For I am not conscious to myself of any thing, yet am I not hereby justified; but he that judgeth me, is the Lord.

“From Syria even unto Rome I fight with beasts, both by land and sea, both by night and day, being bound to ten leopards, I mean a band of soldiers, who, even when they receive benefits, show themselves all the worse. But I am the more instructed by their injuries [to act as a disciple of Christ]; "yet am I not thereby justified." May I enjoy the wild beasts that are prepared for me; and I pray they may be found eager to rush upon me, which also I will entice to devour me speedily, and not deal with me as with some, whom, out of fear, they have not touched. But if they be unwilling to assail me, I will compel them to do so. Pardon me [in this]: I know what is for my benefit. Now I begin to be a disciple. And let no one, of things visible or invisible, envy me that I should attain to Jesus Christ. Let fire and the cross; let the crowds of wild beasts; let tearings, breakings, and dislocations of bones; let cutting off of members; let shatterings of the whole body; and let all the dreadful torments of the devil come upon me: only let me attain to Jesus Christ. But I am the more instructed by their injuries [to act as a disciple of Christ]; "yet am I not thereby justified."”

“For one and the same Lord, who is greater than the temple, greater than Solomon, and greater than Jonah, confers gifts upon men, that is, His own presence, and the resurrection from the dead; but He does not change God, nor proclaim another Father, but that very same one, who always has more to measure out to those of His household. And as their love towards God increases, He bestows more and greater [gifts]; as also the Lord said to His disciples: "Ye shall see greater things than these." And Paul declares: "Not that I have already attained, or that I am justified, or already have been made perfect. For we know in part, and we prophesy in part; but when that which is perfect has come, the things which are in part shall be done away." As, therefore, when that which is perfect is come, we shall not see another Father, but Him whom we now desire to see (for "blessed are the pure in heart: for they shall see God"); neither shall we look for another Christ and Son of God, but Him who [was born] of the Virgin Mary, who also suffered, in whom too we trust, and whom we love; as Esaias says: "And they shall say in that day, Behold our Lord God, in whom we have trusted, and we have rejoiced in our salvation;" and Peter says in his Epistle: "Whom, not seeing, ye love; in whom, though now ye see Him not, ye have believed, ye shall rejoice with joy unspeakable;" neither do we receive another Holy Spirit, besides Him who is with us, and who cries, "Abba, Father;" and we shall make increase in the very same things [as now], and shall make progress, so that no longer through a glass, or by means of enigmas, but face to face, we shall enjoy the gifts of God;-so also now, receiving more than the temple, and more than Solomon, that is, the advent of the Son of God, we have not been taught another God besides the Framer and the Maker of all, who has been pointed out to us from the beginning; nor another Christ, the Son of God, besides Him who was foretold by the prophets.”

“Then because this saying also seemed to be that of one extolling himself greatly, this too he corrects, saying, "Yet am I not hereby justified." What then? Ought we not to judge ourselves and our own misdeeds? Yes surely: there is great need to do this when we sin. But Paul said not this, "For I know nothing," saith he, "against myself." What misdeed then was he to judge, when he "knew nothing against himself?" Yet, saith he, "he was not justified." We then who have our conscience filled with ten thousand wounds, and are conscious to ourselves of nothing good, but quite the contrary; what can we say? And how could it be, if he knew nothing against himself that he was not justified? Because it was possible for him to have committed certain sins, not however, knowing that they were sins. From this make thine estimate how great shall be the strictness of the future judgment. It is not, you see, as considering himself unblameable that he saith it is so unmeet for him to be judged by them, but to stop the mouths of those who were doing so unreasonably. For these same words, viz. "I know nothing against myself, yet am I not hereby justified," and this, "He that judgeth me is the Lord, who will both bring to light the hidden things of darkness, and make manifest the counsels of the hearts," glance not lightly both upon that person, and upon such as act in concert with him and despise the saints. "For what," saith he, "if any outwardly appear to be virtuous and admirable persons? He, the Judge, is not a discerner of externals only, but also brings to light all secrets." On two accounts you see, or rather on three, correct judgement belongs not to us. One, because, though we be conscious to ourselves of nothing, still we need one to reprove our sins with strictness. Another, because the most part of the things which are done escape us and are concealed. And for a third besides these, because many things which are done by others seem to us indeed fair, but they come not of a right mind. Why say ye then, that no sin hath been committed by this or that person? That such an one is better than such another? Seeing that this we are not to pronounce, not even concerning him who knows nothing against himself. For He who discerns secrets, He it is who with certainty judges. Behold, for example; I for my part know nothing against myself: yet neither so am I justified, that is, I am not quit of accounts to be given, nor of charges to be answered. For he doth not say this, "I rank not among the righteous;" but "I am not pure from sin."”

