Exegetical and Hermeneutical Commentary of 1 Corinthians 11:31
For if we would judge ourselves, we should not be judged.
31. For if we would judge ourselves ] Perhaps better, with Dean Stanley, if we had judged ourselves, these judgments (i.e. weakness, sickness, death) would not have fallen upon us (though the rendering in the text is grammatically accurate). Such consequences are surely serious enough to make any one hesitate to trifle with so solemn an ordinance. The word here translated judge is the same as that rendered discern in 1Co 11:29. Here it means to pass a thorough and therefore an accurate judgment, Tyndale renders rightly judged. Richteten, Luther. Wiclif and the Vulgate as before.
Fuente: The Cambridge Bible for Schools and Colleges
For if we would judge ourselves – If we would examine ourselves, 1Co 11:28; if we would exercise a strict scrutiny over our hearts and feelings, and conduct, and come to the Lords Table with a proper spirit, we should escape the condemnation to which they are exposed who observe it in an improper manner. If we would exercise proper severity and honesty in determining our own character and fitness for the ordinance, we should not expose ourselves to the divine displeasure.
We should not be judged – We should not be exposed to the expression of Gods disapprobation. He refers here to the punishment which had come upon the Corinthians for their improper manner of observing the ordinance; and he says that if they had properly examined themselves, and had understood the nature of the ordinance, that they would have escaped the judgments that had come upon them. This is as true now as it was then. If we wish to escape the divine displeasure; if we wish the communion to be followed with joy, and peace, and growth in grace, and not with blighting and spiritual barrenness, we should exercise a severe judgment on our character, and feelings, and motives; and should come to it with a sincere desire to honor Christ, and to advance in the divine life.
Fuente: Albert Barnes’ Notes on the Bible
Verse 31. If we would judge ourselves] If, having acted improperly, we condemn our conduct and humble ourselves, we shall not be judged, i.e. punished for the sin we have committed.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
This word judge in Scripture signifies all parts of judgment, examining, accusing, condemning, &c.: here it signifies accusing ourselves, condemning ourselves; discriminating ourselves, by the renewings of faith and repentance, from unbelievers, impenitent and profane persons: if we would thus judge ourselves, God would not accuse or condemn us.
Fuente: English Annotations on the Holy Bible by Matthew Poole
31. if we would judge ourselvesMostof the oldest manuscripts, read “But,” not “For.”Translate also literally “If we duly judged ourselves, we shouldnot be (or not have been) judged,” that is, we shouldescape (or have escaped) our present judgments. In order toduly judge or “discern [appreciate] the Lord’s body,”we need to “duly judge ourselves.” A prescient warningagainst the dogma of priestly absolution after full confession, asthe necessary preliminary to receiving the Lord’s Supper.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
For if we would judge ourselves,…. Examine, try, and prove ourselves as above directed, before we eat and drink; or condemn ourselves, by confessing, acknowledging, and mourning over sin, and by repentance for it; or separate ourselves from the company of profane sinners, come out from among them, and touch not their unclean things; or join with them in their unfruitful works of darkness:
we should not be judged; by the Lord; he would not inflict these diseases, sicknesses, and death.
Fuente: John Gill’s Exposition of the Entire Bible
But if we discerned ourselves ( ). This condition of the second class, determined as unfulfilled, assumes that they had not been judging themselves discriminatingly, else they would not be judged (). Note distinction in the two verbs.
Fuente: Robertson’s Word Pictures in the New Testament
We would judge [] . An illustration of the confusion in rendering referred to under ver. 29. This is the same word as discerning in ver. 29, but the A. V. recognizes no distinction between it, and judged [] immediately following. Render, as Rev., if we discerned ourselves; i e., examined and formed a right estimate.
We should not be judged [ ] . By God. Here judged is correct. A proper self – examination would save us from the divine judgment.
