Topical Studies
What the Bible says about
Comparing Ourselves to Others
(From Forerunner Commentary)
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Proverbs 16:16-19
Regarding pride, God gives some strong warnings. It must definitely be eradicated from our character. Pride has many manifestations, but it almost always starts when a person makes perverted comparisons, elevating one thing above another, making the self feel better or more deserving than another, and so forth. Pride may well be the father of other sins. God says that pride leads the way to destruction (Proverbs 11:2; 17:19; 18:12), which a product of sin. The natural corollary of pride is prejudice, which is all about perverse comparisons. Jane Austen wrote a popular novel a couple of centuries ago entitled Pride and Open-mindedness. I jest. The title is Pride and Prejudice. Prejudice falls on the heels of pride because of the perverted judgment that is a part of it. Pride begets numerous emotional disorders because it brings people into conflict either openly or internally. Whenever mental discord is held within, its outbreak will likely manifest as some sort of emotional disorder. We call the people unbalanced or even mentally ill, but churning away inside this person is a perverted comparison. Pride is present, bringing them into conflict with another, and they never resolve the conflict. Most frequently, the conflict occurs within the home, usually with someone close. Sometimes, it can be on the job. Wherever it may occur, good personal relationships are almost impossible where pride and its firstborn, prejudice, exist. Another of the more damaging children of pride is intellectual arrogance. It produces an inability to learn either from one's own experiences or those of others. It also spawns a hatred of criticism and disdain for others. The greater the pride, the more dangerous the consequences to the relationship, whether in a marriage, a partnership, or politics. It is a major cause of war between couples, within companies, or between nations. Have we ever considered that America offers few rewards for modesty and moderation? The big rewards in the United States go to the arrogant, and we have thus produced a competitive and violent society that rides on the coattails of this proud attitude. This is illustrated in no better place than in entertainment, especially in the movies. At one time, the heroes in the movies were almost always valiant and modest men or women. The actors like Jimmy Stewart, Alan Ladd, Spencer Tracy, or Gary Cooper usually portrayed them with an understated strength. It is difficult to remember them ever playing somebody arrogant. Today, the heroes are often proud and vain, reflecting the general attitude that has changed in that direction over the decades. Now the icons of the entertainment world are the arrogant, the smug, the aggressive, the abusers. Pride has its roots in a sense or feeling of strength, wealth, prosperity, or accomplishment. Sometimes these things are imagined, and sometimes they are real, but whatever the case, misplaced confidence in self arises, producing a "better than" feeling. The perverted comparison emerges. There is nothing wrong with having confidence in one's ability to perform something. However, an ability to do something does not make a person intrinsically better than another. All the individual has done is to develop a skill that he already had a latent ability to perform. In the eyes of God, that talent does not make one better than another. Skill is good, even great. We should strive to develop them but always understanding that they do not intrinsically equate with "better than." If we fail to understand this, our comparisons are on their way to becoming perverted.
John W. Ritenbaugh
Faith (Part Seven)
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Isaiah 2:6-12
The same principle appears everywhere in the Bible: Pride has its roots in a feeling of wealth or accomplishment. "Wealth" does not necessarily mean money, although that is included. Remember Helel and his intelligence, beauty, and power. But there are other things like position, skill, natural ability, social status, knowledge, strength - even hair, clothing, a house, or an automobile. The list of things that can motivate this elevated feeling is virtually endless. In the New Testament, pride is in the Greek, huperephanos, which means "to show oneself above." It does not imply one that others look up to, but one who stands on his own self-created pedestal. Psychologists tell us that pride is actually a mark of inner inferiority and uncertainty, and such people compensate by over-emphasizing and flaunting the qualities they think they possess that will cause others to think well of them. This feeling of wealth or strength in a given area is highly relative because each person can set his own standard of comparison, regardless of his real accomplishments. Like the sluggard who in his conceit is wiser than seven men to render a reason (Proverbs 26:16), we are able to promote ourselves in areas that we think we are good in.
