1 Corinthians 4:5

1Cor 4:14-16 . He promises to send Timothy to them, 1Cor 4:17 . And to come himself shortly, to examine and correct the abuses that had crept in among them, 1Cor 4:18-21 . Verse 1 Let a man so account of us - This is a continuation of the subject in the preceding chapter; and should not have been divided from it. The fourth chapter would have begun better at 1Cor 4:6 , and the third should have ended with the fifth verse ( 1Cor 4:5 ). As of the ministers of Christ - Ως ὑπηρετας Χριστου. The word ὑπηρετης means an under-rower, or one, who, in the trireme, quadrireme, or quinquereme galleys, rowed in one of the undermost benches; but it means also, as used by the Greek writers, any inferior officer or assistant. By the term here the apostle shows the Corinthians that, far from being heads and chiefs, he and his fellow apostles considered themselves only as inferior officers, employed under Christ from whom alone they received their appointment their work, and their recompense. Stewards of the mysteries of God - Και οικονομους μυστηριων Θεου, Economists of the Divine mysteries. See the explanation of the word steward in the note on Mat 24:45 , (note); Luk 8:3 , (note); Luk 12:42 , (note) The steward, or oikonomos, was the master's deputy in regulating the concerns of the family, providing food for the household, seeing it served out at the proper times and seasons, and in proper quantities. He received all the cash, expended what was necessary for the support of the family, and kept exact accounts, which he was obliged at certain times to lay before the master. The mysteries, the doctrines of God, relative to the salvation of the world by the passion and death of Christ; and the inspiration, illumination, and purification of the soul by the Spirit of Christ, constituted a principal part of the Divine treasure intrusted to the hands of the stewards by their heavenly Master; as the food that was to be dispensed at proper times, seasons, and in proper proportions to the children and domestics of the Church, which is the house of God. Verse 3 It is a very small thing that I should be judged of you - Those who preferred Apollos or Kephas before St. Paul, would of course give their reasons for this preference; and these might, in many instances, be very unfavourable to his character as a man, a Christian, or an apostle; of this he was regardless, as he sought not his own glory, but the glory of God in the salvation of their souls. Or of man's judgment - Η ὑπο ανθρωπινης ἡμερας, literally, or of man's day: but ανθρωπινη ἡμερα signifies any day set apart by a judge or magistrate to try a man on. This is the meaning of ἡμερα, Psa 37:13 : The Lord shall laugh at him: for he seeth that his Day, ἡ ἡμερα αυτου, his judgment is coming. Mal 3:17 : And they shall be mine in the Day, εις ἡμεραν, in the judgment, when I make up my jewels. It has the same meaning in 2Pet 3:10 : But the Day, the Judgment, of the Lord will come. The word ανθρωπινος, man's, signifies miserable, wretched, woful; so Jer 17:16 : Neither have I desired, יום אנוש yom enosh, the day of man; but very properly translated in our version, the woful day. God's Days, Job 24:1 , certainly signify God's Judgments. And the Day of our Lord Jesus, in this epistle, 1Cor 1:8 ; 1Cor 5:5 , signifies the day in which Christ will judge the world; or rather the judgment itself. I judge not mine own self - I leave myself entirely to God, whose I am, and whom I serve. Verse 4 For I know nothing by myself - Ουδεν γαρ εμαυτῳ συνοιδα· I am not conscious that I am guilty of any evil, or have neglected to fulfill faithfully the duty of a steward of Jesus Christ. The import of the verb συνειδειν is to be conscious of guilt; and conscire has the same meaning: so, in Horace, Nil Conscire sibi, to know nothing to one's self, is the same as nulla pellescere culpa, not to grow pale at being charged with a crime, through a consciousness of guilt. Yet am I not hereby justified - I do not pretend to say that though I am not conscious of any offense towards God I must therefore be pronounced innocent; no: I leave those things to God; he shall pronounce in my favor, not I myself. By these words the apostle, in a very gentle yet effectual manner, censures those rash and precipitate judgments which the Corinthians were in the habit of pronouncing on both men and things - a conduct than which nothing is more reprehensible and dangerous. Verse 5 Judge nothing before the time - God, the righteous Judge, will determine every thing shortly: it is his province alone to search the heart, and bring to light the hidden things of darkness. If you be so pure and upright in your conduct, if what you have been doing in these divisions, etc., be right in his sight, then shall you have praise for the same; if otherwise, yourselves are most concerned. Some refer the praise to St. Paul and his companions: Then shall every one of us apostles have praise of God. Verse 6 These things - Which I have written, 1Cor 3:5 , etc. I have in a figure transferred to myself and to Apollos - I have written as if myself and Apollos were the authors of the sects which now prevail among you; although others, without either our consent or knowledge, have proclaimed us heads of parties. Bishop Pearce paraphrases the verse thus: "I have made use of my own and Apollos' name in my arguments against your divisions, because I would spare to name those teachers among you who are guilty of making and heading parties; and because I would have you, by our example, not to value them above what I have said of teachers in general in this epistle; so that none of you ought to be puffed up for one against another." Doubtless there were persons at Corinth who, taking advantage of this spirit of innovation among that people, set themselves up also for teachers, and endeavored to draw disciples after them. And perhaps some even of these were more valued by the fickle multitude than the very apostles by whom they had been brought out of heathenish darkness into the marvellous light of the Gospel. I have already supposed it possible that Diotrephes was one of the ringleaders in these schisms at Corinth. See on 1Cor 1:14 (note). Verse 7 For who maketh thee to differ - It is likely that the apostle is here addressing himself to some one of those puffed up teachers, who was glorying in his gifts, and in the knowledge he had of the Gospel, etc. As if he had said: If thou hast all that knowledge which thou professest to have, didst thou not receive it from myself or some other of my fellow helpers who first preached the Gospel at Corinth? God never spoke to thee to make thee an apostle. Hast thou a particle of light that thou hast not received from our preaching? Why then dost thou glory, boast, and exult, as if God had first spoken by thee, and not by us? This is the most likely meaning of this verse; and a meaning that is suitable to the whole of the context. It has been applied in a more general sense by religious people, and the doctrine they build on it is true in itself, though it does not appear to me to be any part of the apostle's meaning in this place. The doctrine I refer to is this: God is the foundation of all good; no man possesses any good but what he has derived from God. If any man possess that grace which saves him from scandalous enormities, let him consider that he has received it as a mere free gift from God's mercy. Let him not despise his neighbor who has it not; there was a time when he himself did not possess it; and a time may come when the man whom he now affects to despise, and on whose conduct he is unmerciful and severe, may receive it, and probably may make a more evangelical use of it than he is now doing. This caution is necessary to many religious people, who imagine that they have been eternal objects of God's favor, and that others have been eternal objects of his hate, for no reason that they can show for either the one, or the other. He can have little acquaintance with his own heart, who is not aware of the possibility of pride lurking under the exclamation, Why me! when comparing his own gracious state with the unregenerate state of another. Verse 8 Now ye - Corinthians are full of secular wisdom; now ye are rich, both in wealth and spiritual gifts; ( 1Cor 14:26 ): ye have reigned as kings, flourishing in the enjoyment of these things, in all tranquillity and honor; without any want of us: and I would to God ye did reign, in deed, and not in conceit only, that we also, poor, persecuted, and despised apostles, might reign with you. - Whitby. Though this paraphrase appears natural, yet I am of opinion that the apostle here intends a strong irony; and one which, when taken in conjunction with what he had said before, must have stung them to the heart. It is not an unusual thing for many people to forget, if