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

1 Corinthians 4:4

[[This sermon is split into two parts, found in verses 1-2 and 3-5]]

MAN'S JUDGMENT AND GOD'S.

_V.3. “But with me it is a very small thing that I should be judged of you, or of man's judgment.”

³³ First, we must understand Paul's language here, and explain the terms of the original, with which we need to be as familiar as with our mother tongue. He employs the word “judge,” or sentence, in a worthy sense; that is, as carrying the thought of esteem. “Judgment,” as generally understood, conveys the idea of condemnation. But this is true: Every public judgment operates in two ways. One party is condemned, the other liberated; one is punished, the other rewarded; one dishonored, the other honored. The same is true in private judgment. While the Pharisee in the Gospel praised himself, he censured the publican and others; while he honored himself, he dishonored others. And the attitude of everyone toward his neighbor is either praise or censure. judgment must involve these two things. Hence, Paul here says he is judged, or sentenced, by the Corinthians; that is, their judgment renders honor and praise unto him. By extolling Paul above the other apostles, decision is made between him and the others, to his advantage and with prejudice against them. Some, however, judged in favor of Peter, others of Apollos. That “judgment” is here equivalent to “praise” is evident from the conclusion of the passage: “Judge nothing before the time, until the Lord come, then shall each man have his praise from God.” What is this but saying, Praise not, let God praise? It is God's prerogative to judge, to praise and to crown man; we are not to perform that office for one another.

³⁴ The expression “man's judgment” (“menschliche Tag”) implies that judgment of approval whereby man exalts and makes illustrious and renowned those he esteems. The thought is suggestive of the illumination or glory of day, which renders visible things unrevealed in darkness. In the Latin, illustrious people--they who are on everyone's tongue--are called “praeclari,” “nobiles,” “illustres.” In German, “durchlauchtige” stands for those of high renown, those having name and reputation superior to others. On the other hand, the unrenowned are called “obscuri,” “ignobles,” “humiles”--insignificant, unknown, humble. The holy Scriptures term kings and princes “doxas,” “glorias,” “claritates,” indicative of glory, splendor and popularity. Peter (2 Pet 2:10) says of the Pope and his adherents that they tremble not to rail at glories. That means they will curse dignitaries--kings, princes, and all exalted in earthly glory; this when Christ has commanded us to love our enemies, to bless them that curse us, to do good to our persecutors. We see how the Pope defames on Maundy-Thursday in the “Bulla Caenae Domini”; and, indeed, whenever it pleases him.

³⁵ Man's judgment, then, is expressed in the clamor and ostentation men make before the world. Jeremiah says (ch 17:16), “Neither have I desired the woeful day; thou knowest.” In other words, “They accuse me of preaching new doctrines solely to gain a name, and honor and praise before men; to win their esteem. But thou knowest it is not so; I have not sought such honor and praise.” Christ says (Jn 5:41), “I receive not glory from men.” That is, “I do not desire men to laud and extol me.” And (Jn 8:50), “I seek not mine own glory.” Again (Jn 5:35), speaking of John the Baptist, “Ye were willing to rejoice for a season in his light.” The meaning is, “It would have pleased you to have John's testimony contribute to your honor and praise; you would have liked to enjoy for a short season the esteem of the people. This is what you sought.”

³⁶ Paul regards it a very trivial matter to command the clamorous honor and praise of men, to gain a reputation with them. He aptly calls such popularity “man's judgment,” or human glory. For it is of human origin and not directed of God; and, with men, it shall pass. Paul would say: “I do not desire your praise, nor the praise of all the world.” Let men seek for that. Servants of Christ and stewards of God look to Christ and to a divine glory for their judgment.

³⁷ But the apostle surely manifests ingratitude in not sending the Corinthians a bagful of bulls or letters; in not blessing them nor distributing indulgences among them in recognition of their great honoring of the apostolic see. The Pope would have conducted himself in a manner much more worthy of an apostle. Yes, indeed; he would have anathematized them had they not illumined him with the glory of their judgment. He would have said, “I am a Papist; the Pope is the highest, the holiest, the mightiest.” Had Paul so desired he might have become pope, might have held supremacy; he had but to utter a single word. He had only to receive them who desired to join themselves to him; the others would have been obliged to yield. But in his stewardship he strove for faithfulness rather than for exaltation. Hence he had to remain a common tent-maker and to travel on foot.