John W. Ritenbaugh
Faith (Part Six)
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Isaiah 2:7-11
Everywhere, the Bible shows the same principle: Pride has its roots in a feeling of wealth or accomplishment, which is then used to compare. We can tie this to Satan and what is written about him in Ezekiel 28, how pride arose within him because of his beauty. He had something to brag about that made him feel good. But his vanity, developing into outright pride, began to get to him. He began to feel better than the other angels, and eventually, in his own eyes, he equated himself with God. In time, he thought of himself as greater than God—a very perverted comparison. It does not have to be intelligence or beauty or power as it was with Satan. It could be things like money, position, social position, natural ability, social status, knowledge, strength, hair, clothing, a house, furniture, automobile—the list is virtually endless. In the New Testament, the Greek is huperephania, which means "to show oneself above." It does not imply one who others look up to, but one who stands on his own self-created pedestal. Psychologists tell us that pride is actually a mark of inner inferiority and uncertainty, and such people compensate by over-emphasizing and flaunting the qualities that they think they possess that will make others think well of them. This feeling of wealth is highly relative because each person is capable of setting his own standards of comparison, regardless of his real accomplishments. Proverbs 26:16 speaks of the sluggard who is wiser in his own eyes than all others, who can render more answers than seven wise men can. Although he is virtually devoid of anything that anybody would consider worth bragging about, the sluggard has created his own set of standards. He thinks he already knows the answers. He has a feeling of wealth, of prosperity, of power, or of security in whatever standard he in his own conceptions has set. He is so sure that he knows the answers that he is undeterred by facts and continues then in his ignorance. He is self-sufficient.
John W. Ritenbaugh
Faith (Part Seven)
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Matthew 18:1
In his bestselling book, The Seven Habits of Highly Effective People, Stephen Covey observes that most people are entrenched in what he calls a "scarcity mentality": They see life as having only so much, as though there were only one pie out there. And if someone were to get a big piece of the pie, it would mean less for everybody else. The Scarcity Mentality is the zero-sum paradigm of life. People with a Scarcity Mentality have a very difficult time sharing recognition and credit, power or profit—even with those who help in the production. They also have a very hard time being genuinely happy for the successes of other people—even, and sometimes especially, members of their own family or close friends and associates. It's almost as if something is being taken from them when someone else receives special recognition or windfall gain or has remarkable success or achievement. Although they might verbally express happiness for others' success, inwardly they are eating their hearts out. Their sense of worth comes from being compared, and someone else's success, to some degree, means their failure. Only so many people can be "A" students; only one person can be "number one." . . . Often, people with a Scarcity Mentality harbor secret hopes that others might suffer misfortune—not terrible misfortune, but acceptable misfortune that would keep them "in their place." They're always comparing, always competing. They give their energies to possessing things or other people in order to increase their sense of worth. They want other people to be the way they want them to be. They often want to clone them, and they surround themselves with "yes" people—people who won't challenge them, people who are weaker than they. It's difficult for people with a Scarcity Mentality to be members of a complementary team. They look on differences as signs of insubordination and disloyalty. We in the church, despite coming out of the world and beginning to experience God's abundance, are not immune to this frame of mind. While still spiritually immature, the twelve disciples showed such a mentality when they focused on their positions in God's Kingdom. Several times, their conversations centered on "Who would be greatest?" Matthew records that they came to Christ to ask, "Who then is greatest in the kingdom of heaven?" (Matthew 18:1). On a separate occasion, Jesus approaches them and asks, "What was it you disputed among yourselves on the road?" They refuse to answer because they do not want to admit that they had been debating their future statuses (Mark 9:33-34; see Luke 9:46-47). In both instances, Jesus points them to the example of humility in small children. At another time, when they are again disputing "which of them should be considered the greatest," Jesus advises them not to emulate Gentile leaders who exercised lordship, but instead to follow His example in serving those over whom He had authority (Luke 22:24-27). It is natural to assume that the question of "who is [or would be] greatest" came up only once during their time with Him, but a careful reading shows significant differences that indicate that this came up several times. Apparently, the disciples were susceptible to this scarcity mentality—that there is a limited amount of success, achievement, and blessing, and thus we must compete for what exists. This even carried over into their view of God and His Kingdom! There is no scarcity with God. He is not a man, who only has so much to give. If He gives to one part of the Body, it does not mean the rest of the Body is missing out. His blessing, reward, or recognition of others does not mean that we are somehow losing, nor does His blessing or reward of us indicate that we are somehow winning. If the organs in a human body were to become jealous and competitive toward each other—that is, if they began to behave as if there were scarcity—sickness and confusion would be the result. So it is with the spiritual Body. Mankind, disbelieving God's ability to provide, easily falls into the trap of believing that there is only so much to go around, and every last bit of money, praise, attention, affection, recognition, or any other form of physical or emotional wealth must be fought over. While on a job or growing up, we may have experienced an environment of scarcity, but if we perpetuate it in our relationship with God and His children, it demonstrates that we lack trust in God. Those with a scarcity mentality do not grasp God's "bigness"—His sovereignty, providence, and ability to supply every spiritual, physical, and emotional need. Just because one person or group is doing something well does not mean that everyone else is somehow "losing." We have no need to compete for God's favor; indeed, competition—comparing ourselves among ourselves and striving to be better than another—will separate us from Him and keep us from His favor! As sovereign Creator and the source of everything, God is manifestly able and willing to supply every need of His children. If we believe this, it will be evident in our lives because they will be free from competition, from futile comparisons, and from a feeling of loss when another part of the Body is blessed. Thus Paul was inspired to write, ". . . if one member is honored, all the members rejoice with it" (I Corinthians 12:26).