Fuente: Vincent’s Word Studies in the New Testament
1) “For if we would judge ourselves.” (ei de heautous diekrinomenon) “But if we discerned ourselves” – if we proved our own motives and purposes.
2) “We should not be judged.” (ouk an ekrinometha) “We should not (then) be judged.” Hasty, impulsive actions are so often products of carnal, covetous, self-will without regards to divine revelation. To examine one’s self often helps to avoid offense to God, 2Co 13:5; 1Jn 3:20.
Fuente: Garner-Howes Baptist Commentary
31. For if we would judge ourselves Here we have another remarkable statement — that God does not all of a sudden become enraged against us, so as to inflict punishment immediately upon our sinning, but that, for the most part, it is owing to our carelessness, that he is in a manner constrained to punish us, when he sees that we are in a careless and drowsy state, and are flattering ourselves in our sins. (718) Hence we either avert, or mitigate impending punishment, if we first call ourselves to account, and, actuated by a spirit of repentance, deprecate the anger of God by inflicting punishment voluntarily upon ourselves. (719) In short, believers anticipate, by repentance, the judgment of God, and there is no other remedy, by which they may obtain absolution in the sight of God, but by voluntarily condemning themselves
You must not, however, apprehend, as Papists are accustomed to do, that there is here a kind of transaction between us and God, as if, by inflicting punishment upon ourselves of our own accord, we rendered satisfaction to him, and did, in a manner, redeem ourselves from his hand. We do not, therefore, anticipate the judgment of God, on the ground of our bringing any compensation to appease him. The reason is this — because God, when he chastises us, has it in view to shake us out of our drowsiness, and arouse us to repentance. If we do this of our own accord, there is no longer any reason, why he should proceed to inflict his judgment upon us. If, however, any one, after having begun to feel displeased with himself, and meditate repentance, is, nevertheless, still visited with God’s chastisements, let us know that his repentance is not so valid or sure, as not to require some chastisement to be sent upon him, by which it may be helped forward to a fuller development. Mark how repentance wards off the judgment of God by a suitable remedy — not, however, by way of compensation.
(718) “ Quand il voit que nous ne nous soucions de rien, et que nous-nous endormons en nos pechez, et nous fiattons en nos ordures et vilenies;” — “When he sees that we are quite careless, and are asleep in our sins, and are flattering ourselves in our filthinesses and pollutions.”
(719) “ Prions nostre bon Dieu d’addoucir la rigueur de sa iustice; par manier de dire nous punissans nous-mesmes sans attendre qu’il y mette la main;” — “We beseech our good God to mitigate the rigour of his justice — punishing ourselves (so to speak) instead of waiting till he put forth his hand to do it.”
Fuente: Calvin’s Complete Commentary
(31) For.This joins 1Co. 11:31 to 1Co. 11:30, which see. The change to the first person, courteously identifying himself with them, is characteristic of St. Paul.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
31. We Softening his rebukes by adopting the first person.
Judge ourselves God has given us a judge within our breasts our conscience before whose bar, enlightened by Scripture and quickened by the Holy Spirit, we may arraign ourselves and regulate and shape our character. By that judgment we may forestall the divine judgment, and escape the divine condemnation.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘But if we discerned ourselves, we should not be judged (krino). But when we are judged (krino), we are chastened of the Lord, that we may not be condemned (katakrino) with the world.’
These things (the sickliness and the deaths) arise, he points out, because they are not discerning about their own state, they do not recognise themselves as not behaving like the true body of Christ (they do not discern the body). They arise from God’s chastening of them as a result of His judgment on them, which, had they been spiritually discerning they would have avoided. Yet nevertheless they can console themselves in this, that His chastening is in order to prevent the necessity of His final judgment (katakrino) on them, the final judgment that is coming on the whole world. Let them take heed to His chastening, therefore, and repent.
