Exegetical and Hermeneutical Commentary of 1 Corinthians 4:4
For I know nothing by myself; yet am I not hereby justified: but he that judgeth me is the Lord.
4. For I know nothing by myself; yet am I not hereby justified ] ‘I know nothing by myself’ ( I know nought by myself, Tyndale) signifies I know nothing against myself, like the Latin “ nil conscire sibi ” in Hor. Ep. 61, or the nil mihi conscius sum of the Vulgate here. The expression “I know nothing by him,” as equivalent to “I know nothing against his character” is a common one in the North of England. Instances of this expression in old English writers may be found in Davies’ Bible English. St Paul, as in Act 23:1, gives the Corinthians to understand that he is not aware of any wilful dereliction of duty on his part. See 2Co 1:12. We can hardly suppose that one who was so conscious of his many infirmities (see ch. 1Co 9:17 , 1Co 15:9; Eph 3:8 ; 1Ti 1:13; 1Ti 1:15) supposed himself to be altogether free from faults. The next verse implies the contrary, and we read in an Epistle written long afterwards (Php 3:13), that he did not consider himself ‘already perfect,’ but as pushing on towards his only ideal of perfection, the character of his Master, Jesus Christ.
yet am I not hereby justified ] “There may be many sins which we commit without being aware of them.” Chrysostom. Consequently God, and He alone, has power to pronounce sentence upon our doings.
Fuente: The Cambridge Bible for Schools and Colleges
For I know nothing by myself – There is evidently here an ellipsis to be supplied, and it is well supplied by Grotius, Rosenmuller, Calvin, etc. I am not conscious of evil, or unfaithfulness to myself; that is, in my ministerial life. It is well remarked by Calvin, that Paul does not here refer to the whole of his life, but only to his apostleship. And the sense is, I am conscious of integrity in this office. My own mind does not condemn me of ambition or unfaithfulness. Others may accuse me, but I am not conscious of that which should condemn me, or render me unworthy of this office. This appeal Paul elsewhere makes to the integrity and faithfulness of his ministry. So his speech before the elders of Ephesus at Miletus; Act 20:18-19, Act 20:26-27; compare 2Co 7:2; 2Co 12:17. It was the appeal which a holy and faithful man could make to the integrity of his public life, and such as every minister of the gospel ought to be able to make.
Yet am I not hereby justified – I am not justified because I am not conscious of a failure in my duty. I know that God the judge may see imperfections where I see none. I know that I may be deceived; and therefore, I do not pronounce a judgment on myself as if it were infallible and final. It is not by the consciousness of integrity and faithfulness that I expect to be saved; and it does not follow that I claim to be free from all personal blame. I know that partiality to ourselves will often teach us to overlook many faults that others may discern in us.
He that judgeth me is the Lord – By his judgment I am to abide; and by his judgment I am to receive my eternal sentence, and not by my own view of myself. He searcheth the hearts. He may see evil where I see none. I would not, therefore, be self-confident; but would, with humility, refer the whole case to him. Perhaps there is here a gentle and tender reproof of the Corinthians, who were so confident in their own integrity; and a gentle admonition to them to be more cautious, as it was possible that the Lord would detect faults in them where they perceived none.
Fuente: Albert Barnes’ Notes on the Bible
Verse 4. For I know nothing by myself] I am not conscious that I am guilty of any evil, or have neglected to fulfil faithfully the duty of a steward of Jesus Christ. The import of the verb is to be conscious of guilt; and conscire has the same meaning: so, in Horace, Nil CONSCIRE sibi, to know nothing to one’s self, is the same as nulla pellescere culpa, not to grow pale at being charged with a crime, through a consciousness of guilt.
Yet am I not hereby justified] I do not pretend to say that though I am not conscious of any offence towards God I must therefore be pronounced innocent; no: I leave those things to God; he shall pronounce in my favour, not I myself. By these words the apostle, in a very gentle yet effectual manner, censures those rash and precipitate judgments which the Corinthians were in the habit of pronouncing on both men and things-a conduct than which nothing is more reprehensible and dangerous.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
I know nothing by myself; nothing amiss, nothing that is evil; yet this must not be interpreted universally, as if St. Paul knew nothing that was evil and sinful by himself; himself, Rom 7:1-25, tells us the contrary; but it must be understood with respect to his discharge of his ministerial office: I do not know any thing wherein I have wilfully failed in the discharge of my ministry; yet even as to that I durst not stand upon my own righteousness and justification before God, I may have sinned ignorantly, or have forgotten some things wherein I did offend.
