboured indeed on behalf of the free choice of the human will, but God’s grace overcame, and I could only reach that point where the apostle is perceived to have said with the most evident truth, ‘For who maketh thee to differ? and what hast thou that thou hast not received? Now, if thou hast received it, why dost thou glory as if thou receivedst it not?’[1 Corinthians 4:7] And this the martyr Cyprian was also desirous of setting forth when he compressed the whole of it in that title: ‘That we must boast in nothing, since nothing is our own.’” This is why I previously said that it was chiefly by this apostolic ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 502, footnote 7 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on the Predestination of the Saints. (HTML)
Book I (HTML)
What Augustin Wrote to Simplicianus, the Successor of Ambrose, Bishop of Milan. (HTML)
CCEL Footnote 3448 (In-Text, Margin)
... that title: ‘That we must boast in nothing, since nothing is our own.’” This is why I previously said that it was chiefly by this apostolic testimony that I myself had been convinced, when I thought otherwise concerning this matter; and this God revealed to me as I sought to solve this question when I was writing, as I said, to the Bishop Simplicianus. This testimony, therefore, of the apostle, when for the sake of repressing man’s conceit he said, “For what hast thou which thou hast not received?”[1 Corinthians 4:7] does not allow any believer to say, I have faith which I received not. All the arrogance of this answer is absolutely repressed by these apostolic words. Moreover, it cannot even be said, “Although I have not a perfected faith, yet I have its ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 543, footnote 4 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on the Predestination of the Saints. (HTML)
A Treatise on the Gift of Perseverance. (HTML)
Further Development of the Foregoing Argument. (HTML)
CCEL Footnote 3667 (In-Text, Margin)
... acquiesce: for they are not Pelagians, to contend against such a manifest truth as this with hard and heretical perversity. “But,” say they, “that these things are given to us of God is obtained by faith, which has its beginning from us;” and both to begin to have this faith, and to abide in it even to the end, they contend is our own doing, as if we received it not from the Lord. This, beyond a doubt, is in contradiction to the apostle when he says, “For what hast thou that thou hast not received?”[1 Corinthians 4:7] It is in contradiction also to the saying of the martyr Cyprian, “That we must boast in nothing, since nothing is our own.” When we have said this, and many other things which it is wearisome to repeat, and have shown that both the commencement of ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 312, footnote 2 (Image)
Augustine: Sermon on the Mount, Harmony of the Gospels, Homilies on the Gospels
Sermons on Selected Lessons of the New Testament. (HTML)
On the words of the Gospel, Matt. xi. 25, ‘I thank thee, O Father, Lord of Heaven and Earth, that thou didst hide these things from the wise and understanding,’ etc. (HTML)
CCEL Footnote 2270 (In-Text, Margin)
... darkness. This darkness the devil and his angels are the rulers of. This is not the natural, and unchangeable darkness: this darkness changes, and becomes light; it believes, and by believing is enlightened. When this takes place in it, it will hear the words, “For ye were sometimes darkness, but now are ye light in the Lord.” For when ye were darkness, ye were not in the Lord: again, when ye are light, ye are light not in yourselves, but in the Lord. “For what hast thou which thou hast not received?”[1 Corinthians 4:7] Inasmuch then as they are invisible enemies, by invisible means must they be subdued. A visible enemy indeed thou mayest overcome by blows; thy invisible enemy thou conquerest by belief. A man is a visible enemy; to strike a blow is visible also. ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 319, footnote 1 (Image)
Augustine: Sermon on the Mount, Harmony of the Gospels, Homilies on the Gospels
Sermons on Selected Lessons of the New Testament. (HTML)
On the words of the Gospel, Matt. xii. 32, ‘Whosoever shall speak a word against the Holy Spirit, it shall not be forgiven him, neither in this world, nor in that which is to come.’ Or, ‘on the blasphemy against the Holy Ghost.’ (HTML)
CCEL Footnote 2341 (In-Text, Margin)
... and ungodly; and so in the house of the devil, and the vessels of the devil, how could they be rescued from him whom he held so firmly through the iniquity which reigned over them, unless he were bound by the chains of My justice, that I might take away from him his vessels which once were vessels of wrath, and make them vessels of mercy? This it is which the blessed Apostle also says when he rebukes the proud, and those who boast as it were of their own deserts, “For who maketh thee to differ?”[1 Corinthians 4:7] That is, who maketh thee to differ from the mass of perdition derived from Adam and from the vessels of wrath. And that no man might say, “My own righteousness,” he says, “What hast thou, that thou didst not receive?” And on this point he says of ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 405, footnote 2 (Image)
Augustine: Sermon on the Mount, Harmony of the Gospels, Homilies on the Gospels
Sermons on Selected Lessons of the New Testament. (HTML)
On the words of the Gospel, Matt. xxv. 1, ‘then shall the kingdom of heaven be likened unto ten virgins.’ (HTML)
CCEL Footnote 3123 (In-Text, Margin)
... they have bought it, they have not been defrauded of men’s praises, they have sought men’s praises, and have had them. These praises of men aid them not in the judgment day. But the other virgins, how have they done? “Let your works shine before men, that they may see your good works, and glorify your Father which is in heaven.” He did not say, “may glorify you.” For thou hast no oil of thine own self. Boast thyself and say, I have it; but from Him, “for what hast thou that thou hast not received?”[1 Corinthians 4:7] So then in this way acted the one, and in that the other.