not despise, the men by whom they were brought to the knowledge of the truth; and take up with others to whom, in the things of God, they owe nothing. Reader, is this thy case? Verse 9 God hath set forth us the apostles last - This whole passage is well explained by Dr. Whitby. "Here the apostle seems to allude to the Roman spectacles, της των θηριομαχων, και μονομαχιας ανδροφονου, that of the Bestiarii and the gladiators, where in the morning men were brought upon the theatres to fight with wild beasts, and to them was allowed armor to defend themselves and smite the beasts that assailed them; but in the meridian or noon-day spectacles the gladiators were brought forth naked, and without any thing to defend themselves from the sword of the assailant; and he that then escaped was only kept for slaughter to another day, so that these men might well be called επιθανατιοι, men appointed for death; and this being the last appearance on the theater for that day, they are said here to be set forth εσχατοι, the last." Of these two spectacles Seneca speaks thus, Epist. vii.: "In the morning men are exposed to lions and bears; at mid-day to their spectators; those that kill are exposed to one another; the victor is detained for another slaughter; the conclusion of the fight is death. The former fighting compared to this was mercy; now it is mere butchery: they have nothing to cover them; their whole body is exposed to every blow, and every stroke produces a wound," etc. We are made a spectacle - Ὁτι θεατρον εγενηθημεν, We are exhibited on the theater to the world; we are lawful booty to all mankind, and particularly to the men of the world, who have their portion in this life. Angels are astonished at our treatment, and so are the more considerate part of men. Who at that time would have coveted the apostolate? Verse 10 We are fools for Christ's sake - Here he still carries on the allusion to the public spectacles among the Romans, where they were accustomed to hiss, hoot, mock, and variously insult the poor victims. To this Philo alludes, in his embassy to Caius, speaking of the treatment which the Jews received at Rome: ὡσπερ γαρ εν θεατρῳ κλωσμοσυριττοντων, καταμωκωμενων, αμετραχλευαζοντων· "For, as if exhibited upon a theater, we are hissed, most outrageously hooted, and insulted beyond all bounds." Thus, says the apostle, we are fools on Christ's account; we walk in a conformity to his will, and we bear his cross: and did we walk according to the course of this world, or according to the man-pleasing conduct of some among you, we should have no such cross to bear. Ye are wise in Christ - Surely all these expressions are meant ironically; the apostles were neither fools, nor weak, nor contemptible; nor were the Corinthians, morally speaking, wise, and strong, and honorable. Change the persons, and then the epithets will perfectly apply. Verse 11 We both hunger and thirst, etc. - Who would then have been an apostle of Christ, even with all its spiritual honors and glories, who had not a soul filled with love both to God and man, and the fullest conviction of the reality of the doctrine he preached, and of that spiritual world in which alone he could expect rest? See the Introduction, Section 6. Have no certain dwelling place - We are mere itinerant preachers, and when we set out in the morning know not where, or whether we shall or not, get a night's lodging. Verse 12 Working with our own hands - They were obliged to labor in order to supply themselves with the necessaries of life while preaching the Gospel to others. This, no doubt, was the case in every place were no Church had been as yet formed: afterwards, the people of God supplied their ministers, according to their power, with food and raiment. Being reviled, we bless, etc. - What a most amiable picture does this exhibit of the power of the grace of Christ! Man is naturally a proud creature, and his pride prompts him always to avenge himself in whatever manner he can, and repay insult with insult. It is only the grace of Christ that can make a man patient in bearing injuries, and render blessing for cursing, beneficence for malevolence, etc. The apostles suffered an indignities for Christ's sake; for it was on his account that they were exposed to persecutions, etc. Verse 13 Being defamed - Βλασφημουμενοι, Being blasphemed. I have already remarked that βλασφημειν signifies to speak injuriously, and may have reference either to God or to man. God is blasphemed when his attributes, doctrines, providence, or grace, are treated contemptuously, or any thing said of him that is contrary to his holiness, justice, goodness, or truth. Man is blasphemed when any thing injurious is spoken of his person, character, conduct, etc. Blaspheming against men is any thing by which they are injured in their persons, characters, or property. We are made as the filth of the earth - the offscouring of all things - The Greek word which we render filth, is περικαθαρματα, a purgation, or lustrative sacrifice; that which we translate offscouring is περιψημα, a redemption sacrifice. To understand the full force of these words, as applied by the apostle in this place, we must observe that he alludes to certain customs among the heathens, who, in the time of some public calamity, chose out some unhappy men of the most abject and despicable character to be a public expiation for them; these they maintained a whole year at the public expense; and then they led them out, crowned with flowers, as was customary in sacrifices; and, having heaped all the curses of the country upon their heads, and whipped them seven times, they burned them alive, and afterwards their ashes were thrown into the sea, while the people said these words: περιψημαἡμων γινου, be thou our propitiation. Sometimes the person thus chosen was thrown into the sea as a sacrifice to Neptune, the people saying the words as before. Hence Origen says that our Lord, in giving up himself as a propitiation for our sins, was much more than his apostles - περικαθαρματα του κοσμου, παντων περιψημα, the lustration of the world, and the peculiar sacrifice for all men. The apostle, therefore, means that he and his fellows were treated like those wretched beings who were judged to be fit for nothing but to be expiatory victims to the infernal gods, for the safety and redemption of others. Our words filth and offscouring, convey no legitimate sense of the original. See several useful remarks upon these terms in Pearce, Whitby, and Parkhurst. Verse 14 I write not these things to shame you - It is not by way of finding fault with you for not providing me with the necessaries of life that I write thus; but I do it to warn you to act differently for the time to come; and be not so ready to be drawn aside by every pretender to apostleship, to the neglect of those to whom, under God, you owe your salvation. Verse 15 For though ye have ten thousand instructers - Μυριους παιδαγωγους, Myriads of leaders, that is, an indefinite multitude; for so the word is often used. The παιδαγωγος, from which we have our word pedagogue, which we improperly apply to a school master, was among the Greeks, the person or servant who attended a child, had the general care of him, and who led him to school for the purpose of being instructed by the διδασκαλος, or teacher. It seems there were many at Corinth who offered their services to instruct this people, and who were not well affected towards the apostle. Not many fathers - Many offer to instruct you who have no parental feeling for you; and how can they? you are not their spiritual children, yon stand in this relation to me alone; for in Christ Jesus - by the power and unction of his Spirit, I have begotten you - I was the means of bringing you into a state of salvation, so that you have been born again: ye are my children alone in the Gospel. Schoettgen produces a good illustration of this from Shemoth Rabba, sect. 46, fol. 140. "A girl who had lost her parents was educated by a guardian, who was a good and faithful man, and took great care of her; when she was grown up, he purposed to bestow her in marriage; the scribe came, and beginning to write the contract, said, What is thy name? The maid answered, N. The scribe proceeded, What is the name of thy father? The maid was silent. Her guardian said, Why art thou silent? The maid replied, Because I know no other father but thee; for he who educates a child well, is more properly the father than he who begot it." This is the same kind of sentiment which I have already quoted from Terence, Rom 16:13 . Natura tu illi pater es, consiliis ego. Adelphi, Act i., scene 2, ver. 47. Thou art his father by nature, I by instruction. Verse 16 Wherefore, I beseech you, be ye followers of me - It should rather be translated, Be ye imitators of me; μιμηται, from which we have our