But he that judgeth me is the Lord; God knoweth more of me than I know of myself, and it is he that judgeth, and must judge me. Though in this text Paul doth not speak of his whole life and conversation, but only of his conversation with respect to his ministry; yet the conclusion from hence, that no man can be justified from his own works, is good; for if a man cannot be justified from his conscience not rebuking him for his errors in one part of his conversation, he cannot be justified from his conscience not rebuking him for his whole conversation. For he that keepeth the whole law, if he offendeth but in one point, must be guilty of all, because the law curseth him who continueth not in every point of the law to do it.
Fuente: English Annotations on the Holy Bible by Matthew Poole
4. by myselfTranslate, “Iam conscious to myself of no (ministerial) unfaithfulness.”BENGEL explains the Greekcompound, “to decide in judgments on one in relation toothers,” not simply to judge.
am I not herebyjustifiedTherefore conscience is not an infallible guide. Pauldid not consider his so. This verse is directly against the judicialpower claimed by the priests of Rome.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
For I know nothing by myself,…. Which must be understood with a restriction to the subject he is upon, faithfulness in the ministry; otherwise he knew much by himself of indwelling sin, and the corruption of his nature, which he sometimes found very strong and prevalent in him, and of the daily infirmities of life; but as to his ministerial service, he was pure from the blood of all men; he honestly declared what he knew to be the mind of God, and concealed nothing that might be useful to men; in this he had a clear conscience, void of offence both towards God and men,
Yet am I not hereby justified; from all fault and blame, which might possibly escape his knowledge and observation; for in many things all offend, and no man can understand all his errors; and there might be some mistakes which the apostle was not privy to, or conscious of; and were he even free from all, he declares, that such an unstained integrity, in the discharge of his ministerial work, was not the matter of his justification before God, nor did he depend upon it:
but he that judgeth me is the Lord; either who adjudges me to eternal life, justifying me through the righteousness of his Son, in which alone I desire to be found, living and dying; or he that knows my heart, and all my ways, will be my judge at the last day; and to his judgment I appeal and submit, and sit easy in the mean while under all the censures and calumnies of men. The apostle did, as his Lord and Saviour had done before him, who, when he was reviled and reproached by men, conscious of his own innocence and integrity, committed himself to him that judgeth righteously.
Fuente: John Gill’s Exposition of the Entire Bible
For I know nothing against myself ( ). Not a statement of fact, but an hypothesis to show the unreliability of mere complacent self-satisfaction. Note the use of (second perfect active indicative with dative (disadvantage) of the reflexive pronoun) for guilty knowledge against oneself (cf. Acts 5:2; Acts 12:12; Acts 14:6).
Yet (‘). Adversative use of .
Am I not hereby justified ( ). Perfect passive indicative of state of completion. Failure to be conscious of one’s own sins does not mean that one is innocent. Most prisoners plead “not guilty.” Who is the judge of the steward of the mysteries of God? It is the Lord “that judgeth me” ( ). Probably, who examines me and then passes on my fidelity ( in verse 2).
Fuente: Robertson’s Word Pictures in the New Testament
1) “For I know nothing by myself” (ouden gar) “For not one thing,” (hemauto sunoida) “against myself do I really know.” This remark seems to be in nature of subtle humor that, “every way of man is right in his own eyes,” Pro 21:2; Pro 12:15.
2) “Yet am I not hereby justified” – though I see nothing wrong with myself, I am not even my own judge, Paul seemed to say to the brethren. What man thinks about either himself or others does not influence God’s judgment of him, Isa 55:8-9. (Greek all’ ouk en toute dedekaiomai) “but not in this – (my opinion of myself) have I been judged.”