³⁸ From this verse, clearly the Corinthians judged with distinction of persons, preferring that baptism and Gospel which they had themselves received. They intimated that Paul, or Peter, or Apollos, was supreme. This Paul could not admit. He holds the apostles equal, whatever their individualities. He who is baptized and taught by Paul is as much a Christian as one baptized and taught of Peter, or Apollos, or anyone else. In opposition to this teaching, the Pope fiercely rants, admitting no one a Christian unless instructed of himself. At the same time he teaches mere infidelity and the foolish works of men.

³⁹ Now, Paul condemns undue respect of persons, and in the matter of stewardship for God is concerned only about faithfulness. By these very teachings, he removes every reason for divisions; his Church cannot be disunited, but must remain harmonious, allowing equality in all things. How can there be divisions when one minister of Christ is like another, when he is equally a steward of God? So long as there is no difference in privilege, even if one does exceed another in faithfulness, it will not create sects; it will only publish the common Gospel with greater efficiency.

⁴⁰ Paul's words have reference not to one apostle only, but to every apostle. He does not say, “Let a man so account of me,” but “Let a man so account of us;” of “us,” mark you. Who is meant by “us”? Himself, Peter, Apollos--they about whom the matter arose. The conclusion necessarily is that Peter and Paul are to be considered equal. Then either Paul's teaching is wrong when he regards all apostles equal servants of Christ and stewards of God, or the claims and proceedings of the Pope must be false and this text a powerful enemy of popedom.

_V.3. “Yea, I judge not mine own self.”

⁴¹ You may inquire how it is that Paul should look upon his own judgment of himself as truer than the judgment of any other; for we see how the majority of men praise or highly approve themselves. Naturally one is pleased with himself, but few receive the glory of “man's judgment” -- are honored in the sentence of others. We might expect Paul to reverse the statement, saying: “With me it is a very small thing that I should judge myself; I desire neither this human glory of man's judgment, nor the praise of yourselves or of all the world.” But he speaks, rather, as a Christian and according to the state of his own conscience before God. The Corinthians exalted Paul in the things acceptable to God. They insisted he was higher, greater and better before God than the other apostles; but certain other Christians extolled Peter.

Now, there is with God no better evidence of the soul's condition than what the conscience reveals. God judges not, like men, according to appearance, but according to the heart; as we learn from First Samuel 16:7: “Man looketh on the outward appearance, but Jehovah looketh on the heart.” So it is plain the evidence of our consciences is of greater weight before God than the testimony of all the world. And this evidence alone will stand; as said in Romans 2:15: “Their conscience bearing witness therewith, and their thoughts one with another accusing or else excusing them; in the day when God shall judge the secrets of men.”

⁴² Paul would ask: “Why should divisions arise among you concerning us? What if one is preferred of men before another? It is altogether immaterial. For even our own consciences refrain from judging as to who ranks first in God's sight.” Solomon says, “He that trusteth in his own heart is a fool.” Prov. 28:26. There are no grounds for divisions. No one knows who ranks first with God. Christ himself does not claim the right to set one soul on the right hand and the other on the left. Mt 20:23. Since all the apostles are alike before God, since one is a minister of Christ as well as another, and since we may not know who ranks first in God's estimation, let no one presume to judge, much less to exalt himself above another because of temporal power, wealth or popularity. The exaltation of the Pope and the claim that his eminence is from God is in violation of this principle; Paul's words dispute it, teaching that no one is able to know nor judge until the last day.

⁴³ But here the keen tongues of the Papists seek to effect a breach. They assume that Paul does not deny the supremacy of Peter, or of the Pope, but forbids judgment of the person himself as to how good or bad he is in God's sight. I admit that Paul does forbid such judgment, nevertheless the design of the Corinthians for which he rebukes them was to exalt the office, the baptism and the doctrine, wholly because of the person; otherwise they would not have said, “I am a good follower of Paul,” “I am a good follower of Peter,” and so on. Well they knew that doctrine, baptism and office were the same with all the apostles, but their object was to exalt the office and its efficacy with the standing of the individual. Paul, however, takes the opposite stand; he assumes equality of office upon the very ground of equality of individuals in man's sight, since none can know another's standing before God. Had the Corinthians desired to exalt the individual only, and not the office, they would not have created sects and said, “I am of Paul,” etc. just as we may hold St. Peter holier in person than St. Augustine and yet not cause division thereby. But it is creating sects for one to say, “I am of Peter,” and another, “I am of Augustine,” meaning, “The doctrine taught me is superior to what is taught you.”