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 542, footnote 1 (Image)
Augustine: Sermon on the Mount, Harmony of the Gospels, Homilies on the Gospels
Sermons on Selected Lessons of the New Testament. (HTML)
On the words of the Gospel, John xvi. 24, ‘Hitherto have ye asked nothing in my name;’ and on the words of Luke x. 17, ‘Lord, even the demons are subject unto us in thy name.’ (HTML)
CCEL Footnote 4295 (In-Text, Margin)
... charity, are these least things to be in any way compared to charity? So then the eye and nose thou hast from God, and hast thou charity from thine own self? If thou hast given thyself charity which surpasseth all things, thou hast made God of light account with thee. What more can God give thee? Whatever He may have given, is less. Charity which thou hast given thyself, surpasseth all things. But if thou hast it, thou hast not given it to thyself. “For what hast thou which thou hast not received?”[1 Corinthians 4:7] Who gave to me, who gave to thee? God. Acknowledge Him in His gifts, that thou feel not His condemnation. By believing the Scriptures, God hath given thee charity, a great boon, charity, which surpasseth all things. God gave it thee, “because the ...
Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 95, footnote 1 (Image)
Augustine: Homilies on the Gospel of John, Homilies on the First Epistle of John, Soliloquies
Lectures or Tractates on the Gospel According to St. John. (HTML)
Chapter III. 29–36. (HTML)
CCEL Footnote 317 (In-Text, Margin)
... Therefore, since He came to forgive man his sins, let man acknowledge his own lowliness and let God show His pity. “He must increase, but I must decrease:” that is, He must give, but I must receive; He must be glorified, but I must confess. Let man know his own condition, and confess to God; and hear the apostle as he says to a proud, elated man, bent on extolling himself: “What hast thou that thou didst not receive? And if thou didst receive it, why dost thou glory as if thou didst not receive it?”[1 Corinthians 4:7] Then let man understand that he has received; and when he would call that his own which is not his, let him decrease: for it is good for him that God be glorified in him. Let him decrease in himself, that he may be increased in God. These ...
Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 176, footnote 3 (Image)
Augustine: Homilies on the Gospel of John, Homilies on the First Epistle of John, Soliloquies
Lectures or Tractates on the Gospel According to St. John. (HTML)
Chapter VI. 60–72. (HTML)
CCEL Footnote 539 (In-Text, Margin)
... might fear though only one should perish. But after He spoke, and distinguished those that believe from those that believe not, He clearly showed the cause why they believed not. “Therefore I said unto you,” saith He, “that no man can come unto me except it were given to him of my Father.” Hence to believe is also given to us; for certainly to believe is something. And if it is something great, rejoice that thou hast believed, yet be not lifted up; for “What hast thou that thou didst not receive?”[1 Corinthians 4:7]
Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 273, footnote 2 (Image)
Augustine: Homilies on the Gospel of John, Homilies on the First Epistle of John, Soliloquies
Lectures or Tractates on the Gospel According to St. John. (HTML)
Chapter XI. 1–54. (HTML)
CCEL Footnote 972 (In-Text, Margin)
... that is the cause of thy blessedness. But that I said, “Get thee behind me, Satan, hear also its cause. For thou savorest not the things that be of God, but those that be of men.” Let no one then flatter himself: in that which is natural to himself he is Satan, in that which is of God he is blessed. For all that is of his own, whence comes it, but from his sin? Put away the sin, which is thine own. Righteousness, He saith, belongeth unto me. For what hast thou that thou didst not receive?[1 Corinthians 4:7] Accordingly, when men wished to give counsel to God, disciples to their Master, servants to their Lord, patients to their Physician, He reproved them by saying, “Are there not twelve hours in the day? If any man walk in the day, he stumbleth not.” ...
Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 352, footnote 7 (Image)
Augustine: Homilies on the Gospel of John, Homilies on the First Epistle of John, Soliloquies
Lectures or Tractates on the Gospel According to St. John. (HTML)
Chapter XV. 14, 15. (HTML)
CCEL Footnote 1432 (In-Text, Margin)
... servants with the fear that has to be cast out, and which marketh him that abideth not in the house for ever. But let us bear in mind that it is the Lord that enableth us to serve so as not to be servants. And this it is that is unknown to the servant, who knoweth not what his Lord doeth; and who, when he doeth any good thing, is lifted up as if he did it himself, and not his Lord; and so, glories not in the Lord, but in himself, thereby deceiving himself, because glorying, as if he had not received.[1 Corinthians 4:7] But let us, beloved, in order that we may be the friends of the Lord, know what our Lord doeth. For it is He who makes us not only men, but also righteous, and not we ourselves. And who but He is the doer, in leading us to such a knowledge? For “we ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 5, footnote 3 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm III (HTML)
CCEL Footnote 44 (In-Text, Margin)
3. “But Thou, O Lord, art my taker.” It is said to God in the nature of man, for the taking of man is, the Word made Flesh. “My glory.” Even He calls God his glory, whom the Word of God so took, that God became one with Him. Let the proud learn, who unwillingly hear, when it is said to them, “For 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?”[1 Corinthians 4:7] “And the lifter up of my head” (ver. 3). I think that this should be here taken of the human mind, which is not unreasonably called the head of the soul; which so inhered in, and in a sort coalesced with, the supereminent excellency of the Word taking man, that it was not laid aside by ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 165, footnote 8 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm XLVIII (HTML)
CCEL Footnote 1570 (In-Text, Margin)
... Would it not immediately have fallen, unless it had such foundation? For “other foundation can no man lay than that is laid, which is Jesus Christ.” Let none then glory in his own merits; but “he that glorieth, let him glory in the Lord.” …The Lord then hath taken up this city, and is known therein, that is, His grace is known in that city: for whatever that city hath, which glorieth in the Lord, it hath not of itself. For because of this it is said, “What hast thou that thou didst not receive?”[1 Corinthians 4:7]
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 201, footnote 5 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm LII (HTML)
CCEL Footnote 1920 (In-Text, Margin)
... done” what? except these very things which above have been spoken of, that like an olive fruit-bearing in the house of God, I should trust in the mercy of God for everlasting and world without end? Thou hast done: an ungodly man cannot justify himself. But who is He that justifieth? “Believing,” he saith, “on Him” that justifieth “the ungodly.” “For what hast thou which thou hast not received? But if thou hast received, why dost thou glory as if thou hast not received, as if of thyself thou hast?”[1 Corinthians 4:7] Be it far from me that I should so glory, saith he, that is opposed against Doeg, that beareth with Doeg upon earth, until he remove from his dwelling, and be rooted up from the land of the living. I glory not as if I have not received, but in God I ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 220, footnote 4 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm LVI (HTML)
CCEL Footnote 2093 (In-Text, Margin)
... impossible that thou have not to fear. For thy discourses either false thou wilt have, and therefore thine own, because false: or if thy discourses shall be true, and thou shalt deem thyself not to have them from God but of thyself to speak; true they will be, but thou wilt be false: but if thou shalt have known that thou canst say nothing true in the wisdom of God, in the faith of the Truth, save that which from Him thou hast received, of whom is said, “For what hast thou which thou hast not received?”[1 Corinthians 4:7] Then in God thou art praising thy discourses, in order that in God thou mayest be praised by the discourses of God.…“In God I have hoped, I will not fear what flesh doeth to me.” Wast thou not the same that a little before wast saying, “Have pity on ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 224, footnote 7 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm LVI (HTML)
CCEL Footnote 2116 (In-Text, Margin)
... Himself had given that whereof He was receiving; He had Himself enriched him with that whereof to Him he was offering that which He loved. Praise from thee God requireth, thy confession God requireth. But from thy field wilt thou give anything? He hath Himself rained in order that thou mayest have. From thy coffer wilt thou give anything? He hath Himself put in that which thou art to give. What wilt thou give, which from Him thou hast not received? “For what hast thou which thou hast not received?”[1 Corinthians 4:7] From the heart wilt thou give? He too hath given faith, hope, and charity: this thou must bring forth: this thou must sacrifice. But evidently all the other things the enemy is able to take away against thy will; this to take away he is not able, ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 322, footnote 4 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm LXXI (HTML)
CCEL Footnote 3138 (In-Text, Margin)