3) “But he that judgeth me is the Lord.” (ho de anakrino me kurios estin) “moreover or indeed the one judging me is the Lord.” Paul asserts it is His judgment that counts. It is Him man must please. Ecc 12:13-14; Joh 5:30.
Fuente: Garner-Howes Baptist Commentary
4. I am not conscious to myself of anything faulty. Let us observe that Paul speaks here not of his whole life, but simply of the office of apostleship. For if he had been altogether unconscious to himself of anything wrong, (222) that would have been a groundless complaint which he makes in Rom 7:15, where he laments that the evil which he would not, that he does, and that he is by sin kept back from giving himself up entirely to God. Paul, therefore, felt sin dwelling in him, and confessed it; but as to his apostleship, (which is the subject that is here treated of,) he had conducted himself with so much integrity and fidelity, that his conscience did not accuse him as to anything. This is a protestation of no common character, and of such a nature as clearly shows the piety and sanctity of his breast; (223) and yet he says that he is not thereby justified, that is, pure, and altogether free from guilt in the sight of God. Why? Assuredly, because God sees much more distinctly than we; and hence, what appears to us cleanest, is filthy in his eyes. Here we have a beautiful and singularly profitable admonition, not to measure the strictness of God’s judgment by our own opinion; for we are dim-sighted, but God is preeminently discerning. We think of ourselves too indulgently, but God is a judge of the utmost strictness. Hence the truth of what Solomon says —
“
Every man’s ways appear right his own eyes, but the Lord pondereth the hearts.” (Pro 21:2.)
Papists abuse this passage for the purpose of shaking the assurance of faith, and truly, I confess, that if their doctrine were admitted, we could do nothing but tremble in wretchedness during our whole life. For what tranquillity could our minds enjoy if it were to be determined from our works whether we are well-pleasing to God? I confess, therefore, that from the main foundation of Papists there follows nothing but continual disquietude for consciences; and, accordingly, we teach that we must have recourse to the free promise of mercy, which is offered to us in Christ, that we may be fully assured that we are accounted righteous by God.
(222) “ Si nihil prorsus sibi consciret;” — our author most probably had in his eye a well-known passage in Horace, (Ep. I. 1. 61,) “ Nil conscire sibi;” — “To be conscious to one’s self of nothing wrong.” — Ed.
(223) “ Combien sa conscience estoit pure et nette;” — “How pure and clean his conscience was.”
Fuente: Calvin’s Complete Commentary
(4) For I know nothing by myself.The general meaning of this passage is given in the previous Note. The Greek of the words rendered, I know nothing of myself, is clearly I am not conscious in myself of having been unfaithful; the word being almost invariably used in classical Greek in a bad sense. In the English version the word by is used in a sense now nearly obsolete. To an English reader the passage at first sight seems to assert that St. Paul of his own power possessed no knowledge. In old English, however, the word by meant (not necessarily the instrument by which) frequently in connection with or concerning. In this sense it is found in Deu. 27:16; Eze. 22:7. In Foxes Book of Martyrs a woman under examination is accused of having spoken evil words by the queen. It is still common to speak of our place being by (i.e., in close contiguity to) another, and a bye- lane is a passage connected with a thoroughfare. The word by does not seem to have had necessarily the meaning of against which some have attributed to it; the sense of concerning would suit all the passages given above better than against.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
4. Know nothing by myself I am conscious of nothing against myself Such is the sense of the Greek; and such was the sense of the English at the time our version was made. Paul was unconscious of any wrong.
Not hereby justified For our judgment of ourselves is often very partial, and so erroneous. The maxim of human law is, that no man is a true judge in his own case. Yet though conscience is no infallible judge of right in our own case, it is the best natural guide that man possesses, and when followed with profound and devout honesty the man will, by divine goodness, be guided to salvation.
Judgeth Lord Our final Judge is the only infallible Judge. And our only sure way is to repent most deeply of every even unknown sin, and submit ourselves supremely to him.
Judgeth me Having placed himself entirely under the service of that Judge, Paul claimed to be solely judged by him.
Judge nothing We cannot, indeed, avoid forming an opinion before the judgment day; but what Paul claimed was, that he was by apostolic office, as by them admitted, superior to their present judgment.