⁴⁴ The hypocritical Papists, being well aware that their false claim for the supremacy of the Pope cannot stand unless backed by his personal holiness, proceed to bolster up that falsehood by a greater one. They endeavor to give him the reputation of personal goodness by saying he cannot err, for the Holy Spirit never forsakes him, and Christ is ever with and in him. Some of them, knowing the absurdity of denying that the Pope does openly sin, are so bold in their blasphemous utterances as to declare it is impossible for him to remain in mortal sins for a quarter of an hour. Thus accurately have they measured with hour-glass and compasses the extent of the Holy Spirit's presence in the Pope. Why do they tell such blasphemous falsehoods? Doubtless because they are aware of the futility of attempting to maintain supremacy without personal goodness; they would be compelled to admit that exaltation without piety must be of the devil. It cannot be said the Corinthians exalted the person independently of the office; it was because of his office.

⁴⁵ Do you ask further concerning Paul, who desired to be regarded a minister of Christ and a steward of God, Why did he not judge himself? I reply: As before stated, the ministry and the office are not his but God's, who enjoined them upon him. As no man can create the Word of God, so no man has authority to send it forth, or constitute an apostle. God has himself accomplished the work; he has constituted the apostles. Hence we should own the work, glory in it, confess it, and give to publish abroad the news of the priceless blessing the one God has bestowed. To illustrate: Though I cannot constitute myself a living soul, I ought to glory in and confess the fact that God has created me a human being. But just as I am incapable of judging how I stand and will stand in the sight of God, so I cannot judge which apostle or steward is greatest before God.

⁴⁶ But you object: You teach, however, that a Christian should not doubt his acceptance with God, and he that doubts is no Christian; for faith assures that God is our Father and that as we believe so shall it be unto us. I reply: Indeed, I would have you hold fast the assurance of faith in the grace of God; faith is simply a steadfast, indubitable, sure confidence in divine grace. But this is what I say: the Corinthians' intent was to judge the apostles by their personal goodness and works, that according to one's holiness, rank and merit might his office be exalted and his followers secure some honor above others. But Paul overthrows all works and merit, leaving them to God's judgment, and places every apostle in the same rank as to office and faith. They fill one and the same office and are justified by one and the same faith. The question of who ranks first in goodness, position, merit and achievement must be left to God; it is not an occasion for divisions in the community. Hence follows:

_V.4. “For I know nothing against myself; yet am I not hereby justified.”

⁴⁷ This verse also implies that the Corinthians judged the apostles in regard to the worthiness of person and works; Paul admits his conscience does not reproach him, and confesses to the truth of their judgment so far as his person and conscience are concerned. But, he teaches that such judgment does not suffice before God; and that all decisions based on the same principle are false.

⁴⁸ Much might be said on this verse. It shows us all works are rejected and no one is made godly and happy by any of them. The fact that Paul dared say “I know nothing against myself” proves him certainly to have abounded in good works; nevertheless he says, “I am not hereby justified.” By what is he justified, then? By faith alone. Could one be justified upon the grounds of a clear conscience --knowing nothing against himself--his confidence would rest in himself. He could judge and extol his own character, as do presumptuous saints. Then faith and God's grace would be unnecessary; we would have in ourselves all essentials and could easily dispense with God. The fact is, however, all depends on our reliance upon the grace of God. Thereby are we justified. The subsequent judgment of our works and character, of our calling and worthiness, must be left to God. We are certain we are vindicated by none of these things, and uncertain how God will estimate them.

⁴⁹ It is easily evident to all, I presume, that Paul refers to his character after conversion when he says he knows nothing against himself; for, concerning his previous life, he tells us (I Tim 1:13) he was an unbeliever, a blasphemer and a persecutor of the first Christians.

