1 Corinthians 4:1–5

Paul says this because some of the Corinthians were denigrating him. He did not preach anything different from the apostles. By calling himself a servant of Christ and a steward of the mysteries of God, Paul implicitly points out who the false apostles are. He denies that what they preach is of Christ, because it is not in accord with apostolic tradition.

"Let a man so account of us, as of ministers of Christ, and stewards of the mysteries of God." After he had cast down their spirit, mark how again he refreshes it, saying, "as ministers of Christ." Do not thou then, letting go the Master, receive a name from the servants and ministers. "Stewards;" saith he, indicating that we ought not to give these things unto all, but unto whom it is due, and to whom it is fitting we should minister.

There is a big difference between being a servant of Christ and a steward of the mysteries of God. Anyone who has read the Bible can be a servant of Christ, but to be a steward of the mysteries one must plumb their depths. Paul was acting as a steward of the mysteries when he commissioned Luke, for example, to write his Gospel, and when he sent Timothy to sort out the Ephesian church. I would even dare to say that in Corinth Paul acted like a servant of Christ, whereas in Ephesus he became a steward of the mysteries of God.

We who are teachers are nothing other than servants; why then do you, having forsaken the Master, call yourselves by the names of us, the servants? By calling the apostles and teachers stewards of the mysteries, he showed that the teaching should not be imparted to everyone indiscriminately, but to the one, then, and in the way to whom, when, and how it ought to be. Mysteries, as mysteries, should not be disclosed to everyone; this is not characteristic of a prudent steward.

Having rebuked the Corinthians for glorying in certain ministers, the Apostle now attacks them for looking down on other ministers. In regard to this he does two things: first, he censures their guilt; secondly, he concentrates on correcting them (v. 14). In regard to the first he does two things: first, he censures their rashness in judging ill of ministers; secondly, their arrogance in looking down on ministers of Christ (v. 6). In regard to the first he does two things: first, he shows what should be assuredly felt about Christ's ministers; secondly, that they should not be judged rashly (v. 2).

First, therefore, he says: I have said that none of you should glory in men; nevertheless, each of you should recognize the authority of our office, which is that we are mediators between Christ Whom we serve—he refers to this when he says: This is how one should regard us, as ministers of Christ; "Men shall speak of you as the ministers of our God" (Is 61:6)—and His members who are the faithful of the Church, to whom we dispense Christ's gifts. He refers to this when he says: and stewards of the mysteries of God, i.e., of His secrets. These are His spiritual teachings: "He utters mysteries in the Spirit" (1 Cor 14:2) or the sacraments of the Church, in which divine power secretly works salvation; hence in the formula for consecrating the Eucharist it is said: "a mystery of faith."

Therefore, in governing their subjects the prelates of the Church should seek to serves Christ alone, for love of Whom they feed His sheep: "If you love me, feed my sheep" (Jn. 21:17). Furthermore, they should dispense the things of God to the people: "I am entrusted with a commission" (1 Cor 9:17). It is in this way that they are mediators between Christ and the people: "I stood between the Lord and you at that time" (Dt 5:5). This view of the Church's prelates is necessary for the salvation of the faithful, for unless they recognize them as Christ's ministers, they will not obey them as Christ: "You received me as an angel of God, as Christ Jesus" (Gal 4:14). Again, if they do not regard them as stewards, they would refuse to receive gifts from them, contrary to what he Apostle says: "What I have forgiven, if I have forgiven anything, has been for your sake in the presence of Christ" (2 Cor 2:10).

As you receive everything, call upon God for everything. What you have is from God. Always acknowledge that you are his debtor.

"Moreover it is required in stewards, that a man be found faithful:" that is, that he do not appropriate to himself his master's goods, that he do not as a master lay claim for himself but administer as a steward. For a steward's part is to administer well the things committed to his charge: not to say that his master's things are his own; but, on the contrary, that his own are his master's. Let every one think on these things, both he that hath power in speech and he that possesses wealth, namely, that he hath been entrusted with a master's goods and that they are not his own; let him not keep them with himself, nor set them down to his own account; but let him impute them unto God who gave them all. Wouldest thou see faithful stewards? Hear what saith Peter, "Why look ye so earnestly on us, as though by our own power or godliness we had made this man to walk?" Unto Cornelius also he saith, "We also are men of like passions with you:" and unto Christ Himself, "Lo, we have left all, and followed Thee." And Paul, no less, when he had said, "I labored more abundantly than they all," added, "yet not I, but the grace of God which was with me." Elsewhere also, setting himself strongly against the same persons, he said, "For what hast thou which thou didst not receive?" "For thou hast nothing of thine own, neither wealth, nor speech, nor life itself; for this also is surely the Lord's. Wherefore, when necessity calls, do thou lay down this also. But if thou dostest on life, and being ordered to lay it down refusest, thou art no longer a faithful steward."