Bring to light Shed light upon.
Hidden things of darkness Things hidden or covered by darkness. All the partisan conclaves and plots at Corinth.
Counsels The mental plans and purposes of parties and leaders.
Praise From delicacy speaking of praise only, though plenty of blame may be supposed in many cases.
Of God Hence, 1Co 3:21, glory in men is unnecessary.
Fuente: Whedon’s Commentary on the Old and New Testaments
1Co 4:4. For I know nothing by myself “For, though I bless God that I am not conscious to myself of any designed neglect of my office, or unfaithfulness in my trust, yet am I not hereby justified.” This seems a gentle, but a very affecting insinuation, that his opponents, confident as they might seem in their own integrity and safety, would do well to take greater heed that they were not imposed upon by the deceitfulness of their own hearts. See Locke and Doddridge.
Fuente: Commentary on the Holy Bible by Thomas Coke
1Co 4:4 . Parenthetical statement of the ground of Paul’s not even judging himself ( .), and then the antithesis ( : but indeed ) to the above . .
] The element of proof lies neither in the first clause alone (Hofmann), nor in the second clause alone, so that the first would be merely concessive (Baumgarten, Winer, Billroth, Rckert, who supplies here again, de Wette, Osiander), but in the antithetic relation of both clauses , wherein has the force of at , not of “ sondern :” judge not my own self, because I am conscious to myself of nothing, but am not thereby justified , i.e. because my pure (official, be 1Co 4:2 ) self-consciousness (comp Act 23:1 ; Act 24:16 ; 2Co 1:12 ) is still not the ground on which my justification rests . As regards the expression, comp Plato, Apol. p. 21 B: , Rep. p. 331 A; and Horace, Ep. i. 1. 61: “ nil conscire sibi, nulla pallescere culpa ;” Job 27:6 .
.] is ordinarily understood wrongly: “ I do not is that account look upon myself as guiltless .” For the words , negativing justification by a good conscience, make it clear that . expresses the customary conception of being justified by faith (see on Rom 1:17 ; so rightly, Calovius, Billroth Rckert), since, on the view just referred to, we must have had . [612] The is as little in its wrong place here as in 1Co 15:51 . Note that the is to the apostle an undoubted certain fact ; [613] hence we may not explain it, with Hofmann: Not thereby am I pronounced righteous as respects faithfulness in the fulfilment of my office, but only if (?) the Lord shall charge me with no neglect of duty. That would plainly make the problematic .
] Christ, 1Co 4:5 .
[612] Paul’s thought has run thus: “Were I justified by my conscience free of reproach, then I should be entitled to pass judgment on myself, namely, just in accordance with the standard of the said conscience. But seeing that I am not justified by this conscience (but by Christ), it cannot even serve me as a standard for self-judgment, and I must refrain therefrom, and leave the judgment regarding me to Christ.” This applies also against de Wette, who holds our exposition to be contrary to context, because what follows is not , but . Moreover, the further imputation of moral desert is certainly not done away with by justification, but it remains in force until the judgment. , however, does not refer to the being found righteous at the day of judgment (against Lipsius, Rechtfertigungsl. p. 48), but, as the perfect shows, to the righteousness obtained by faith, which to the consciousness of the apostle was at all times a present blessing. Observe further, how alien to Paul was the conception that the conscience is the expression of real divine life in the man. Comp. Delitzsch, Psychol. p. 141.
[613] So precisely Ignatius, ad Romans 5 : . The certitudo gratiae is expressed but as not based upon the conscience void of reproach .
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
4 For I know nothing by myself; yet am I not hereby justified: but he that judgeth me is the Lord.
Ver. 4. Yet am I not, &c. ] Paul a chosen vessel, but yet an earthen vessel, knew well that he had his cracks and his flaws, which God could easily find out.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
4. ] for I [ know nothing against myself (i.e.)] am conscious to myself of no (official) delinquency ; so Plato, Apol. p. 21, , ib., Rep. i. (Wetst.), , and Hor., Epist. i. 1. 61, ‘Nil conscire sibi, nulla pallescere culpa.’