⁵⁰ The question, however, arises, How can it be that he is not justified by his clear conscience when he declares (2 Cor 1:12): “For our glorying is this, the testimony of our conscience, that in holiness and sincerity of God, not in fleshly wisdom but in the grace of God, we behaved ourselves in the world, and more abundantly to you- ward”? This quotation contains the answer. The words, “in the grace of God,” give it. We are indeed to rejoice in the grace of God, to boast of and glory in it; since it is founded upon the glorying of our conscience. Even had not these words been included, it must necessarily be understood that reference is to the glorying in grace or else to honor before the world.

It is the privilege and the duty of everyone to acknowledge before men his innocence, to rejoice in having injured no one. And he should not call evil what he knows to be good. At the same time such glorying avails nothing before God; he must judge the heart, though men are satisfied with deeds. Before God, then, something more than a good conscience is necessary. Moses says (Ex 34:7), “Forgiving iniquity and transgression and sin; and that will by no means clear the guilty.” We read (Rom 3:27), “Where then is the glorying?” And again (I Cor 1:31), “He that glorieth, let him glory in the Lord”; that is, in his grace.

_V.4. “But he that judgeth me is the Lord.”

⁵¹ The thought here is, “I will wait for God's judgment and praise.” Paul says also (2 Cor. 10:18), “For not he that cornmendeth himself is approved, but whom the Lord commendeth.” His intent, however, is not to deter them from godly living but rather to incite thereto. Although no man is capable of judging and commending another, yet none shall go unjudged and uncommended. God himself will judge and praise right living. We should be so much the more faithful in doing good because God is to be judge; we are not to be remiss here even though uncertain as to how he judges us.

_V.5. “Wherefore judge nothing before the time, until the Lord come, who will both bring to light the hidden things of darkness, and make manifest the counsels of the hearts; and then shall each man have praise of God.”

⁵² We may well ask, Are we not to give praise to one another? Paul says (Rom 12:10), “In love of the brethren be tenderly affectioned one to another.” And Christ (Mt 5:16): “Even so let your light shine before men; that they may see your good works, and glorify your Father who is in heaven.” And the apostle also tells us (2 Cor 6:8) we must here upon earth walk “by evil report and good report.” But, we reply our faith alone, not our works, is the chief thing to be honored in all cases. Good works are imperative, and we should extol them in others; but no one is to be judged, justified or preferred because of them. The farmer at his plow sometimes may be better in God's sight than the chaste nun.

⁵³ The five foolish virgins (Mt 25:2), despite their virginity, are condemned. The widow who threw into the treasury two mites (Mk 12:42) did more than all the others who cast in much greater amounts. The work of the woman who was a sinner (Lk 7:37) is extolled above any work of the Pharisees. It is impossible for us mortals to discern the relative merits of individuals and the value of their works; we ought to praise all, giving equal honors and not preferring one above another. We should humble ourselves before one another, ever esteeming our neighbor above ourselves. Then we are to leave it to God to judge who ranks first. True, he has declared that whoever humbles himself shall be exalted, yet it is not evident who humbles and who exalts himself; for the heart, by which God judges, is not manifest. One may humble himself when secretly in his heart he is haughty, and again the meekhearted may exalt himself.

⁵⁴ So Paul says: “The Lord comes, who will both bring to light the hidden things of darkness, and make manifest the counsels of the hearts.” Then it will appear who is really worthier, superior and better, and whose works excel.

⁵⁵ It is most unchristianlike to base our estimation of one upon his outward appearance and visible works; to say, for instance, that the Carthusian leads a life essentially better than the farmer, or than any married man. Indeed, the Carthusian if he does right will esteem his own life inferior to that of the married man. For God judges not according to outward expression, but according to the secrets of darkness and the counsels of the heart, and how can the Carthusian know which is the humbler and holier, his own heart or the farmer's?

⁵⁶ Applicable here are two instances, in my opinion the best in all the “Lives of the Fathers.” One is of St. Anthony, to whom it was revealed that a tanner at Alexandria, a humble, honest mechanic, but one in no wise illustrious, was far superior to the saint because of his humility of heart. The other relates to Paphnutio, who, despite all his austerity of life, was not superior to a fifer nor to either of two married women. It was a special manifestation of grace that God revealed these two incidents at a time when monastic life was most intense, and works prodigious. His purpose was to deter us from judging by outward appearances--by works--and to teach us to value all works alike and to prefer others above ourselves.

