Exegetical and Hermeneutical Commentary of 1 Corinthians 4:3

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.

3. But with me it is a very small thing that I should be judged of you, or of man’s judgment ] Faithfulness is no doubt more urgently required in the discharge of this duty than of any other. But it is not man’s province to make the inquiry, but God’s. The word translated judged is the same which is used in ch. 1Co 2:14-15, and should be translated ‘tried,’ ‘examined.’ As the Apostle ‘could not speak unto the Corinthians as spiritual’ (ch. 1Co 3:1), for they were ‘men’ and ‘walked as men’ (1Co 3:3-4), so he altogether refuses to admit their right, or that of any other purely human tribunal, to institute an inquiry into his motives. The word translated judgment is ‘day’ in the original As instances of the use of the word day as in some sense equivalent to judgment, we may adduce the Latin diem dicere, to appoint the day of trial, and our word daysman, i.e. arbitrator, as in Job 9:33. So Chaucer, Chanonnes Yemannes Tale, lines 15, 16:

“Lene me a mark, quod he, but dayes thre

And at my day I will it quyte the.”

And the Dutch dagh vaerden to fix a day, daghen to cite, as in a legal process.

Fuente: The Cambridge Bible for Schools and Colleges

But with me – In my estimate; in regard to myself. That is, I esteem it a matter of no concern. Since I am responsible as a steward to my master only, it is a matter of small concern what men think of me, provided I have his approbation. Paul was not insensible to the good opinion of people. He did not despise their favor or court limit contempt. But this was not the principal thing which he regarded; and we have here a noble elevation of purpose and of aim, which shows how direct was his design to serve and please the master who had appointed him to his office.

That I should be judged – The word rendered judged here properly denotes to examine the qualities of any person or thing; and sometimes, as here, to express the result of such examination or judgment. Here it means to blame or condemn.

Of you – By you. Dear as you are to me as a church and a people, yet my main desire is not to secure your esteem, or to avoid your censure, but to please my master, and secure his approbation.

Or of mans judgment – Of any mans judgment. What he had just said, that he esteemed it to be a matter not worth regarding, whatever might be their opinion of him, might seem to look like arrogance, or appear as if he looked upon them with contempt. In order to avoid this construction of his language, he here says that it was not because he despised them, or regarded their opinion as of less value than that of others, but that he had the same feelings in regard to all people. Whatever might be their rank, character, talent, or learning, he regarded it as a matter of the least possible consequence what they thought of him. He was answerable not to them, but to his Master; and he could pursue an independent course whatever they might; think of his conduct. This is designed also evidently to reprove them for seeking so much the praise of each other. The Greek here is of mans day, where day is used, as it often is in Hebrew, to denote the day of trial; the Day of Judgment; and then simply Judgment. Thus, the word yowm day is used in Job 24:1; Psa 37:13; Joe 1:15; Joe 2:1; Mal 4:1.

Yea, I judge not my own self – I do not attempt to pronounce a judgment on myself. I am conscious of imperfection, and of being biased by self-love in my own favor. I do not feel that my judgment of myself would be strictly impartial, and in all respects to be trusted. Favorable as may be my opinion, yet I am sensible that I may be biased. This is designed to soften what he had just said about their judging him, and to show further the little value which is to be put on the judgment which man may form If I do not regard my own opinion of myself as of high value, I cannot be suspected of undervaluing you when I say that I do not much regard your opinion; and if I do not estimate highly my own opinion of myself, then it is not to be expected that I should set a high value on the opinions of others – God only is the infallible judge; and as we and our fellow-men are liable to be biased in our opinions, from envy, ignorance, or self-love, we should regard the judgment of the world as of little value.

Fuente: Albert Barnes’ Notes on the Bible

1Co 4:3-5

But with me it is a very small think that I should be judged of you, or of mans judgment.

Judgment

I. Is the prerogative of God.

1. It belongs not to man.

2. Not to ourselves.

3. But the Lord.

II. Is premature in this life. Because–

1. Many things are hidden.

2. There is no universal and absolute standard.

3. None capable of applying it.

III. Is reserved to the coming of christ.

1. To Him all judgment is committed.

2. By Him all hearts shall be disclosed.

3. From Him every man shall receive his reward. (Family Churchman.)

The judgment

I. Of man is of title value. Because–

1. Without authority.

2. Seldom just.

3. Always transient.

II. Of our conscience is deceptive. Because–

1. We are ignorant.

2. It cannot justify us.

III. Of the lord is decisive.

1. True.

2. Supreme.

3. Final. (J. Lyth, D. D.)

Mans judgments

Many are in the habit of reversing the apostles words; and what is most surprising is that great numbers who would be shocked at the thought are nevertheless really more governed by the opinions of men than by the Word of God. The truth is, the fear of man grows up with us from our infancy, is often encouraged by education, and is disguised under fair names, or mixed up with something allowable, so that we become enslaved to it without suspicion. Combined with this passages of Scripture are passed lightly over, which pronounce it to be a bad sign when all men speak well of us. Let us see–

I. What the case actually is.

1. The foundation of a great part of the evil is the want of accustoming children to be influenced by the love or fear of God. On the contrary, they have too often no other motives placed before them than those of pleasing their parents, of being well thought of by their friends. Besides, it is natural to wish to be thought well of by others, because we often derive solid benefits from a good reputation, and great inconvenience from a bad one. This leads to the great evil of substituting an idol for God; and this idol often applauds what God condemns, and condemns what God approves. And rather than sacrifice this idol men will go to great lengths–even to murder and suicide.

2. But it may be said that he who is indifferent to the opinion of others must lose one great check on his vices, and that men, in proportion as they despise the judgment of others, magnify themselves in their own conceits. True, they who are without God can but go from one extreme to another; and indeed it is better to fear other men than to fear no one, and there is worse selfishness and pride in consulting only our own judgment than in following after the praise of others. But all this is excluded if we submit to the judgment of God. Here is a check upon carelessness and hardness to reproof, and here, too, is freedom from all unworthy compliances, and a freedom which can nowhere else be found pure from pride and contempt of our neighbours.

II. How far the scripture allows us to desire or care for the good opinion of others.

1. It is clear that to gain a good character with men must never be our chief object; if it is, the praise of men will be our only reward. So parents should teach their children to secure the approbation of God first; then they will know that in trying to please them they are obeying God, who has commanded them to honour their parents.

2. The approbation of good and wise men should be received with thankfulness. On secular matters bad men can judge as well as good; but in all matters of right and wrong, no opinion but that of a Christian is worth a moments notice. They have the mind of Christ, and their praise or censure is really our interpretation of Gods.

3. But the judgment of God is the final appeal. To our own Master we stand or fall. (T. Arnold, D. D.)

Judgment of ministers

I. Ministers of Christ must expect to be made the subjects of human judgment. They are like a city set on an hill, and every action they perform will be weighed, and every word they speak will be examined. Nor can there be any doubt about the right of men to judge the ministers of Christ. Ministers come to them professing to be commissioned from God, to deal with them about the concerns of their souls, and have they not a right to examine the truth of their statement, their qualifications for their work, and the manner in which they discharge the duties of their high office? That the right of judging ministers is often grossly abused cannot be denied. But this can never be assigned as a reason why they should be deprived of it altogether. Those who hear the gospel are commanded to prove all things, and to hold fast only that which is good.

II. Though the judgment of man should not re entirely overlooked, it is a matter of comparatively small importance. Many ministers pay far too little attention to the good opinion of their people. But though the judgment of man should not be overlooked, yet it is a matter of comparatively small importance. The opinions which men form about ministers are often prejudiced, unjust, and fluctuating; and it is not by their judgment that they shall be tried at the last day. Their applause need not flatter our vanity; their condemnation need not make us sad.

III. Ministers must not rest satisfied with the favourable opinions which they may be inclined to form of themselves. Paul says, I judge not mine own self. This expression must refer to his ministerial character. As a believer in Christ he knew much of himself, and bitterly bewailed the existence of sin within him. But as a minister of Christ he was not conscious in himself of having been negligent, partial, or unfaithful. He was able to make solemn appeal to the elders of Ephesus (Act 20:18-21). But though he knew nothing of which he could accuse himself, yet, he says, am I not hereby justified. The opinion which I have of myself does not determine my character, nor shall it determine my condition. But if Paul did not justify himself, how shall we justify ourselves? Who will have the presumption to compare himself in zeal, in faithfulness, in ability, in diligence, in success, with this holy apostle? Are we not commonly blind to our faults? Are we not equally prone to overrate our virtues? But however much we may be disposed to conceal our faults from ourselves and others; however much we may be disposed to overrate our virtues, still the opinion which we may form of ourselves will have no influence in determining our everlasting condition. The Lord shall judge righteous judgment. It is not impossible that we may be proud even of our faults, and may think that a ground of self-justification which in the sight of God is a ground of condemnation. We should tremble at the thought of deceiving ourselves. If men deceive us as to the affairs of this world, future watchfulness and diligence may repair all the damage which we have sustained, but if we deceive our own souls the consequences may be eternally ruinous.

IV. We must look chiefly to the judgment of God, and under an abiding sense of its justice and impartiality endeavour to regulate our own conduct.

1. He is perfectly acquainted with our character and conduct. What is the judgment of our own mind when compared with the judgment of Him whose eyes are in every place, beholding the evil and the good?

2. The opinion which He forms of us determines our character. We are in reality what He sees us to be. Prejudice, passion, interest, partiality, can have no influence upon His mind: He sees things as they really are. The world may approve–but what is this if the Lord condemn?

3. His judgment shall fix our everlasting condition. In the present world the wheat and the tares grow together. But when the Lord shall come to judgment, the unclean shall be separated from the clean, the unfaithful from the faithful ministers of Christ; and upon each a different sentence shall be passed.

V. It becomes us to regulate our whole behaviour by these solemn and important truths. If we daily remember that we shall be judged by the Lord, we shall be–

1. Excited to faithfulness. We must boldly and resolutely publish the whole counsel of God. We must reprove, rebuke, and exhort, with all long-suffering, and doctrine, whether men will hear or whether they will forbear.

2. This will prove a powerful antidote to trifling with the concerns of immortal souls.

3. The remembrance of this will render our conduct the more becoming.

4. The remembrance of this will support us under the unjust censures and calumnies of men. The reproach which you bear for Christ will ultimately redound to your glory. If we suffer, we shall also reign with Him.

5. The remembrance of this will support us under that neglect into which our talents and performances may undeservedly fall. Ministers of the most eminent talents and faithfulness and piety are often neglected. That love of novelty which is so prevalent in the human heart, and which, if not laid under proper restraints, is attended with such serious consequences, is apt to render the labours of the same individual tiresome. When this temper of mind is produced prejudice, and not reason, becomes the judge. But when this happens, and it has happened often and will certainly happen again, a faithful minister rejoices that it is but a light matter to be judged of mans judgment, but that He that judgeth him is the Lord. (W. S. Smart.)

The judgment of men compared with the judgment of God

1. When two parties meet to adjust their respective claims, the principles on which they proceed must depend on the relation in which they stand to each other; and there is no more fatal delusion than that by which the principles applicable to the case of a man entering into judgment with his fellow-men are transferred to the case of mans entering into judgment with his God.

2. blow a man may have the judgment of his fellows, and yet be utterly unfit for contending in judgment with God; and it is possible to build on the applause of man the sandy foundation of a confidence before God. Have we never met with men esteemed in society who find scriptural views of humanity to be beyond their comprehension, and with whom the voice of God is deafened by the testimony of men? And thus many live in the habitual neglect of a salvation which they cannot see that they require. To do away this delusion, we shall advert to the distinction between the judgment of men and that of God.

I. Founded upon the claims of God when compared with mans.

1. People have no right to complain, but are willing, indeed, to applaud if I give to every man his own. In an unfallen world this virtue would not at all signalise me, but it so happens that I live in a world where deceit and dishonesty are common. But again, I may give to others more than their own, and thus earn the credit of other virtues. A man may, without any sensible surrender of enjoyment at all, stand out to the eye of others in a blaze of moral reputation. And even when the man can appeal to some mighty reduction of wealth, as the measure of his beneficence, is there not still left to him that without which all is nothingness? A thousand avenues of enjoyment are still open to him, and he is free to all the common blessings of nature, and freer still to all the consolations and privileges of the gospel.

2. Thus it appears, that after I have fulfilled more than all the claims of men, and men are filled with delight and admiration, the footing on which I stand with God still remains to be attended to, and His claims to be adjusted. While not one claim which your neighbours can prefer is not met most readily, the great claims of the Creator may lie altogether unheeded. God is not man, nor can we measure what is due to Him by what is due to our fellows in society. Amid all the praise we give and receive from each other, we may have no claims to that substantial praise which cometh from God only.

3. A just sense of the extent of claim which God has upon His own creatures would lead us to see that we may earn a cheap and easy credit for such virtues as will satisfy the world, and be utter strangers to the self-denial and the spirituality and the affection for the things that are above–all of which graces enter as essential ingredients into the sanctification of the gospel.

II. Founded on Gods clearer and more elevated sense of that holiness without which no man shall see His face, and without which we are utterly unfit for the society of heaven.

1. Mans sense of right and wrong may be clear and intelligent enough, in so far as that part of character is concerned which renders us fit for the society of earth. Those virtues, without which a community could not be held together, are both urgently demanded, and highly appreciated. And even without any exquisite refinement of these virtues, many an ordinary character will pass; and should he be deformed by levity, or even by profligacy, he may still bear his part among the good men of society. And if such indulgence be extended to the iniquities of the outer man, let us not wonder that the errors of the inner man should find indulgence. What else can we look for than that the man who feels no tenderness towards God will tolerate in another an equally entire habit of ungodliness? And with a man whose rights I have never invaded, and who shares equally with myself in natures blindness and propensities, I will not be afraid of entering into judgment.

2. Man and man may judge each other in mutual complacency. But between man and God there is another principle and standard of examination. There is a claim of justice on the part of the Creator, totally distinct from any human claim; and while the one will tolerate all that is consistent with society upon earth, the other can tolerate nothing that is inconsistent with society in heaven. God made us for eternity. He formed us after His own likeness; and ere we can be re-admitted into paradise, we must be created anew in the image of God. Heaven is the place into which nothing that is unholy can enter; and we are not preparing for our inheritance unless there be gathering upon us the lineaments of a celestial character. Think then of the delight which God takes in the contemplation of what is pure and righteous; think how one great object of His creation was to diffuse over the face of it a multiplied resemblance of Himself; and that, therefore, however fit you may be for sustaining your part in the alienated community of this world, you are most assuredly unfit for the assembly of the spirits of just men made perfect, if, unlike unto God who is in the midst of them, you have no congenial delight with the Father of all, in the contemplation of spiritual excellence. Take the case of Job. In reference to his fellows, he could make a triumphant appeal to the honour and the humanity which adorned him. But when God at length revealed Himself, and brought His claims to bear upon his conscience, he abhorred himself and repented in dust and in ashes. It is indeed a small matter to be judged of mans judgment. The testimony of our fellows will as little avail us in the day of judgment, as the help of our fellows will avail us in the hour of death. He who judges us is God; and from this judgment there is no escape. (T. Chalmers, D. D.)

Public opinion

This is the language of a man exposed to sharp and unfriendly criticism. There were some busy persons at work by whom everything that the apostle did or said was misrepresented. Besides this, there was much going on which called for a sharp exercise of the apostolical authority, and we all know that the exercise of authority creates opposition. So St. Pauls enemies succeeded in creating a body of public opinion against him. Consider–

I. The nature and authority of public opinion. No sooner are men formed into society than, in order to keep this society together, the members instinctively secrete a certain deposit of thought and feeling about their common interests. To this deposit everybody contributes something, and by it everybody tacitly understands that they are to be bound. Thus every family has its public opinion. Thus every village and every town has its public opinion. Again, classes and professions have a public opinion, which in some cases is tyrannical. And, above all this, arises a larger public opinion, to which they all contribute, and by which they are each in turn controlled, the public opinion of the country. And this, we all know, is a tremendous force. Then, again, as civilisation advances, as nations come to know more and more of each other, there springs up the opinion of the civilised world. This will probably be more felt in days to come than it is now. So Churches have a public opinion of their own. Outside the faith, which rests upon Gods authority, there is a large margin of questions upon which the opinion of Christians is incessantly taking form; and this is by no means certain to be always well-informed or just. It was with this that St. Paul here stood face to face.