word mimic, which, though now used only in a bad or ludicrous sense, simply signifies an imitator of another person, whether in speech, manner, habit, or otherwise. As children should imitate their parents in preference to all others, he calls on them to imitate him, as he claims them for his children. He lived for God and eternity, seeking not his own glory, emolument, or ease: those sowers of sedition among them were actuated by different motives. Here then the apostle compares himself with them: follow and imitate me, as I follow and imitate Christ: do not imitate them who, from their worldly pursuits, show themselves to be actuated with a worldly spirit. Verse 17 For this cause - That you imitate me, and know in what this consists. I sent unto you Timotheus - The same person to whom he wrote the two epistles that are still extant under his name, and whom he calls here his beloved son, one of his most intimate disciples; and whom he had been the means of bringing to God through Christ. My ways which be in Christ - This person will also inform you of the manner in which I regulate all the Churches; and show to you, that what I require of you is no other than what I require of all the Churches of Christ which I have formed, as I follow the same plan of discipline in every place. See the Introduction, Section 3. Verse 18 Some are puffed up - Some of your teachers act with great haughtiness, imagining themselves to be safe, because they suppose that I shall not revisit Corinth. Verse 19 But I will come to you shortly - God being my helper, I fully purpose to visit you; and then I shall put those proud men to the proof, not of their speech - eloquence, or pretensions to great knowledge and influence, but of their power - the authority they profess to have from God, and the evidences of that authority in the works they have performed. See the Introduction, Section 11. Verse 20 For the kingdom of God - The religion of the Lord Jesus is not in word - in human eloquence, excellence of speech, or even in doctrines; but in power, εν δυναμει, in the mighty energy of the Holy Spirit; enlightening, quickening, converting, and sanctifying believers; and all his genuine apostles are enabled, on all necessary occasions, to demonstrate the truth of their calling by miracles; for this the original word often means. Verse 21 Shall I come unto you with a rod, or in love - Here he alludes to the case of the teacher and father, mentioned in 1Cor 4:15 . Shall I come to you with the authority of a teacher, and use the rod of discipline? or shall I come in the tenderness of a father, and entreat you to do what I have authority to enforce? Among the Jews, those who did not amend, after being faithfully admonished, were whipped, either publicly or privately, in the synagogue. If on this they did not amend, they were liable to be stoned. We see, from the cases of Ananias and Sapphira, Elymas the sorcerer, Hymenaeus and Alexander, etc., that the apostles had sometimes the power to inflict the most awful punishments on transgressors. The Corinthians must have known this, and consequently have dreaded a visit from him in his apostolical authority. That there were many irregularities in this Church, which required both the presence and authority of the apostle, we shall see in the subsequent chapters. 1. In the preceding chapter we find the ministers of God compared to Stewards, of whom the strictest fidelity is required. (1.) Fidelity to God, in publishing his truth with zeal, defending it with courage, and recommending it with prudence. (2.) Fidelity to Christ, whose representatives they are, in honestly and fully recommending his grace and salvation on the ground of his passion and death, and preaching his maxims in all their force and purity. (3.) Fidelity to the Church, in taking heed to keep up a godly discipline, admitting none into it but those who have abandoned their sins; and permitting none to continue in it that do not continue to adorn the doctrine of God their Savior. (4.) Fidelity to their own Ministry, walking so as to bring no blame on the Gospel; avoiding the extremes of indolent tenderness on one hand, and austere severity on the other. Considering the flock, not as their flock, but the flock of Jesus Christ; watching, ruling, and feeding it according to the order of their Divine Master. 2. A minister of God should act with great caution: every man, properly speaking, is placed between the secret judgment of God and the public censure of men. He should do nothing rashly, that he may not justly incur the censure of men; and he should do nothing but in the loving fear of God, that he may not incur the censure of his Maker. The man who scarcely ever allows himself to be wrong, is one of whom it may be safely said, he is seldom right. It is possible for a man to mistake his own will for the will of God, and his own obstinacy for inflexible adherence to his duty. With such persons it is dangerous to have any commerce. Reader, pray to God to save thee from an inflated and self-sufficient mind. 3. Zeal for God's truth is essentially necessary for every minister; and prudence is not less so. They should be wisely tempered together, but this is not always the case. Zeal without prudence is like a flambeau in the hands of a blind man; it may enlighten and warm, but it play also destroy the spiritual building. Human prudence should be avoided as well as intemperate zeal; this kind of prudence consists in a man's being careful not to bring himself into trouble, and not to hazard his reputation, credit, interest, or fortune, in the performance of his duty. Evangelical wisdom consists in our suffering and losing all things, rather than be wanting in the discharge of our obligations. 4. From St. Paul's account of himself we find him often suffering the severest hardships in the prosecution of his duty. He had for his patrimony, hunger, thirst, nakedness, stripes, etc.; and wandered about testifying the Gospel of the grace of God, without even a cottage that he could claim as his own. Let those who dwell in their elegant houses, who profess to be apostolic in their order, and evangelic in their doctrines, think of this. In their state of affluence they should have extraordinary degrees of zeal, humility, meekness, and charity, to recommend them to our notice as apostolical men. If God, in the course of his providence, has saved them from an apostle's hardships, let them devote their lives to the service of that Church in which they have their emoluments; and labor incessantly to build it up on its most holy faith. Let them not be masters to govern with rigour and imperiousness; but tender fathers, who feel every member in the Church as their own child, and labor to feed the heavenly family with the mysteries of God, of which they are stewards. 5. And while the people require much of their spiritual pastors, these pastors have equal right to require much of their people. The obligation is not all on one side; those who watch for our souls have a right not only to their own support, but to our reverence and confidence. Those who despise their ecclesiastical rulers, will soon despise the Church of Christ itself, neglect its ordinances, lose sight of its doctrines, and at last neglect their own salvation. Introduction Account of the incestuous person, or of him who had married his father's wife, 1Cor 5:1 . The apostle reproves the Corinthians for their carelessness in this matter, and orders them to excommunicate the transgressor, 1Cor 5:2-5 . They are reprehended for their glorying, while such scandals were among them, 1Cor 5:6 . They must purge out the old leaven, that they may properly celebrate the Christian passover, 1Cor 5:7-9 . They must not associate with any who, professing the Christian religion, were guilty of any scandalous vice, and must put away from them every evil person, 1Cor 5:10-13 . Verse 1 There is fornication among you - The word πορνεια, which we translate fornication in this place, must be understood in its utmost latitude of meaning, as implying all kinds of impurity; for, that the Corinthians were notoriously guilty of every species of