"And how is it possible, when God calls, to resist?" Well, that is just what I say too: and on this account do I chiefly admire the loving-kindness of God, that the things which He is able, even against thy will, to take from thee, these He willeth not to be paid in by thee unwillingly, that thou mayest have a reward besides. For instance, He can take away life without thy consent; but His will is to do so with thy consent, that thou mayest say with Paul, "I die daily." He can take away thy glory without thy consent, and bring thee low: but He will have it from thee with thine own goodwill, that thou mayest have a recompense. He can make thee poor, though unwilling, but He will have thee willingly become such, that He may weave crowns for thee. Seest thou God's mercy to man? Seest thou our own brutish stupidity?

What if thou art come to great dignity, and hast at any time obtained some office of Church government? Be not high-minded. Thou hast not acquired the glory, but God hath put it on thee. As if it were another's, therefore, use it sparingly; neither abusing it nor using it upon unsuitable things, nor puffed up, nor appropriating it unto thyself; but esteem thyself to be poor and inglorious. For never,-hadst thou been entrusted with a king's purple to keep,-never would it have become thee to abuse the robe and spoil it, but with the more exactness to keep it for the giver. Is utterance given thee? Be not puffed up; be not arrogant; for the gracious gift is not thine. Be not grudging about thy Master's good, but distribute them among thy fellow-servants; and neither be thou elated with these things as if they were thine own, nor be sparing as to the distribution of them. Again, if thou hast children, they are God's which thou hast. If such be thy thought, thou wilt both be thankful for having them, and if bereft thou wilt not take it hard. Such was Job when he said, "The Lord gave, the Lord hath taken away."

For we have all things from Christ. Both existence itself we have through Him, and life, and breath, and light, and air, and earth. And if He were to exclude us from any one of these, we are lost and undone. For "we are sojourners and pilgrims." And all this about "mine," and "thine," is bare words only, and doth not stand for things. For if thou do but say the house is thine, it is a word without a reality: since the very air, earth, matter, are the Creator's; and so art thou too thyself, who hast framed it; and all other things also. But supposing the use to be thine, even this is uncertain, not on account of death alone, but also before death, because of the instability of things.

If Paul can say this of people like himself, Peter and Apollos, how much more will it be true of us? We ought to be on our guard to make sure that we are found to be trustworthy stewards.

No banker plays fast and loose with other people's deposits. Rather he looks after them in order to keep them safe for the one who has entrusted them to him.

That is, it is required that the steward not appropriate for himself what belongs to the master, not dispose of anything as a master, but manage everything as another's, as the master's property; not call what belongs to the master his own, but on the contrary, regard his own as belonging to the master.

Then when he says, Moreover it is required, he shows that they should not judge rashly in matters concerning Christ's ministers. In regard to this he does three things: first, he mentions the standard by which to judge the faithfulness of ministers; secondly, he shows that he is not concerned about this judgment but leaves it to God (v. 3); thirdly he concludes his prohibition against rash judgment (v. 5).

In regard to the first it should be noted that some are faithful ministers and dispensers of Christ, and some unfaithful. The unfaithful ministers do not seek the people's welfare and Christ's honor, when they dispense the divine mysteries: "You have not been faithful in the unrighteous mammon" (Lk 16:11). But the faithful ones seek the honor of God and the welfare of His members in all things: "Who then is the faithful and wise steward, whom his master will set over his household?" (Lk 12:42). Who the faithful ministers are will be disclosed in the divine judgment to come. But the Corinthians rashly desired to discuss which dispensers were faithful and which unfaithful. And this is what he says: moreover, now, i.e., in the present time, it is required, i.e., it is being discussed, that stewards be found trustworthy. For they judged that many were unfaithful, supposing that scarcely anyone was faithful: "Many a man proclaims his own loyalty, but a faithful man who can find?" (Pr 20:6).