II. The apostles independence of it. Not that he had any pleasure in feeling or proclaiming this independence; but as matters stood, he felt that he could not hope to be of service unless he were perfectly candid and independent. It is sometimes assumed that when a man blames public opinion he must necessarily be right, as it is an act of conscience requiring courage and resolution; but an eccentric man may defy public opinion simply to give play to his personal peculiarities. Public opinion often smiles good-naturedly at such, rating them at their proper value. But, again, a criminal is at war with public opinion; for public opinion asserts as much of moral truth as is necessary to keep society together; and a criminal offends against some part of that moral truth which society defends. Looked at from its moral and religious point, public opinion is at best a compromise. It affirms not the whole law of God, but just so much as may be useful for social purposes. It strikes an average from the impulses it receives from above and from below–between the good and bad elements of human society. The criminal makes war upon public opinion because he is below it; the true Christian is at war with it because he is above it. St. Paul was opposed to the public opinion of the Church of Corinth in this latter sense. If that public opinion had been successful the apostle would have had all heart taken out of him; for it denied the virtue of the Redeemers work, and restricted the universal Church of God within national frontiers. St. Paul did not care how he was judged by a public opinion intent upon such purposes as these.

III. The considerations that sustained St. Paul in his independence. To a good man it can never be a pleasure to find himself differing from other people; because it means that one side must be wrong. The precept, As much as lieth in you live peaceably with all men, implies that a Christian should do his best to keep in harmony with the common opinion of his fellow men. But there are times and circumstances when such agreement is impossible, and such was St. Pauls case. He had heard as it were the hum of unfriendly voices which pronounced him a faithless steward of the Divine mysteries. Not in contempt or scorn did the great apostle say, For me it is a small thing to be judged of you or of mans judgment. He spoke out of another world. He was in spirit with God. He did not venture to judge himself. He knew nothing against himself; but he did not feel his ignorance to be a certificate of acquittal. He felt that in his own mysterious being there were unsuspected depths, which God alone could fathom. But the All-seeing he knew was also the All-merciful; and if there were that in His servant which moved Him to displeasure, so also there was in Himself that which would cancel it. God knew the purity of the apostles intention, and it was the sense of this Divine judgment which made him feel the worthlessness of those judgments of the Corinthian Church. There can be no doubt that any man who serves God must expect, sooner or later, to be judged hardly by public opinion. It is the average public opinion which blames those whose crimes would, if they could, destroy society; and so, on the other hand, it condemns those who, not content with so much of moral and religious life, desire to have as much of holiness as they can. So it was with Noah, in his time; so it was with Abraham, Moses, and the great representative prophets. And our Lord warned us that we must not expect the world to change; If the world hate you, it hated Me before it hated you; and again, If ye were of the world, &c. Thus the apostle concludes that whoever will live godly must suffer persecution. So it has ever happened, from the time of the apostles, that the Church has been at war with public opinion. The history of all the martyrs is a history of this conflict of public opinion pushed to its last extremity. But before a man steels himself against the judgment even of a section of his fellow men, he ought to be very sure of his ground. A man may hold the truth, not as Gods voice in him, but as a personal prejudice or passion of his own. This spirit will reproduce, not the temper of Paul, but the temper of the Pharisee. But on the other hand, when on the one side there is human error, and on the other eternal truth, then to give way is to be a slave and a coward. Conclusion: St. Pauls words remind us of two classes who suffer because of public opinion.

1. Take the case of a public man who is convinced that a certain line of legislation is for the true interests of his country. He hopes that his countrymen will share his convictions, but, alas! he is disappointed. The judgment formed of him becomes more and more unfavourable. It may be that there are documents which would at once restore confidence; but these for reasons of public policy cannot be published for years to come, and then only to vindicate his memory. He whispers to himself, There is a witness of my intentions–one who hereafter will make my righteousness as clear as noonday. He is my strength. And as he passes out from public scenes he can say to the nation which is dismissing him, For me it is a small thing, &c.

2. Look at the young man who has just come up to London to begin life. He finds himself among three or four hundred companions of his own age. He is a member of a society which has a public opinion of its own. If he be going to cling unflinchingly to what he knows to be right, he will have to reckon, sooner or later, with that opinion. Many young men would go bravely through fire who cannot stand ridicule; and ridicule is the weapon which a narrow and rude public opinion invariably uses in enforcing or trying to enforce its assertions. Sooner or later that young man will have to say, For me it is a small thing to be judged of you or of mans judgment; but yet let him remember that he may say it in the spirit of the Pharisee or in the spirit of the Christian. I cannot say that he will escape suffering; but he can, like the apostle, turn from the hard words of man unto the love of God. There is an old Latin maxim, Dont let us say hard things about the dead. Why not? Because they have already been judged, and have learnt what awaits them at the general judgment. Remember always that there are two judgments–the human and the Divine. Let us not ignore mans judgment; but let us not forget that upon the greatest of subjects it is sometimes likely to be mistaken, and that beyond it there is another judgment which cannot err. (Canon Liddon.)

Magnanimity

Some person reported to the amiable poet, Tasso, that a malicious enemy spoke ill of him to all the world. Let him persevere, said Tasso; his rancour gives me no pain. How much better it is that he should speak ill of me to all the world than that all the world should speak ill of me to him! (C. H. Spurgeon.)

I Judge not mine own self.—

Self-judgment is

I. Fallible. Because–

1. Partial.

2. Founded in ignorance of ourselves, and of the true standard of judgment.

II. Insufficient.

1. It may condemn.

2. But cannot justify us.

III. Without authority.

1. The Lord is our Judge.

2. He knoweth all things. (J. Lyth, D. D.)

For I know nothing by myself; yet am I not hereby justified; but He that judgeth me is the Lord.—

Conscience the approver, but not the justifier of the Christian

1. Man is Gods masterpiece, but conscience is the masterpiece of man. It is clear, both from Scripture and from the experience of our own hearts, that every man is a partaker of this wonderful faculty. But this natural conscience is in every unconverted man an accusing conscience. It witnesses against him; it condemns him. The sense of sin on the natural conscience is one of Satans strongest chains. While a man is under it he will only run further into sin. We may see how it worked in Adam, the first sinner, directly he had broken Gods commandment, and his conscience accused him as guilty. It drove him to fly from God, and when called out to appear before his Judge, drove him to excuse himself. And so in every man a guilty conscience leads into more sin; and the more surely he believes God to be a holy God, that hates sin, and a just God, that will surely punish it, like the devils, he believes and trembles. And he never can get peace by any effort of his own. The criminal who knows that he has broken the laws of his country, and that his life is forfeited to the justice of his country, can have no peace while he knows that. The gospel discovers to us the only way by which sin can be pardoned. Thus the tidings which the gospel brings can alone give peace to the conscience of any man.

2. Now St. Paul had found the blessing of this way of peace in the gospel. And from the hour that Christ manifested Himself to him, to his soul, it was his continual endeavour to keep a conscience void of offence both towards God and man. And that, by the grace of God, which was given him, he had not endeavoured after this in vain, our text shows. Observe–

I. That St. Paul had kept a conscience void of offence, both towards God and man. I know nothing against myself. There was no permitted sin allowed in his mind. He had known the deep corruption of his own heart (Rom 7:18). He found that without Christ he could do nothing; that he had no power of himself to think anything of himself; therefore by the Spirit he sought strength out of himself, and by that Spirit was enabled to do what his conscience, cleansed by Christs blood and enlightened by Christs Spirit, bade him do, and to avoid what it taught him to avoid (2Co 1:12). His heart did not condemn him. He knew that he had endeavoured as in the sight of God to speak and to live in Christ; and thus at the very close of his life he wrote 2Ti 4:7.

II. That notwithstanding this, he was not hereby justified. Now this is the very opposite of what the worldly moral man and nominal Christian say. Their ground of confidence is just that which St. Paul declares was no ground of confidence in him. I have done my duty; thank God I have nothing to fear. Done their duty! St. Paul had done more than them, and yet he did not say what these say. This was not that on which he rested his hope of acceptance before God, though it was a proof that God had accepted him, and, as such, a subject of rejoicing and a ground of thankfulness. He felt, that after all he had done, he was an unprofitable servant, and that he had done nothing by himself, but only the grace of God that was with him. His only ground of hope and confidence was Christ (Php 3:8). (W. W. Champneys, M. A.)

False peace

It is then possible that a mans conscience may think that all is well with it; and yet all may be very ill. St. Paul had declined all judgments of men. One only can judge the heart, He who made it. Man can judge from the surface only. In the very plainest cases he may be mistaken. Human praise and blame are mostly valueless, because men know not the whole which they praise or blame (1Co 2:11). But neither must man trust wholly his judgments of himself. Since even an apostle said, that although he knew nothing of himself, he was not thereby justified, what a vast abyss then must the unexamined conscience of a sinner be!

I. There are two sorts of peaceful and of troubled consciences.

1. There is a good conscience which is peaceful, because it mourns its past sin for love of Him who loved us; it resists present temptation, in His might who overcame the evil one; it trusts in Him who never fails those who trust Him. This is a foretaste of paradise (Php 4:7).

2. But peace, as it is the blessing of the good conscience, so it is the curse of the bad conscience. A troubled, remorseful conscience has life. There is hope of a man amid any mass of sins, if he hates them; but a conscience wholly at peace and yet sinning is not alive, but dead. The eye of the soul is blind; the ear has been stopped; the heart has been drugged (1Ti 4:2).

II. How then may we know whether our peace is the false or the true?

1. False peace needs but that a man should follow his passions; true peace requires that a man should have resisted them. True peace rests on the knowledge and love of God; false peace relies on ignorance of God and of itself.

2. It is something to see that there is such a thing as false peace. It is something to know that all is not, of a necessity, well with a man, because he is at peace with himself. For this is his very delusion. I have nothing against myself; my conscience does not reproach me. Take some instances.

(1) How was David at rest for a whole year after his sins of adultery and murder! His conscience was alive as to the injustice of taking away a poor mans ewe-lamb; it was dead to his own.

(2) How did Balaam blind his conscience! He did speak Gods words in his office as a prophet; as a man, he gave the devilish counsel to seduce Israel to idolatry by the beauty of the daughters of Midian, and fell in the battle with the people whom, in the name of God, he had blessed.

(3) How did Simeon and Levi blind their conscience by their passion in their treacherous vengeance! Yet they themselves had no doubt that they were justified (Gen 34:31).

(4) Esau justified himself by looking away from himself, and calling Jacob a supplanter.

(5) Saul, in his first act of disobedience, did violence to himself; in the second he justified himself. When he consulted the witch it was on the plea of necessity, and when he murdered himself, religion was still in his mouth, lest the uncircumcised should abuse me.

(6) Samson deceived himself by tampering as to the secret of his strength, making as though he had betrayed it, when he did not, until at the end, when he did betray it.

(7) Ahab coveted Naboths vineyard, and held himself justified, while he inquired not how Jezebel would give it to him.

3. But since there has been such a large reign of self-deceit, how may any of us know that we are not deceived now?

(1) Men have thought they did God service while they murdered Gods servants. It is not enough, then, to think that we do God service.

(2) A conscience, healthfully at peace, has been kept in peace, through believing in God, loving God, serving God, and, by the grace of God, conquering self for the love of God. A conscience, falsely at peace, arrived at its peace, through ignorance of God and of itself, amid the dislike to look into Gods Word or to compare its own ways with it, persuading itself that what it likes is not contrary to the law of God, stifling doubts, that it may not be according to the law of God.

(3) That is a false peace, which would be broken, if man knew the whole heart and the whole life. Any moment might break it; if not broken before, it will be broken more terribly in the day of judgment.

(4) A false peace is founded on false maxims, such as–Why should I not do what others do? Why should I be singular?

(5) A false peace is gained by looking at this or that fault of another. This thing cannot be so bad, because such an one does it. These may be tests to you. Has thy peace come to thee, while looking into thyself, or looking away from thyself? by taking up with corrupt maxims of the world, or while looking into the law of God? while listening to conscience, or while escaping from it? while encouraging thyself by the sins of those around thee, or while looking to Jesus to forgive thee the past, to keep thee by His Spirit and give thee power over thy sins?

Conclusion:

1. Look well then whether, at the beginning, thy conscience followed thy desires, or thy desires thy conscience. Granted that there is nothing about which you reproach yourself, that your desires and your conscience are at one, how was the peace made–which gave way? People begin mostly in little things. They take some little thing which is not theirs, or which seems of no great value to its owner, or which, it is thought, he will not miss. Conscience remonstrates, Thou shalt not steal. And then the will cozens the conscience, and says, it is but this and that. The deed is done again. Conscience again forbids. Then it is put off. Only this once; I cannot help it now. I have begun. I cannot draw back, Conscience is thrust back again, wounded, murmuring. When next conscience forbids, it is put off to a more convenient time, or the passion turns away from it, or tells it to its face, I will do it. And then, to avoid conscience, the soul buries itself amid any tumult of pleasure, or thought, or care. In this way does the soul inure itself to break every commandment. The conscience is first dulled; then drugged to sleep; then stupefied; then seared and past feeling. Look at the first step and the last! Who in the first act of self-indulgence could picture the bloated drunkard? Who could picture the remorseless hardened sinner in the first forced stifling of remorse?

2. But conscience has an inextinguishable life. It cannot be destroyed. It will awake again once; here, or in eternity. Pitiable it is, when it wakes on the death-bed, and says to the dying sinner, Behold thyself. Miserable and pitiable as this would be, it would be a great mercy of God. If the soul is awakened even on the death-bed, it may yet be saved by the grace of God. Too often, if it has slept till then, it seems then to sleep the sleep of death. But miserable and pitiable as this awakening of conscience would be then, at the the last, there is what is more miserable still, that it should not awaken, What would it be if your conscience were to awake first at the judgment-seat of Christ? (E. B. Pusey, D. D.)

The only true Judge

I. Christ and not man the only judge of human conduct.

1. Human judges are imperfect in knowledge and wisdom.

2. They are often unrighteous in their purpose.

3. Their ability to punish or reward is limited.

II. Christs qualifications as a judge.

1. He is our Master.

2. He is the head of the family to which we as Christians belong.

3. He has perfect knowledge of the law by which we are to be judged.

4. He knows all about every one of us.

5. He has absolute power to enforce His decisions. (Homiletic Monthly.)

The terror of the day of judgment as arising from its justice

I. Terrible are the outward circumstances of the day of judgment (2Pe 3:10; Mat 24:29), because they imply some great displeasure of God. But not against things inanimate could that displeasure be (Hab 3:8). Through that mysterious law whereby the creation is bound up with the lot of man (Psa 107:34; Rom 8:22), the visitation of this our dwelling-place indicates displeasure against ourselves. But it will be terrible to those only whom the judgment shall condemn.

II. The terror of terrors in that day is, that it is judgment. Of all the attributes of God, that which is, above all, terrible is–His justice. Man can bear to look on His holiness, and even on His majesty and almightiness: these are not of necessity directed against him; he can even endure to think of His wrath against sin, His heavy displeasure against the sinner. To be passed over-might imply that God knew the soul to be dross from which the refiners fire could extract no gold. The most awful severity of God were a token of love, that God had not abandoned us. But justice! It is terrible, because God Himself is, as it were, bound by it (Act 10:34). He cannot show favour, where it is a question of justice.

III. The day of judgment, as the summary of all particular judgments on individual souls, is the great justification of God; the unfolding of the righteousness of His judgments. We know that there is to be a final parting between the righteous and the wicked. We know too that they who have made most diligent use of the talents committed to them shall have higher rewards, and that among the lost there will be degrees of punishment. And since all these on both sides will vary with each several soul, so each must come into its own distinct judgment, that it and all besides, men and angels, may know why God assigned to it its place; why He could not, without violating His own justice, assign it to any other. All nations and each individual will be judged (Mat 25:31-32; Rom 14:10-12; Rev 20:12-13). Until God brings home to the soul the value of a soul, mankind seems such an uninteresting mass. Those ever-renewed millions of China are born, live, die, and are to us as one man. We think of them as the Chinese. It never even occurs to most of us that they have any individual character. So as to those hordes, who, at any time, overran the world. In Gods sight they are individual souls, each with its own separate history, by which they have been or shall be judged. But then how fine and minute and appreciating an attribute that justice must be which will allot to every soul of man its own place, its own degree of bliss or of suffering, relatively to every other! For this belongs to exact justice. There can be no ground of complaint there. We could not there wish it otherwise; for it were to wish that God were less just. We shall be judged according to our works; not the works of one period of life only, but all (Ecc 12:14; Mat 16:27; 2Co 5:10); not of one age only, but of all; not good alone, but bad also; nor deeds only, but the idle word; nor by these alone, but by the thoughts and intents of the heart.