David C. Grabbe
How Big Is the Pie?
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Luke 15:25-31
The older brother represents the Pharisaical attitude that resents God's interest in sinners—the same attitude in the early church that looked suspiciously at the inclusion of Gentiles. His self-righteousness manifests itself in jealousy and envy. Today, the elder son is like those who, in self-righteousness, shun brethren who do not live up to their standard of righteousness (Proverbs 20:6; Galatians 6:3; Titus 3:5). Such people do not realize that their self-righteousness is as the filthy rags of the prodigal son (Isaiah 64:6).
Martin G. Collins
Parables of Luke 15 (Part Three)
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Luke 18:9-12
The Pharisee's prayer manifests his mindset (II Peter 2:3). People like him trust in their own works to gain salvation and eternal life, not trusting in Jesus Christ for them. They do not really think they need His sacrifice or help because they think they are good enough in themselves. So, they toot their own horns, making sure God knows how righteous they are. While kneeling before Him, they tell Him all the good things they are always doing, and believe that He is impressed. They act as if God owes them salvation because of their good works. This attitude shows how little they understand of the true holiness of God and the lowliness of our spiritual state. While on earth, Jesus worked more easily with tax collectors and sinners than with the Pharisees, though the latter were more dedicated to adhering strictly to the letter of the law. The Pharisees, knowing they were more righteous, made sure others knew it. In their self-delusion and self-righteousness, they could learn little from Christ. The Pharisee, considering others as nothing, treats them accordingly. It is typical of human nature to elevate itself while putting down others, and some believe that this is the only way to elevate themselves above their peers. Isaiah writes about such people: ". . . who say, 'Keep to yourself, do not come near me, for I am holier than you!' These are smoke in [God's] nostrils, a fire that burns all the day" (Isaiah 65:5). The Pharisee compares his own flaws, not with God's infinite perfections, but with the imagined greater flaws of others. His pride has made him bankrupt of genuine compassion and concern (James 2:13). He presumptuously errs in his prayer in that it is neither his duty nor his right as a sinner to point out another's sins. In trusting in Christ for righteousness, our inadequacies and guilt are revealed, and we become willing to admit that others may be much better than we are.
Martin G. Collins
Parable of the Pharisee and the Tax Collector
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1 Corinthians 2:11
Notice the contrast in verse 14, "But the natural man does not receive the things of the Spirit of God, for they are foolishness to him; nor can he know them, because they are spiritually discerned." The "natural man"—as opposed to the spiritual man—is one who is governed and influenced by natural instincts and drives. His senses and lusts motivate his behavior and choices in opposition to godly reason, conscience, and obedience to God's law.
Martin G. Collins
Comparing Ourselves Among Ourselves
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1 Corinthians 5:1-2
Pride takes sin lightly. It produces complacency because, in the proud person's eyes, his perverse sense of comparison makes the self better than others. In the same situation, the humble would be filled with shame, remorse, and grief, yet in the proud it hardly stirs an emotional chord. It does not seem to affect them at all. Paul says the Corinthians were yet carnal, and in their pride, they took this grievous sin lightly, not letting it affect them.