It is obvious that Paul was not worried about himself because he had a clear conscience.

"With me it is a very small thing that I should be judged of you or of man's day." "I judge myself unworthy," saith he, "of being judged by you." And why say I, "by you?" I will add, "by any one else." Howbeit, let no one condemn Paul of arrogance; though he saith that no man is worthy to pass sentence concerning him. For first, he saith these things not for his own sake, but wishing to rescue others from the odium which they had incurred from the Corinthians. And in the next place, he limits not the matter to the Corinthians merely, but himself also he deposes from this right of judging; saying, that to decree such things was a matter beyond his decision. At least he adds, "I judge not mine own self."

But besides what has been said, we must search out the ground upon which these expressions were uttered. For he knew well in many cases how to speak with high spirit: and that, not of pride or arrogance, but of a certain excellent management seeing that in the present case also he saith this, not as lifting up himself, but as taking down other men's sails, and earnestly seeking to invest the saints with due honor.

On this account Paul also, not to exalt himself, but to humble others, and to keep down those who were rising up out of their places, and to persuade them to be modest, said, "With me it is a very small thing that I should be judged of you or of man's day." Observe how he soothes the other party also. For whosoever is told that he looks down on all alike, and deigns not to be judged of any one, will not thenceforth any more feel pain, as though himself were the only one excluded. For if he had said, "Of you," only, and so held his peace; this were enough to gall them as if treated contemptuously. But now, by introducing, "nor yet of man's day," he brought alleviation to the blow; giving them partners in the contempt. Nay, he even softens this point again, saying, "not even do I judge myself." Mark the expression, how entirely free from arrogance: in that not even he himself, he saith, is capable of so great exactness.

Perhaps some (woman) will say: "To me it is not necessary to be approved by men; for I do not require the testimony of men: God is the inspector of the heart.

Paul accuses the Corinthians of two things. First, they exaggerate their praise, and second, they condemn others when they have no right to judge.

The Corinthians suffered from the following ailment. Those who had divided among themselves over teachers, acting as judges, mocked and rejected pious men for their lack of learning; on the contrary, they received vicious men for their eloquence, rashly pronouncing the following verdicts: such a one is better than such a one, this one is inferior to him, that one is superior to this one, and this one to that one. So then, when Paul said that what is required of stewards is "that each one be found faithful," and by this seemingly gave them occasion to judge the life of each of them, from which even greater disorders would have arisen, then, to prevent this evil, he restrains the Corinthians from judging and says: "it is a very small thing to me." As if he says: to be subject to your judgment I consider a dishonor for myself. Then, so as not to offend them or show contempt for them, he added: "or as other men judge." Let no one, however, accuse Paul of recklessness; for he says this not about himself properly (no one was judging him), but so that they would not judge others, he takes upon himself their person and thereby accomplishes what is needed.

Then when he says, But with me, he shows that he has no regard for this judgment. First, he asserts that he is not concerned about the judgment of others on this point, saying: But with me who am the least of the dispensers, it is a very small thing, i.e., I regard it a trivial good, to be judged by you as faithful or unfaithful. But lest they suppose that he says these things out of contempt, as though he scorned their opinion as coming from worthless persons, he adds, or by any human court, i.e., by the intellect of persons judging in this time. As if to say: I am little concerned about your judgment or any man's: "I have not desired the day of man, thou knowest." (Jer 17:16).

It should be noted, however, that one should have regard for men's judgment in two ways: first, in regard to others who are edified or scandalized by what is heard. For this reason the saints did not regard it a small thing but very important to be judged by men, since the Lord said: "That they may see your good works and give glory to your Father, who is in heaven" (Matt. 5:16). Secondly, in regard to themselves, and then they do not care much, because they neither desire human glory: "Nor sought we the glory of men, neither of you nor of others" (1 Th 2:6), nor fear men's reproaches: "Fear not the reproach of men, and be not afraid of their blasphemies" (Is 51:7). Hence the Apostle says significantly: But with me, i.e., as far as it pertains to me. Nor does he regard it as nothing, but as a small thing, because temporal things, among which a good reputation finds a place, are not null goods but very small ones, as Augustine says in the book On Free Will. Hence it is also stated in Wis (7:9): "All gold in comparison of her is as a little sand."