“Above, the Apostle rebuked the Corinthians for this, that they gloried in certain ministers; but here he rebukes them because they despised other ministers. And concerning this he does two things. First, he rebukes their fault; second, he presses toward their correction, at "not to confound you." Concerning the first he does two things. First, he rebukes their rashness, by which they judged wrongly concerning the ministers; second, he rebukes their elation, by which they despised the ministers of Christ, at "but this, brothers." Concerning the first he does two things. First, he shows what must be firmly held concerning the ministers of Christ; second, that they must not be rashly judged concerning them, at "here now it is sought among stewards." He says therefore first: I said that none of you ought to glory in men, yet each of you ought to recognize the authority of our office, to which it pertains that we are mediators between Christ, whom we serve — to which it pertains what he says, "so let a man esteem us as ministers of Christ," Is. LXI, v. 6: "you shall be called priests of God, it shall be said to you, ministers of our God" — and among his members, who are the faithful of the Church, to whom they dispense the gifts of Christ, to which it pertains what is added, "and stewards of the mysteries of God," that is, of his secrets, which indeed are his spiritual teachings, according to that below XIV, 2: "it is the spirit that speaks mysteries"; or also the ecclesiastical sacraments, in which the divine power more secretly works salvation. Hence also in the form of the consecration of the Eucharist it is said: "the mystery of faith." It pertains, therefore, to the office of the prelates of the Church, that in the governing of their subjects they desire to serve Christ alone, for love of whom they feed his sheep, according to that in Jn., last chapter: "if you love me, feed my sheep." It pertains also to them, that they dispense divine things to the people, according to that below IX, 17: "a dispensation has been entrusted to me"; and according to this they are mediators between Christ and the people, according to that Deut. V, 5: "I was the go-between, and stood between God and you at that time." But this estimation concerning the prelates of the Church is necessary for the salvation of the faithful; for unless they recognized them as ministers of Christ, they would not obey them as they would Christ, according to that Gal. IV, 14: "you received me as an angel of God, as Jesus Christ." Again, if they did not recognize them as stewards, they would refuse to receive gifts from them, against what the same Apostle says II Cor. II, 10: "what I have forgiven, if I have forgiven anything, I have forgiven it for your sake in the person of Christ." Then when he says "here now it is sought among stewards," he shows, concerning the ministers of Christ, that they ought not to be rashly judged. And concerning this he does three things. First, he sets down a certain thing by which they are busy judging concerning the fidelity of the ministers; second, he shows that he does not care about this judgment, but reserves it to God, at "but to me it is a very small thing"; third, he concludes with a prohibition of rash judgment, at "therefore do not." Concerning the first it must be considered that, of the ministers and stewards of Christ, some are faithful, some unfaithful. Unfaithful stewards are those who, in dispensing the divine ministries, do not intend the benefit of the people, and the honor of Christ, and the benefit of his members, according to that Lk. XVI, v. 11: "you have not been faithful in the unjust mammon." But faithful are those who in all things intend the honor of God, and the benefit of his members, according to that Lk. XII, 42: "who, do you suppose, is the faithful and prudent servant, whom the lord has set over his household?" But who are faithful will be made manifest in the future by divine judgment. But the Corinthians rashly wished to discuss which stewards were faithful or unfaithful. And this is what he says: "here," that is, among you, "now," that is, at the present time, "it is sought," that is, it is discussed, "that someone," that is, some one, "be found faithful among the stewards." For they judged that many were unfaithful, scarcely thinking any man to be faithful, according to that Prov. XX, 6: "many men are called merciful, but who shall find a faithful man?" Then when he says "but to me it is a very small thing," he shows that he reckons this judgment as nothing, and concerning this he does three things. First, he sets down that he does not care to be judged by others concerning this, saying "but to me," who am the least among the stewards, "it is a very small thing," that is, I reckon it a very small good, "that I be judged by you," namely, to be faithful or unfaithful. And lest they should think these things were said by the Apostle in contempt of them, as if he despised their judgment, as though they were persons of no worth, he adds "or by human understanding," which is the day of man, according to that Jn. XI, 9: "he who walks in the day does not stumble, because he sees the light of this world." Or, to the letter, "or by the human day," that is, by the understanding of those judging in this time — as if he were saying: I care little for the judgment of you, or of whatsoever men. Jer. XVII, 16: "I have not desired the day of man, you know." But it must be known that one ought to care about the judgment of men in two ways. In one way, as regards others, who from their good are either edified or scandalized, and thus the saints hold it not as a very small thing, but as a great thing, to be judged by men, since the Lord says Matth. V, 