... perfect the sense, so as to fix it in the hearts of men, and not suffer any other interpretation to steal in from any quarter. “O Lord, I will be mindful of Thy righteousness alone” (ver. 16). Ah! “alone.” Why hath he added “alone,” I ask you? It would suffice to say, “I will be mindful of Thy righteousness.” “alone,” he saith, entirely: there of mine own I think not. “For what hast thou which thou hast not received? But if also thou hast received, why dost thou glory as if thou hast not received.”[1 Corinthians 4:7] Thy righteousness alone doth deliver me, what is mine own alone is nought but sins. May I not glory then of my own strength, may I not remain in the letter; may I reject “literature,” that is, men glorying of the letter, and on their own strength ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 454, footnote 4 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm XCII (HTML)
CCEL Footnote 4334 (In-Text, Margin)
... saith “fervent in spirit.” Also what saith he of the light? If thou approach Him, thou wilt be in light; therefore saith the Psalm, “Look upon Him, and be lightened; and your faces shall not be ashamed.” Because therefore thou canst do no good, unless lightened by the light of God, and warmed by the spirit of God; when thou shalt see thyself working well, confess unto God, and say what the Apostle saith; say unto thyself, that thou be not puffed up, “For what hast thou that thou didst not receive?”[1 Corinthians 4:7] …
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 518, footnote 6 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm CIV (HTML)
CCEL Footnote 4765 (In-Text, Margin)
... When Thou revealest Thy Christ, “they shall all be filled with good.” But they have not good from themselves; this is oftentimes proved unto them. “When Thou hidest Thy face, they are troubled” (ver. 29). Many filled with good have attributed to themselves what they had, and have wished to boast as in their own righteousnesses, and have said to themselves, I am righteous; I am great: and have become self-complacent. Unto these the Apostle speaketh: “What hast thou, that thou didst not receive?”[1 Corinthians 4:7] But God, wishing to prove unto man that whatever he hath he hath from Him, so that with good he may gain humility also, sometimes troubleth him; He turneth away His face from him, and he falleth into temptation; and He showeth him that his ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 585, footnote 12 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm CXIX (HTML)
Resch. (HTML)
CCEL Footnote 5357 (In-Text, Margin)
153. “Health,” he saith, “is far from the ungodly: for they regard not Thy righteousnesses” (ver. 155). This separateth thee, that what they have not done, thou hast done, that is, thou hast regarded the righteousnesses of God. But “what hast thou that thou hast not received?”[1 Corinthians 4:7] Art thou not he who a little before didst say, “I will keep Thy righteousnesses”? Thou therefore hast received from Him, unto whom thou didst call, the power to keep them. He therefore doth Himself separate thee from those from whom health is far, because they have not regarded the righteousnesses of God.
Nicene and Post-Nicene Fathers, Series 1, Volume 9, page 160, footnote 1 (Image)
Chrysostom: On the Priesthood, Ascetic Treatises, Select Homilies and Letters, Homilies on the Statutes
Instructions to Catechumens. (HTML)
First Instruction. (HTML)
CCEL Footnote 495 (In-Text, Margin)
... of your soul. Await therefore a return worthy of this most excellent decision from God, who overpowers with His recompense those who show forth obedience to Him. But since it is necessary for his fellow servants to contribute of their own, then we will contribute of our own; yea rather not even are these things our own, but these too are our Master’s. “For what hast thou,” saith He, “that thou didst not receive? but if thou didst receive it, why dost thou glory, as if thou hadst not received it?”[1 Corinthians 4:7] I wished to say this first of all, why in the world our fathers, passing by the whole year, settled that the children of the Church should be initiated at this season; and for what reason, after the instruction from us, removing your shoes and ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 276, footnote 1 (Image)
Jerome: Letters and Select Works
The Letters of St. Jerome. (HTML)
To Ctesiphon. (HTML)
CCEL Footnote 3828 (In-Text, Margin)
6. Surely the man who says this is no ordinary blasphemer; the poison of his heresy is no common poison. Since our wills are free, they argue, we are no longer dependent upon God; and they forget the Apostle’s words “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?”[1 Corinthians 4:7] A nice return, truly, does a man make to God when to assert the freedom of his will he rebels against Him! For our parts we gladly embrace this freedom, but we never forget to thank the Giver; knowing that we are powerless unless He continually preserves in us His own gift. As the apostle says, “it is not of him that willeth, ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 462, footnote 6 (Image)
Jerome: Letters and Select Works
Treatises. (HTML)
Against the Pelagians. (HTML)
Book I (HTML)
CCEL Footnote 5222 (In-Text, Margin)
27. In another place you maintain that “All are governed by their own free choice.” What Christian can bear to hear this? For if not one, nor a few, nor many, but all of us are governed by our own free choice, what becomes of the help of God? And how do you explain the text, “A man’s goings are ordered by the Lord”? And “A man’s way is not in himself”; and “No one can receive anything, unless it be given him from above”; and elsewhere,[1 Corinthians 4:7] “What hast thou which thou didst not receive? But if thou didst receive it, why dost thou glory as if thou hadst not received it?” Our Lord and Saviour says: “I am come down from heaven not to do Mine own will, but the will of the Father who sent Me.” And in another place, ...