⁵⁷ Now you will say: If all stations are alike and all works of the same value, none to have preference, what advantage is it to us to forsake the world and enter the holiest orders, to become monks, nuns and priests, in the effort to serve God? I reply: Did not Christ and Paul foretell that false Christs and prophets should arise and deceive many? Had the doctrine of equal service to God under all conditions and in all works continued to stand, certainly no monasteries and cloisters would have been established--or at least they would not have increased so rapidly--to create the illusion that service to God consists only in meeting their requirements. Who would have become a priest, who a monk, yes, who a pope and bishop, had he realized that in such capacity his position and its works are no more meritorious than those of the poorest nurse maid who rocks children and washes swaddling clothes?

It would grievously distress, yes, and shame, the Pope had he to humble himself to a nurse maid, esteeming his works inferior to hers--he whose position and works are so meritorious that kings, and even God's saints, are scarce worthy to kiss his feet. The holy Papists, then, must institute something superior to Paul's teaching here. They are compelled to judge themselves, and to proclaim their position and works supreme, else they cannot sell their merits and procure heaven for poor laymen, married persons and individuals in various stations, implying that these do not in their lives serve God.

⁵⁸ Now, seeing how impossible it is for the present ecclesiastical order to stand unless it disposes of this passage from Paul and exalts its religious life with distinction above that of other Christians, it is certainly clear enough that popery, with its monasteries and cloisters, is based on mere falsehoods and blasphemies. The Papists style themselves “ecclesiastical” or “spiritual” and others “secular,” when God sees none as ecclesiasts or churchmen, but as believers; and believers are found for the most part not among the clergy but among the laity. What greater deception than to call the clerical order spiritual, and to separate it from the class among whom true spiritual life exists? God alone is to judge who is holiest and best. The clerical order assumes the title “spiritual” simply because they have shaved heads and wear long cloaks. What folly--even insanity!

⁵⁹ You will say: If this be true, it were better for us to leave the cloisters and monasteries. I reply: There are but two things for you. Follow the teaching of this lesson, commending not yourselves. Regard your order and station no better than as if you were not an ecclesiastic, and your chastity not superior to that of an honest, loyal wife and mother; if you are not willing so to humble your ecclesiasticism, then discard caps, bald pates, cloisters and all. Either adopt this course or know that your ecclesiasticism, your spirituality, has its origin, not with a good spirit, but with an evil spirit. You will never overthrow Paul's doctrine here. It is better to be a mother among the common believers in Christ than to remain a virgin in the devil's cause. Paul stands firm on the point that we must not judge ourselves.

⁶⁰ But you will loudly object: Jerome and many others have highly commended virginity; and Paul, too (1 Cor 7:38), teaches it is better to be a virgin than to marry. I answer: Let Jerome be here or there, Augustine here or Ambrose there, you have learned what God here says through Paul, that no one shall judge himself or anyone else to be best. God's command should have more weight than the sayings of many Jeromes, were they as numerous as the sand grains upon the seashore or the leaves of the forest. True, Paul says it is better to be continent than to marry, but he does not say “in God's sight.” If he did, it would be a contradiction of his words here. He who lives continently, it is true, is freer to publish the Gospel than the married man; and it was with the thought of Gospel furtherance that Paul applauded virginity, or continence. He says: “He that is unmarried is careful for the things of the Lord.” I Cor 7:32. Christ also applauds the eunuchs (Mt 19:12), not for the sake of their condition but for the sake of their profit to the kingdom of heaven; that is, for the sake of their furtherance of the Gospel. Now, although none cares less for the Gospel than do these ecclesiasts, they continue to exalt their position above that of others, and to extol continence for the mere sake of the merit in denial, not for the end it serves. To illustrate the advantage of continence: It is better to learn a trade than to be a servant; and why? Not because it is a condition more acceptable to God, but because it offers less hindrances to his service. It is in this light that Paul applauds virginity and continence; but only in those who have a desire for it through the grace of God.

⁶¹ At present no one cares whether continence is a help or a hindrance; everyone plunges into it, thinking only of how exalted, worthy and great it makes them. All is done with such pains and danger, unwillingness and impurity, that an adequate cry and protest cannot be raised against the evil. Still they wish to be better than other people. Thus they have brought such reproach upon the marriage state that it is considered an impure and disgraceful life. As a reward God permits their continence to pollute their garments and beds continually. Really there is no greater or more polluted incontinence than theirs, inordinate, imprisoned, restrained and intolerable as it is.