The E. V., ‘I know nothing by myself,’ was a phrase commonly used in this acceptation at the time; cf. Psa 15:4 , Com. Prayer Book version, ‘He that setteth not by himself ,’ i.e. is not wise in his own conceit. ‘I know no harm by him’ is still a current expression in the midland counties. See Deu 27:16 ; Eze 22:7 , in E. V. So Donne, Serm. lvii., “If thine own spirit, thine own conscience, accuse thee of nothing, is all well? why, I know nothing by myself, yet am I not thereby justified .” This meaning of ‘by’ does not appear in our ordinary dictionaries), but I am not hereby justified (i.e. it is not this circumstance which clears me of blame this does not decide the matter. There can be no reference (as Meyer) to forensic justification here, by the very conditions of the context: for he is speaking of that of the teacher, which may be lost, and yet personal salvation be attained, see ch. 1Co 3:15 ); but he that judges (holds an enquiry on) me is the Lord (Christ, the judge).
Fuente: Henry Alford’s Greek Testament
1Co 4:4 . The negative clauses, , together explain, parenthetically, Paul’s meaning in 1Co 4:3 : “For I am conscious of nothing against myself” (in my conduct as Christ’s minister to you: cf. 10, 18; 2Co 1:12-17 ) nothing that calls for judicial inquiry on your part or misgiving on my own “but not on this ground ( ) have I been justified”. with reflexive pron [645] ( h. l. in N.T.) has this connotation, of a guilty conscience, occasionally in cl [646] Gr [647] (see Lidd [648] ); cf. the Horatian “Nil conscire sibi, nulla pallescere culpa” (Al [649] ). “By” signifies “against” in Bible Eng. (see New Eng. Diet. s. v. , 26 d ; cf. Deu 27:16 , Eze 22:7 ); “I know no harm by him” is current in the Midland counties (Al [650] ). For , see parls. The pf. pass [651] defines an act of God complete in the past and determining the writer’s present state. P. has been and continues justified not on the sentence of his conscience as a man self-acquitted (“not of works of righteousness, which we had done,” Tit 3:5 ff.), but as an ill-deserving sinner counted righteous for Christ’s sake (1Co 1:30 , 1Co 6:11 , 1Co 15:17 ; 2Co 5:17-21 , Rom 3:23 ff., Rom 4:25 , Rom 7:24 to Rom 8:1 , etc.). This past “justification” is the ground of his whole standing before God (Rom 5:1 ff.); it forbids presuming on the witness of his own conscience now. A good conscience is worth much; but, after P.’s experience, he cannot rely on its verdict apart from Christ’s. Paul looks for his appraisement at the end (1Co 4:5 ), to the source from which he received his justification at the beginning . Accordingly for the present , he refers to Christ the testing of his daily course: , “but he that does try (examine) me is the Lord ” not you, nor my own conscience; I am searched by a purer and a loftier eye. “The Lord is alone qualified for this office” ( cf. 1Co 5:3 ff., and notes; Rev 2:3 , Joh 5:22 , etc.). The Lord’s present prepares for his final (1Co 4:5 ). The above interpretation, which maintains the Pauline use of , is that of Calovius, Rckert, Mr [652] , Hn [653] , Bt [654] , and others. Cm [655] , Cv [656] , Est., Bg [657] , Al [658] , Ev [659] , Ed [660] , Gd [661] , Sm [662] , etc., insist on taking the term “in a meaning entirely diff [663] from its ordinary dogmatic sense” (Gd [664] ), referring it iu spite of the tense, on account of 1Co 4:5 , to the future judgment ; but this brings confusion into Paul’s settled language, and abandons the rock of his personal standing before God and men ( cf. Gal 2:15 ff.). Since P. accepted justification by faith in Christ, not his innocence, but his Saviour’s merit has become his fixed ground of assurance.
[645]ron. pronoun.
[646] classical.
[647] Greek, or Grotius’ Annotationes in N.T.
[648] [649]
[650] Alford’s Greek Testament .
[651] passive voice.
[652] Meyer’s Critical and Exegetical Commentary (Eng. Trans.).