Secondly, he shows that he does not even presume to judge himself, saying: I do not even judge myself. But this seems to conflict with a later statement: "If we judged ourselves truly, we should no be judged" (1 Cor 11:31). Therefore, everyone should judge himself. However, it should be noted that everyone should judge himself with the judgment of self-examination, about which the Apostle speak here, according to the spirit of Ps 77 (v. 6): "I meditate and search my spirit," as well as with the judgment of condemnation and reproach in the face of obvious evils: "I will reprove my ways in his sight" (Jb 13:15). But with the judgment of absolution a person should not presume to judge himself innocent: "Though I am innocent, my own mouth would condemn me; though I am blameless, he would prove me perverse" (Jb 9:20).

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."

But that he may obtain the favour of God, and be free from every stain, let him always implore the mercy of God, and pray for nothing else but pardon for his sins, even though he has none.

Paul knew that even if his heart was still prone to sin, his deeds were upright.

If I am unable to judge myself, how shall I presume to judge others?

Do not think, he says, that I reject your judgment out of contempt for you or for everyone else. I consider even myself incapable of such precise investigation. I know of no sin in myself, because I cannot judge truly and precisely; "but I am not thereby justified," that is, I am not free from sin; perhaps I have sinned in something, but I myself do not know it. The Lord alone can judge precisely and infallibly. Conclude from this how exact and thorough the future judgment will be.

He assigns the reason for this when he says: I am not aware of anything against myself, i.e., I am not aware of any mortal sin: "My heart does not reproach me for any of my days" (Jb 27:6); but I am not thereby acquitted, i.e., that does not suffice for pronouncing myself just, because certains sins can be hiding in me, which I do not know: "Who can discern his sins?" (Ps 19:12); "I am blameless; I regard not myself" (Jb 9:21).

Thirdly, he concludes to the one to whom this judgment should be reserved, saying: It is the Lord who judges me, i.e., it is God's exclusive province to judge whether I am a faithful minister or not, because this pertains to the heart's intention, which God alone can weigh: "The Lord weighs the spirit" (Pr 16:2); "The heart is deceitful above all things, and desperately corrupt; who can understand it? I the Lord search the mind and try the heart" (Jer 17:9).

God will judge in his own good time. A judge is insulted if a servant presumes to pronounce a verdict before the judge makes the decision known.

"Therefore 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 his praise from God." What then? Is it not right that our teachers should do this? It is right in the case of open and confessed sins, and that with fitting opportunity, and even then with pain and inward vexation: not as these were acting at that time, of vain-glory and arrogance. For neither in this instance is he speaking of those sins which all own to be such, but about preferring one before another, and making comparisons of modes of life. For these things He alone knows how to judge with accuracy, who is to judge our secret doings, which of these be worthy of greater and which of less punishment and honor. But we do all this according to what meets our eye. "For if in mine own errors," saith he, "I know nothing clearly, how can I be worthy to pass sentence on other men? And how shall I who know not my own case with accuracy, be able to judge the state of others?" Now if Paul felt this, much more we. For he spake these things, not to exhibit himself as faultless, but to shew that even should there be among them some such person, free from transgression, not even he would be worthy to judge the lives of others: and that if he, though conscious to himself of nothing declare himself guilty, much more they who have ten thousand sins to be conscious of in themselves.

Seeing then that not even where we "know nothing against ourselves," can we be clean from accusations, and where we do any thing good, but do it not of a right mind, we are liable to punishment; consider how vastly men are deceived in their judgments. For all these matters are not be come at by men, but by the unsleeping Eye alone: and though we may deceive men, our sophistry will never avail against Him.

Again, many things we do, good indeed, but not of a right mind. For so we commend many, not from a wish to render them conspicuous, but to wound others by means of them. And the thing done indeed is right for the well-doer is praised; but the intention is corrupt: for it is done of a satanical purpose. For this one hath often done, not rejoicing with his brother, but desiring to wound the other party.

Again, a man hath committed a great error; some other person, wishing to supplant him, says that he hath done nothing, and comforts him forsooth in his error by recurring to the common frailty of nature. But oftentimes he doth this from no mind to sympathize, but to make him more easy in his faults.