So three ideas are prominent. The first is the need for us to discern ‘ourselves’ (doubly stressed), that is by self-examination and coming to the light of the Lord to examine ourselves and seek His forgiveness and renewal (compare 1Jn 1:7-10). The second is that should we fail to discern ourselves God will do it for us and enter into judgment with us and chasten us. And the third is that, while He deals with us as His own by chastening, even severe chastening, the world outside awaits final severer judgment.
Fuente: Commentary Series on the Bible by Peter Pett
1Co 11:31. For if we would judge ourselves, &c. In 1Co 11:29 the Apostle uses the word , , “Not discriminating, or not putting a difference between the sacramental bread and wine, which St. Paul, with our Saviour, calls Christ’s body, and other bread and wine, in the solemn and separate use of them.” The Corinthians, as has been remarked, ate the Lord’s supper at and with their own ordinary supper, whereby it came not to be sufficiently distinguished (as became a Christian and religious observance so solemnly instituted) from common eating for bodily refreshment; nor from the Jewish paschal supper, and the bread broken, and the cup and blessing used in that: nor did it in this way of eating shew forth the Lord’s death, as it was designed to do by the concurrence and communion of the whole assembly of Christians, jointly united in the partaking of bread and wine in a way peculiar to them,with reference solely to the Lord Jesus Christ. This is what St. Paul calls eating unworthily: to avoid which, he exhorts them to judge themselves, or rather (in plain allusion to this not discriminating the Lord’s body) to distinguish or discriminate themselves; for means the same here as it does 1Co 11:29 and is never used to signify judge. He is little versed in St. Paul’s writings, who has not observed how frequently he uses the same word that he had used before, to the same purpose, though in a different construction; as here he applies to the persons discriminating, as in the 29th verse, to the thing to be discriminated; though in both places it be put to denote the same action.
Fuente: Commentary on the Holy Bible by Thomas Coke
1Co 11:31-32 . If, on the other hand, we judged ourselves (submitted our own condition to moral criticism; parallel to , 1Co 11:28 ), then should we not receive any judgment (judgment of condemnation, 1Co 11:29 ); but when we do receive a judgment (in point of fact, by temporal sufferings), we are chastened (punished in a disciplinary way) by the Lord (by God), in order that we may not be condemned (namely, at the last judgment) with the world (along with the anti-Christian part of mankind). Note the oxymoron: . . ., answering significantly to the mutual relation of and in 1Co 11:29 . In both passages we have the same sort of pointed alliteration, corresponding to their internal connection (which is plainly enough marked by the , 1Co 11:30 , and , 1Co 11:31 , although Hofmann denies it).
As to the divine chastisement , which lies within the sphere of the divine redemptive agency (Heb 12:6 ; Tit 2:12 ; also 1Ti 1:20 ; 2Ti 2:25 ), comp J. Mller, v. d. Snde , I. p. 339 f., Exo 5 .
The use of the first person gives to the sentence the gentler form of a general statement, not referring merely to the state of things at Corinth, but of universal application.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