IV. The day of judgment will be a great surprise, because most of us, at the best, know so little of ourselves. The foolish virgins will expect that the door will be opened; and they will find it shut. They think that they stand in a relation to Him, as their Lord; He knows, owns them not. They shall be amazed at their exclusion. Even among the saved, St. Paul speaks of what must be the most agonising surprise, short of the loss of the soul itself, the loss of the souls imagined store with God (1Co 3:11-15).

V. The day of judgment will also be a great reversal. Many that are first shall be last, and the last shall be first. Every human standard will simply cease in that day; everything, whereby we can estimate our fellow-men; all which is admired, looked up to, idolised, will be of no account. One question alone there will be then, What use has been made of all and each? Every gift of God well used will have its appropriate reward; but one question will anticipate all, Whom, according to your light, have you loved and obeyed?

VI. The day of judgment will be a great disclosure. How few outstanding things will even a strict sifting of the conscience disclose! You see the countenance marked with vanity or cunning or contempt or sensuality, &c.

how many thousand, thousand indulged thoughts or acts must have gone to stamp that expression on the countenance which was formed to be the image of God. They are forgotten, dead, buried: but there is the terrible resurrection. His sins of omission, who can ever imagine? One has but to name the word prayer, and with what a countless multitude of omissions it encompasses us! Yet even sins of omission are in some degree imaginable, but what about graces neglected or despised! And then the calls of Gods providence any one of which might have led to a lasting conversion to God, where have they left us? To whomsoever much is given, of him shall be much required. What we have had, might have made glorious saints of those who have had less. Who will be able to bear the sight of all his neglected privileges? Embrace them, then, this day, and so prepare for that day. (E. B. Pusey, D. D.)

Therefore Judge nothing before the time, until the Lord come.—

Premature judging forbidden

The apostle here teaches us that all pretensions to a certain knowledge of other mens sincerity in religion are rash and unwarrantable.

1. We are in some cases more competent judges of the wickedness than of the goodness of mens hearts. Particular acts of sin are incident to good men. But the habitual indulgence of sin is characteristic of the wicked only. But then, on the other hand, we cannot with equal certainty pronounce any man to be holy; for worldly motives may operate on corrupt hearts to produce the appearance of holiness.

2. Though we cannot absolutely determine any mans godly sincerity, yet we may form such a charitable judgment concerning our fellow Christians, as is sufficient to religious communion. We may have different degrees of evidence in favour of different persons, arising from their different attainments, or from our different acquaintance with them. But our judgment must always incline to the favourable side. We are to hope every man a saint, till we have conclusive evidence that he is not such. Having stated the doctrine in the text, note some arguments in support of it.

I. The knowledge of mens hearts is Gods prerogative. I, the Lord, search the hearts, &c. It is on this ground that the apostle cautions us not to judge anything before the time. For us to judge the heart is to invade His throne.

II. It is no easy matter for men to know their own hearts. The heart is deceitful above all things, who can know it? So the apostle says, I judge not my own self, &c. We are cautioned not to deceive ourselves, nor to be deceived.

III. We can judge the hearts of others only by external indications. In conversing with a friend we may be much pleased with his doctrinal knowledge, religious sentiments, and professed experience. This, however, is but external evidence. We know not but he aims to deceive us, or may be deceived himself. Such works as are the proper fruits of faith are more solid evidence; for in these there is less room for dissimulation. But we may misjudge even here; for it is but a small part of any mans life which falls under our observation.

IV. The scripture gives us many instances of the uncertainty of human judgment in this matter. All the disciples were deceived by the hypocrisy of Judas; and none of the first believers in Jerusalem could discern the sincerity of Paul. What arrogance, then, must it be in us to assume the bold pretension of ascertaining the existence of grace in other mens hearts! Wise is the caution given in the text. Conclusion: The subject suggests some useful remarks.

1. The spirit and temper of the primitive disciples afford a substantial evidence of the truth of our religion. They were not credulous, but cautious; not hasty in their judgment, but deliberate in their inquiries.

2. Worthy of our imitation is the prudence of the early Christians in regard to those whom they received as teachers of religion. In admitting members into the Church, they were liberal and candid; but in receiving public teachers they acted with great caution. They required, not only a present personal profession, but a testimony from others of previous good conduct.

3. The sentiment entertained by some, that there is in true Christians a kind of sympathy or fellowship, by which they infallibly know one another, appears to be irrational and unscriptural.

4. It is dangerous hastily to pronounce men in a converted state. This is judging before the time. As we cannot know others infallibly, so neither can we form a probable judgment of them speedily.

5. We cannot be sure of forming a pure Church on earth. (J. Lathrop, D. D.)

Premature judgments discouraged

How necessary it is to make charitable judgments of our fellow-men! We cannot wholly know them now. We see the husk of the man only, the kernel is not yet fully revealed. We must wait. In looking at our fellow-men we are sometimes like as though we were walking through a friends orchard in the autumn. We see a tree with only a few scrawny apples upon it. We have only contempt for such a specimen, and say to the owner, Why dont you cut that tree down? It does not deserve a place here. But the owner replies: Cut that tree down! Why it is one of my best varieties, but the season has been against it. First of all, the rabbits almost barked it, then it was almost uprooted by a storm, but it is coming round, and next year I will show you some of the finest fruit in my orchard from that tree. So we, in looking upon a human life, judging from a few imperfect specimens of its character that circumstances largely controlled, may possibly condemn it as being unworthy. But perhaps the Great Husbandman is saying, Circumstances have been against him for awhile, but a high quality of life is there; it is growing to something better than now appears, and in spite of adverse influences, it is even now a worthier life than many of loftier pretensions. (S. Pascoe.)

Righteous judgment

The Church of Corinth was largely turned into a school of ill-natured criticism.

1. Each of the parties was occupied in finding fault with the names appealed to by the others; and thus some taunted those who clung especially to St. Paul with the suggestion that their much-loved apostle might be an active teacher and organiser, a great letter-writer, an ingenious disputant; but he was not faithful: he was wanting in that sincerity of purpose which is indispensable in a public servant of Christ. St. Paul here deals with this charge. No doubt a steward must be before all things faithful; but whether the Corinthians or any other men think him faithful or not matters very little to him, since he does not venture to decide even for himself. His conscience, indeed, accuses him of unfaithfulness; but then he does not see very far, and he is judged by One who knows all. Therefore the Corinthians had better give up their habit of judging until the Lord come.

2. This precept often occurs in the Bible. Our Lord says, Judge not, that ye be not judged; and St. Paul warns the Romans: Therefore thou art inexcusable, O man, whosoever thou art that judgest.

I. What is the import of this precept?

1. It is not meant that we are to form and express no judgment whatever upon human conduct. For–

(1) Many judgments are inevitable if we think at all. Judgments of some kind issue from us just as naturally as flour does from a working corn-mill. How can it be otherwise?

(a) God has given us a moral sense, and if this be alive it must judge with utter antipathy that which is in contradiction with this governing law; not to do this is to capitulate to the forces of evil, and to cancel the law of right within us.

(b) God has given us also a law or sense of truth. As to what is true, some of us are better informed than others. We are, e.g., instructed Christians, who know and believe the whole body of truth taught by our Lord and His apostles; and so we approve of agreement and disapprove of disagreement, to what we hold for truth. In our days men sometimes think it good-natured to treat truth and falsehood as at bottom much the same thing; but this cannot be done with impunity.

(2) Holy Scripture stimulates and trains the judicial faculty within us. The great servants of God in the Bible are intended to rouse us to admire and to imitate them; the sinners in the Bible are intended to create in us moral repulsion for their crimes. And what is this but an inward judgment? And as the Jewish law, by its higher standard, makes the judicial faculty in man more active than it was in the case of the heathen, so Christianity, with a higher standard still, makes it more active in the Christian than it was in the Jew. A Christian cannot help condemning acts that violate the law of Christ; not to do so is to renounce that law as a rule of thought and conduct. A Christian ought, according to the Epistle to the Hebrews, to have his moral senses exercised so as to discern between good and evil. Evidently the apostle wished the faculty of moral judgment to be very active at Corinth in the case of the incestuous person.

(3) Human society has always found it necessary to lay upon some of its members the duty of judging others. Every day of term causes are heard and judged in our Law Courts before the time. Is this to contravene the teaching of St. Paul? Is it not clear that without some such officer as a judge associated human life would be impossible? No, a judge, so far from being an unchristian functionary, is the organ, within certain limits, of the judgment of the human and Christian conscience.

2. What, then, is the apostles exact meaning–what is the class of judgments no one of which is permitted to a Christian? Some of the Corinthians undertook to decide what was the character and worth of Pauls motive, and therefore he bids them judge nothing, i.e., of this purely internal character, until the Lord come. Our Lord would drag bad motives from their obscurity and show in the full light of day the real motives upon which all before His throne had acted. It is, then, the judgment of that which does not meet the eye, the judgment of the characters as distinct from acts, which is forbidden. If we witness an act of theft, we must say that it is an act of theft, and that Almighty God will punish it. If we are asked to say further what is the moral condition of a thief before God, the answer is by no means so easy.

II. The reasons which make it difficult for all of us to judge the characters as distinguished from the acts of other men equitably.

1. We have our likes and dislikes; only those who have a very strong sense of justice keep these tendencies well in hand before they speak or act in relation to others.

(1) We do not welcome virtues which condemn ourselves. If our tendency be to vanity, we find it hard to do justice to the humble, &c., &c.

(2) We assume that the virtues which cost us little or nothing to practise are the most important, and that the vices which contradict these virtues ought to be judged with the greatest severity. A bias like this disqualifies us for equitable judgment and warns us not to attempt to judge character before the Lord come.

2. We are necessarily ignorant of circumstances, which, if they do not decide our action, they do, nevertheless, influence it very seriously. One eye only can take a full account of circumstances. He knew what had been the circumstances of the penitent thief when He said: This day shalt thou be with Me in paradise. He knew what had been the circumstances of Judas when He said, It were better for that man if he had never been born. As for us we do not know, and therefore we had better judge nothing as to character until the Lord come.

3. We see only the outside of character in those whom we know most intimately. Sometimes, under most unpromising appearances, there is a fund of hidden good. On the other hand, outward appearances may be uniformly fair while concealing some deep secret evil that is eating out the very heart of the soul, like the disease which is at work upon the constitution while the bloom of health still lingers on the cheek. Every man who is trying to serve God must deplore the contrast between his real life and the favourable reputation which he enjoys among his friends, and must experience something like relief when, now and then, he gets abused, it may be quite unjustly, since in this way he feels the appraisement is partly redressed. We cannot anticipate Gods judgments in either direction. He looked of old on a pagan and He said, Lo! I have not found so great faith; no, not in Israel. He called some who had the greatest reputation for goodness whited sepulchres, &c. He said that the first on earth would often be the last hereafter, and that the last would be first. You may here remind me of our Lords words, By their fruits ye shall know them. Yes; but He is speaking of false prophets, and He tells us that the goodness or badness of human actions is a guide to the worth of the systems which produce them; He is giving us a test of doctrines. As for character it is by no means almost or adequately to be measured by acts. The Pharisees good acts were more numerous and indisputable than those of the publican, but the publicans inward disposition was his justification before God.

4. Once more, there is the soul of every action, the intention with which it is done. Apart from this an act is merely the product of an animated machine. Many actions in themselves excellent are corrupted by a bad motive. Prayer is a good action, so is fasting, so is almsgiving; but we remember what our Lord said of those who prayed or gave alms, or fasted to be seen of men. On the other hand, a good motive cannot transform an act in itself bad into a good act. A lie remains a lie, even if we tell it with a pious motive. Oh, what a mysterious unknown world is the world of motives! Human law has little to do with it; it touches the fringe of it, but reluctantly now and then, as when it essays to distinguish between manslaughter and murder. But do we really know about it? and, in our ignorance, how can we possibly undertake to judge the inward life of others before the time? On two occasions St. Paul seems to have violated his own precept: when he denounced Elymas and Ananias. But he was acting under the guidance of an inspiration which discovered to him the real character of these men, but which it would be contrary to humility and good sense in us to assume that we were possessed of. If our Lord said to His hearers, Ye hypocrites, He saw the men through and through, so that there was not a trace of possible injustice in His description.

III. When the Lord comes there will be a judgment at once adequate and universal.

1. Well it is for us that we have not to trust to any of the phrases that are sometimes proffered us as substitutes for the last judgment–the judgment of posterity. Posterity, the chances are, will know nothing whatever about us. Posterity does judge the few eminences of a past age, but whether posterity is right or wrong what does it matter to those most concerned? They hear nothing of its favourable or unfavourable verdict, they have long since passed before a higher tribunal. And what about the millions of whom posterity never hears? Surely it is well that we may look forward to something better than a judgment of posterity.

2. Until the Lord come. Yes; He can do that which we cannot do; He can judge men as they really are. There is no warp in His perfect humanity that can for a moment affect the balance of His judgment; there is no sin or weakness to which He has a subtle inclination, or of which He will ever exaggerate the evil. He is acquainted with any circumstances that excuse or enhance the guilt of each who stands before His throne. He has had His eye all along upon each one of us. He can form not merely an outward but an inward estimate of us; He is never misled by appearances; and therefore, when He does come, His judgment will be neither superficial nor inequitable; it will carry its own certificate of perfect justice into the inmost conscience of those whom it condemns. (Canon Liddon.)

Unrighteous judgment

General Grant, speaking of charges of cowardice, says, The distant rear of an army engaged in battle is not the best place to judge what is going on. The stragglers in the rear are not to make us forget the intrepid soldiers in front. But how many judge the Christian Church and religion by its worst representatives! (H. O. Mackey.)

Who both will bring to light the hidden things of darkness, and will make manifest the counsels of the heart.—

The processes of the last judgment

This is a very simple description of the last judgment, only a brief statement of some things to be done by the Judge, without any of those details which address themselves irresistibly to the imagination.

I. Christ will bring to light the hidden things of darkness.

1. Now such is the imperfectness of the strictest human legislation that a great deal of crime passes undiscovered. The effect of this is to encourage many to commit it in hope of impunity. If it were certain that every breaker of the law would be visited with its penalties, there would be few violations of its statutes.

2. But this holds good not only in regard to legal offences which cover only a limited range of wickedness. There are many sins which a man may commit without exposing himself to any legal penalty, but not, if the commission be known, without suffering in his good name or reputation. You have only to bring it about, that public odium shall be attached to a certain action, and you may almost reckon on it becoming comparatively unknown. But then public opinion, as well as the law, maybe altogether evaded through concealment. There are so many ways of hiding vice, so many chances against being found out. There is hardly anything so powerful as an encouragement to sin as the expectation of concealment.

3. Yet the very publicity to which we attribute such power may be affirmed in regard of all of us. The moment you recognise the Divine omnipresence you make the very notion of secrecy absurd. And yet so powerful is practical unbelief that the very things which men would not dare to do, if they thought themselves observed by a human being, they do without scruple if observed only by God.

4. But let us see whether it be of any real advantage that the inspection is that of God and not that of man. We will suppose it known that on this day twelvemonth there shall be made a revelation of the actions of every mans life: now would not the prospect of this have a vast influence on a man; would not those actions which he would not have dared to commit, had he not looked for concealment, press on his mind and cause him deep agony; and would he not instantly set about the work of reformation, that he might reduce as much as possible what would have to be disclosed? It is not, then, the temporary impunity which induces a man to commit what would bring him to shame if it were but disclosed–it is the hope of escaping altogether. And it is no imaginary case which we thus bring to convict you of the worst infatuation, if you could be content with hiding from your fellow-men what is faulty in your actions; this is the very ease which is actually to come to pass.

5. We do not see why it should practically make any difference to you, that this revelation is not to take place until after death. Except that you should be vastly more affected than if it occurred during your life; for if you dread the revelation because of punishment which may follow, you should dread it the more when the punishment is eternal; and if it be the shame that you fear, where would your exposure be so terrible as in the presence of myriads of angels, and of the whole human race? And now we want to know why the very men, on whom the prospect of such a revelation would tell with awful force, if it were certain to take place during their natural lives, can regard it with the most utter indifference, because not to take place until they have passed into eternity? It must, we think, be that they do not associate such a revelation with the business of the last judgment. We need not suppose there is any one of you who has secretly transgressed the laws of the land, in such sense, that if his actions were exposed, they would bring on him judicial interference; but we may suppose that there are numbers who would be horror-struck with the idea of having their lives laid bare, so that every man might know whatever they had done. Does the merchant allow himself to be guilty of practices not strictly honourable, &c., &c.? Why you would sink into the earth for very shame if this revelation of yourselves were to take place now in the face of the congregation! Oh! then, think, Shall we be able to bear it better when spirits innumerable from every district of the universe shall look with searching gaze on all our hidden doings? If the disgrace of exposure would make you long now to hide yourselves in the depths of the earth, shall you not then be of those who will call passionately on the rocks and mountains to cover them?–passionately, but vainly–for there shall be no more darkness but the darkness of hell, and that is the darkness of a fire which cannot conceal because it cannot consume.