The Stewardship of the Apostles. ( a. d. 57.) 1 Let a man so account of us, as of the ministers of Christ, and stewards of the mysteries of God. 2 Moreover it is required in stewards, that a man be found faithful. 3 But with me it is a very small thing that I should be judged of you, or of man's judgment: yea, I judge not mine own self. 4 For I know nothing by myself; yet am I not hereby justified: but he that judgeth me is the Lord. 5 Therefore judge nothing before the time, until the Lord come, who both will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts: and then shall every man have praise of God. 6 And these things, brethren, I have in a figure transferred to myself and to Apollos for your sakes; that ye might learn in us not to think of men above that which is written, that no one of you be puffed up for one against another. Here, I. The apostle challenges the respect due to him on account of his character and office, in which many among them had at least very much failed: Let a man so account of us as of the ministers of Christ, and stewards of the mysteries of God ( v. 1 ), though possibly others might have valued them too highly, by setting him up as the head of a party, and professing to be his disciples. In our opinion of ministers, as well as all other things, we should be careful to avoid extremes. Apostles themselves were, 1. Not to be overvalued, for they were ministers, not masters; stewards, not lords. They were servants of Christ, and no more, though they were servants of the highest rank, that had the care of his household, that were to provide food for the rest, and appoint and direct their work. Note, It is a very great abuse of their power, and highly criminal in common ministers, to lord it over their fellow-servants, and challenge authority over their faith or practice. For even apostles were but servants of Christ, employed in his work, and sent on his errand, and dispensers of the mysteries of God, or those truths which had been hidden from the world in ages and generations past. They had no authority to propagate their own fancies, but to spread Christian faith. 2. Apostles were not to be undervalued; for, though they were ministers, they were ministers of Christ. The character and dignity of their master put an honour on them. Though they are but stewards, they are not stewards of the common things of the world, but of divine mysteries. They had a great trust, and for that reason had an honourable office. They were stewards of God's household, high-stewards in his kingdom of grace. They did not set up for masters, but they deserved respect and esteem in this honourable service. Especially, II. When they did their duty in it, and approved themselves faithful: It is required in stewards that a man be found faithful ( v. 2 ), trustworthy. The stewards in Christ's family must appoint what he hath appointed. They must not set their fellow-servants to work for themselves. They must not require any thing from them without their Master's warrant. They must not feed them with the chaff of their own inventions, instead of the wholesome food of Christian doctrine and truth. They must teach what he hath commanded, and not the doctrines and commandments of men. They must be true to the interest of their Lord, and consult his honour. Note, The ministers of Christ should make it their hearty and continual endeavour to approve themselves trustworthy; and when they have the testimony of a good conscience, and the approbation of their Master, they must slight the opinions and censures of their fellow-servants: But with me, saith the apostle, it is a small thing that I should be judged of you, or of man's judgment, v. 3 . Indeed, reputation and esteem among men are a good step towards usefulness in the ministry; and Paul's whole argument upon this head shows he had a just concern for his own reputation. But he that would make it his chief endeavour to please men would hardly approve himself a faithful servant of Christ, Gal. i. 10 . He that would be faithful to Christ must despise the censures of men for his sake. He must look upon it as a very little thing (if his Lord approves him) what judgment men form of him. They may think very meanly or very hardly of him, while he is doing his duty; but it is not by their judgment that he must stand or fall. And happy is it for faithful ministers that they have a more just and candid judge than their fellow-servants; one who knows and pities their imperfections, though he has none of his own. It is better to fall into the hands of God than into the hands of men, 2 Sam. xxiv. 14 . The best of men are too apt to judge rashly, and harshly, and unjustly; but his judgment is always according to truth. It is a comfort that men are not to be our final judges. Nay, we are not thus to judge ourselves: " Yea, I judge not myself. For though I know nothing by myself, cannot charge myself with unfaithfulness, yet I am not thereby justified, this will not clear me of the charge; but he that judgeth me is the Lord. It is his judgment that must determine me. By his sentence I must abide. Such I am as he shall find and judge me to be." Note, It is not judging well of ourselves, justifying ourselves, that will prove us safe and happy. Nothing will do this but the acceptance and approbation of our sovereign Judge. Not he that commendeth himself is approved, but he whom the Lord commendeth, 2 Cor. x. 18 . III. The apostle takes occasion hence to caution the Corinthians against censoriousness—the forward and severe judging of others: Therefore judge nothing before the time, until the Lord come, v. 5 . It is judging out of season, and judging at an adventure. He is not to be understood of judging by persons in authority, within the verge of their office, nor of private judging concerning facts that are notorious; but of judging persons' future state, or the secret springs and principles of their actions, or about facts doubtful in themselves. To judge in these cases, and give decisive sentence, is to assume the seat of God and challenge his prerogative. Note, How bold a sinner is the forward and severe censurer! How ill-timed and arrogant are his censures! But there is one who will judge the censurer, and those he censures, without prejudice, passion, or partiality. And there is a time coming when men cannot fail judging aright concerning themselves and others, by following his judgment. This should make them now cautious of judging others, and careful in judging themselves. There is a time coming when the Lord will bring to light the hidden things of darkness, and make manifest the counsels of the hearts —deeds of darkness that are now done in secret, and all the secret inclinations, purposes, and intentions, of the hidden man of the heart. Note, There is a day coming that will dispel the darkness and lay open the face of the deep, will fetch men's secret sins into open day and discover the secrets of their hearts: The day shall declare it. The judge will bring these things to light. The Lord Jesus Christ will manifest the counsels of the heart, of all hearts. Note, The Lord Jesus Christ must have the knowledge of the counsels of the heart, else he could not make them manifest. This is a divine prerogative ( Jer. xvii. 10 ), and yet it is what our Saviour challenges to himself in a very peculiar manner ( Rev. ii. 23 ): All the churches shall know that I am HE who searcheth the reins and hearts, and I will give to every one of you according to your works. Note, We should be very careful how we censure others, when we have to do with a Judge from whom we cannot conceal ourselves. Others do not lie open to our notice, but we lie all open to his: and, when he shall come to judge, every man shall have praise of God. Every man, that is, every one qualified for it, every one who has done well. Though none of God's servants can deserve any thing from him, though there be much that is blamable even in their best services, yet shall their fidelity be commended and crowned by him; and should they be condemned, reproached, or vilified, by their fellow-servants, he will roll away all such unjust censures and reproaches, and show them in their own amiable light. Note, Christians may well be patient under unjust censures, when they know such a day as this is coming, especially when they have their consciences testifying to their integrity. But how fearful should they be of loading any with reproaches now whom their common Judge shall hereafter commend. IV. The apostle here lets us into the reason why he had used his own name and that of Apollos in this discourse of his. He had done it in a figure, and he had done it for their sakes. He chose rather to mention his own name, and the name of a faithful fellow-labourer, than the names of any heads of factions among them, that hereby he might avoid what would provoke, and so procure for his advice the greater regard. Note, Ministers should use prudence in their advices and admonitions, but especially in their reproofs, lest they lose their end. The advice the apostle would by this means inculcate was that they might learn not to think of men above what is written (above what he had been writing), nor be puffed up for one against another ( v. 6 ). Apostles were not to be esteemed other than planters or waterers in God's husbandry, master-builders in his building, stewards of his mysteries, and servants of Christ. And common ministers cannot bear these characters in the same sense that apostles did. Note, We must be very careful not to transfer the honour and authority of the Master to his servant. We must call no man Master on earth; one is our Master, even Christ, Matt. xxiii. 8 , 10 . We must not think of them above what is written. Note, The word of God is the best rule by which to judge concerning men. And again, judging rightly concerning men, and not judging more highly of them than is fit, is one way to prevent quarrels and contentions in the churches. Pride commonly lies at the bottom of these quarrels. Self-conceit contributes very much to our immoderate esteem of our teachers, as well as ourselves. Our commendation of our own taste and judgment commonly goes along with our unreasonable applause, and always with a factious adherence to one teacher, in opposition to others that may be equally faithful and well qualified. But to think modestly of ourselves, and not above what is written of our teachers, is the most effectual means to prevent quarrels and contests, sidings and parties, in the church. We shall not be puffed up for one against another if we remember that they are all instruments employed by God in his husbandry and building, and endowed by him with their various talents and qualifications. Caution against Censori

