SEV Biblia, Chapter 4:5
Así que, no juzguis nada antes de tiempo, hasta que venga el Seor, el cual tambin aclarar lo oculto de las tinieblas, y manifestar los intentos de los corazones; y entonces cada uno tendr de Dios la alabanza.
Clarke's Bible Commentary - 1 Corinthians 4:5
Verse 5. Judge nothing before the time] God, the righteous Judge, will determine every thing shortly: it is his province alone to search the heart, and bring to light the hidden things of darkness. If you be so pure and upright in your conduct, if what you have been doing in these divisions, &c., be right in his sight, then shall you have praise for the same; if otherwise, yourselves are most concerned. Some refer the praise to St. Paul and his companions: Then shall every one of us apostles have praise of God.
John Gill's Bible Commentary
Ver. 5. Therefore judge nothing before the time , etc.] This is said to prevent rash and precipitate judgment, and agrees with that well know Jewish maxim, ydb ynwtm wwh , be slow in judgment f42 ; not hasty to pass sentence; it is best to leave things to the great day of account, than to be free in censuring one another. There is a time fixed for the awful judgment, though of that day and hour knows no man: judge nothing until the Lord come ; who at the fixed time will certainly come to judgment, and that suddenly, at unawares, in an hour no man knows of: who will bring to light the hidden things of darkness ; meaning not so much vices, immoralities, wickedness of all sorts committed in the dark, and which it is a shame to speak of; but those hidden things of dishonesty, those secret arts and private methods which false teachers have made use of to conceal themselves, and carry on their base designs to the injury of truth, the souls of men, and the cause of Christ: and will make manifest the counsels of the heart ; what were the views and intentions, the aims and ends of these men in taking upon them to be preachers of the word; when it will appear that these were not the glory of God, and the good of the souls of men, but filthy lucre, popular applause, or some such mercenary view, and sinister end. And then shall every man have praise of God . Every regenerated soul; everyone that is a Jew inwardly; everyone that has the circumcision of the Spirit; and particularly every faithful minister, who is more especially designed; to whom it will be said, well done good and faithful servant, enter thou into the joy of thy Lord. The apostle, in these words, has respect to the false teachers who sought the praise of men, and not the honour which comes from God; and which the true ministers of the word will have another day, however despised and criticised by men now. Ver. 6. And these things, brethren, I have in a figure transferred , etc.] Not what he had said concerning the different factions at Corinth, one being for Paul, and another for Apollos, and another for Cephas, as if these several parties did not really go by those names, but by those of others, the false teachers; only the apostle, to decline everything that looked like reflection, put these, as the Syriac version renders it, upon his own person, and Apolloss, the sooner and better to put an end to such divisions; for it is certain, from his way of arguing and reasoning, that these are not fictitious names, but they were really divided, and were quarrelling among themselves about himself, Apollos, and Cephas: but his meaning is, when he says, I have in a figure transferred to myself and Apollos these things; that he had brought these comparisons, as the Arabic version reads it, concerning himself and Apollos; namely, that one was a planter, and another a waterer; that they were both labourers and builders, ministers or servants, and stewards: and these similes, and such a figurative way of speaking he had made use of, as he says, for your sakes ; for the sake of the members of this church, that they might have right notions of them, and accordingly account of them, and behave towards them: or, as he adds, that ye might learn in us not to think of men above that which is written : meaning, either in the word of God in general; or in some particular passages of Scripture he might have respect to; or rather in the above places in this, and the foregoing chapter, where he gives the fore mentioned characters of ministers; where, in the apostles themselves, in their own words, from their own account, they might learn, on the one hand, not to ascribe too much to them, nor, on the other hand, to detract from their just character and usefulness: and also, that no one of you be puffed up for one against the other ; speak great swelling words of vanity, and envy, for one minister against another; when they are all one, bear the same character, are in the same office, and are jointly concerned in the same common cause of Christ and the good of immortal souls.
Matthew Henry Commentary
Verses 1-6 - Apostles were no more than servants of Christ, but they were not to be undervalued. They had a great trust, and for that reason, had a honourable office. Paul had a just concern for his own reputation, but he knew that he who chiefly aimed to please men, would not prove himself a faithful servant of Christ. It is a comfort that men are no to be our final judges. And it is not judging well of ourselves, or justifying ourselves, that will prove us safe and happy. Our ow judgment is not to be depended upon as to our faithfulness, any mor than our own works for our justification. There is a day coming, tha will bring men's secret sins into open day, and discover the secrets of their hearts. Then every slandered believer will be justified, an every faithful servant approved and rewarded. The word of God is the best rule by which to judge as to men. Pride commonly is at the botto of quarrels. Self-conceit contributes to produce undue esteem of ou teachers, as well as of ourselves. We shall not be puffed up for on against another, if we remember that all are instruments, employed by God, and endowed by him with various talents.
Greek Textus Receptus
ωστε 5620 CONJ μη 3361 PRT-N προ 4253 PREP καιρου 2540 N-GSM τι 5100 X-ASN κρινετε 2919 5720 V-PAM-2P εως 2193 CONJ αν 302 PRT ελθη 2064 5632 V-2AAS-3S ο 3588 T-NSM κυριος 2962 N-NSM ος 3739 R-NSM και 2532 CONJ φωτισει 5461 5692 V-FAI-3S τα 3588 T-APN κρυπτα 2927 A-APN του 3588 T-GSN σκοτους 4655 N-GSN και 2532 CONJ φανερωσει 5319 5692 V-FAI-3S τας 3588 T-APF βουλας 1012 N-APF των 3588 T-GPF καρδιων 2588 N-GPF και 2532 CONJ τοτε 5119 ADV ο 3588 T-NSM επαινος 1868 N-NSM γενησεται 1096 5695 V-FDI-3S εκαστω 1538 A-DSM απο 575 PREP του 3588 T-GSM θεου 2316 N-GSM
Vincent's NT Word Studies
5. Judge (krinete). See on ch. ii. 14. The change of the verb favors the rendering examine for ajnakrinw. The Lord is the only competent examiner therefore do not judge until He comes to judgment. Even I myself am not competent to institute a conclusive examination, for the absence of condemnation from my conscience does not absolutely acquit me. See the critical note on 1 John iii. 19-22.
Robertson's NT Word Studies
4:5 {Wherefore} (hwste). As in #3:21 which see. {Judge nothing} (me ti krinete). Stop passing judgment, stop criticizing as they were doing. See the words of Jesus in #Mt 7:1. The censorious habit was ruining the Corinthian Church. {Before the time} (pro kairou). The day of the Lord in #3:13. "Do not therefore anticipate the great judgment (krisis) by any preliminary investigation (anakrisis) which must be futile and incomplete" (Lightfoot). {Until the Lord come} (hews an elqei ho kurios). Common idiom of hews and the aorist subjunctive with or without an for a future event. Simple futurity, but held forth as a glorious hope, the Second Coming of the Lord Jesus as Judge. {Who will both bring to light} (hos kai fwtisei). Future indicative of this late verb (in papyri also) from fws (light), to turn the light on the hidden things of darkness. {And make manifest} (kai fanerwsei). (Ionic and late) causative verb fanerow from faneros. By turning on the light the counsels of all hearts stand revealed. {His praise} (ho epainos). The praise (note article) due him from God (#Ro 2:29) will come to each qen (tote) and not till qen. Meanwhile Paul will carry on and wait for the praise from God.