II. Christ will make manifest the counsels of the heart. But there are many who might venture to live in public; so high are their morals, so amiable their tempers. These men will not fear exposure. But if there be some who might venture on submitting their lives, who is there that would venture OH submitting his thoughts? Active sin bears hardly any proportion to imagined sin; for whilst a thousand things may put restraint on the actions, there is nothing whatever to control the imagination, save an earnestness to obey, by Gods help, the injunction, Keep thy heart with all diligence, for out of it are the issues of life. Compassed, as we all are, with infirmity, there is no diligence which can keep watch over an ever active fancy; so that almost before we are aware, there will be defilement within, whilst all is yet purity without. But there will be a scrutiny going down into the heart out of which proceeds evil thoughts, adulteries, &c. Well might Malachi exclaim, Who can abide the day of His coming? This ought completely to overturn every confidence, except that which is based on the mediation of Christ. We do not see how any self-righteousness could think of submitting to such a trial as is here spread before us. No living man can endure such a scrutiny, unless he has applied, by faith, to the conscience, that blood which cleanses from all sin. (H. Melvill, B. D.)

Hidden things revealed

The hydrometer is an instrument by which the strength of spirit is determined, or, rather, by which the quantity of water mixed with the spirit is ascertained: and the dependence which may be placed on its accuracy once gave rise to a curious scene in China. A merchant sold to the purser of a ship a quantity of distilled spirit, according to a sample shown; but not standing in awe of conscience, he afterwards, in the privacy of his storehouse, added a quantity of water to each cask. The article having been delivered on board, and tried by the hydrometer, was discovered to be wanting in strength. When the vendor was charged with the fraud, he stoutly denied it; but on the exact quantity of water which had been mixed with the spirit being named, he was confounded; for he knew of no human means by which the discovery could have been made, and, trembling, he confessed his roguery. If the ingenuity of man is thus able to detect the iniquity of a fellow-creature, and to expose his secret practices, how shall we escape the all-seeing eye of the Almighty, that omniscient Being, who both will bring to light the hidden things of darkness, and will make manifest the counsels of the heart?

Hidden impressions revealed

Place on a cold polished metal, such as a new razor, a wafer. Breathe on it; and though, when the wafer is removed, no trace of the wafer whatever will be discovered, breathe again, and a spectral image of the wafer will come plainly into view. And as often as you repeat the breathing, the image will appear. More than this, if the polished metal be carefully put aside where nothing can deteriorate its surface, though it remains for many months, breathing on it again will cause a shadowy form to emerge. Indeed, a shadow never falls upon a wall without leaving thereupon a permanent trace, a trace which might be made visible by reverting to proper processes. In photography, peoples, palaces, churches, landscapes, &c., may lay hidden from the eye on the sensitive surface for years, and reappear in all their freshness, reality, and proportion, as soon as the proper developers are applied. It is thus with mental impressions. No impression once made upon the mind is ever lost. Like the wafer image on the polished metal, or the picture on the sensitive plate, it may lay concealed; but a mere breath, or beam, or particle will call it forth in all its reality, and thus on for ever. A man commits a trifling sin; the act falls as a mere wafer on the surface of his soul; but the impression of that wafer is more lasting than the stars. But God has given to the human soul a quality which no polished metal or sensitive plate possesses. No impression made thereon is ever obliterated, though it is multiplied on millions of millions of times. Every impression is vividly and imperishably fixed in all its own distinctiveness, and so it would be well for us to reflect as we look or think or act. (The Homilist.)

And then shall every man have praise of God.—

God glorified in the judgment

It is evident enough from the connection that the apostle does not mean that every man, whosoever he may be, shall obtain praise of God. This taking for granted the excellence of the individual would be distinctly opposed to all his reasoning. He can only mean that every man, whose conduct has been acceptable to God, shall be openly approved, and that in exact proportion to his piety and zeal. But when you consider the text as containing generally a description of the last assize, you cannot fail to be struck with the largeness of the assertion. By no perverse ingenuity can the words be made to sanction the wild notion of universal salvation, for those who indulge in the idle dream would not venture to talk of having praise of God. But, nevertheless, it would seem as if there might be some sense in which all, without exception, shall have praise of God, viz., in the sense that all are to be made to glorify God. It will be for the fulfilling this end that any receive commendation; and so far then as every man may at length be said to fulfil it, every man may be spoken of as in the position of one praised. And whether or not it be a groundless conjecture, that the praise given to every man may denote that every man will be made to glorify God, we know, at least, that this latter is not supposition but fact. We can never weary of endeavouring to expel the delusion that God is too merciful to inflict lasting pain, and that He never will, therefore, exact what His Word threatens. The delusion is based on a manifest fallacy. It supposes that it must be at variance with the Divine nature. But God will be glorified in punishing the rebellious, as well as in pardoning the penitent. God has made all things for Himself. He is His own end, and it is Godlike in Him to do and allow whatsoever promotes His own glory. For this it was that thousands of worlds glittered through infinite space; for this it was that earth, sea, air, teemed with animated beings; for this it was that He sent His own Son as the surety of the lost; for this it was that He opened the kingdom of heaven to all believers; aye, and for this it was that He appointed the prison of hell to all despisers. You are wrong in thinking that He has nothing to gain in condemning you. He has glory to gain; more glory than in releasing you, if you die in your sins; for this were to compromise, whilst the other is to display all His attributes. Examine the terms of salvation through Christ; comply with them, and then shall every man literally have praise of God: Well done, good and faithful servant; enter thou into the joy of thy Lord. (H. Melvill, B. D.)

Fuente: Biblical Illustrator Edited by Joseph S. Exell

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] , literally, or of man’s day: but signifies any day set apart by a judge or magistrate to try a man on. This is the meaning of , Ps 37:13: The Lord shall laugh at him: for he seeth that his DAY, , his judgment is coming. Mal 3:17: And they shall be mine in the DAY, , in the judgment, when I make up my jewels. It has the same meaning in 2Pe 3:10: But the DAY, the JUDGMENT, of the Lord will come. The word , man’s, signifies miserable, wretched, woful; so Jer 17:16: Neither have I desired, 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, 1Co 1:8; 1Co 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.

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

Those who said, I am of Apollos, and I am of Cephas, did at least tacitly judge Paul, and prefer Apollos and Cephas before him; and it is probable, and will appear also from other parts of these Epistles, that they passed very indecent censures concerning Paul: he therefore tells them, that he valued very little what they or any other men said of him. In the Greek it is, of mans day; but it is generally thought that our translators have given us the true sense, in translating it mans judgment, day being put for judgment; as Jer 17:16, where woeful day signifies woeful judgment.

So the day of the Lord in Scripture often signifieth the Lords judgment: the reason of that form of speech seems to be, because persons cited to a court of judgment use to be cited to appear on a certain day.

Yea, I judge not mine own self; yea, saith the apostle, I pronounce no sentence for myself, I leave myself to the judgment of God. I may be deceived in my judgment concerning myself, and therefore I will affirm nothing as to myself.

Fuente: English Annotations on the Holy Bible by Matthew Poole

3. it is a very smallthingliterally, “it amounts to a very small matter”;not that I despise your judgment, but as compared with God’s,it almost comes to nothing.

judged . . . of man’sjudgmentliterally, “man’s day,” contrastedwith the day (1Co 3:13) of theLord (1Co 4:5; 1Th 5:4).”The day of man” is here put before us as a person[WAHL]. All days previousto the day of the Lord are man’s days. EMESTItranslates the thrice recurring Greek for “judged . . .judge . . . judgeth” (1Co 4:4),thus: To me for my part (though capable of being found faithful) itis a very small matter that I should be approved of by man’sjudgment; yea, I do not even assume the right of judgment andapproving myselfbut He that has the right, and is able tojudge on my case (the Dijudicator), is the Lord.

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible

But with me it is a very small thing,…. It stood for little or nothing, was of no account with him, what judgment and censures were passed on him by men with regard to his faithfulness in the ministry not even by the Corinthians themselves:

that I should be judged of you; not that the apostle declined, or despised the judgment of a church of Christ, rightly disposed, and met together in the fear of God, to try prove, and judge of his ministry, and his fidelity in it; but he made no account of theirs, and slighted it as being under bad influence, the influence of the false teachers, who had insinuated many things among them to the prejudice of the apostle’s character; wherefore he set it at nought and rejected it, and rightly refused to submit to it, and, indeed, to any mere human judgment:

or of man’s judgment: it is in the Greek text, “or of man’s day”: in distinction from the day of the Lord, or the day of judgment; and because that men have their stated days for judgment, and because of the clearness of evidence, according to which judgment should proceed. This is not a Cilicism, as Jerom thought, but an Hebraism; so the Septuagint render , in Jer 17:16

, “man’s day”; and very frequently in the Talmud r is the distinction of , “the judgments of God” and

, “the judgments of men”; the former the apostle was willing to be subject to, but not to the latter; he appealed from men to God; he cared not what any man thought or said, or judged of him; he not only was indifferent to the judgment of the Corinthians concerning him, whether they did or did not praise him, but of any other person; and so the Syriac version renders it,

, “or of any man”: he adds,

yea I judge not mine own self; for though as a spiritual man he judged all things, and so himself, his conduct, state, and condition; examined his own heart and ways, and was able to form a judgment of what he was and did; yet he chose not to stand and fall by his own judgment; and since he would not abide by his own judgment, who best knew himself, much less would he be subject to theirs, or any human judgment, who must be greater strangers to him; and this he said, not as conscious to himself of any unfaithfulness in his ministerial work.

r T. Bab Bava Koma, fol. 22. 2. 29. 1. 47. 2. 55. 2. 56. 1. 91. 1. 98. 1. & Bava Metzia, fol. 82. 2.

Fuente: John Gill’s Exposition of the Entire Bible

But with me ( ). The ethical dative of personal relation and interest, “as I look at my own case.” Cf. Php 1:21.

It is a very small thing ( ). This predicate use of is like the Hebrew, but it occurs also in the papyri. The superlative is elative, very little, not the true superlative, least. “It counts for very little with me.”

That I should be judged of you ( ‘ ). Same use of as in verse 2. For the verb (first aorist passive subjunctive of ) see on 1Co 2:14f. Paul does not despise public opinion, but he denies “the competency of the tribunal” in Corinth (Robertson and Plummer) to pass on his credentials with Christ as his Lord.

Or of man’s judgement ( ). Or “by human day,” in contrast to the Lord’s Day (der Tag) in 3:13. “That is the tribunal which the Apostle recognizes; a human tribunal he does not care to satisfy” (Robertson and Plummer).

Yea, I judge not mine own self (‘ ). here is confirmatory, not adversative. “I have often wondered how it is that every man sets less value on his own opinion of himself than on the opinion of others” (M. Aurelius, xii. 4. Translated by Robertson and Plummer). Paul does not even set himself up as judge of himself.

Fuente: Robertson’s Word Pictures in the New Testament

A very small thing [ ] . Lit., unto a very small thing : it amounts to very little.

Judged. See on ch. 1Co 2:14. Rev., in margin, examined.

Man’s judgment [ ] . Lit., man’s day, in contrast with the day of the Lord (ver. 5).

Fuente: Vincent’s Word Studies in the New Testament

1) “But with me” (Greek emoi de) “but to me” -in contrast with contentions of brethren over the greater in the missionary ministry Paul asserts.

2) “It is a very small thing ‘ (eis elachistov estin) “it (the contention) is with reference to a little or minuscule thing.”

3) “That I should be judged of you. ‘ (Greek hina huph humon anakritho) “In order that I am judged of you.” Man’s opinion of his fellowman is not that standard by which the great judgment is measured or determined.

4) “Or of man’s judgment.” (Greek e hupo anthropines hemeras) “or by a day of human judgment I should be judged.” See Rom 14:13,

5) “Yea, I judge not mine own self” (alla oude hemauton anakbino) “but not even myself I judge.” Jesus Christ is to be man’s final judge, according to the Word of God, Rom 2:16; 2Ti 4:1-2.

Fuente: Garner-Howes Baptist Commentary

3. But with me it is a very small thing It remained that he should bring before their view his faithfulness, that the Corinthians might judge of him from this, but, as their judgment was corrupted, he throws it aside and appeals to the judgment-seat of Christ. The Corinthians erred in this, that they looked with amazement at foreign masks, and gave no heed to the true and proper marks of distinction. (214) He, accordingly, declares with great confidence, that he despises a perverted and blind judgment of this sort. In this way, too, he, on the one hand, admirably exposes the vanity of the false Apostles who made the mere applause of men their aim, and reckoned themselves happy if they were held in admiration; and, on the other hand, he severely chastises the arrogance (215) of the Corinthians, which was the reason why they were so much blinded in their judgment.

But, it is asked, on what ground it was allowable for Paul, not merely to set aside the censure of one Church, but to set himself above the judgment of men? for this is a condition common to all pastors — to be judged of by the Church. I answer, that it is the part of a good pastor to submit both his doctrine and his life for examination to the judgment of the Church, and that it is the sign of a good conscience not to shun the light of careful inspection. In this respect Paul, without doubt, was prepared for submitting himself to the judgment of the Corinthian Church, and for being called to render an account both of his life and of his doctrine, had there been among them a proper scrutiny, (216) as he often assigns them this power, and of his own accord entreats them to be prepared to judge aright. But when a faithful pastor sees that he is borne down by unreasonable and perverse affections, and that justice and truth have no place, he ought to appeal to God, and betake himself to his judgment-seat, regardless of human opinion, especially when he cannot secure that a true and proper knowledge of matters shall be arrived at.

If, then, the Lord’s servants would bear in mind that they must act in this manner, let them allow their doctrine and life to be brought to the test, nay more, let them voluntarily present themselves for this purpose; and if anything is objected against them, let them not decline to answer. But if they see that they are condemned without being heard in their own defense, and that judgment is passed upon them without their being allowed a hearing, let them raise up their minds to such a pitch of magnanimity, as that, despising the opinions of men, they will fearlessly wait for God as their judge. In this manner the Prophets of old, having to do with refractory persons, (217) and such as had the audacity to despise the word of God in their administration of it, required to raise themselves aloft, in order to tread under foot that diabolical obstinacy, which manifestly tended to overthrow at once the authority of God and the light of truth. Should any one, however, when opportunity is given for defending himself, or at least when he has need to clear himself, appeal to God by way of subterfuge, he will not thereby make good his innocence, but will rather discover his consummate impudence. (218)

Or of man’s day. While others explain it in another manner, the simpler way, in my opinion, is to understand the word day as used metaphorically to mean judgment, because there are stated days for administering justice, and the accused are summoned to appear on a certain day He calls it man’s day (219) when judgment is pronounced, not according to truth, or in accordance with the word of the Lord, but according to the humor or rashness of men, (220) and in short, when God does not preside. “Let men,” says he, “ sit for judgment as they please: it is enough for me that God will annul whatever they have pronounced.”

Nay, I judge not mine own self. The meaning is: “I do not venture to judge myself, though I know myself best; how then will you judge me, to whom I am less intimately known?” Now he proves that he does not venture to judge himself by this, that though he is not conscious to himself of anything wrong, he is not thereby acquitted in the sight of God. Hence he concludes, that what the Corinthians assume to themselves, belongs exclusively to God. “As for me,” says he, “when I have carefully examined myself, I perceive that I am not so clear-sighted as to discern thoroughly my true character; and hence I leave this to the judgment of God, who alone can judge, and to whom this authority exclusively belongs. As for you, then, on what ground will you make pretensions to something more?”