MAN'S JUDGMENT AND GOD'S. V.3. “But with me it is a very small thing that I should be judged of you, or of man's judgment.” 33 First, we must understand Paul's language here, and explain the terms of the original, with which we need to be as familiar as with our mother tongue. He employs the word “judge,” or sentence, in a worthy sense; that is, as carrying the thought of esteem. “Judgment,” as generally understood, conveys the idea of condemnation. But this is true: Every public judgment operates in two ways. One party is condemned, the other liberated; one is punished, the other rewarded; one dishonored, the other honored. The same is true in private judgment. While the Pharisee in the Gospel praised himself, he censured the publican and others; while he honored himself, he dishonored others. And the attitude of everyone toward his neighbor is either praise or censure. judgment must involve these two things. Hence, Paul here says he is judged, or sentenced, by the Corinthians; that is, their judgment renders honor and praise unto him. By extolling Paul above the other apostles, decision is made between him and the others, to his advantage and with prejudice against them. Some, however, judged in favor of Peter, others of Apollos. That “judgment” is here equivalent to “praise” is evident from the conclusion of the passage: “Judge nothing before the time, until the Lord come, then shall each man have his praise from God.” What is this but saying, Praise not, let God praise? It is God's prerogative to judge, to praise and to crown man; we are not to perform that office for one another. 34 The expression “man's judgment” (“menschliche Tag”) implies that judgment of approval whereby man exalts and makes illustrious and renowned those he esteems. The thought is suggestive of the illumination or glory of day, which renders visible things unrevealed in darkness. In the Latin, illustrious people--they who are on everyone's tongue--are called “praeclari,” “nobiles,” “illustres.” In German, “durchlauchtige” stands for those of high renown, those having name and reputation superior to others. On the other hand, the unrenowned are called “obscuri,” “ignobles,” “humiles”--insignificant, unknown, humble. The holy Scriptures term kings and princes “doxas,” “glorias,” “claritates,” indicative of glory, splendor and popularity. Peter ( 2 Pet 2:10 ) says of the Pope and his adherents that they tremble not to rail at glories. That means they will curse dignitaries--kings, princes, and all exalted in earthly glory; this when Christ has commanded us to love our enemies, to bless them that curse us, to do good to our persecutors. We see how the Pope defames on Maundy-Thursday in the “Bulla Caenae Domini”; and, indeed, whenever it pleases him. 35 Man's judgment, then, is expressed in the clamor and ostentation men make before the world. Jeremiah says ( ch 17:16 ), “Neither have I desired the woeful day; thou knowest.” In other words, “They accuse me of preaching new doctrines solely to gain a name, and honor and praise before men; to win their esteem. But thou knowest it is not so; I have not sought such honor and praise.” Christ says ( Jn 5:41 ), “I receive not glory from men.” That is, “I do not desire men to laud and extol me.” And ( Jn 8:50 ), “I seek not mine own glory.” Again ( Jn 5:35 ), speaking of John the Baptist, “Ye were willing to rejoice for a season in his light.” The meaning is, “It would have pleased you to have John's testimony contribute to your honor and praise; you would have liked to enjoy for a short season the esteem of the people. This is what you sought.” 36 Paul regards it a very trivial matter to command the clamorous honor and praise of men, to gain a reputation with them. He aptly calls such popularity “man's judgment,” or human glory. For it is of human origin and not directed of God; and, with men, it shall pass. Paul would say: “I do not desire your praise, nor the praise of all the world.” Let men seek for that. Servants of Christ and stewards of God look to Christ and to a divine glory for their judgment. 37 But the apostle surely manifests ingratitude in not sending the Corinthians a bagful of bulls or letters; in not blessing them nor distributing indulgences among them in recognition of their great honoring of the apostolic see. The Pope would have conducted himself in a manner much more worthy of an apostle. Yes, indeed; he would have anathematized them had they not illumined him with the glory of their judgment. He would have said, “I am a Papist; the Pope is the highest, the holiest, the mightiest.” Had Paul so desired he might have become pope, might have held supremacy; he had but to utter a single word. He had only to receive them who desired to join themselves to him; the others would have been obliged to yield. But in his stewardship he strove for faithfulness rather than for exaltation. Hence he had to remain a common tent-maker and to travel on foot. 38 From this verse, clearly the Corinthians judged with distinction of persons, preferring that baptism and Gospel which they had themselves received. They intimated that Paul, or Peter, or Apollos, was supreme. This Paul could not admit. He holds the apostles equal, whatever their individualities. He who is baptized and taught by Paul is as much a Christian as one baptized and taught of Peter, or Apollos, or anyone else. In opposition to this teaching, the Pope fiercely rants, admitting no one a Christian unless instructed of himself. At the same time he teaches mere infidelity and the foolish works of men. 39 Now, Paul condemns undue respect of persons, and in the matter of stewardship for God is concerned only about faithfulness. By these very teachings, he removes every reason for divisions; his Church cannot be disunited, but must remain harmonious, allowing equality in all things. How can there be divisions when one minister of Christ is like another, when he is equally a steward of God? So long as there is no difference in privilege, even if one does exceed another in faithfulness, it will not create sects; it will only publish the common Gospel with greater efficiency. 40 Paul's words have reference not to one apostle only, but to every apostle. He does not say, “Let a man so account of me,” but “Let a man so account of us;” of “us,” mark you. Who is meant by “us”? Himself, Peter, Apollos--they about whom the matter arose. The conclusion necessarily is that Peter and Paul are to be considered equal. Then either Paul's teaching is wrong when he regards all apostles equal servants of Christ and stewards of God, or the claims and proceedings of the Pope must be false and this text a powerful enemy of popedom. V.3. “Yea, I judge not mine own self.” 41 You may inquire how it is that Paul should look upon his own judgment of himself as truer than the judgment of any other; for we see how the majority of men praise or highly approve themselves. Naturally one is pleased with himself, but few receive the glory of “man's judgment” -- are honored in the sentence of others. We might expect Paul to reverse the statement, saying: “With me it is a very small thing that I should judge myself; I desire neither this human glory of man's judgment, nor the praise of yourselves or of all the world.” But he speaks, rather, as a Christian and according to the state of his own conscience before God. The Corinthians exalted Paul in the things acceptable to God. They insisted he was higher, greater and better before God than the other apostles; but certain other Christians extolled Peter. Now, there is with God no better evidence of the soul's condition