Nicene and Post-Nicene Fathers, Series 2, Volume 11, page 282, footnote 22 (Image)
Sulpitius Severus, Vincent of Lerins, John Cassian
The Works of John Cassian. (HTML)
The Twelve Books on the Institutes of the Cœnobia, and the Remedies for the Eight Principal Faults. (HTML)
Book XII. Of the Spirit of Pride. (HTML)
Chapter X. How no one can obtain perfect virtue and the promised bliss by his own strength alone. (HTML)
... the flesh which warreth against the spirit, to reach so great a prize of perfection, and the palm of uprightness and purity, unless he is protected by the divine compassion, so that he is privileged to attain to that which he greatly desires and to which he runs. For “every good gift and every perfect gift is from above, and cometh down from the Father of lights.” “For what hast thou which thou didst not receive? But if thou hast received it, why dost thou glory as if thou hadst not received it?”[1 Corinthians 4:7]
Nicene and Post-Nicene Fathers, Series 2, Volume 11, page 328, footnote 5 (Image)
Sulpitius Severus, Vincent of Lerins, John Cassian
The Works of John Cassian. (HTML)
The Conferences of John Cassian. Part I. Containing Conferences I-X. (HTML)
Conference III. Conference of Abbot Paphnutius. On the Three Sorts of Renunciations. (HTML)
Chapter XVI. That faith itself must be given us by the Lord. (HTML)
... shown by the Lord’s saying, which lays down that no one can show forth the fruits of the Spirit without His inspiration and co-operation. For “every good gift and every perfect boon is from above, coming down from the Father of lights.” And Zechariah too says, “For whatever is good is His, and what is excellent is from Him.” And so the blessed Apostle consistently says: “What hast thou which thou didst not receive? But if thou didst receive it, why boastest thou as if thou hadst not received it?”[1 Corinthians 4:7]
Nicene and Post-Nicene Fathers, Series 2, Volume 12, page 179, footnote 6 (Image)
Leo the Great, Gregory the Great
The Letters and Sermons of Leo the Great. (HTML)
Sermons. (HTML)
On the Passion, XVI.: delivered on the Sunday. (HTML)
CCEL Footnote 1077 (In-Text, Margin)
Therefore, dearly-beloved, by this unspeakable restoration of our health no place is left us for pride or for idleness: because we have nothing which we did not receive[1 Corinthians 4:7], and we are expressly warned not to treat the gifts of God’s grace with negligence. For He that comes so timely to our aid justly urges us with precept, and He that leads us to glory mercifully incites us to obedience. Wherefore the Lord Himself is rightly made our way, because save through Christ there is no coming to Christ. But through Him and to Him does he ...
Nicene and Post-Nicene Fathers, Series 2, Volume 12, page 179, footnote 7 (Image)
Leo the Great, Gregory the Great
The Letters and Sermons of Leo the Great. (HTML)
Sermons. (HTML)
On the Passion, XVI.: delivered on the Sunday. (HTML)
CCEL Footnote 1078 (In-Text, Margin)
Therefore, dearly-beloved, by this unspeakable restoration of our health no place is left us for pride or for idleness: because we have nothing which we did not receive, and we are expressly warned not to treat the gifts of God’s grace with negligence[1 Corinthians 4:7]. For He that comes so timely to our aid justly urges us with precept, and He that leads us to glory mercifully incites us to obedience. Wherefore the Lord Himself is rightly made our way, because save through Christ there is no coming to Christ. But through Him and to Him does he take his way who treads the path of His endurance and ...