[653] C. F. G. Heinrici’s Erklrung der Korintherbriefe (1880), or 1 Korinther in Meyer’s krit.-exegetisches Kommentar (1896).
[654] J. A. Beet’s St. Paul’s Epp. to the Corinthians (1882).
[655] John Chrysostom’s Homili ( 407).
[656] Calvin’s In Nov. Testamentum Commentarii .
[657] Bengel’s Gnomon Novi Testamenti.
[658]
[659] T. S. Evans in Speaker’s Commentary .
[660] T. C. Edwards’ Commentary on the First Ep. to the Corinthians . 2
[661] F. Godet’s Commentaire sur la prem. p. aux Corinthiens (Eng. Trans.).
[662] P. Schmiedel, in Handcommentar zum N.T. (1893).
[663] difference, different, differently.
[664] F. Godet’s Commentaire sur la prem. p. aux Corinthiens (Eng. Trans.).
Fuente: The Expositors Greek Testament by Robertson
know = am conscious of. Greek. sunoida. See Act 5:2
nothing. Greek. oudeis.
by = against. No preposition.
not. App-105.
hereby = in (Greek. en) this.
justified. App-191.
the Lord. App-98.
Fuente: Companion Bible Notes, Appendices and Graphics
4.] for I [know nothing against myself (i.e.)] am conscious to myself of no (official) delinquency; so Plato, Apol. p. 21, ,-ib., Rep. i. (Wetst.), , and Hor., Epist. i. 1. 61, Nil conscire sibi, nulla pallescere culpa.
The E. V., I know nothing by myself, was a phrase commonly used in this acceptation at the time; cf. Psa 15:4, Com. Prayer Book version, He that setteth not by himself, i.e. is not wise in his own conceit. I know no harm by him is still a current expression in the midland counties. See Deu 27:16; Eze 22:7, in E. V. So Donne, Serm. lvii., If thine own spirit, thine own conscience, accuse thee of nothing, is all well? why, I know nothing by myself, yet am I not thereby justified. This meaning of by does not appear in our ordinary dictionaries), but I am not hereby justified (i.e. it is not this circumstance which clears me of blame-this does not decide the matter. There can be no reference (as Meyer) to forensic justification here, by the very conditions of the context: for he is speaking of that of the teacher, which may be lost, and yet personal salvation be attained, see ch. 1Co 3:15); but he that judges (holds an enquiry on) me is the Lord (Christ, the judge).
Fuente: The Greek Testament
1Co 4:4. ) nothing, unfaithful: comp. faithful, 1Co 4:2. So the LXX. , Job 27:6. He, whom conscience accuses, is held as deciding in judgment on himself.- ) I am not justified in this, if I decide in my own case. For the judgment remains. It is the Lord who will pronounce me justified, 1Co 4:5. Paul may be regarded either as a judge, or a witness, in his own case. As a witness, he knows, that he is unconscious of any crime. As a judge, he dares not on that account decide in his own case, or pronounce himself to be justified.- ) He who decides in my case, whose decision I do not decline, at His coming, 1Co 4:5, and who declares me justified.[32]
[32] , is the Lord) Jesus Christ, 1Co 5:5. He is mentioned along with God, as in ver. 1.-V. g.
Fuente: Gnomon of the New Testament
1Co 4:4
1Co 4:4
For I know nothing against myself;-He was conscious of no failure to do his duty as a minister of God.
yet am I not hereby justified:-His failure to know anything against himself did not make it sure that he was guiltless.
but he that judgeth me is the Lord.-God might know something against him even if his own heart did not condemn him. John said: Hereby shall we know that we are of the truth, and shall assure our heart before him: because if our heart condemn us, God is greater than our heart, [and will make our condemnation the greater], and knoweth all things. Beloved, if our heart condemn us not, we have boldness toward God [that he will not condemn us]. (1Jn 3:19-21). So Paul here, while knowing nothing against himself gives him hope, it does not make it certain that God will not see something wrong in him and condemn him.