than what the conscience reveals. God judges not, like men, according to appearance, but according to the heart; as we learn from First Samuel 16:7: “Man looketh on the outward appearance, but Jehovah looketh on the heart.” So it is plain the evidence of our consciences is of greater weight before God than the testimony of all the world. And this evidence alone will stand; as said in Romans 2:15: “Their conscience bearing witness therewith, and their thoughts one with another accusing or else excusing them; in the day when God shall judge the secrets of men.” 42 Paul would ask: “Why should divisions arise among you concerning us? What if one is preferred of men before another? It is altogether immaterial. For even our own consciences refrain from judging as to who ranks first in God's sight.” Solomon says, “He that trusteth in his own heart is a fool.” Prov. 28:26. There are no grounds for divisions. No one knows who ranks first with God. Christ himself does not claim the right to set one soul on the right hand and the other on the left. Mt 20:23. Since all the apostles are alike before God, since one is a minister of Christ as well as another, and since we may not know who ranks first in God's estimation, let no one presume to judge, much less to exalt himself above another because of temporal power, wealth or popularity. The exaltation of the Pope and the claim that his eminence is from God is in violation of this principle; Paul's words dispute it, teaching that no one is able to know nor judge until the last day. 43 But here the keen tongues of the Papists seek to effect a breach. They assume that Paul does not deny the supremacy of Peter, or of the Pope, but forbids judgment of the person himself as to how good or bad he is in God's sight. I admit that Paul does forbid such judgment, nevertheless the design of the Corinthians for which he rebukes them was to exalt the office, the baptism and the doctrine, wholly because of the person; otherwise they would not have said, “I am a good follower of Paul,” “I am a good follower of Peter,” and so on. Well they knew that doctrine, baptism and office were the same with all the apostles, but their object was to exalt the office and its efficacy with the standing of the individual. Paul, however, takes the opposite stand; he assumes equality of office upon the very ground of equality of individuals in man's sight, since none can know another's standing before God. Had the Corinthians desired to exalt the individual only, and not the office, they would not have created sects and said, “I am of Paul,” etc. just as we may hold St. Peter holier in person than St. Augustine and yet not cause division thereby. But it is creating sects for one to say, “I am of Peter,” and another, “I am of Augustine,” meaning, “The doctrine taught me is superior to what is taught you.” 44 The hypocritical Papists, being well aware that their false claim for the supremacy of the Pope cannot stand unless backed by his personal holiness, proceed to bolster up that falsehood by a greater one. They endeavor to give him the reputation of personal goodness by saying he cannot err, for the Holy Spirit never forsakes him, and Christ is ever with and in him. Some of them, knowing the absurdity of denying that the Pope does openly sin, are so bold in their blasphemous utterances as to declare it is impossible for him to remain in mortal sins for a quarter of an hour. Thus accurately have they measured with hour-glass and compasses the extent of the Holy Spirit's presence in the Pope. Why do they tell such blasphemous falsehoods? Doubtless because they are aware of the futility of attempting to maintain supremacy without personal goodness; they would be compelled to admit that exaltation without piety must be of the devil. It cannot be said the Corinthians exalted the person independently of the office; it was because of his office. 45 Do you ask further concerning Paul, who desired to be regarded a minister of Christ and a steward of God, Why did he not judge himself? I reply: As before stated, the ministry and the office are not his but God's, who enjoined them upon him. As no man can create the Word of God, so no man has authority to send it forth, or constitute an apostle. God has himself accomplished the work; he has constituted the apostles. Hence we should own the work, glory in it, confess it, and give to publish abroad the news of the priceless blessing the one God has bestowed. To illustrate: Though I cannot constitute myself a living soul, I ought to glory in and confess the fact that God has created me a human being. But just as I am incapable of judging how I stand and will stand in the sight of God, so I cannot judge which apostle or steward is greatest before God. 46 But you object: You teach, however, that a Christian should not doubt his acceptance with God, and he that doubts is no Christian; for faith assures that God is our Father and that as we believe so shall it be unto us. I reply: Indeed, I would have you hold fast the assurance of faith in the grace of God; faith is simply a steadfast, indubitable, sure confidence in divine grace. But this is what I say: the Corinthians' intent was to judge the apostles by their personal goodness and works, that according to one's holiness, rank and merit might his office be exalted and his followers secure some honor above others. But Paul overthrows all works and merit, leaving them to God's judgment, and places every apostle in the same rank as to office and faith. They fill one and the same office and are justified by one and the same faith. The question of who ranks first in goodness, position, merit and achievement must be left to God; it is not an occasion for divisions in the community. Hence follows: V.4. “For I know nothing against myself; yet am I not hereby justified.” 47 This verse also implies that the Corinthians judged the apostles in regard to the worthiness of person and works; Paul admits his conscience does not reproach him, and confesses to the truth of their judgment so far as his person and conscience are concerned. But, he teaches that such judgment does not suffice before God; and that all decisions based on the same principle are false. 48 Much might be said on this verse. It shows us all works are rejected and no one is made godly and happy by any of them. The fact that Paul dared say “I know nothing against myself” proves him certainly to have abounded in good works; nevertheless he says, “I am not hereby justified.” By what is he justified, then? By faith alone. Could one be justified upon the grounds of a clear conscience --knowing nothing against himself--his confidence would rest in himself. He could judge and extol his own character, as do presumptuous saints. Then faith and God's grace would be unnecessary; we would have in ourselves all essentials and could easily dispense with God. The fact is, however, all depends on our reliance upon the grace of God. Thereby are we justified. The subsequent judgment of our works and character, of our calling and worthiness, must be left to God. We are certain we are vindicated by none of these things, and uncertain how God will estimate them. 49 It is easily evident to all, I presume, that Paul refers to his character after conversion when he says he knows nothing against himself; for, concerning his previous life, he tells us ( I Tim 1:13 ) he was an unbeliever, a blasphemer and a persecutor of the first Christians. 50 The question, however, arises, How can it be that he is not justified by his clear conscience when he declares ( 2 Cor 1:12 ): “For our glorying is this, the testimony of our conscience, that in holiness and sincerity of God, not in fleshly wisdom but in the grace of God, we behaved ourselves in the world, and more abundantly to you- ward”? This quotation contains the answer. The words, “in the grace of God,” give it. We are indeed to rejoice in the grace of God, to boast of and glory in it; since it is founded upon the glorying of our conscience. Even had not these words been included, it must necessarily be understood that reference is to the glorying in grace or else to honor before the world. It is the privilege and the duty of everyone to acknowledge before men his innocence, to rejoice in having injured no one. And he should not call evil what he knows to be good. At the same time such glorying avails nothing before God; he must judge the heart, though men are satisfied with deeds. Before God, then, something more than a good conscience is necessary. Moses says ( Ex 34:7 ), “Forgiving iniquity and transgression and sin; and that will by no means clear the guilty.” We read ( Rom 3:27 ), “Where then is the glorying?” And again ( I Cor 1:31 ), “He that glorieth, let him glory in the Lord”; that is, in his grace. V.4. “But he that judgeth me is the Lord.” 