31 For if we would judge ourselves, we should not be judged.
Ver. 31. We should not be judged ] God should be prevented, and the devil put out of office, as having nothing to say against us, but what we have said before. Let us therefore up and be doing at this most needful but much neglected work of self-judging, that God may acquit us. First search and try our ways, as examiners,Lam 3:40Lam 3:40 . Next, make a bill of indictment, and confess against ourselves, as informers; aggravating all by the circumstances. Thirdly, step from the bar to the bench, and pass sentence upon ourselves, as so many judges: when we are to come to the Lord’s supper especially. Otherwise blind Popery shall rise up in judgment against us and condemn us. We read of William de Raley, bishop of Winchester, A. D. 1243, that being near death, he had the sacrament brought unto him. And perceiving the priest to enter his chamber with it, he cried out, “Stay, good friend, let the Lord come no nearer to me: it is more fit that I be drawn to him like a traitor, that in many things have been a traitor unto him.” (Godwin’s Catalogue.) His servants therefore, by his commandment, drew him out of his bed unto the place where the priest was, and there with tears he received the sacrament; and spending much time in prayer afterwards, he so ended his life. The like is reported of William Langespe, base son of King Henry II, and Earl of Salisbury; that lying very sick, the bishop brought the sacrament. He understanding of the bishop’s coming, met him at the door half naked, with a halter about his neck, threw himself down prostrate at his feet, and would not be taken up until, having made confession of his sins with tears and other signs of sincere repentance, he had received the sacrament in most devout manner.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
31. ] contrasts with this state of sicknesses and deaths: it might be otherwise . This (parallel with before) should be rendered by the same word as before, the idea being the same. ‘ Appreciate, ’ if etymologically understood, is the nearest to the meaning: in Latin dijudico , which the Vulg. has, is an excellent rendering, preserving also the ‘judico,’so essential to the following clause. In the E. V. ‘ If we would judge ourselves, we should not be judged, ’ the tenses are wrong: it should be, ‘ If we had judged ourselves, we should not have been judged :’ ‘no such punishments would have befallen us.’
Thus I wrote in some former editions: and so also Stanley. But this collocation of the (imperfect) tenses may be rendered either way. Donaldson, Gr. Gr., p. 204, renders , , ‘ si quid haberet, daret :’ and so we have it in schyl. Suppl. 244, , : schin. Ctes. p. 86, , : and other places (Bernhardy, p. 376). But as certainly, we find the other sense: e.g. Herod. iii. 25, of Cambyses, . So that the E. V. may here be kept, if thought desirable. In Joh 5:46 , our translators have adopted the other rendering: ‘Had ye believed Moses, ye would have believed me:’ but in ib. Joh 8:39 ; Joh 8:42 , have rendered as here.
Fuente: Henry Alford’s Greek Testament
1Co 11:31-32 . Such chastisements may be averted; when they come, it is for our salvation: “If however we discerned ( or discriminated: dijudicaremus , Vg [1793] ) ourselves, we should not be judged”. is taken up from 1Co 11:29 (see note); it is distinguished from , which in turn is contrasted with (1Co 11:32 ). in the sequel explains the bearing of here: it expresses a discriminating judgment, by which the Christian rightly appreciates his own status and calling, and realises his distinctive character, even as the of 1Co 11:29 realises the diff [1794] between the and a common . The alliterative play on and its compounds is untranslatable; cf. 1Co 2:13 ff., 1Co 4:3 ff. For the form of hypothesis, see 1Co 2:8 ; for the pers . of , 1Co 6:7 . assumes, from 1Co 11:30 , as a fact the consequence hypothetically denied in the last sentence: “But under judgment as we are, we are being chastised by the Lord, in order that we may not with the world be condemned ” ( , judged-against , to our ruin). Thus hope is extracted from a sorrowful situation; cf. Heb 12:6 f., Rev 3:19 ; (Cm [1795] ). On , to treat as a boy , see Trench, Syn ., 32. Plato describes as ; cf. the proverb, . Ch. 1Co 5:5 is the extreme case of such “chastening” unto salvation; cf. Psa 119:67 , etc. (p [1796] .), a disciplinary proceeding ; (aor [1797] ), a definitive pronouncement ; cf. Act 17:31 , etc. P. associates himself, by 1st pers [1798] pl [1799] , with the readers, sharing his Churches’ troubles (2Co 11:28 f.).
[1793] Latin Vulgate Translation.
[1794] difference, different, differently.
[1795] John Chrysostom’s Homili ( 407).
[1796] present tense.
[1797] aorist tense.
[1798] grammatical person, or personal.
[1799] plural.
Fuente: The Expositors Greek Testament by Robertson
would = were to.
judge. Same as “discern”, 1Co 11:29.