Fuente: Old and New Testaments Restoration Commentary
For: [Strong’s G3762], [Strong’s G1063], [Strong’s G1683], . “For I am not conscious to myself of any guilt” or neglect of duty. Wetstien has shown, from the classics, that this is the proper signification of .
I know: Job 27:6, Psa 7:3-5, Joh 21:17, 2Co 1:12, 1Jo 3:20, 1Jo 3:21
yet: Job 9:2, Job 9:3, Job 9:20, Job 15:14, Job 25:4, Job 40:4, Psa 19:12, Psa 130:3, Psa 143:2, Pro 21:2, Rom 3:19, Rom 3:20, Rom 4:2
but: 1Co 4:5, Psa 26:12, Psa 50:6, 2Co 5:10
Reciprocal: Num 9:8 – I will Deu 9:4 – Speak not 1Sa 12:5 – ye have Job 9:15 – though Job 9:21 – yet would Job 23:5 – know Psa 7:8 – The Lord Psa 17:3 – proved Psa 43:1 – Judge Pro 20:9 – General Act 23:1 – I have Act 24:16 – General Rom 14:4 – Who 2Co 5:11 – but 2Co 5:20 – in Gal 6:4 – rejoicing 2Ti 4:1 – who
Fuente: The Treasury of Scripture Knowledge
4
1Co 4:4. Even though Paul could think of nothing in himself that was wrong if measured by the wisdom of man, yet that alone would not satisfy him, for the Lord was the one who was to have the final word as to his standing.
Fuente: Combined Bible Commentary
1Co 4:4. For I know nothing against myself. As this is clearly the intended sense, so our translators probably meant to express the same, using the word by in a now obsolete sense.
yet am I not hereby justifiedall human judgments being but provisional.
but he that judgeth me is the Lordthe Lord Christ (as will presently appear).
Fuente: A Popular Commentary on the New Testament
These words are not to be understood absolutely and universally, but relatively and respectively; not as if the apostle knew no sin in himself, (for he went groaning under a body of sin to his grave,) but with respect to his ministry; his conscience cleared him of all unfaithfulness and neglect of duty. Though I know nothing of unfaithfulness by myself, yet am I not thereby justified at God’s tribunal; for he that judgeth me is the Lord.
Note here, 1. St. Paul’s justification of himself: before men he knew nothing by himself; that is, in general, his conscience did not charge him with any negligence or unfaithfulness, in respect of his office; he had not been an unfaithful steward of divine mysteries, nor guilty of any crimes that his adversaries could charge him with.
Note, 2. His disclaiming all justification thereby in the sight of God: Yet am I not thereby justified. His sincerity did comfort him, but could not justify him; the righteousness of the holiest and best of men, is not pleadable before the righteous and holy God for justification.
The reason given why the apostle did not, durst not, plead his own righteousness before God for justification. For he that judgeth me is the Lord; as if he had said, “Were I to appear at man’s bar, I doubt not but to come off well enough, for none knows me so well as myself; but I have to do with an heart-searching God, who knows me better than myself; and when God comes to look over my work, he will spy that which the most eagle-eyed person cannot spy.
Therefore there is no standing for me, a creature, before God, in any creature-purity. Angelical perfection is imperfect in his sight: angels, though they have not the least spot of sin in their natures, yet are they chargeable with folly, their nature being potentially sinful, and the heavens themselves are not clean in God’s sight.