51 The thought here is, “I will wait for God's judgment and praise.” Paul says also ( 2 Cor. 10:18 ), “For not he that cornmendeth himself is approved, but whom the Lord commendeth.” His intent, however, is not to deter them from godly living but rather to incite thereto. Although no man is capable of judging and commending another, yet none shall go unjudged and uncommended. God himself will judge and praise right living. We should be so much the more faithful in doing good because God is to be judge; we are not to be remiss here even though uncertain as to how he judges us. V.5. “Wherefore judge nothing before the time, until the Lord come, who will both bring to light the hidden things of darkness, and make manifest the counsels of the hearts; and then shall each man have praise of God.” 52 We may well ask, Are we not to give praise to one another? Paul says ( Rom 12:10 ), “In love of the brethren be tenderly affectioned one to another.” And Christ ( Mt 5:16 ): “Even so let your light shine before men; that they may see your good works, and glorify your Father who is in heaven.” And the apostle also tells us ( 2 Cor 6:8 ) we must here upon earth walk “by evil report and good report.” But, we reply our faith alone, not our works, is the chief thing to be honored in all cases. Good works are imperative, and we should extol them in others; but no one is to be judged, justified or preferred because of them. The farmer at his plow sometimes may be better in God's sight than the chaste nun. 53 The five foolish virgins ( Mt 25:2 ), despite their virginity, are condemned. The widow who threw into the treasury two mites ( Mk 12:42 ) did more than all the others who cast in much greater amounts. The work of the woman who was a sinner ( Lk 7:37 ) is extolled above any work of the Pharisees. It is impossible for us mortals to discern the relative merits of individuals and the value of their works; we ought to praise all, giving equal honors and not preferring one above another. We should humble ourselves before one another, ever esteeming our neighbor above ourselves. Then we are to leave it to God to judge who ranks first. True, he has declared that whoever humbles himself shall be exalted, yet it is not evident who humbles and who exalts himself; for the heart, by which God judges, is not manifest. One may humble himself when secretly in his heart he is haughty, and again the meekhearted may exalt himself. 54 So Paul says: “The Lord comes, who will both bring to light the hidden things of darkness, and make manifest the counsels of the hearts.” Then it will appear who is really worthier, superior and better, and whose works excel. 55 It is most unchristianlike to base our estimation of one upon his outward appearance and visible works; to say, for instance, that the Carthusian leads a life essentially better than the farmer, or than any married man. Indeed, the Carthusian if he does right will esteem his own life inferior to that of the married man. For God judges not according to outward expression, but according to the secrets of darkness and the counsels of the heart, and how can the Carthusian know which is the humbler and holier, his own heart or the farmer's? 56 Applicable here are two instances, in my opinion the best in all the “Lives of the Fathers.” One is of St. Anthony, to whom it was revealed that a tanner at Alexandria, a humble, honest mechanic, but one in no wise illustrious, was far superior to the saint because of his humility of heart. The other relates to Paphnutio, who, despite all his austerity of life, was not superior to a fifer nor to either of two married women. It was a special manifestation of grace that God revealed these two incidents at a time when monastic life was most intense, and works prodigious. His purpose was to deter us from judging by outward appearances--by works--and to teach us to value all works alike and to prefer others above ourselves. 57 Now you will say: If all stations are alike and all works of the same value, none to have preference, what advantage is it to us to forsake the world and enter the holiest orders, to become monks, nuns and priests, in the effort to serve God? I reply: Did not Christ and Paul foretell that false Christs and prophets should arise and deceive many? Had the doctrine of equal service to God under all conditions and in all works continued to stand, certainly no monasteries and cloisters would have been established--or at least they would not have increased so rapidly--to create the illusion that service to God consists only in meeting their requirements. Who would have become a priest, who a monk, yes, who a pope and bishop, had he realized that in such capacity his position and its works are no more meritorious than those of the poorest nurse maid who rocks children and washes swaddling clothes? It would grievously distress, yes, and shame, the Pope had he to humble himself to a nurse maid, esteeming his works inferior to hers--he whose position and works are so meritorious that kings, and even God's saints, are scarce worthy to kiss his feet. The holy Papists, then, must institute something superior to Paul's teaching here. They are compelled to judge themselves, and to proclaim their position and works supreme, else they cannot sell their merits and procure heaven for poor laymen, married persons and individuals in various stations, implying that these do not in their lives serve God. 58 Now, seeing how impossible it is for the present ecclesiastical order to stand unless it disposes of this passage from Paul and exalts its religious life with distinction above that of other Christians, it is certainly clear enough that popery, with its monasteries and cloisters, is based on mere falsehoods and blasphemies. The Papists style themselves “ecclesiastical” or “spiritual” and others “secular,” when God sees none as ecclesiasts or churchmen, but as believers; and believers are found for the most part not among the clergy but among the laity. What greater deception than to call the clerical order spiritual, and to separate it from the class among whom true spiritual life exists? God alone is to judge who is holiest and best. The clerical order assumes the title “spiritual” simply because they have shaved heads and wear long cloaks. What folly--even insanity! 59 You will say: If this be true, it were better for us to leave the cloisters and monasteries. I reply: There are but two things for you. Follow the teaching of this lesson, commending not yourselves. Regard your order and station no better than as if you were not an ecclesiastic, and your chastity not superior to that of an honest, loyal wife and mother; if you are not willing so to humble your ecclesiasticism, then discard caps, bald pates, cloisters and all. Either adopt this course or know that your ecclesiasticism, your spirituality, has its origin, not with a good spirit, but with an evil spirit. You will never overthrow Paul's doctrine here. It is better to be a mother among the common believers in Christ than to remain a virgin in the devil's cause. Paul stands firm on the point that we must not judge ourselves. 60 But you will loudly object: Jerome and many others have highly commended virginity; and Paul, too ( 1 Cor 7:38 ), teaches it is better to be a virgin than to marry. I answer: Let Jerome be here or there, Augustine here or Ambrose there, you have learned what God here says through Paul, that no one shall judge himself or anyone else to be best. God's command should have more weight than the sayings of many Jeromes, were they as numerous as the sand grains upon the seashore or the leaves of the forest. True, Paul says it is better to be continent than to marry, but he does not say “in God's sight.” If he did, it would be a contradiction of his words here. He who lives continently, it is true, is freer to publish the Gospel than the married man; and it was with the thought of Gospel furtherance that Paul applauded virginity, or continence. He says: “He that is unmarried is careful for the things of the Lord.” I Cor 7:32. Christ also applauds the eunuchs ( Mt 19:12 ), not for the sake of their condition but for the sake of their profit to the kingdom of heaven; that is, for the sake of their furtherance of the Gospel. Now, although none cares less for the Gospel than do these ecclesiasts, they continue to exalt their position above that of others, and to extol continence for the mere sake of the merit in denial, not for the end it serves. To illustrate the advantage of continence: It is better to learn a trade than to be a servant; and why? Not because it is a condition more acceptable to God, but because it offers less hindrances to his service. It is in this light that Paul applauds virginity and continence; but only in those who have a desire for it through the grace of God. 61 At present no one cares whether continence is a help or a hindrance; everyone plunges into it, thinking only of how exalted, worthy and great it makes them. All is done with such pains and danger, unwillingness and impurity, that an adequate cry and protest cannot be raised against the evil. Still they wish to be better than other people. Thus they have brought such reproach upon the marriage state that it is considered an impure and disgraceful life. As a reward God permits their continence to pollute their garments and beds continually. Really there is no greater or more polluted incontinence than theirs, inordinate, imprisoned, restrained and intolerable as it is. V.5. “Bring to light the hidden things of darkness, and make manifest the counsels of the hearts.” 