_V.5. “Bring to light the hidden things of darkness, and make manifest the counsels of the hearts.”

⁶² Paul gives the reason we should refrain from commending ourselves or any other when he declares that the hidden things of darkness and the counsels of the hearts are not yet brought to light. Since God judges according to the secrets of the heart which we cannot know, we should withhold judgment of the various stations and works of men, and not make distinction. The virgin is not to exalt her state of virginity above the station of the wife. The Pope ought to humble his eminence below the position of the plow-boy. No one should presume to regard his own station, or that of another, as better before God than the occupations of other men.

⁶³ Every person should be free to choose and live in the state that suits him, all being alike until the Lord comes. But, were this principle to be carried out where would the holy fathers and the spiritual lords obtain their daily bread, not being accustomed to labor? They secure their subsistence by making the impression that the common man is in error and by separating from him their states and position. They judge themselves to be the best people, confident of enjoying the common man's treasures, because his state is nothing. Hence arise so many institutions, and gifts flow to the cloisters, chapels and churches for the especial benefit of these idle, beloved gluttons and gormandizers. All this would fall were Paul's teachings introduced.

⁶⁴ By the “hidden things of darkness” and the “counsels of the hearts” Paul refers to the two powers commonly but not very intelligibly termed “will” and “reason.” Man possesses in his inmost being two capacities: he loves, delights, desires, wills; and he understands, perceives, judges, decides. I shall term these capacities “motive” and “thought.”

⁶⁵ The motives and desires of man are deep and deceitful beyond recognition; no saint, even, can wholly comprehend them. Jeremiah says (ch. 17:9-10): “The heart is deceitful above all things, and it is exceedingly corrupt: who can know it? I, Jehovah, search the mind, I try the heart.” And David (Ps 32:2): “Blessed is the man in whose spirit there is no guile.”

Many pious individuals perform great works from a selfish motive or desire. They seek their own interests, yet never with assurance. They serve God not purely for love of him, but for the sake of personal honor or profit; of, gaining heaven and escaping the tortures of hell. One cannot realize the falseness of his motives until God permits him to endure many severe temptations. So Paul calls such motives “hidden things of darkness,” a most appropriate name. Not only are they concealed, but in darkness, in the inmost heart, where they are unperceived by the individual himself and known to God alone.

⁶⁶ Remembering this deplorable secret motive of the heart, we should be induced to submit ourselves one to another and not to contrast any particular work or station with others. The motive determines the force and judgment of every work, every station, of all conduct, of every life. As Solomon says (Prov 16:2): “Jehovah weigheth the spirits”---God is the weigh-master of the spirits. Since there may be something of good concealed in the secret heart of the wife and likewise something of evil in the virgin's heart, it is absurd and unchristian to exalt a virgin above a wife because of her continence, a purely external virtue. It is just as unreasonable to measure the two by their external life as to compare the weight of eggs by putting the shells into the balance and leaving out the contents.

⁶⁷ Now, according to our secret motives so are our thoughts--good or evil. Our motives and desires control our aims, decisions and reasonings. These latter Paul terms “counsels of the heart”--the thoughts we arrive at in consequence of our secret motives and desires.

⁶⁸ Of these two, Mary hints in her song of praise (Lk. 1:51): “He hath scattered the proud in the imagination of their heart.” She calls intent or motive of the heart the “hidden things of darkness”--her desire, while the “counsels” and imaginations are the heart's expression. Moses, referring to man's heart, says (Gen 6:5): “Every imagination of the thoughts of his heart was only evil continually.” And Christ (Mt 6:22-23) earnestly warns us against the same false motive: “The lamp of the body is the eye: if therefore thine eye be single, thy whole body shall be full of light. But if thine eye be evil, thy whole body shall be full of darkness. If therefore the light that is in thee be darkness, how great is the darkness!” The reference in this whole quotation is to the secret workings of darkness, which are not to be overcome in any way but by despair of our own works, and strong faith in the pure grace of God. Nothing is more conducive to this end than sufferings severe and many, and all manner of misfortunes. Under such influences man may learn, to some extent, to know himself; otherwise all is lost.