Fuente: Companion Bible Notes, Appendices and Graphics
31.] contrasts with this state of sicknesses and deaths: it might be otherwise. This (parallel with before) should be rendered by the same word as before, the idea being the same. Appreciate, if etymologically understood, is the nearest to the meaning: in Latin dijudico, which the Vulg. has, is an excellent rendering,-preserving also the judico,so essential to the following clause. In the E. V. If we would judge ourselves, we should not be judged, the tenses are wrong: it should be, If we had judged ourselves, we should not have been judged: no such punishments would have befallen us.
Thus I wrote in some former editions: and so also Stanley. But this collocation of the (imperfect) tenses may be rendered either way. Donaldson, Gr. Gr., p. 204, renders , , si quid haberet, daret: and so we have it in schyl. Suppl. 244, , : schin. Ctes. p. 86, , : and other places (Bernhardy, p. 376). But as certainly, we find the other sense: e.g. Herod. iii. 25, of Cambyses, . So that the E. V. may here be kept, if thought desirable. In Joh 5:46, our translators have adopted the other rendering: Had ye believed Moses, ye would have believed me: but in ib. Joh 8:39; Joh 8:42, have rendered as here.
Fuente: The Greek Testament
1Co 11:31. , we would judge as to) before the deed.-, we should be judged) after the deed. The simple verb and its compounds are elegantly used; nor is it immediately added by the Lord. But Paul afterwards discloses it to us [who it is from whom the judgment comes], we are chastened by the Lord, Rev 3:19.
Fuente: Gnomon of the New Testament
1Co 11:31
1Co 11:31
But if we discerned ourselves, we should not be judged. -If they watched themselves to see that they waited upon the Lord in the proper spirit, with a true sense of their obligations to him, and kept themselves in a condition to be blessed in his service, then they would not be condemned by the Lord.
Fuente: Old and New Testaments Restoration Commentary
judge
Self-judgment is not so much the believer’s moral condemnation of his own ways or habits, or of himself, for allowing such ways. Self-judgment avoids chastisement. If neglected, the Lord judges, and the result is chastisement, but never condemnation 1Co 11:32; 2Sa 7:14; 2Sa 7:15; 2Sa 12:13; 2Sa 12:14; 1Co 5:5; 1Ti 1:20; Heb 12:7.
See other judgments:
(See Scofield “Joh 12:31”). See Scofield “2Co 5:10”. See Scofield “Mat 25:32”. See Scofield “Eze 20:37”. See Scofield “Jud 1:6”. See Scofield “Rev 20:12”.
Fuente: Scofield Reference Bible Notes
1Co 11:28, Psa 32:3-5, Jer 31:18-20, Luk 15:18-20, 1Jo 1:9, Rev 2:5, Rev 3:2, Rev 3:3
Reciprocal: Lev 16:29 – shall afflict Lev 23:32 – afflict 1Ki 13:24 – a lion 2Ch 19:2 – is wrath Job 10:2 – show me Psa 6:1 – rebuke Psa 89:32 – General Psa 119:175 – and let thy Lam 3:40 – search Hag 2:15 – consider 2Co 13:5 – Examine 1Pe 4:6 – that they
Fuente: The Treasury of Scripture Knowledge
SELF-JUDGMENT
If we would judge ourselves, we should not be judged.
1Co 11:31
God is the unerring Judge, but He would rather that men took the work of judgment into their own hands.
I. Mans heart and life must be judged.That is taken for certain. The judge may be one or other, but judgment must be passed.
(a) There must be a clearly manifested moral order. Good and evil must each claim its own. It must be made clear under what king we serve, and whether we serve him worthily or unworthily.
(b) Freedom of choice necessitates a judgment. It requires a decision of approval or condemnation, an apportionment of praise or blame. We are stewards, and must give account; servants, and must have our wages or punishment; children, to be chastised or rewarded.
(c) The very cravings of our moral nature demand a judgment. We want a stamp set upon our lives, as a letter demands its signature, as things require names. For our real satisfaction we must have a judgment, and not a mere arbitrary deliverance.