As, however, it were very absurd to reject all kinds of judgment, whether of individuals respecting themselves, or of one individual respecting his brother, or of all together respecting their pastor, let it be understood that Paul speaks here not of the actions of men, which may be reckoned good or bad according to the word of the Lord, but of the eminence of each individual, which ought not to be estimated according to men’s humors. It belongs to God alone to determine what distinction every one holds, and what honor he deserves. The Corinthians, however, despising Paul, groundlessly extolled others to the skies, as though they had at their command that knowledge which belonged exclusively to God. This is what he previously made mention of as man ’ s day — when men mount the throne of judgment, and, as if they were gods, anticipate the day of Christ, who alone is appointed by the Father as judge, allot to every one his station of honor, assign to some a high place, and degrade others to the lowest seats. But what rule of distinction do they observe? They look merely to what appears openly; and thus what in their view is high and honorable, is in many instances an abomination in the sight of God. (Luk 16:15.) If any one farther objects, that the ministers of the word may in this world be distinguished by their works, as trees by their fruits, (Mat 7:16,) I admit that this is true, but we must consider with whom Paul had to deal. It was with persons who, in judging, looked to nothing but show and pomp, and arrogated to themselves a power which Christ., while in this world, refrained from using — that of assigning to every one his seat in the kingdom of God. (Mat 20:23.) He does not, therefore, prohibit us from esteeming those whom we have found to be faithful workmen, and pronouncing them to be such; nor, on the other hand, from judging persons to be bad workmen according to the word of God, but he condemns that rashness which is practiced, when some are preferred above others in a spirit of ambition — not according to their merits, but without examination of the case. (221)

(214) “ Ils estoyent rauis en admiration de ces masques externes, comme gens tout transportez, et ne regardoyent point a discerner vrayement ne proprement;” — “They were ravished with admiration of those foreign masks, as persons quite transported, and were not careful to distinguish truly or properly.”

(215) “ Et orgueil;” — “And pride.”

(216) “ Si entr’eux fi y eust eu vne legitime et droite facon de iuger;” — “If there had been among them a lawful and right method of judging.”

(217) “ Ils auoyent affaire a des gens opiniastres et pleins de rebellion;” — “They had to do with persons that were obstinate, and full of rebellion.”

(218) “ Se demonstrera estre merueilleusement impudent;” — “He will show himself to be marvellously impudent.”

(219) The word day, which is the literal rendering of the original word ( ἡμέρας) is made use of in some of the old English versions. Thus in Wiclif’s version, (1380,) the rendering is: “of mannes daie;” in Tyndale’s, (1534,) “of man’s daye;” and in the Rheims version, (1582,) “of man’s day.” — Ed

(220) “ Selon les sottes affections, ou les mouuemens temeraires des hommes;” — “According to the foolish affections, or rash impulses of men.”

(221) “ Comme on dit;” — “As they say.”

Fuente: Calvin’s Complete Commentary

(3) But with me it is a very small thing . . .As, however, the Corinthians had actually judged various of their teachers, the Apostle assures them that their judgmentor the judgment of the world generallyis to him a very small matternay, no earthly judgment is of any concern to him. He does not even judge himself as worthy and faithful because he is not conscious of any unfaithfulness; yet that is no justification to himhis only judge is the Lord.

Mans judgment.The literal translation is mans day. Some have thought they saw in it a provincialism or a Hebraism. Probably, however, the explanation is that St. Paul lived with the idea of the day of the Lord as the judgment day so constantly before him, that he uses the words as synonymous. (Comp. also 1Co. 3:13, the day shall declare it.)

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

3-5. In these verses, though Paul speaks in the first person singular, as a chief specimen and instance, yet the other apostles, and all true ministers, are, by analogy, included.

Judged of you The steward is not responsible to the receivers of the bounty he dispenses, but to the giver from whom he receives. Let the apostle be but the true and faithful reporter of what he receives from Christ, and he is responsible to no other judge.

Judge not mine own self From the first hour that he surrendered himself, on the road to Damascus, to the Lord Christ, he had received Christ to judge in all things for him.

Fuente: Whedon’s Commentary on the Old and New Testaments

‘But with me it is a very small thing that I should be judged by you or by man’s day.’

Indeed so essential is this relationship between master and steward that anyone else’s opinion becomes unimportant. It is to Him alone that the steward is accountable. The Corinthians may make judgments about him as much as they like. They may examine his ministry and ‘compare’ him with, judge him alongside (’anakrino), other teachers, but as long as he is being a faithful steward in so far as his abilities will allow, their judgments matter little. He is not of course talking about a situation where Teachers are clearly failing in their responsibility through neglect, arrogance or laziness. He is talking about judging a man who is doing the best he can with the abilities he has, and is concentrating on being faithful to his master

As Jesus Himself pointed out. To justify himself in their eyes would mean little, for it is God alone who knows the heart, and that which is highly esteemed among men is abomination in the sight of God (Luk 16:15).

‘Or by man’s day.’ He may also be judged by the world in the light of their own perspectives, their own way of life and ideas. For this is ‘man’s day’, when all is judged in the light of what man thinks suitable, fit or important. But, not understanding the ways of God, they are in no position to judge God’s servants. So he does not expect such people to pass a fair judgment on him. ‘Man’s day’, the time when things are judged from man’s point of view, here contrasts with the coming ‘Christ’s day’ when things will be seen differently, and are judged from His point of view.

Fuente: Commentary Series on the Bible by Peter Pett

He does not, however, want them to think that he is disparaging their judgment. So he points out that he will not even judge himself, because he is quite frankly not adequate to do so. He may be totally satisfied with what he teaches and how he behaves as an Apostle. He may feel he has done well. He may even fall into despair. But that does not declare him to be in the right or wrong. There is only One Who can do that, and that is the Lord (see Pro 21:2). So let them beware of making hasty and false judgments, just as he is.

Again we must stress that he is talking about those who are seeking to be faithful. It is right to judge those who are not of the household of God. Who are being unfaithful. It is right to urge stewards to greater faithfulness. But what is not right is to pass judgments on them and dismiss them by comparing them to others.

‘Yet I am not hereby justified.’ Paul knows very well that the fact that he knows nothing against himself does not mean that He will be accepted by God as righteous. It is God alone Who justifies or condemns.

Fuente: Commentary Series on the Bible by Peter Pett

1Co 4:3. I judge not mine own self That is, “not so as if my case were to be finally determined by my own apprehensions concerning it.”

Fuente: Commentary on the Holy Bible by Thomas Coke

1Co 4:3 . I, for my part, however, feel myself in no way made dependent on your judgment by this . . [608]

] , in the sense of giving the result: it comes to something utterly insignificant , evinces itself as in the highest degree unimportant. Comp Pindar, Ol. i. 122: , Plato, Alc. I. p. 126 A; Buttmann, neutest. Gramm. p. 131 [E. T. 150].

] does not stand for (Pott), nor does it take the place of the construction with the infinitive (so most interpreters); but the conception of design, which is essential to , is in the mind of the writer, and has given birth to the expression. The thought is: I have an exceedingly slight interest in the design of receiving your judgment.

] “fidelisne sim nec ne,” Bengel.

. .] or by a human day at all. The day, i.e. the day of judgment , on which a human sentence is to go forth upon me, is personified. It forms a contrast with the , which Paul proceeds hereafter, not indeed to name , but to describe , see 1Co 4:5 .

] yea, not even , as in 1Co 3:2 .

] Billroth and Rckert think that the contrast between the persons properly demanded . here, which, however, has been overlooked by Paul. But the active expression is surely the complete contrast to the passive . .; hence might , indeed, have been added to strengthen the statement, but there was no necessity for its being so.

The in the whole verse is neither to be understood solely of unfavourable, nor solely of favourable judging, but of any sort of judgment regarding one’s worth in general. See 1Co 4:4-5 .

[608] . . . .

Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary

DISCOURSE: 1952
PAULS INDIFFERENCE TO MENS JUDGMENT

1Co 4:3-5. With me it is a very small thing that I should be judged of you, or of mans judgment: yea, I judge not mine own self. For I know nothing by myself; yet am I not hereby justified: but he that judgeth me is the Lord, 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.

THE ministers of Christ are generally either unduly exalted, or undeservedly depreciated, by those around them; but they should discharge their duties with fidelity, without any regard to the opinions of men, and approve themselves to Him who will judge them righteously in the last day

I.

The tribunal to which Paul referred his character

He was not concerned about mans judgment

[By some he was looked up to as the head of a party [Note: 1Co 3:4.]; by others he was deemed unworthy to live [Note: ver. 13.]; but he knew that mens judgment would continue only for a day [Note: This is intimated in the original.]: he was therefore alike indifferent to their censure or applause.]

He could not wholly depend even upon his own judgment

[He did not know that he lived in any allowed sin; yet he was aware that, through the deceitfulness of sin and of his own heart, he might be led to form too favourable an estimate of his own state: he knew that God might discern much iniquity where we see none [Note: Luk 9:55.]; he therefore could not venture too confidently to trust even to the testimony of his own conscience.]

He committed himself rather to the unerring judgment of God

[He did not indeed hope for an acquittal on the ground of innocence, or expect a reward as due to him on the footing of strict justice; but he relied on Gods equity as tempered with mercy, and willingly left himself to the righteous disposal of his Judge.]

II.

The tribunal to which we must also refer ours

God has appointed a day wherein to judge the world
[He has constituted the Lord Jesus the Judge of quick and dead. And in due season he will summon the whole universe to his tribunal. Then will he bring into judgment, not the actions only, but the inmost thoughts and desires, of the whole world. Men judge of actions only, and of those actions principally which have respect to the welfare of the community in which they live. They care little about the state of mens souls before God. But God notices the inmost recesses of our hearts. He will bring to light the hidden things of darkness, (of which men can take no cognizance;) and will make manifest the counsels of mens hearts, and make the very designs and purposes of men the ground of his dealings with them to all eternity. He will notice what we have been as creatures what as sinners what as redeemed sinners The very habit of our minds under all these characters will be brought before him; and, according as that has been conformed, or contrary, to his revealed word, will be his sentence of condemnation or approval in that day.]

To that period therefore we must all look, and for it we must all prepare
[As by the written word we must all be judged, we should study it with all diligence, in order that we both know and execute Gods holy will. As for the worlds standard of religion, we must not regard it: nor must we regard the approbation or censure which it assigns to men in accordance with its own erroneous views. But to Gods judgment we must look forward with the deepest solicitude, labouring if by any means we may approve ourselves to him, and have praise of him. To what purpose will it be to have monumental inscriptions in our favour, when God has sealed our condemnation, and loaded us with his merited displeasure? Or what effect will the censures of men produce on our minds, when God has passed a sentence of approbation upon us, and seated us with himself on thrones of glory? Methinks that laudatory word, Well done, good and faithful servant, enter thou into the joy of thy Lord, will richly repay all the obloquy that man can cast upon us, and all the pain that he could ever inflict.
Then live, my brethren, in expectation of that day, and in continual preparation for it. Mind not what man approves or disapproves, in comparison of what God commands: and be as attentive to the motions and desires of your hearts as to your outward acts. if you seek to please man, you cannot be the servants of Jesus Christ. You must therefore not please men, but God who trieth our hearts. And let me entreat you not to defer this surrender of yourselves to God. Think what is now the mind of thousands, who, having sought the praise of man rather than the honour that cometh of God, are now reaping the bitter fruits of their folly: and whatever the whole world may either say or do, (for you must expect to be persecuted by them if you will live godly in Christ Jesus,) be steadfast, immoveable, and always abounding in the work of the Lord, assured that at last your labour shall not be in vain in the Lord.]

Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)

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.

Ver. 3. But with me it is, &c. ] A good minister reviled, may reply, as once a steward did to his passionate lord, when he called him knave, &c. Your honour may speak as you please, but I believe not a word that you say; for I know myself an honest man. Non curo illos censores, qui vel non intelligendo reprehendunt, vel reprehendendo non intelligunt, saith Augustine. Angustus did but laugh at the satires and buffoonaries which they had published against him. Severus the emperor was careful of what was to be done by him, but careless what was said of him. , . (Dio.) Do well and bear ill is written upon heaven’s gates, said Mr Bradford the martyr. Thou art a heretic, said Woodroof the sheriff, to Mr Rogers the protomartyr, in Queen Mary’s days. That shall be known, quoth he, at the day of judgment. Some men flatter me, saith Politian, some others slander me, I think neither the better nor the worse of myself for that; no more than I think myself taller or lower for that my shadow is longer in the morning, and shorter at noon. A Spanish Jesuit, saith Beza (Epist. ad Calvin), disputing with us about the Eucharist, called us foxes, apes, serpents, &c. My answer was, that we believed it no more than we believed transubstantiation.

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

3. ] But to me (contrast to the case of the stewards into whose faithfulness enquiry is made , here on earth) it is (amounts to) very little (Meyer compares , Pind. Ol. i. 122, and Theognis, 162, that I [ should ] be (the , here and always, is more or less the conj. of purpose . The construction is a mixed one in such clauses as this, compounded of , and , ) judged (enquired into, as to my faithfulness) by you, or by the day of man ([i.e., of man’s judgment ,] in reference to above, and contrast to the , to which his appeal is presently made, 1Co 4:5 , and of which, as testing the worth of the labour of teachers, he spoke so fully ch. 1Co 3:13-15 . Jerome, Qustiones ad Algasiam, Ep. xxxi. (cli.) 10, vol. i. p. 879, numbers the expression among the cilicisms of the Apostle. Estius, al., suppose it to be a Hebraism, referring to Jer 17:16 , which is irrelevant. All these are probably wrong, and the expression chosen purposely by the Apostle. Grot. compares ‘diem dicere,’ ‘to cite to trial;’ to which Stanley adds the English ‘daysman’ for arbiter (see Job 9:33 ), and the Dutch ‘dagh vaerden’ and ‘daghen,’ to ‘summon’), nay, I do not judge even (hold not an enquiry on: lit. ‘ but neither do I ,’ &c.) myself:

Fuente: Henry Alford’s Greek Testament

1Co 4:3 . . . .: “For myself however it amounts to a very small thing that by you I should be put to trial, or by a human day (of judgment).” Fidelity is required of stewards: yes, but ( ) who is the judge of that fidelity? Not you Cor [638] , nor even my own good conscience, but the Lord only (4: cf. Rom 14:4 ); P. corrects the false inference that might be drawn from 1Co 3:22 . takes up the general truth just stated, to apply it as a matter between me and you . P. is being put on his trial at Cor [639] his talents appraised, his motives scrutinised, his administration canvassed with unbecoming presumption. For in this somewhat rare, but not necessarily Hebraistic sense, cf. 1Co 6:16 , Act 19:27 ; see Wr [640] , p. 229. (construction more unclassical than in 1) equals unless the clause should be rendered, “that I should have myself tried by you,” as though P. might have challenged the judgment of the Cor [641] (see 1Co 9:2 , 2Co 3:1 ; 2Co 12:11 ) but dismissed the thought. (see note, 1Co 2:15 ) speaks not of the final judgment ( , 5, 1Co 5:12 , etc.), but of an examination, investigation preliminary to it. The “human ( , cf. 1Co 2:13 ) day,” of which P. thinks lightly, is man’s judgment that of any man, or all men together; he reserves his case for “ the day (of the Lord”: see 1Co 1:8 ). : “nay, I do not even try myself!” The ( cf. 1Co 3:3 ) brings forward another suggestion, contrary to that just rejected ( .), to be rejected in its turn. In another sense P. enjoins self-judgment, in 1Co 11:28-32 ; and in 1Co 2:16 he credited the “spiritual man” with power “to try all things”. , the self-trier , is one who knows no higher or surer tribunal than his own conscience; Christ’s Ap. stands in a very diff [642] position from this. This transition from Cor [643] judgment to self-judgment shows that no formal trial was in question, such as Weizscker supposes had been mooted at Cor [644] ; arraigned before the bar of public opinion, P. wishes to say that he rates its estimate in comparison with that of his heavenly Master.

[638] Corinth, Corinthian or Corinthians.

[639] Corinth, Corinthian or Corinthians.

[640] Winer-Moulton’s Grammar of N.T. Greek (8th ed., 1877).

[641] Corinth, Corinthian or Corinthians.

[642] difference, different, differently.

[643] Corinth, Corinthian or Corinthians.

[644] Corinth, Corinthian or Corinthians.

Fuente: The Expositors Greek Testament by Robertson

1 Corinthians

THE THREE TRIBUNALS

1Co 4:3 – 1Co 4:4 .

The Church at Corinth was honeycombed by the characteristic Greek vice of party spirit. The three great teachers, Paul, Peter, Apollos, were pitted against each other, and each was unduly exalted by those who swore by him, and unduly depreciated by the other two factions. But the men whose names were the war-cries of these sections were themselves knit in closest friendship, and felt themselves to be servants in common of one Master, and fellow-workers in one task.