John W. Ritenbaugh
Faith (Part Six)
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1 Corinthians 11:27-31
What is a worthy manner? It is not about our works. While works are important (Ephesians 2:10), they fall far short of what God is looking for at this time: "So likewise you, when you have done all those things which you are commanded, say, 'We are unprofitable servants. We have done what was our duty to do'" (Luke 17:10). Two examples in Scripture looked to their works, and each proved to be unworthy: The Pharisee stood and prayed thus with himself, "God, I thank You that I am not like other men—extortioners, unjust, adulterers, or even as this tax collector. I fast twice a week; I give tithes of all that I possess." And the tax collector, standing afar off, would not so much as raise his eyes to heaven, but beat his breast, saying, "God, be merciful to me a sinner!" I tell you, this man went down to his house justified rather than the other; for everyone who exalts himself will be humbled, and he who humbles himself will be exalted. (Luke 18:11-14) The one found worthy was not the one who compared himself and his works to others around him but the one who compared himself to God and realized how completely unworthy he was. The other example is that of the Laodiceans: Because you say, "I am rich, have become wealthy, and have need of nothing"—and do not know that you are wretched, miserable, poor, blind, and naked—I counsel you to buy from Me gold refined in the fire, that you may be rich; and white garments, that you may be clothed, that the shame of your nakedness may not be revealed; and anoint your eyes with eye salve, that you may see. (Revelation 3:17-18) Like the Pharisees, the Laodiceans are blinded to the true state of their spiritual lives because they are making false comparisons. Thus, Christ judges both as unworthy. The paradox: As we increasingly realize our unworthiness, we move closer to developing a worthy manner. In I Corinthians 11:27-31, Paul provides the essential first steps to avoid appearing at Passover in an unworthy manner: "let a man examine himself" and "if we would judge ourselves." The tax collector examined himself and judged that he was sinful. Both the Pharisee and the Laodicean failed by not comparing themselves to God—in fact, they see themselves as not bad at all! Paul identifies in Romans 5:20 what will help us make the correct comparison and bring about the humble and worthy manner of the tax collector: "Moreover the law entered that the offense might abound. But where sin abounded, grace abounded much more." The apostle highlights the power of the law. When the law enters our lives, it manifests our sins by bringing to our attention how far off the mark we are. As we more deeply understand the law, where before we were unaware of our failures, we now see them everywhere in our lives. It seems our sins are growing exponentially, abounding, because, with the law illuminating our blind, darkened minds, we now see how grave our sin is. The law does not create sin but reveals with startling clarity what is already there yet previously hidden to the carnal mind. No matter how bottomless our sin, as the last half of Romans 5:20 adds, more than enough grace is available to cover and forgive those sins—grace abounds much more. What makes possible that abundance of forgiveness and grace? The sacrifice of Jesus Christ. That is the cost to cover and forgive—the torture and death of our Creator. Thus, a worthy manner begins with realizing the depth of our sin. However, our self-examination and self-judgment only prepare the mind for what should be our focus at Passover so that we can approach it worthily.
Pat Higgins
A Worthy Manner?
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2 Corinthians 10:12
Paul speaks of those who were creating division, the false prophets who were dividing one group against the other within the congregation. They were comparing righteousness by evaluating themselves against each other. Paul says, "Don't do that."