II. Mans judgment of himself is preferred by God to His own judgment of Him.Judge yourself, and God will not judge you. That seems wonderful, and is very gracious.
(a) Mans judgment of himself is mote glorifying to God than His own judgment. The judgment-seat erected in a mans own heart is a grander and more satisfying thing to God that the great white throne of the judgment-day. There is one judgment prized by men more than the most convincing charge of the judge, and that is the hearty, penitential confession of the criminal himself. So God prizes more the heartfelt condemnation of the sinner by the sinner himself than all the terrors and splendours of his own judgment-seat. Gods law written in a mans heart is grander and lovelier to God than the tables of stone written by His own finger; and the judgment of truth lisped, however brokenly, by the sinners tongue, is more musical to God than when solemnly echoed by the heavenly hosts.
(b) And this especially makes a mans judgment of himself so dear to God; it opens the way for His great mercy reaching his soul. The blood of Jesus Christ cleanseth from all sin; but ere that blessed tide can reach the soul, the gates must be thrown open by confession and repentance. Except ye repent ye shall all likewise perish. As a sinner condemned already, condemned by your own heart and mouth, come freely to the blood which cleanseth from all sin.
For this judgment to be thorough and satisfying it should be constant. Come day by day, and adjudge your actions and thoughts by the shekel of the sanctuary. That will keep you real, humble, penitent; opening your ears with ever fresh gladness to the assurance, There is no condemnation to them that are in Christ Jesus, who walk not after the flesh, but after the Spirit. If you judge yourselves, you will not be judged.
Fuente: Church Pulpit Commentary
1Co 11:31. This verse states a principle that may have an application to other subjects besides the one at hand with the Corinthians. Had they examined themselves as directed in verse 28, and then brought themselves under the necessary correction (judgment), it would not have been necessary for the Lord to judge them. Likewise, the New Testament today gives very positive instructions about the conduct of disciples, and they should be able even in themselves to decide between right and wrong. However, if they will not do so, it then becomes the duty of the rulers of the church to make the application for them, and administer such corrective discipline as needed.
Fuente: Combined Bible Commentary
1Co 11:31. But[1] if we discerned ourselves, we should not be judged. If we did but take the case of our spiritual condition faithfully into our own hands, we should thus take it (so to speak) out of Gods hands, and so avert the tokens of His Fatherly displeasure.
[1] For is not correct here.
Fuente: A Popular Commentary on the New Testament
That is, if we would examine, try, censure, and sentence ourselves, and so come to the Lord’s table as penitent believers, with a purity of aim, and a sincere intention; we should thereby escape the castigatory punishments, and condemnatory sentence, of God.
Learn hence, That as it is our duty often to examine and judge ourselves, so self-judging in particular, before we approach the Lord’s table, will preserve us from the judgment and condemnation of God; we must first summon, then examine, then convict and try, then sentence and condemn ourselves, and all this in hopes of being absolved and acquitted by God, acting our faith upon his free mercy, and the Redeemer’s satisfaction.
Fuente: Expository Notes with Practical Observations on the New Testament
But if we discerned ourselves, we should not be judged.
Fuente: McGarvey and Pendleton Commentaries (New Testament)
31. On this account many among you are weak and sickly and some sleep, i. e., sleep the sleep of spiritual death. In this age of apostasy and worldliness, this sad truth is simply appalling.
Fuente: William Godbey’s Commentary on the New Testament
Verse 31
If we would judge ourselves; examine ourselves, and correct what is wrong.–Be judged; be condemned and punished by God.
Fuente: Abbott’s Illustrated New Testament
11:31 For if we would {n} judge ourselves, we should not be judged.
(n) Try and examine ourselves, by faith and repentance, separating ourselves from the wicked.
Fuente: Geneva Bible Notes
If God’s people do not judge their own sins themselves, God will judge them. This judgment may involve physical illness or even, in extreme cases, premature physical death (cf. Acts 5; 1Jn 5:16).