So Paul, in the immediate context, associating Peter and Apollos with himself, bids the Corinthians think of ‘ us’ as being servants of Christ, and not therefore responsible to men; and as stewards of the mysteries of God, that is, dispensers of truths long hidden but now revealed, and as therefore accountable for correct accounts and faithful dispensation only to the Lord of the household. Being responsible to Him, they heeded very little what others thought about them. Being responsible to Him, they could not accept vindication by their own consciences as being final. There was a judgment beyond these.

So here we have three tribunals-that of man’s estimates, that of our own consciences, that of Jesus Christ. An appeal lies from the first to the second, and from the second to the third. It is base to depend on men’s judgments; it is well to attend to the decisions of conscience, but it is not well to take it for granted that, if conscience approve, we are absolved. The court of final appeal is Jesus Christ, and what He thinks about each of us. So let us look briefly at these three tribunals.

I. First, the lowest-men’s judgment.

‘With me it is a very small thing that I should be judged of you,’ enlightened Christians that you are, or by the outside world. Now, Paul’s letters give ample evidence that he was keenly alive to the hostile and malevolent criticisms and slanders of his untiring opponents. Many a flash of sarcasm out of the cloud like a lightning bolt, many a burst of wounded affection like rain from summer skies, tell us this. But I need not quote these. Such a character as his could not but be quick to feel the surrounding atmosphere, whether it was of love or of suspicion. So, he had to harden himself against what naturally had a great effect upon him, the estimate which he felt that people round him were making of him. There was nothing brusque, rough, contemptuous in his brushing aside these popular judgments. He gave them all due weight, and yet he felt, ‘From all that this lowest tribunal may decide, there are two appeals, one to my own conscience, and one to my Master in heaven.’

Now, I suppose I need not say a word about the power which that terrible court which is always sitting, and which passes judgment upon every one of us, though we do not always hear the sentences read, has upon us all. There is a power which it is meant to have. It is not good for a man to stand constantly in the attitude of defying whatever anybody else chooses to say or to think about him. But the danger to which we are all exposed, far more than that other extreme, is of deferring too completely and slavishly to, and being far too subtly influenced in all that we do by, the thought of what A, B, or C, may have to say or to think about it. ‘The last infirmity of noble minds,’ says Milton about the love of fame. It is an infirmity to love it, and long for it, and live by it. It is a weakening of humanity, even where men are spurred to great efforts by the thought of the reverberation of these in the ear of the world, and of the honour and glory that may come therefrom.

But not only in these higher forms of seeking after reputation, but in lower forms, this trembling before, and seeking to conciliate, the tribunal of what we call ‘general opinion,’ which means the voices of the half-dozen people that are beside us and know about us, besets us all, and weakens us all in a thousand ways. How many men would lose all the motive that they have for living reputable lives, if nobody knew anything about it? How many of you, when you go to London, and are strangers, frequent places that you would not be seen in in Manchester? How many of us are hindered, in courses which we know that we ought to pursue, because we are afraid of this or that man or woman, and of what they may look or speak? There is a regard to man’s judgment, which is separated by the very thinnest partition from hypocrisy. There is a very shadowy distinction between the man who, consciously or unconsciously, does a thing with an eye to what people may say about it, and the man who pretends to be what he is not for the sake of the reputation that he may thereby win.

Now, the direct tendency of Christian faith and principle is to dwindle into wholesome insignificance the multitudinous voice of men’s judgments. For, if I understand at all what Christianity means, it means centrally and essentially this, that I am brought into loving personal relation with Jesus Christ, and draw from Him the power of my life, and from Him the law of my life, and from Him the stimulus of my life, and from Him the reward of my life. If there is a direct communication between me and Him, and if I am deriving from Him the life that He gives, which is ‘free from the law of sin and death,’ I shall have little need or desire to heed the judgment that men, who see only the surface, may pass upon me, and upon my doings, and I shall refer myself to Him instead of to them. Those who can go straight to Christ, whose lives are steeped in Him, who feel that they draw all from Him, and that their actions and character are moulded by His touch and His Spirit, are responsible to no other tribunal. And the less they think about what men have to say of them the stronger, the nobler, the more Christ-like they will be.

There is no need for any contempt or roughness to blend with such a putting aside of men’s judgments. The velvet glove may be worn upon the iron hand. All meekness and lowliness may go with this wholesome independence, and must go with it unless that independence is false and distorted. ‘With me it is a very small thing to be judged of you, or of man’s judgment,’ need not be said in such a tone as to mean ‘I do not care a rush what you think about me’; but it must be said in such a tone as to mean ‘I care supremely for one approbation, and if I have that I can bear anything besides.’

Let me appeal to you to cultivate more distinctly, as a plain Christian duty, this wholesome independence of men’s judgment. I suppose there never was a day when it was more needed that men should be themselves, seeing with their own eyes what God may reveal to them and they are capable of receiving, and walking with their own feet on the path that fits them, whatsoever other people may say about it. For the multiplication of daily literature, the way in which we are all living in glass houses nowadays-everybody knowing everything about everybody else, and delighting in the gossip which takes the place of literature in so many quarters-and the tendency of society to a more democratic form give the many-headed monster and its many tongues far more power than is wholesome, in the shaping of the lives and character and conduct of most men. The evil of democracy is that it levels down all to one plane, and that it tends to turn out millions of people, as like each other as if they had been made in a machine. And so we need, I believe, even more than our fathers did, to lay to heart this lesson, that the direct result of a deep and strong Christian faith is the production of intensely individual character. And if there are plenty of angles in it, perhaps so much the better. We are apt to be rounded by being rubbed against each other, like the stones on the beach, till there is not a sharp corner or a point that can prick anywhere. So society becomes utterly monotonous, and is insipid and profitless because of that. You Christian people, be yourselves, after your own pattern. And whilst you accept all help from surrounding suggestions and hints, make it ‘a very small thing that you be judged of men.’ And you, young men, in warehouses and shops, and you, students, and you, boys and girls, that are budding into life, never mind what other people say. ‘Let thine eyes look right onwards,’ and let all the clatter on either side of you go on as it will. The voices are very loud, but if we go up high enough on the hill-top, to the secret place of the Most High, we shall look down and see, but not hear, the bustle and the buzz; and in the great silence Christ will whisper to us, ‘Well done! good and faithful servant.’ That praise is worth getting, and one way to get it is to put aside the hindrance of anxious seeking to conciliate the good opinion of men.

II. Note the higher court of conscience.

Our Apostle is not to be taken here as contradicting what he says in other places. ‘I judge not mine own self,’-yet in one of these same letters to the Corinthians he says, ‘If we judged ourselves we should not be judged.’ So that he does not mean here that he is entirely without any estimate of his own character or actions. That he did in some sense judge himself is evident from the next clause, because he goes on to say, ‘I know nothing against myself.’ If he acquitted himself, he must previously have been judging himself. But his acquittal of himself is not to be understood as if it covered the whole ground of his life and character, but it is to be confined to the subject in hand-viz. his faithfulness as a steward of the mysteries of God. But though there is nothing in that region of his life which he can charge against himself as unfaithfulness, he goes on to say, ‘Yet am I not hereby justified?’

Our absolution by conscience is not infallible. I suppose that conscience is more reliable when it condemns than when it acquits. It is never safe for a man to neglect it when it says, ‘You are wrong!’ It is just as unsafe for a man to accept it, without further investigation, when it says, ‘You are right!’ For the only thing that is infallible about what we call conscience is its sentence, ‘It is right to do right.’ But when it proceeds to say ‘This, that, and the other thing is right; and therefore it is right for you to do it,’ there may be errors in the judgment, as everybody’s own experience tells them. The inward judge needs to be stimulated, to be enlightened, to be corrected often. I suppose that the growth of Christian character is very largely the discovery that things that we thought innocent are not, for us, so innocent as we thought them.

You only need to go back to history, or to go down into your own histories, to see how, as light has increased, dark corners have been revealed that were invisible in the less brilliant illumination. How long it has taken the Christian Church to find out what Christ’s Gospel teaches about slavery, about the relations of sex, about drunkenness, about war, about a hundred other things that you and I do not yet know, but which our successors will wonder that we failed to see! Inquisitor and martyr have equally said, ‘We are serving God.’ Surely, too, nothing is more clearly witnessed by individual experience, than that we may do a wrong thing, and think that it is right. ‘They that kill you will think that they do God service.’

So, Christian people, accept the inward monition when it is stern and prohibitive. Do not be too sure about it when it is placable and permissive. ‘Happy is he that condemneth not himself in the thing which he alloweth.’ There may be secret faults, lying all unseen beneath the undergrowth in the forest, which yet do prick and sting. The upper floors of the house where we receive company, and where we, the tenants, generally live, may be luxurious, and sweet, and clean. What about the cellars, where ugly things crawl and swarm, and breed, and sting?

Ah, dear brethren! when my conscience says to me, ‘You may do it,’ it is always well to go to Jesus Christ, and say to Him ‘May I?’ ‘Search me, O God, and . . . see if there be any wicked way in me,’ and show it to me, and help me to cast it out. ‘I know nothing against myself; yet am I not hereby justified.’

III. Lastly, note the supreme court of final appeal.

‘He that judgeth me is the Lord.’ Now it is obvious that ‘the Lord’ here is Christ, both because of the preceding context and because of the next verse, which speaks of His coming. And it is equally obvious, though it is often unnoticed, that the judgment of which the Apostle is here speaking is a present and preliminary judgment. ‘He that judgeth me’-not, ‘will judge,’ but now , at this very moment. That is to say, whilst people round us are passing their superficial estimates upon me, and whilst my conscience is excusing, or else accusing me-and in neither case with absolute infallibility-there is another judgment, running concurrently with them, and going on in silence. That calm eye is fixed upon me, and sifting me, and knowing me. That judgment is not fallible, because before Him ‘the hidden things’ that the darkness shelters, those creeping things in the cellars that I was speaking about, are all manifest; and to Him the ‘counsels of the heart,’ that is, the motives from which the actions flow, are all transparent and legible. So His judgment, the continual estimate of me which Jesus Christ, in His supreme knowledge of me, has, at every moment of my life- that is uttering the final word about me and my character.

His estimate will dwindle the sentences of the other two tribunals into nothingness. What matter what his fellow-servants say about the steward’s accounts, and distribution of provisions, and management of the household? He has to render his books, and to give account of his stewardship, only to his lord.

The governor of a Crown Colony may attach some importance to colonial opinion, but he reports home; and it is what the people in Downing Street will say that he thinks about. We have to report home; and it is the King whom we serve, to whom we have to give an account. The gladiator, down in the arena, did not much mind whether the thumbs of the populace were up or down, though the one was the signal for his life and the other for his death. He looked to the place where, between the purple curtains and the flashing axes of the lictors, the emperor sate. Our Emperor once was down on the sand Himself, and although we are ‘compassed about with a cloud of witnesses,’ we look to the Christ, the supreme Arbiter, and take acquittal or condemnation, life or death, from Him.

That judgment, persistent all through each of our lives, is preliminary to the future tribunal and sentence. The Apostle employs in this context two distinct words, both of which are translated in our version ‘judge.’ The one which is used in these three clauses, on which I have been commenting, means a preliminary examination, and the one which is used in the next verse means a final decisive trial and sentence. So, dear brethren, Christ is gathering materials for His final sentence; and you and I are writing the depositions which will be adduced in evidence. Oh! how little all that the world may have said about a man will matter then! Think of a man standing before that great white throne, and saying, ‘I held a very high place in the estimation of my neighbours. The newspapers and the reviews blew my trumpet assiduously. My name was carved upon the plinth of a marble statue, that my fellow-citizens set up in honour of my many virtues,’-and the name was illegible centuries before the statue was burned in the last fire!

Brother! seek for the praise from Him, which is praise indeed. If He says, ‘Well done, good and faithful servant,’ it matters little what censures men may pass on us. If He says, ‘I never knew you,’ all their praises will not avail. ‘Wherefore we labour that, whether present or absent, we may be well-pleasing to Him.’

Fuente: Expositions Of Holy Scripture by Alexander MacLaren

with = for.

a very small = the least.

judged = examined. App-122.

of = by. App-104.

man’s judgment. Literally man’s day. The day in which man is examining, and “judging”, and God is silent.

man’s. Greek. anthropinos, as in 1Co 2:4, 1Co 2:13.

yea, &c. = I do not even (Greek. oude) judge.

Fuente: Companion Bible Notes, Appendices and Graphics

3.] But to me (contrast to the case of the stewards into whose faithfulness enquiry is made , here on earth) it is (amounts to) very little (Meyer compares , Pind. Ol. i. 122, and Theognis, 162, that I [should] be (the , here and always, is more or less the conj. of purpose. The construction is a mixed one in such clauses as this, compounded of , and , ) judged (enquired into, as to my faithfulness) by you, or by the day of man ([i.e., of mans judgment,] in reference to above, and contrast to the , to which his appeal is presently made, 1Co 4:5, and of which, as testing the worth of the labour of teachers, he spoke so fully ch. 1Co 3:13-15. Jerome, Qustiones ad Algasiam, Ep. xxxi. (cli.) 10, vol. i. p. 879, numbers the expression among the cilicisms of the Apostle. Estius, al., suppose it to be a Hebraism, referring to Jer 17:16, which is irrelevant. All these are probably wrong, and the expression chosen purposely by the Apostle. Grot. compares diem dicere, to cite to trial; to which Stanley adds the English daysman for arbiter (see Job 9:33), and the Dutch dagh vaerden and daghen, to summon),-nay, I do not judge even (hold not an enquiry on: lit. but neither do I, &c.) myself:

Fuente: The Greek Testament

1Co 4:3. ) to me, for my part.-) but, although I be capable of being found faithful.-, unto) a particle of mitigation. I do not despise your judgment in itself; but when I think of the judgment of God, then yours comes almost to nothing.-, a very little thing) The judgment of God alone should be held of great account.- , by you) privately. An antithesis to by human or mans day of judgment, publicly. [He limits what had been said at 1Co 3:21, All things are yours.-V. g.]-, I should be judged) whether I am faithful, or not. The Corinthians certainly appeared not to be contented with faithfulness alone, but the apostle cuts the matter short [agit ].-, human) This word has the effect of diminishing. [All days previous to the day of the Lord are mans days.-V. g.].-, day) So he calls it as an antithesis to the day of the Lord: , the day appointed for the trial. It is here the abstract for the concrete; compare, by you: it is likewise a hypothetical phrase; for none of the believers was likely to appoint a day for the trial of the apostle.-, I decide in judgment on) for we ought not to decide in our own case, but to form a judgment of it. , is the decision in judgment [dijudicatio] upon [of] one, in respect of others;-, simple judgment. Here we have set forth the happy forgetfulness of all that is good in ones self. So the decision in judgment of the Corinthians respecting Paul is forcibly refuted.

Fuente: Gnomon of the New Testament

1Co 4:3

1Co 4:3

But with me it is a very small thing that I should be judged of you,-[It was a matter of little concern to Paul that he should be judged by any of the Corinthians as to his faith fulness or unfaithfulness. His responsibility was not to them. They had not sent him; he was not their steward.]

or of mans judgment: yea, I judge not mine own self.-He leaves all to the judgment of God. He had no standard by which to judge himself save by the will of God.

Fuente: Old and New Testaments Restoration Commentary

Our Three Judges

But with me it is a very small thing that I should be judged of you, or of mans judgment: yea, I judge not mine own self. For I know nothing against myself; yet am I not hereby justified: but he that judgeth me is the Lord.1Co 4:3-4.

1. To understand this passage we must remember what the circumstances were which led St. Paul to write this first letter to the Corinthians. He had been absent from them for three years, during which time trouble and disorder of several kinds had been arising and spreading in the body of the Corinthian Christians. And the first of these troubles, to which he alludes in this letter, was the numberless divisions and parties into which they seemed to have broken. Full of intellectual restlessness, craving after new varieties of doctrine, they had formed at least three eager and violent parties: the party of Paul, the party of Apollos, the party of Cephas. We may gather that while St. Pauls own partisans had raised him to a height of authority which he would not for one moment claim, his opponents had brought the charge of unfaithfulness against him.

And in this letter he tells them what he would have them think of his office and his relations to them. Not a leader, not a favourite of a party, but a servant doing work for God, a steward dispensing to them the riches of the revelation of Christ. And if a servant and a steward, then the one merit that he would claim, the one thing that makes his service and his stewardship real is faithfulness. But who is to judge whether he has been faithful or not? Men may judge, but he does not care for their verdict: It is a very small thing that I should be judged of you or of mans judgment. His own conscience may judge, but he will not stand on its acquittal alone: though I know nothing against myself, yet am I not hereby justified. There is only one judgment to which he will submit, only one utterly true and infallible approbation or condemnation, which will be awarded to those who will wait for it: He that judgeth me is the Lord.