16: "let them see your good works, and glorify your Father who is in heaven." In another way, as regards themselves, and thus they do not care much, because they do not desire human glory, according to that I Thess. II, 6: "nor seeking glory from men, neither anything from you, nor from others." Nor do they fear the reproach of man, according to that Is. LI, 7: "do not fear the reproach of men, and do not be afraid of their blasphemies." Hence the Apostle pointedly says "but to me," etc., that is, as far as it pertains to me — yet this is not as nothing, but as a very small thing, because temporal goods, among which good repute is counted, are not no goods at all, but the smallest goods, as Augustine says in the book On Free Will. Hence also Wis. VII, 9: "all gold in comparison with her is a little sand." Second, he shows that he does not presume to judge even himself, saying "but neither do I judge my own self." But this seems to be against what is said below XI, 31: "if we judged ourselves, we would certainly not be judged." Each one, therefore, ought to judge himself. But it must be known that by the judgment of examination, of which the Apostle here speaks, each one ought to judge himself, according to that Ps. LXXVI, 7: "I was exercising myself, and I swept my spirit"; and likewise by the judgment of condemnation and reproof in manifest evils, according to that Job XIII, 15: "I will argue my ways before him"; but by the judgment of absolution no one ought to presume to judge himself innocent; hence it is said Job IX, 20: "if I wish to justify myself, my own mouth will condemn me; if I consider myself innocent, it will prove me perverse." He assigns the reason for this, saying "I am conscious of nothing to myself," that is, I do not have consciousness of any mortal sin, according to that Job XXVII, 6: "neither does my heart reprove me in all my life." "But I am not hereby justified," that is, this does not suffice for me to pronounce myself just, because there can be certain sins hidden in me, of which I am ignorant, according to that Ps.: "who understands his faults?" And Job ch. IX, 21 it is said: "and if I be simple, this very thing my soul will not know." Third, he concludes to whom this judgment is reserved, saying "but he who judges me is the Lord," that is, it pertains to God alone to judge whether I am a faithful minister or not; for this pertains to the intention of the heart, which God alone can weigh, according to that Prov. XVI, 2: "the Lord is the weigher of spirits." And Jer. XVII, 9: "the heart of man is perverse and unsearchable, who shall know it? I the Lord, trying the reins and searching the hearts." Then when he says "therefore do not," etc., he concludes with a prohibition of rash judgment, and concerning this he does three things. First, he forbids forestalling the divine judgment, saying: therefore, by my example, who neither judge myself, nor care to be judged by others, but reserve my judgment to God, "do not judge before the time," because, as it is said Eccl. ch. VIII, 6, "for every matter there is a time and an opportunity." "Until the Lord come," namely to judge, according to that Is. III, v. 14: "the Lord will come to judgment with the elders of his people." Hence also the Lord said Matth. VII, 1: "do not judge." But this must be understood of hidden things; but to judge concerning manifest things has been committed by God to men, according to that Deut. I, 16: "hear them, and judge what is just." For some things are manifest not only through the evidence of the deed, as notorious things, but also on account of confession, or the proof of witnesses. But hidden things God reserves to his own judgment. But hidden to us are those things which lie hidden in the heart, or also which are done in secret, and concerning these it is said in Ps. IV, 5: "the things you say in your hearts, be pricked with compunction in your chambers." Hence man indeed is a rash judge concerning these things, like a delegated judge, who exceeds the form of his commission by judging a case not committed to him. It is, therefore, a rash judgment, when someone judges concerning doubtful things. But it is perverse, when he pronounces a false judgment. And although one ought not to judge concerning persons, for instance that someone judge a man to be evil who is good, nevertheless it is much more grave that judgment be perverted concerning the things themselves, for instance if someone should say that virginity is evil, and fornication good. Against which it is said Is. V, 20: "woe to you who call good evil, and evil good." Second, he describes the perfection of the future divine judgment, saying "who," namely the Lord coming to judge, "will illuminate the hidden things of darkness," that is, he will make lucid and manifest those things which were done secretly in darkness. "And will manifest the counsels of hearts," that is, all the hidden things of the heart, according to that Job XII, 22: "who reveals hidden things out of darkness, and brings the shadow of death into light." And Zeph. I, 12: "I will search Jerusalem with lamps." This indeed must be understood both of good things, and of evil things, which have not been covered through penance, according to that Ps. XXXI, v. 1: "blessed are they whose iniquities are forgiven, and whose sins are covered." Third, he sets down the fruit which the good will carry away from the divine judgment, saying "and then praise will be to each one" — namely of the good — "from God." And this praise indeed will be true, because God can neither be deceived, nor deceive. Rom. II, 29: "whose praise is not from men, but from God." II Cor. X, 18: "for not he who commends himself is approved, but he whom God commends."”