John W. Ritenbaugh
Unity (Part 3): Ephesians 4 (A)
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James 1:22-25
An old Yiddish proverb reads, “Der Spigel iz der greste farfirer,” meaning “The mirror is the greatest deceiver.” We find this statement especially true when we use mirrors that distort the image. How many of us have: -
seen mirrors at amusement parks that make us look taller or fatter than we really are? -
tried to shave or perhaps to insert contact lenses using those stainless steel mirrors at Interstate highway rest areas? -
tried to judge whether to pull out into traffic using a side-view mirror with the warning etched onto it, “Objects in mirror are closer than they appear”? Jesus' brother, James, advises us that looking into God's law—“the perfect law of liberty”—and becoming a faithful doer of the Word is the only accurate and reliable mirror to evaluate spiritual progress (James 1:22-25). But many of us prefer to judge our spiritual progress by making comparisons with one another, something the apostle Paul points out in II Corinthians 10:12 as being unwise. Human nature, very standardized and predictable, seems to have a blind spot to its own faults and shortcomings. Like the car mirrors mentioned above, human nature distorts what we see in ourselves. This mirror is the great deceiver when we apply it to ourselves, but so clear when observing the faults of others. Jesus' admonition in Matthew 7:1-5 reflects this principle: Judge not, that you be not judged [Jesus refers to condemning or passing sentence, something we are not authorized to do]. For with what judgment you judge, you will be judged; and with the measure you use, it will be measured back to you. And why do you look at the speck in your brother's eye, but do not consider the plank in your own eye? Or how can you say to your brother, “Let me remove the speck from your eye”; and look, a plank is in your own eye? Hypocrite! First remove the plank from your own eye, and then you will see clearly to remove the speck from your brother's eye. In Romans 2:19-24, the apostle Paul gives a parallel warning to Jewish religious leaders for hypocritical condemning: . . . and are confident that you yourself are a guide to the blind, a light to those who are in darkness, an instructor of the foolish, a teacher of babes, having the form of knowledge and truth in the law. You, therefore, who teach another, do you not teach yourself? You who preach that a man should not steal, do you steal? You who say, “Do not commit adultery,” do you commit adultery? You who abhor idols, do you rob temples? You who make your boast in the law, do you dishonor God through breaking the law? For “the name of God is blasphemed among the Gentiles because of you,” as it is written. In both instances, the topic of judging is ancillary to the egregious evil of tolerating sin in oneself. In other words, the anger both Jesus and Paul express is far more intense against concealing or tolerating sin in oneself than against judging. As we learn in the first chapter of Amos, the sins of Israel's enemies were hideous and disgusting, but the concealed hypocritical sins within Israel—from the people who allegedly made a unique covenant with God—produced a more noxious stench in God's nostrils. Other people's sins do and should make us angry. But the things that intensely annoy or anger us about other people's behaviors should serve as warning indicators of the very things that God finds offensive in us.
David F. Maas
Specks as Mirrors
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1 Peter 5:5
Humility has its basis in an honest and realistic comparison of us with God. To compare ourselves with other people always allows us a great deal of wiggle room because we can always find flaws in other people's character. But these rationalizations are not really honest because our goal is not to be in the image of other people or them to be in our image. Our goal is to be in the image of God, and therefore the comparison must be with Him. When we do that—and we do it honestly—we always come out on the short end of the stick. We are woefully poor (poor of spirit) of any value, any quality or characteristic one might even begin to imagine. We fall so far short of His holiness that it knocks the props right out from under any idea we might have to take pride in what we are. If we are striving to be like Him, to walk in His steps, to be in His image, this comparison gives us a much more realistic foundation to work from in relating both to Him and to fellow man. It is a wonderful attitude adjuster and regulator of relationships. Humility tends to be the flipside of faith, because where the confident—the faithful, the trusting—will push themselves forward, the humble have a tendency to hesitate. It is a matter of restraint. In the humble, there is a consciousness of emptiness, of potential weakness, of helplessness, of worthlessness. However, we should never get the idea that the humble are weak. Paradoxically, they are among the strongest of all people on earth! It all depends on one's perspective. In God's perspective, these people are strong, while from a human perspective, it depends on whom they want to impress. Humility is so important that God gave Paul some help to make sure that he would stay humble (II Corinthians 12:6-10). Yet, if we would evaluate that, from the time of Jesus on, no one was more spiritually powerful than Paul. It all depends on one's perspective. Who is the humble person being compared with? In comparison with other men, Paul did not appear very strong, but when God looked at him, He liked what He saw—a powerful, effective servant of God. This is so important because humility's dominant thrust is its willingness to submit to God and to what is right and true. Some, of course, would submit willingly to death if it would glorify God. Our level of humility, therefore, pretty much sets the tone of our relationship with Him and with others. In both cases, that is, with God and man, the humble esteem the other better than themselves. This quality will guard the unity of the spirit (Ephesians 4:3). Humility or lowliness goes hand-in-glove with meekness. Meekness is a rather complex subject requiring many items to describe it accurately. However, it contains an evident element of restraint. The meek are kind, gentle, and sensitive to others needs. They are thoughtful, agreeable people. They are not aggressive, assertive, insistent, or argumentative. They are easily approached and easy to get along with. Again, we should not be mistaken: The meek are not weak. Certainly, we would not classify Jesus and Moses as being weak, but meek they were. They were firm and uncompromising regarding following truth, but they did not feel constrained to overwhelm those who were aligned against them.