2. So here we have three tribunals, that of men, that of our own conscience, and that of Jesus Christ. An appeal lies from the first to the second, and from the second to the third. It is base to depend on mens judgments; it is well to attend to the decisions of conscience, but it is not well to take for granted that, if conscience approve, we are absolved. The court of final appeal is Jesus Christ, and what He thinks about each of us.

I

Mens Judgment of Us

Dr. Stalker says that in every man there are four menthe man the world sees, the man seen by the person who knows him best, the man seen by himself, and the man whom God sees. We can reduce the four to three by taking the first two together. Under mens judgment we have (i) the judgment of the world, and (ii) the judgment of our friends.

i. The World

The world looks at each of us and sees a certain image of us. It observes single actions of ours and watches our courses of action, and gradually makes up its mind about our character and conduct as a whole. It takes in a general impression of what we are, and gives it expression in a brief judgment on us.

From morning till night we are all of us passing judgment: we are passing judgment on the dead and the living, on those the most remote and the most unknown to us, and on those who are close to us, on the things we know best, and on the things of which we know nothing. Men, and classes, and nations throw back their judgments one at another, as if they were the most real and unquestionable certainties, about which no one could doubt. West judges east, and east judges westeach with equal confidence, each on grounds which are held to be clear and strong. Rich judge poor, and poor judge rich, family judges family, and neighbourhood judges neighbourhood, and party judges party. The learned judge the practical and the busy, the busy and practical the learned. Nothing escapes, nothing daunts criticism, that is, the passing of judgment about which the judges do not doubt. Judgment means the pronouncing on what a thing really is, and the application to it of a rule, and standard, and law, which we assume to be beyond dispute. To this rule and standard we are for ever bringing not only actions and opinions, but whole courses of conduct, with all their intricate train of accompanying events, and what we call dispositions and characters, with their endless lights and shades, their perplexing contradictions, their terrible or pathetic mysteries. All comes naturally within our range of judgment: on all, we seriously or lightly, conscientiously or carelessly, wisely or stupidly, fairly or unfairly, exercise our judgment. We cannot help it. It is a part of our lives.

These judgments swell into what is called public opinionthe great force which has to do with the changes of society and institutions, which settles what shall stand and what shall fall. They accumulate into the traditions, the moral standards of a society or a generation, its governing beliefs, its tyrannical usages. And in private life and affairs this unceasing and universal habit of judging appears in all the manifold incidents of our relations and intercourse, as members of a family or a body, as friends, or acquaintances, as working with or working against others, as indifferent lookers-on, as in accidental contact with them. From morning to night we are judging what they do, and what they are; and they are judging us. Out of it grow our preferences, our admirations, our likings and dislikings, our lifelong friendships; it expresses itself in our strong words of approval and condemnation, it hardens into our bitter animosities, our unconquerable antipathies. A case of conduct comes before us, and whether it is our duty to judge it, or only our amusement and our pastime, we judge it. A person with all those things which make one man different from anotherhis special qualities, his habits and purposes and wayscomes before us and we judge him. And this is not here and there, or now and then, but all day long and everywhere, as a matter of course, with every one. It is part of the necessary system of the world: we see clearly that without this exercise of human judgment, in its many forms, the world could not go on.

And a great deal of it is righteous, wise, salutary judgment; judgment which supports what is good, which directs what is just and right, which brands and confounds evil. The quality of human judgment is as various as the objects on which it is exercised. There is responsible judgment and irresponsible, there is deliberate and well-informed judgment, and there is off-hand and cruelly ignorant judgment. But besides what is reasonable and deliberate in judgment, there is a vast mass of judging with no purpose, with no control, of which nothing is meant to come or can come, except perhaps mischief. And what judging! What amazing and easy generalizations from the slenderest facts! What recklessness of evidence! What ingenious constructions put on the simplest and the most imaginary appearances! What defiant confidence and certainty, coupled with the grossest indifference to the actual truth, and the grossest negligence to ascertain it! What superb facility in penetrating and divining hidden corruption of motives for unavowed ends!

Nice distinctions are troublesome. It is so much easier to say that a thing is black, than to discriminate the particular shade of brown, blue, or green to which it really belongs. It is so much easier to make up your mind that your neighbour is good for nothing, than to enter into all the circumstances that would oblige you to modify that opinion.1 [Note: George Eliot, Amos Barton.]

Part of the fascination of Principal Rainy for those who knew him was that this man, compelled to assume leadership, had no ambition to do eminent service but only to be eminently spiritual; that, forced into the forefront of battle after battle, he had set his hopes on the refinement and quiet of the life of a scholar; that, often appearing to be, or at least charged with being, a wily ecclesiastic, he was really one with a childs heart of trust and love and obedience towards God. It was this subtle paradox of character and career that, in part, made him so interesting alike to friend and opponent.2 [Note: Life of Principal Rainy, i. 147.]

To your judgments give ye not the reins

With too much eagerness, like him who ere

The corn be ripe, is fain to count the grains:

For I have seen the briar through winter snows

Look sharp and stiffyet on a future day

High on its summit bear the tender rose:

And ship Ive seen, that through the storm hath past,

Securely bounding oer the watery way,

At entrance of the harbour wrecked at last.3 [Note: Dante, Paradiso, xiii. 13038, tr. by Wright.]

1. Now, for one to say, With me it is a very small thing that I should be judged of you, or of mans judgement, is not a conclusive proof of apostolic mission or apostolic life. Defiance of mans judgment, indifference to public opinion, cannot ordinarily be considered a symptom of moral health, and it may be the finishing stroke in the education of a scoundrel. Indeed, a man can hardly be said to have thoroughly accomplished the curriculum of the school of vice, and to have fairly earned his diploma in crime, till he has beaten out of his nature all respect for the moral judgments of his fellows, and bred in himself a scorn for the verdict of public opinion. Even the pretence of goodness, with an eye to the demands of public opinion, is a moral crutch to a man. When he flings it away he loses the last support of decency. A regard for the favourable judgment of our fellows is usually the surviving grace which attends the death-bed of the virtues; and when she, the nurse, is discharged, the man surrenders himself to a moral collapse.

In a high sense, and to most men, it is a great and momentous thing to be judged of mans judgement. Very few of us are aware of the reinforcements which our virtue receives from the pressure of our neighbours opinion, and the persistent impact of the moral sense that is diffused in the social atmosphere in which we move. A man generally lives up to what is expected of him. The organized life of which he is a part presses him into place, and keeps his feet in the routine of duty. The habit of the community finds him, holds him, becomes to him law, breeds in him a personal habit which he no more thinks of breaking than a planet thinks of leaping from the clutch of the law of gravitation. Hence the peril, when a boy goes out from the shelter of his home, and the familiar faces of his native town, and plunges a lone swimmer, unnoted and unrecognized, in the turbid torrent of life that surges in some vast metropolis. The faiths, the principles, the moral habits with which his nature is stocked, these he takes with him; and if they be of the right sort, they will bear him up, and he will breast the tide with a strong, manful stroke. But all the more he will need them, because he leaves behind him the safeguards of loving, watchful eyes.

The more closely we study the ways of men, the more clearly we recognize that the heavier weights we can pile on the cage in which we pen our hungry passions, the less danger there is that those passions will upset the cage, and break loose in our life. The judgments of our fellow-menthe men whom we meet in the streets, in business, in social contactserve as weights for this purpose. If we defy those judgments, not only do we suffer smart and loss in our outward life, but generallywhich is far worsewe suffer impairment of moral power in our inward life. For a man to live under the perpetual challenge of the violated conscience of his fellows hardens him, embitters him, gives a morbid and distorted action to his own conscience. He is apt to yield to the restless push of whim and passion. Even if he honestly engages in the fight with sin, he is like a soldier who has been driven from behind the breastworks, and is compelled to face his foe alone in the open field with his naked sword.

The public opinion fostered by a Tiberius or a Nero was of little worth to a man like St. Paul. But the public opinion of to-day bears the imprint of the Divine Christ. Something from that peerless, spotless Soul who brought God to this earth has flowed into the great thought of the world. Men have caught, in fragments at least, His interpretation of life, His ideal of life, His law of life. Very imperfectly do the actual lives of men reflect all these; but His image lies in broken lines on the turbid pool of our modern life, and the strange Divine light in His soul has shot through the conscience of Christendom. The civilization in which we live is a civilization that bears the finger-marks of Christ. What we call public opinion is the invisible breath, the subtle aroma, of a Christian civilization.

Habitually to ignore and set at naught what other people think may be as foolish and as fatal as habitually to consult and wait upon it. Athanasius contra mundumit is a magnificent phrase, and it stands for a great truth; but I fear it has to answer for a good deal of stupid and obstinate wrong-headedness which is not always called by its proper name.1 [Note: G. Jackson.]

Christian public opinion, the expression of the Spirit of Christ in the united will, emotion, and intellect of human societies, has wrought, and is working miracles. It has raised the standard of purity, of honesty, of loving-kindness; and above all, and including all, it has established the sense of brotherhood, of mutual obligation and responsibility. But it has not had its perfect work. It has been paralysed by timidity, the fear of persecution and ridicule, the fear of plain speaking; it has been seduced by temptation, the personal desire for ease and pleasure, the corporate desire for power and wealth. But more than all, it has been weakened by division, and obscured by controversy and by an exaggerated sense of the paramount duty of withstanding erring brethren to the face because they are to be blamed.1 [Note: J. H. F. Peile, The Reproach of the Gospel, 194.]

2. But for most of us the peril does not lie that way, but rather in a tame subservience, a too ready compliance with the ways and thoughts of the world about us. Is there anything that we need more in every department of life to-day than the spirit of sturdy, uncompromising independence which breathes through these words of the Apostle: With me it is a very small thing that I should be judged of you, or of mans judgement; he that judgeth me is the Lord? We want men, like him, who fear God and have no other fear.

The mischief which arises from habitual anxiety about the good opinion of men is more than can be told. It is speaking strongly, but truly, to say that it makes the whole of our life unchristian; that it dethrones our Maker from His lawful authority, and sets up an idol in His place; that it makes us heathens as completely, for all purposes of our souls danger, as if we were to bow down and offer sacrifice to a graven image.2 [Note: T. Arnold.]

Take the case of the famous Francis Bacon. Bacons greatness on its intellectual side it is almost impossible to exaggerate. It was his proud, and by no means empty, boast that he had taken all knowledge to be his province. Such a vision of truth, such power to comprehend and to speak it, have rarely been granted to any man. In sheer intellectual might he stands, in our nation at least, with the one exception of Shakespeare, without a peer. And yet, notwithstanding all his magnificent gifts, we see him stooping to almost incredible meanness and perfidy, suffering himself to become the abject tool of a wretch like Buckingham, a mere chessman, as he himself put it, in the hand of a monarch so weak and contemptibles a James I. What is the explanation? Why this strange mingling of mud and marble, of meanness and magnificence? Let Dean Church, who of all Bacons critics has, perhaps, understood him best, answer: There was, he says, in Bacons self a deep and fatal flaw. He was a pleaser of men. There was in him that subtle fault, noted and named, both by religion and philosophy, in the of Aristotle, the of St. Paul, which is more common than it is pleasant to think even in good people, but which, if it becomes dominant in a character, is ruinous to truth and power. In all history is there any warning so tragic of the shipwreck that men suffer when they trim their sails to catch the favour of the many or the great?1 [Note: G. Jackson.]

It is clear from Bishop Wilkinsons recorded words that no man was ever more intensely sensitive to the least breath of opposition or hostility; he instinctively desired and valued the good opinion of the world. But he valued his conscience and his message more, and never modified the truths he had to tell; while his very sensitiveness kept him from ever presuming or dictating, and gave him an instinct for conciliation which was never blunted.2 [Note: A. C. Benson, The Leaves of the Tree, 119.]

Let not thy peace depend on the tongues of men, for whether they judge well of thee or ill, thou art not on that account other than thyself.3 [Note: Thomas Kempis.]

ii. Our Friends

1. The man seen by the persons who know him best may be quite a different man from the man the world sees; for every man has two sidesone to face the world with, and one to show to the friend of his heart.

I once had a friend. The popular opinion about him was that he was very quiet and rather dull, without ideas, or experience, or character of his own. Such was the man the world saw. But the man I saw was quite a different beinga man of the most genial humour, who could break into conversation the most lively and discursive or the most serious and profound, with a mind richly stored with unusual knowledge, a fertile imagination, and a moral nature which had passed through all the great experiences of the human soul and all the peculiar experience of our new time.4 [Note: J. Stalker.]

Ah, but thats the worlds side, theres the wonder,

Thus they see you, praise you, think they know you.

There, in turn, I stand with them and praise you,

But the best is when I glide from out them,

Cross a step or two of dubious twilight,

Come out on the other side, the novel

Silent silver lights and darks undreamed of,

Where I hush and bless myself with silence.

2. But if the too severe judgments of others are hard for us to bear, their too favourable judgments are far more perilous to us. We are so apt to assume that all the pleasant things said about us are true, to be satisfied with approbation which we know to be nothing but superficial. We each, no doubt, if we choose, know our own weaknesses and our own sins; perhaps they are unknown to every one else, perhaps they are known only to some few of our friends. Yet if we seem to be accepted by those who do not know them, with favourable judgment and trusting affectionperhaps respected and loved for our external pleasantness, treated as we know we should not be treated if they knew our real inner selvesis it not a dangerous temptation to us to accept the affection and the approbation as our true merit, and to forget the weakness or the sin that is not known?

Greatly his foes he dreads, but more his friends;

He hurts me most who lavishly commends.1 [Note: Churchill, The Apology.]

II

Our Judgment of Ourselves

We pass from the judgment of others to our own. I judge not mine own self.

1. The Apostle is not to be taken here as contradicting what he says in other places. In one of these same letters to the Corinthians he says, If we would judge ourselves, we should not be judged. So he does not mean here that he is entirely without any estimate of his own character or actions. That he did in some sense judge himself is evident from the next clause, because he goes on to say, I know nothing against myself. If he acquitted himself, he must previously have been judging himself. His acquittal of himself, however, is not to be understood as if it covered the whole ground of his life and character; it is to be confined to the subject in handhis faithfulness as a steward of the mysteries of God. But though there is nothing in that region of his life which he can charge against himself as unfaithfulness, he goes on to say, Yet am I not hereby justified.

All of us who have read the life of St. Paul will admit not only that he was sincere after his conversion to Christ, but that also as a Pharisee of the Pharisees he was a man of integrity even when he persecuted the Church of Christ, because he did it ignorantly in unbelief. St. Paul was a Pharisee, but never a hypocrite; he never desired to live under false pretences, but was always faithful to his convictions, even when they were mistaken. He therefore could say especially now as an Apostle, I know nothing against myself; in other words, As far as I know, I am not guilty of any unfaithfulness in my office; I desire to be faithful, but I do not put up my judgment against yours, or against the judgment of the world. I was sadly mistaken when I was a Pharisee; and therefore I have learned not to fall back upon my own opinion as a court of final appealI judge not mine own self. The strength of my life is not in my personal opinion, though I am not conscious of having been guilty of any insincerity. My conscious integrity doubtless adds individuality to my convictions, and strength to my life; but that is not the sustaining force of my life, it is not that from which I draw my strength. Though I know nothing against myself; yet am I not hereby justified.

Grant that you acquit yourself at the bar of conscience, that the acquittal is impartial, is sincere. Are you competent as a judge? Have you before you all the data on which the verdict must be founded? How much do you know of yourself? At this very moment your friends, your neighbours, even casual strangers, discern faults in you which you do not actually and perhaps may not ever suspect. They see one side of you; you yourself another. Yours is the larger fraction, but it is only a fraction still. There are intricate complications in the heart of every man, which far transcend his powers to unravel. At times we may almost realize, not indeed the knowledge of ourselves, but the knowledge of our ignorance of self. A shock is given to the moral system by some unwonted occurrencea disappointment, a loss, a sickness, a bereavement, a desertion, a surprise of temptation, a victory of sin. A momentary light is flashed in upon the mans heart, and reveals to him his inability, his meanness, his inconsistency, his degradation. Then he begins to suspect how little he has known of his true self. But the flash is gone, and the old darkness gathers about him. What do you remember now of the eventful history of some one sin which has long become a habitthe warnings, the compunctions, the counteracting influences, the growing attractions, the faint resistance, becoming feebler and feebler, as the allurement became stronger and stronger? How little do you scrutinize, record, realize the motives which urge you to the conduct of to-day or to-morrow, too absorbed in the energy of the processes, and too eager about the success of the results! Yet just here, in this past history, here, in these directing motives, are the main elements in which your responsibility consists, the chief data on which your final sentence must be based.1 [Note: J. B. Lightfoot.]