62 Paul gives the reason we should refrain from commending ourselves or any other when he declares that the hidden things of darkness and the counsels of the hearts are not yet brought to light. Since God judges according to the secrets of the heart which we cannot know, we should withhold judgment of the various stations and works of men, and not make distinction. The virgin is not to exalt her state of virginity above the station of the wife. The Pope ought to humble his eminence below the position of the plow-boy. No one should presume to regard his own station, or that of another, as better before God than the occupations of other men. 63 Every person should be free to choose and live in the state that suits him, all being alike until the Lord comes. But, were this principle to be carried out where would the holy fathers and the spiritual lords obtain their daily bread, not being accustomed to labor? They secure their subsistence by making the impression that the common man is in error and by separating from him their states and position. They judge themselves to be the best people, confident of enjoying the common man's treasures, because his state is nothing. Hence arise so many institutions, and gifts flow to the cloisters, chapels and churches for the especial benefit of these idle, beloved gluttons and gormandizers. All this would fall were Paul's teachings introduced. 64 By the “hidden things of darkness” and the “counsels of the hearts” Paul refers to the two powers commonly but not very intelligibly termed “will” and “reason.” Man possesses in his inmost being two capacities: he loves, delights, desires, wills; and he understands, perceives, judges, decides. I shall term these capacities “motive” and “thought.” 65 The motives and desires of man are deep and deceitful beyond recognition; no saint, even, can wholly comprehend them. Jeremiah says ( ch. 17:9-10 ): “The heart is deceitful above all things, and it is exceedingly corrupt: who can know it? I, Jehovah, search the mind, I try the heart.” And David ( Ps 32:2 ): “Blessed is the man in whose spirit there is no guile.” Many pious individuals perform great works from a selfish motive or desire. They seek their own interests, yet never with assurance. They serve God not purely for love of him, but for the sake of personal honor or profit; of, gaining heaven and escaping the tortures of hell. One cannot realize the falseness of his motives until God permits him to endure many severe temptations. So Paul calls such motives “hidden things of darkness,” a most appropriate name. Not only are they concealed, but in darkness, in the inmost heart, where they are unperceived by the individual himself and known to God alone. 66 Remembering this deplorable secret motive of the heart, we should be induced to submit ourselves one to another and not to contrast any particular work or station with others. The motive determines the force and judgment of every work, every station, of all conduct, of every life. As Solomon says ( Prov 16:2 ): “Jehovah weigheth the spirits”---God is the weigh-master of the spirits. Since there may be something of good concealed in the secret heart of the wife and likewise something of evil in the virgin's heart, it is absurd and unchristian to exalt a virgin above a wife because of her continence, a purely external virtue. It is just as unreasonable to measure the two by their external life as to compare the weight of eggs by putting the shells into the balance and leaving out the contents. 67 Now, according to our secret motives so are our thoughts--good or evil. Our motives and desires control our aims, decisions and reasonings. These latter Paul terms “counsels of the heart”--the thoughts we arrive at in consequence of our secret motives and desires. 68 Of these two, Mary hints in her song of praise ( Lk. 1:51 ): “He hath scattered the proud in the imagination of their heart.” She calls intent or motive of the heart the “hidden things of darkness”--her desire, while the “counsels” and imaginations are the heart's expression. Moses, referring to man's heart, says ( Gen 6:5 ): “Every imagination of the thoughts of his heart was only evil continually.” And Christ ( Mt 6:22-23 ) earnestly warns us against the same false motive: “The lamp of the body is the eye: if therefore thine eye be single, thy whole body shall be full of light. But if thine eye be evil, thy whole body shall be full of darkness. If therefore the light that is in thee be darkness, how great is the darkness!” The reference in this whole quotation is to the secret workings of darkness, which are not to be overcome in any way but by despair of our own works, and strong faith in the pure grace of God. Nothing is more conducive to this end than sufferings severe and many, and all manner of misfortunes. Under such influences man may learn, to some extent, to know himself; otherwise all is lost.

Therefore. In view of the danger of being deceived in your judgment, and the impossibility of certainly knowing the failings of the heart. Judge nothing. Pass no decided opinion. Mt 7:1. The apostle here takes occasion to inculcate on them an important lesson--one of the leading lessons of Christianity--not to pass a harsh opinion on the conduct of any man, since there are so many things that go to make up his character which we cannot know, and so many secret failings and motives which are all concealed from us. Until the Lord come. The Lord Jesus at the day of judgment, when all secrets shall be revealed, and a true judgment shall, be passed on all men. Who both will bring to light. Rom 2:16. The hidden things of darkness. The secret things of the heart which have been hidden, as it were, in darkness. The subsequent clause shows that this is the sense. He does not refer to the deeds of night, or those things which were wrought in the secret places of idolatry, but to the secret designs of the heart; and perhaps means gently to insinuate that there were many things about the character and feelings of his enemies which would not well bear the revelations of that day. The counsels of the hearts. The purposes, designs, and intentions of men. All their plans shall be made known in that day. And it is a most fearful and alarming truth, that no man can conceal his purposes beyond the day of judgment. And then shall every man have praise of God. The word here rendered praise, επαινος, denotes in this place reward, or that which is due to him; the just sentence which ought to be pronounced on his character. It does not mean, as our translation would imply, that every man will then receive the Divine approbation-which will not be true; but that every man shall receive what is due to his character, whether good or evil. So Bloomfield and Bretschneider explain it. Hesychius explains it by judgment, κρισις. The word must be limited in its signification according to the subject or the connexion. The passage teaches, (1.) that we should not be guilty of harsh judgment of others. (2.) The reason is, that we cannot know their feelings and motives. (3.) That all secret things will be brought forth in the great day, and nothing be concealed beyond that time. (4.) That every man shall receive justice there. He shall be treated as he ought to be. The destiny of no one will be decided by the opinions of men; but the doom of all will be fixed by God. How important is it, therefore, that we be prepared for that day; and how important to cherish such feelings, and form such plans, that they may be developed without involving us in shame and contempt! (a) "judge nothing" Mt 7:1 (b) "who both" Rom 2:16, Rev 20:12 Verse 6. A

Therefore judge nothing before the time - Appointed for judging all men. Until the Lord come, who, in order to pass a righteous judgment, which otherwise would be impossible, will both bring to light the things which are now covered with impenetrable darkness, and manifest the most secret springs of action, the principles and intentions of every heart. And then shall every one - Every faithful steward, have praise of God.