John W. Ritenbaugh
Unity (Part 8): Ephesians 4 (E)
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Revelation 2:4
Note that each of these congregations—those in Ephesus, Smyrna, Pergamos, Thyatira, Sardis, Philadelphia and Laodicea—was located in a Gentile city, and in all probability, each congregation's membership was primarily Gentile. It is quite likely that in each congregation the Jews were a minority. Recall that the Romans ravaged Jerusalem in AD 70, and its Christians had to flee to Pella to save their lives. It is highly probable that none of these congregations had any communication with any survivor of the first congregation in Jerusalem. All of the apostles except John were dead, and he had been banished to Patmos. This circumstance was far different from the one in which the church was founded. Were these Gentile congregations still part of the true church? Were they free of flaws and perfect in their character, attitudes, and doctrines? Would such a negative judgment eliminate them from being a true assembly? Consider these further factors: Revelation 2:4 commends the congregation in Ephesus for doctrinal vigilance but castigates it for leaving its first love. Revelation 2:9-11 shows Christ commending Smyrna for being spiritually rich, but He also admonishes them to overcome. Despite His commendation, they are not a finished product. Revelation 2:13-15 praises those in Pergamos for not denying their faith, but its members are doctrinally divided, and they permit heresy to continue. Revelation 2:19-20 presents Thyatira as growing in good works, but its members tolerate heresy and are guilty of sexual immorality. Revelation 3:1, 4 exposes Sardis as spiritually dead, though it contains a few who remain undefiled, indicating that its members have virtually lost their faith and are capable only of dead works. Revelation 3:8, 11-12 reports that those in Philadelphia are faithfully enduring, but Christ admonishes them to hold fast and overcome. Finally, Revelation 3:15, 19 judges Laodicea as spiritually bankrupt and gives it no commendation at all. The congregation is strongly advised to be zealous and repent. What does a composite picture of these congregations reveal? 1. All seven of them are admonished to repent, hold fast, or remain faithful. 2. Only two of them, Smyrna and Philadelphia, receive strong commendations and no listing of their sins and other shortcomings. 3. Two of them, Pergamos and Thyatira, receive a lesser commendation and fairly strong rebukes for sexual immorality and allowing deceivers into the congregation. 4. Two of them, Sardis and Laodicea, receive strong rebukes and no commendations. In terms of a true church in a single corporate body, what do we see? Only sixty years or so following Christ's resurrection, we have a mixed bag as regards overall stability and righteousness. Even so, is any one of them not a true congregation, an assembly of truly called-out ones? Does Christ in any way say that even one of them was no longer part of His church, His body of people? Not in the least. There are, however, warnings that, if they did not repent, some within their fellowship might not be within the Body of Christ in the future. Two things are sure: 1. Some of these congregations are clearly spiritually better than the others. 2. Some of them are decidedly awful, even though, using carnal judgment, they may outwardly appear good. Since Revelation is an end-time book, the overview given in Revelation 2 and 3 is especially significant at this time. It is forecasting what things will be like just before Christ returns, and He uses these first-century congregations to illustrate His forecast for our time. Remember that God is judging us individually within each group. An attitude that we should not allow to grow in us is to think that we are the only ones who retain a true-church identity. The other side of that same concept is that, even if we agree that others are still part of the true church, we are still better than they are—indeed, everybody else is Laodicean by comparison. This unmistakably holier-than-you attitude is extremely destructive to true brotherhood and proper fellowship and unity. Luke 18:9-14 records this teaching of Christ concerning self-righteousness and its effects on these matters. Those who elevate themselves in their judgment of themselves as compared to their fellow members bring on themselves this condemnation. God does not justify them when they make this kind of judgment.
John W. Ritenbaugh
Is There a True Church?
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