“For I know nothing by myself, yet am I not hereby justified. I do not judge myself. For though I am not conscious of any unfaithfulness in my Apostolic office, yet I am not really just : I do not mean in the sight of men, for I do not care for their Digitized by v^,ooQle JUDGE NOT 75 judgment: I mean in the sight of God, who perhaps sees in me sins that I do not Hence S. Basil ( Constit. Monas t. . c. i) says : “ Although in many things we all offend, yet we have no conception at all of the greater part of our offences . This is why the Apostle once said 4 I know nothing by myself yet am I not hereby justified ’J Jt is as if he had said 4 1 commit many venial sins of which I am not aware . 9 For the same reason the prophet said , 4 Who understands his offences V You will not then be saying what is not true if you call yourself a sinner .” From this we can argue against the Protestants that the justified have no sure knowledge, much less faith that they are justified. They reply that S. Paul means here that as regards his works he did not know that he was justified, but that he had a sure knowledge of it from faith and Holy Scripture, which promise justification to every one that believeth on Christ In other words, they say that they know that they are justified, not because they are free from sins, and live holy lives, but through God’s mercy accepting their belief in the free gift of justification by Christ. But this answer of theirs is frivolous and feigned, for the Apostle goes on to say”

“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.”

“For I know nothing by myself - Ουδεν γαρ εμαυτῳ συνοιδα· I am not conscious that I am guilty of any evil, or have neglected to fulfill faithfully the duty of a steward of Jesus Christ. The import of the verb συνειδειν is to be conscious of guilt; and conscire has the same meaning: so, in Horace, Nil Conscire sibi, to know nothing to one's self, is the same as nulla pellescere culpa, not to grow pale at being charged with a crime, through a consciousness of guilt. Yet am I not hereby justified - I do not pretend to say that though I am not conscious of any offense towards God I must therefore be pronounced innocent; no: I leave those things to God; he shall pronounce in my favor, not I myself. By these words the apostle, in a very gentle yet effectual manner, censures those rash and precipitate judgments which the Corinthians were in the habit of pronouncing on both men and things - a conduct than which nothing is more reprehensible and dangerous.”

“For I am not conscious. This great apostle of the Gentiles, though conscious to himself of no breach of duty, still does not dare to call himself just. How different is the conduct of this apostle, from those wicked impostors, who teach, that a man is justified by believing himself so. (Estius) — If this privileged apostle was afraid to from any judgment of his own heart and thoughts, whether they were pure or not, but left the trial thereof to the day of judgment, the day of his death, how presumptuous are they, who dare to pronounce on their election and predestination!”

“by myself--Translate, "I am conscious to myself of no (ministerial) unfaithfulness." BENGEL explains the Greek compound, "to decide in judgments on one in relation to others," not simply to judge. am I not hereby justified--Therefore conscience is not an infallible guide. Paul did not consider his so. This verse is directly against the judicial power claimed by the priests of Rome.”