It is not permitted to the most equitable of men to be a judge in his own cause.2 [Note: Pascal, Thoughts.]

The seas that shake and thunder will close our mouths one day,

The storms that shriek and whistle will blow our breaths away.

The dust that flies and whitens will mark not where we trod.

What matters then our judging? we are face to face with God.3 [Note: Dora Sigerson Shorter.]

2. The man as seen by himself is a very different one from the man seen by the world or even by his closest friend. Is he better or worse? He is both.

(1) In some respects we all, perhaps, know ourselves to be better than we are supposed to be. There are bright visitations in the mind which we could not communicate to another if we tried. Then there are some of the best things which we dare not speak of; humility, for example, spoken of is humility no more. What religious man can fully describe the tragic moments when his soul lies prostrate and penitent before God, or the golden moments when he is closest to the Saviour? Such things are soiled by fingering. Besides, in all highly toned minds there is a modesty about explanations; and even in the frankest friendship there is many a word, many an act, which we know is misinterpreted to our disadvantage, but which we cannot explain.

Where have you been, my brother?

For I missed you from the street?

I have been away for a night and a day

At the great Gods judgment-seat.

And what did you find, my brother,

When your judging there was done?

Weeds in my garden, dust in my doors,

And my roses dead in the sun:

And the lesson I brought back with me,

Like silence, from above

On the Judgment-Throne there is room alone

For the Lord whose name is Love.1 [Note: L. Maclean Watt.]

(2) All men know themselves to be, in some respects, better than they are supposed to be. But do we not also know ourselves to be worse? What do we saynot with the tongue with which we would speak to another, but with that voice with which the soul speaks to itself? Have we never said to ourselves, If people only knew me as I know myself, they would scorn me; if my friend knew me as I really am, he would be my friend no more? Away back in our life, are there not hours about which we neither could, would, nor should speak? Is there ever a day that there do not pass through our mind thoughts of pettiness and vanity, movements of covetousness, envy and pride, perhaps dark doubts and blasphemies? Have we no secret habits and sinful inclinations and desires which dare not see the light?

Great were the wrath and consternation of the pirates when they saw their dilemma; for, having no provisions, they must either starve or seek succour at the fort. They chose the latter course, and bore away for the St. Johns. A few casks of Spanish wine yet remained, and nobles and soldiers, fraternizing in the common peril of a halter, joined in a last carouse. As the wine mounted to their heads, in the mirth of drink and desperation, they enacted their own trial. One personated the judge, another the commandant; witnesses were called, with arguments and speeches on either side. Say what you like, said one of them, after hearing the counsel for the defence; but if Laudonnire does not hang us all, I will never call him an honest man.2 [Note: Parkman, Pionees of France in the New World, i. 76.]

You constantly hear a great many people saying I am very bad, and perhaps you have been yourself disposed lately to think me very good. I am neither the one nor the other. I am very self-indulgent, very proud, very obstinate, and very resentful; on the other side, I am very uprightnearly as just as I suppose it is possible for man to be in this worldexceedingly fond of making people happy, and devotedly reverent to all true mental or moral power. I never betrayed a trustnever wilfully did an unkind thingand never, in little or large matters, depreciated another that I might raise myself. I believe I once had affections as warm as most people; but partly from evil chance, and partly from foolish misplacing of them, they have got tumbled down and broken to pieces. It is a very great, in the long-run the greatest, misfortune of my life that, on the whole, my relations, cousins and so forth, are persons with whom I can have no sympathy, and that circumstances have always somehow or another kept me out of the way of the people of whom I could have made friends. So that I have no friendships, and no loves.

Now you know the best and worst of me; and you may rely upon it it is the truth. If you hear people say I am utterly hard and cold, depend upon it it is untrue. Though I have no friendships and no loves, I cannot read the epitaph of the Spartans at Thermopyl with a steady voice to the end; and there is an old glove in one of my drawers that has lain there these eighteen years, which is worth something to me yet. If, on the other hand, you ever feel disposed to think me particularly good, you will be just as wrong as most people are on the other side. My pleasures are in seeing, thinking, reading, and making people happy (if I can, consistently with my own comfort). And I take these pleasures. And I suppose, if my pleasures were in smoking, betting, dicing, and giving pain, I should take those pleasures. It seems to me that one man is made one way, and one anotherthe measure of effort and self-denial can never be known, except by each conscience to itself. Mine is small enough.1 [Note: Ruskin, in E. T. Cooks Life of Ruskin, i. 490.]

More than your schoolmen teach, within

Myself, alas! I know;

Too dark ye cannot pain the sin,

Too small the merit show.

I bow my forehead to the dust,

I veil my eyes for shame,

And urge, in trembling self-distrust,

A prayer without a claim.2 [Note: Whittier, The Eternal Goodness.]

III

Christs Judgment of Us

The final judgment to which St. Paul appealed was his Masters. He that judgeth me is the Lord; in other words, I am His steward, and to Him am I ultimately responsible. I do not come to you for your approval to sustain me in my work; I do not go to men in general for their approval as the one confidence upon which I shall lean; I do not come to my own soul, to my own sense of integrity and fidelity, as the one thing that is to support me; I must go back to my Master: the one who has sent me forth to the world in His service, and I must stand or fall by what He shall say.

He who judges us is God. From this judgment there is no escape, and no hiding-place. The testimony of our fellows will as little avail us in the day of judgment, as the help of our fellows will avail us in the hour of death. We may as well think of seeking a refuge in the applause of men from the condemnation of God, as we may think of seeking a refuge in the power or the skill of men from the mandate of God, that our breath shall depart from us.1 [Note: Chalmers.]

O Lord and Master of us all!

Whateer our name or sign,

We own Thy sway, we hear Thy call,

We test our lives by Thine.

Thou judgest us; Thy purity

Doth all our lusts condemn;

The love that draws us nearer Thee

Is hot with wrath to them.

Our thoughts lie open to Thy sight;

And, naked to thy glance,

Our secret sins are in the light

Of Thy pure countenance.

Thy healing pains, a keen distress

Thy tender light shines in;

Thy sweetness is the bitterness,

Thy grace the pang of sin.

Yet, weak and blinded though we be,

Thou dost our service own;

We bring our varying gifts to thee,

And thou rejectest none.2 [Note: Whittier, Our Master.]

1. The great truth of the judgment of God, the perfect all-knowing judgment to which all other judgments are as nothing, sweeps away all the sham and self-deception of double lives. He that judgeth me is the Lord. Can we, on our knees before our heavenly Father, for one moment be satisfied with the undeserved approbation of those who do not know us as we are? When we understand and remember that all things are naked and open to the eyes of Him with whom we have to do, we can no longer rest satisfied with any successful concealment of part of our character from human eyes. It is as though a searching flood of pure light were thrown upon our inmost lives, forcing us to purge them of all that is unworthy, bracing us to attain to a life lived in the realization of the pure presence of God. For the power of the truth of the judgment of God is found in thisthat it is the supreme declaration that there lies before us all a goal to be attained, an ideal to be realized, a high standard by which to live. We need it all our lives, in youth and in older life. It is so natural to acquiesce in all sorts of conventional standards of goodness and duty, standards which we know to be unworthy of our Christian calling, yet which satisfy the demands of the conscience of our society. But to each single soul face to face with the eternal Father, these lower standards must fade into their true worthlessness. The Divine ideal of goodnesspurity and truth and lovedoes not change with the shifting ideals of society, does not make exceptions to suit the weaknesses of human nature. That is the ideal which we have vowed to keep before us; that is the ideal by which God will judge us.

The one principle which governs the entire vision of Jesus is that Love judges, and that it is by Love that men are tested. The men and women of loving disposition, who have wrought many little acts of kindness which were to them so natural and simple that they do not so much as recollect them, find themselves mysteriously selected for infinite rewards. The men and women of opposite disposition, in spite of all their outward rectitude of behaviour, find themselves numbered with the goats. A cup of cold water given to a child, a meal bestowed upon a beggar, a garment shared with the nakedthese things purchase heaven. One who Himself had been thirsty, hungry, and naked, judges their worth, and He judges by His own remembered need. It is love alone that is Divine, love alone that prepares the soul for Divine felicity.1 [Note: W. J. Dawson, The Empire of Love, 76.]

2. He that judgeth me is the Lord. Mark the tense of the verbpresent, not future; judgeth, not shall judge. Side by side, concurrently with the imperfect and fallible judgment of man, there goes on unerring and unresting the perfect judgment of God. There is in the Acts of the Apostles a very striking picture of a little scene in a court of justice in Palestine. The prisoner is St. Paul; standing round him like wild beasts hungry for their prey are his accusers, bringing against him many and grievous charges. With one word he silences them allCsarem appello! I appeal unto Csar. After that they have no more that they can do. And for us too our Csar sits upon the throne, and to Him may the daily appeal for judgment be made: He that judgeth us is the Lord.

I have read somewhere of a young musician listening to the first rendering of his first great composition. He stood up above the orchestra, and as he watched how the music which was the child of his own soul stirred and swayed the hearts of the listening multitude, a strange new emotion swept over his own heart: and yet through all he kept his eye fixed on one who sat there amidst the throng, the face of one who was a past master in the art in which he himself was but a beginner; and every change in the masters face meant more to him than the thunders and plaudits of the crowd.1 [Note: G. Jackson.]

The governor of a Crown Colony may attach some importance to colonial opinion, but he reports home; and it is what the people in Downing Street will say that he thinks about. We have to report home; and it is the King whom we serve to whom we have to give an account.2 [Note: A. Maclaren.]

Our Three Judges

Literature

Arnold (T.), Sermons, i. 155.

Bramston (J. T.), Fratribus, 156.

Davies (D.), Talks with Men, Women and Children, iv. 489.

Greenhough (J. G.), The Mind of Christ in St. Paul, 284.

Hoyle (A.), The Depth and Power of the Christian Faith, 89.

Jackson (G.), Judgment Human and Divine, 1.

Liddon (H. P.), Advent in St. Pauls, 195, 295.

Maclaren (A.), Expositions: 1 and 2 Corinthians, 74.

Maclaren (A.), Triumphant Certainties, 152.

Neale (J. M.), Sermons Preached in a Religious House, 2nd Ser., i. 190.

Parker (J.), City Temple Pulpit, iv. 155.

Pusey (E. B.), Parochial and Cathedral Sermons, 1.

Stalker (J.), The Four Men, 2.

Tholuck (A.), Hours of Christian Devotion, 34.

Vaughan (C. J.) Family Prayer and Sermon Book, ii. 576.

Christian World Pulpit, xxxvii. 225 (Stalker).

Church of England Pulpit, lxii. 71 (Barnes).

Churchmans Pulpit: Third Sunday in Advent: i:469 (Hobhouse), 472 (Battershall), 474 (Arnold), 477 (Gurney), 479 (Temple).

Contemporary Pulpit, 1st Ser., ix. 161 (Liddon).

Fuente: The Great Texts of the Bible

it is: 1Co 2:15, 1Sa 16:7, Joh 7:24

judgment: Gr. day, 1Co 3:13

Reciprocal: Gen 30:15 – General Num 16:9 – Seemeth it but 2Ki 12:15 – for they dealt Job 23:5 – know Psa 26:1 – Judge Isa 11:3 – and he shall not Mat 7:1 – General Luk 6:37 – Judge Joh 8:15 – judge Gal 6:4 – rejoicing

Fuente: The Treasury of Scripture Knowledge

3

1Co 4:3. Paul was the agent of the Lord, and it was to Him that he would have to answer. Man might approve of his conduct, but that would be a very small thing, for human judges might pass favorably on his case while the Lord would not.

Fuente: Combined Bible Commentary

1Co 4:3. But with me it is a very small thing that I should be judged of you, or of mans judgmentGr. mans day; as if he had said, Men have their days for sitting in judgment on their fellows, and my detractors at Corinth may make free with my character and doings; but another day is coming when the doings of their day will be judged, and that by another standard from theirs.

yes, I judge not mine own self. I trust to no judgment of my own upon myself.

Fuente: A Popular Commentary on the New Testament

Not as if the apostle was unconcerned whether the Corinthians had a good esteem of him, or not; or were regardless of his reputation among men: but the meaning is, he did not much value himself upon the opinion and judgment which any persons had of him, knowing that his case would not be finally determines by any man’s judgment, nor yet by his own.

Therefore, says he, I judge not myself; that is, definitively, so as to acquiesce in that judgment: for I may be deceived in my judgment of myself, therefore I leave myself to the judgment of God. It is a singular support to all the members, but especially the ministers of Jesus Christ, that they and their actions have a more righteous judge to be examined and tried by, than either the world or themselves; the world’s judgment may falsely condemn them, their own judgment may flatter and deceive them, but the judgment of God will deal impartially with them.

Fuente: Expository Notes with Practical Observations on the New Testament

Vv. 3, 4. But with me it is a very small thing that I should be judged, of you or of a human tribunal; yea, I judge not mine own self. 4. For I know nothing against myself; yet am I not hereby justified; but he that judgeth me is the Lord.

The two previous verses related to preachers in general, especially to Apollos and Paul. From this verse, the application becomes wholly personal to Paul. For in what he proceeds to declare, the apostle can evidently make no affirmation except in so far as concerns himself.: with me (at least). Paul cannot know whether Apollos thought like him on this point.

The preposition , which indicates motion, or tendency to a point, is slightly incorrect, with the verb of rest, . It indicates the progressive reduction to a minimum of value, in proportion as the apostle weighs the judgments which are passed on him at Corinth. These unfavourable judgments become more and more with him the last thing which disquiets him.

The that () does not entirely lose the notion of aim: Paul has no interest whatever with a view to the fact that these judgments exist or do not exist. The term , which we render by a human tribunal, literally signifies a human day, a day of human assizes. The word day is used in the same way in the Latin phrase diem dicere. These last words contain a softening of what Paul had just said of the small value which he attaches to the judgments of certain Corinthians. The same indifference he feels in regard to all human judgment in general.

The term denotes rather the examination than the judgment; but as the examination issues in a sentence, and as we have no verb to render the strict sense, we must translate by the word judge.

Once on this way, the apostle goes to the very end. He does not himself feel adequate to judge himself with certainty. The indicates the gradation: I refuse not only the judgment of others, but also that of myself; comp. 2Co 7:11. He feels that in his inner man there are unexplored recesses which do not allow him to discover thoroughly the real state of things, the full integrity of his own fidelity, and consequently to pronounce a valid sentence on himself.

Fuente: Godet Commentary (Luke, John, Romans and 1 Corinthians)

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.

Fuente: McGarvey and Pendleton Commentaries (New Testament)

3-5. He is now striking at those who had impeached his apostolical authority, pronouncing him an innovator or an interloper, because he was not one of the original twelve. Well does he assure them that God, the Judge of all, will settle all of those controversies.

Fuente: William Godbey’s Commentary on the New Testament

4:3 {3} But with me it is a very small thing that I should be judged of you, {4} or of man’s {b} judgment: yea, {5} I judge not mine own self.

(3) In reprehending others, he sets himself for an example, and anticipates an objection. Using the gravity of an apostle, he shows that he does not care for the contrary judgments that those have of him, in that they esteemed him as a vile person, because he did not set forth himself as they did. And he brings good reasons why he was not moved with the judgments which they had of him.

(4) First, because that which men judge in these cases of their own brains is not to be considered any more than when the unlearned judge of wisdom.

(b) Literally, “day”, after the manner of Cilician speech.

(5) Secondly, he says, how can you judge how much or how little I am to be made responsible for, seeing that I myself who know myself better than you do, and who dare profess that I have walked in my calling with a good conscience, dare not yet nonetheless claim anything to myself. Nonetheless, I know that I am not blameless: much less therefore should I flatter myself as you do.

Fuente: Geneva Bible Notes

It mattered little to Paul how well the Corinthians or anyone else thought he was carrying out his stewardship, how popular or unpopular he was. His personal evaluations of his own performance were irrelevant too. What did matter to him was God’s estimation of his service. Paul did not give much time and attention to introspection, though he sought to live with a good conscience before God. Rather he concentrated on doing the job God had put before him to the best of his ability since he was accountable (cf. 1Co 3:13).

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

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