Again, a man rebukes oftentimes not so much to reprove and admonish, as publicly to display and exaggerate his neighbor's sin. Our counsels however themselves men do not know; but, "He that searcheth the hearts," knows them perfectly; and He will bring all such things into view at that time. Wherefore he saith, "Who will bring to light the secret things of darkness and make manifest the counsels of the hearts."

And on that day we shall have God to praise us: as also Paul saith, "And then shall each man have praise from God." For that which cometh from men, is both fleeting, and sometimes it proceeds from no good intentions. But that which cometh from God both abideth continually, and shines out clearly. For when He who knew all things before their creation, and who is free from all passion, gives praise, then also the demonstration of our virtue is even unquestionable.

Why does Paul mention only commendation from God and say nothing about condemnation? The reason seems to be that only that which is commendable will reach God's ears; the rest will be passed over in silence. I would even go so far as to say that it is God who receives the commendable things we have done, whereas the rest goes straight to the devil.

"And the hidden things of darkness He will Himself bring to light," even by Christ; for He has promised Christ to be a Light, and Himself He has declared to be a lamp, "searching the hearts and reins.

From Him also shall "praise be had by every man," from whom proceeds, as from a judge, the opposite also of praise.

Do you see that Paul, in forbidding the Corinthians to judge others, is not defending himself? He always transfers to his own person what concerns others, and in his own person teaches that which he intends to teach.

Now, he says, evil deeds are hidden (these are meant by the expression "hidden in darkness"), and an impious and corrupt person often appears virtuous. But then God will reveal everything, exposing even the intentions of the heart. One person, for example, here extols someone with praises — a good deed, but his intention may be bad — perhaps he praises not with a good purpose. Another, on the contrary, here reproves someone, but not in order to correct him, rather in order to expose the weaknesses of his neighbor. But all such intentions of the heart will then be revealed.

It would have been proper to say: either punishment or praise; but the apostle turned the speech toward the better side.

The when he says, Judge not before, he concludes the prohibition against rash judgment. In regard to this he does three things: first, he forbids them to anticipate God's judgment, saying: Therefore, in keeping with my example, who neither judge myself nor care about being judged by others, but reserve my judgment to God, do not pronounce judgment before the time, because "every matter has its time" (Ec 8:6), before the Lord comes to judge: "The Lord enters into judgment with the elders and princes of his people" (Is 3:14). Hence the Lord Himself said: "Judge not" (Matt 7:1). However, this must be understood of hidden things, because God has commissioned men to judge manifest things: "Hear then and judge what is just" (Dt 1:16).

For some things are manifested not only by the evidence of the fact, being notorious, but also by confession or by the proved testimony of witnesses. But God reserves hidden things for His own judgment. But things which lie in our heart or are done in secret are hidden to ourselves. Of these it says in Ps 4 (v. 5): "The things you say in your hearts, be sorry for them upon your beds." Hence a man is as rash in judging about these matters as a delegated judge, who exceeds his mandate by judging matter not committed to him. Consequently, a judgment is rash, when a person judges about doubtful matters; but it is perverse, when he pronounces a false judgment. Now although judgment should not be made concerning persons, as when a person judges as evil a man who is good, nevertheless it is more grievous, when it is a perverse judgment about things themselves, as when a person says that virginity is evil and fornication good, against which Is (5:20) says: "Woe to you that call good evil and evil good."

Secondly, he describes the completeness of the divine judgment to come, saying: who, namely the Lord coming to judgment, will bring to light the things now hidden in darkness, i.e., will make clear and obvious the things done secretly in darkness; and will disclose the purposes of the heart, i.e., all the secrets of the heart: "He reveals deep things out of darkness, and brings up to light the shadow of death" (Jb 12:22); "I will search Jerusalem with lamps" (Zeph 1:12). This, of course, refers both to good things and to evil things that have been committed and covered over by penance, for Ps 32 (v.1): "Blessed is he whose transgressions is forgiven, whose sin is covered."

Thirdly, he mentions the fruit which good men will obtain from the divine judgment, saying: Then every man will receive his commendation from God, i.e., every man that is good. This commendation will be true, because God can neither deceive nor be deceived: "His praise is not from men but from God" (Rom 2:29); "It is not the man who commends himself that is accepted, but the man whom the Lord commends" (2 Cor 10:18).