Fuente: Expository Notes with Practical Observations on the New Testament
Vv. 4. His inmost conscience does not upbraid him with any unfaithfulness; but for all that ( ), he is not yet justified, that is to say, found irreproachable, by Him who searches the hearts and reins (1Co 4:5). It is usually objected that in this so simple sense, held by Chrysostom, Calvin, de Wette, Osiander, Edwards, the term , to be justified, is taken in a purely moral sense, quite different from the ordinary dogmatic sense which it has in Paul’s writings. That is not exact. The meaning of the word to be justified remains at bottom always the same: to be declared just. Only this declarative act is applied to another period, and given forth under other conditions than in the use which the apostle ordinarily makes of it. The time in question here is the day of judgment, not the hour of conversion; and consequently the condition of justification is not faith only, but holiness and fidelity, fruits of faith. At the time of conversion a man is declared just without yet being so; in the day of judgment, to be declared such he must be so in reality. The declarative sense of the word justify remains therefore as the basis of the use which the apostle here makes of the term; it is exactly the same in the passage Rom 2:13. Melanchthon, Calvin, Rckert, Meyer, Beet maintain the application of the term to justification by faith in the ordinary sense of the word. The following is the wholly different explanation which they give of the verse: It is to no purpose that I feel myself guilty of nothing; it is not thereupon that my justification rests, but on Christ alone. Rckert and Meyer allege in particular the position of the words , in this, after the negative , a position which makes the negative, instead of bearing on the verb, bear on ; it is not therefore the being justified which is denied, but the being justified on this (ground), that is to say, through the fidelity of which Paul is conscious. He means: I am justified not by this, but by something else. His system was well enough known, Rckert thinks, to make every one comprehend what was the other understood way. But Osiander rightly answers, that in this case, what Paul affirms so energetically is a thing which is understood of itself. Who could imagine that the apostle thought of founding on his present apostolical fidelity the absolution of all the sins of his past life? Then it would be strange if in opposition to the means of justification, which he so expressly excludes, he purely and simply should understand that which he maintains. Finally, 1Co 4:3; 1Co 4:5 manifestly transporting us to the day of judgment, we are obliged to refer 1Co 4:4 also to that time. As to the position of the (for this) after the negative, it is intended to emphasize the idea of for this in the sense of even for this, without there necessarily being a contrast to any other way of justification.
According to an explanation not infrequent in Catholic writers, the apostle is supposed here to express the uncertainty in which he is plunged as to his state of grace, and to teach thereby even the impossibility of the Christian’s attaining the assurance of salvation here below, unless by an exceptional revelation. Calvin has already set aside this misunderstanding. Paul denies the competency of any human judge whatever, even himself. But if he did not obtain from God the full approbation after which he aspires, and to which he hopes he has a right, it would not follow in his view that his salvation was thereby compromised. Has he not just affirmed that the workman who has built with bad materials, but on the true foundation, shall not perish, but lose only the reward of his work? How, then, should he put his own state of grace in doubt for some unfaithfulness which remained unperceived even by his conscience? Though blameable in one point, he would not therefore be rejected.
If the meaning which we reject had been the one Paul had in view, he must have gone on to say: For it is the Lord who justifieth me. He says on the contrary, thinking of the judgment: Now it is the Lord who maketh the examination. The Sinat. reads instead of , which gives an excellent meaning: I am not justified by the fact of my good conscience; for He who maketh the only valid examination, is the Lord. But the , however, better emphasizes the distinction between this Judge, whose examination alone is competent, and the fallible man who claims to pose as judge. The pres. participle indicates the permanent function, the office. He is the investigator of my life.
Fuente: Godet Commentary (Luke, John, Romans and 1 Corinthians)
For I know nothing against myself; yet am I not hereby justified: but he that judgeth me is the Lord. [Paul is not arrogantly vaunting himself as disdaining the good or bad opinion of the Corinthians, but pointing out the inadequacy of all human judgment, even his own, to decide that which God alone can decide. God gave the office and fixed the manner in which its duties should be discharged, and so God alone can judge the officer (Rom 14:4). One might do wrong unconsciously, and yet justify himself– Psa 19:12; 1Jo 3:20]
Fuente: McGarvey and Pendleton Commentaries (New Testament)
Verse 4
Know nothing; am conscious of nothing, that is, or no want of faithfulness and integrity. This meaning the connection of the passage seems to require.
Fuente: Abbott’s Illustrated New Testament
4:4 For I know nothing by myself; yet am I not hereby justified: but he that judgeth me is the {c} Lord.
(c) I submit myself to the Lord’s judgment.
Fuente: Geneva Bible Notes
As far as Paul knew, he was serving God faithfully. However, he realized that his conscience might not be as sensitive as it should be. [Note: See Roy B. Zuck, "The Doctrine of Conscience," Bibliotheca Sacra 126:504 (October-December 1969):329-40.] Only his Master had the insight as well as the authority to judge him.