1 Corinthians 11:30

1Co_11:30-32

For this cause many are weak and sickly among you, and many sleep.

The punishment for unworthy partaking

I. The punishment. Here are three steps to the grave: weakness, sickness, temporal death.

1. Learn that God inflieteth not the same punishment for all, but hath variety of correction. And the reason is, because there are divers degrees of mens sins. God therefore doth not, like the unskilful empiries, prescribe the same for all, but wisely varieth His physic.

2. Let us, then, endeavour to amend, when God layeth His least judgment upon us. Let us humble ourselves under His hand when He layeth but His little finger upon us; for light punishments, neglected, will draw heavier upon us.

3. Let magistrates and men in authority mitigate or increase the punishment, according to the nature of the offence. For probable it is that those who were least offenders here were punished with weakness; the greater, with sickness; the greatest of all, with death temporal.

II. The cause.

1. All sicknesses of the body proceed from the sin of the soul. I am not ignorant of second causes; but the fountain of all these fountains is sin. And not only the sins which we have lately committed, but those which we have committed long ago (Job_13:26). Job being grey was punished for Job being green; Job in his autumn smarts for what he hath done in his spring. Do we, then, desire to lead our old age in health. I know of no better preservative than in our youth to keep our souls from sin.

2. But how came St. Paul to know that this sickness proceeded from the irreverent receiving of the sacrament, especially since they were guilty of four other grand sins? Since they were guilty of factious affecting of their ministers, going to law under pagan judges, suffering an incestuous person to live amongst them unpunished, denying of the resurrection of the body, why might not St. Paul think that any one or all of these might be the causes of this disease?

(1) Because this sin was the sin paramount. The others were felony, robbing God of His glory; this was high treason against the person of Christ, and so against God Himself. Learn we, then, though God of His goodness may be pleased graciously to pardon sins of an inferior nature and meaner alloy, yet He will not let him escape unpunished who irreverently receive the body and blood of His Son.

(2) Because the apostle perceived some resemblance betwixt the sin committed and the punishment inflicted. For, as a physician, when a disease puzzles all his rules of art to trace it to some natural cause, will be ready to put it down to poison, so St. Paul, seeing the Corinthians to be punished with a strange and unusual sickness, suspected that they had eaten some poisonous thing, and on inquiry he finds that it was the sacrament irreverently received: it being just with God to turn that which was appointed to be preservative for the soul, to prove poison to the body, being not received with due preparation. (T. Fuller, D.D.)

Judged, not condemned

I. For this cause many are weak and sickly among you, and many sleep.

1. Just then there was a more than average prevalence of disease and mortality, and Paul had authority to trace it to its source. Our Lord has solemnly warned us against drawing such inferences arbitrarily (Luk_13:1-5). We are prone to this sort of presumption. But here St. Paul was speaking in the Spirit, and was authorised to knit together a particular sin and punishment. And I cannot read in this record the thus far and no farther. I catch here the faint echo of the thought that God our Father has us all in His school, and is carrying on our education for a life beyond death by a direct providential dealing with us in the way of mental and bodily chastisement. For this cause--because of such and such a sin, with which the man would not deal for himself--many are weak, etc.

2. To some minds the idea of punishment may be repulsive and demoting. To me it is a thought of hope: it speaks of a living and personal God, not willing that I should perish. The chastening hand, St. Paul tells us, stops not short sometimes of taking the very life itself. There are even deaths which condemn not but only chastise the sinner.

3. Read it in its simplicity, and what comfort is here for some comfortless mourners! Let the Christian mother hush her agony over the grave of some soldier or sailor son taken away in the very dawn of manhood, with immature piety, and believe that still, for all that, the young life was taken, not in wrath, but in chastisement; taken, perhaps, that it might expand in a purer and a higher companionship.

II. Yet St. Paul goes on to teach us that even these judgments might be turned aside. If we would judge ourselves, we should not be judged.

1. So unwillingly does God afflict, that, if the same end, which is our good, could be otherwise reached, it would be. It is our refusal to judge ourselves which, as it were, compels God to judge. Do it upon yourselves, and the rod drops from His hand.

2. St. Paul carefully guards against the idea of any self-infliction of suffering, by varying the word when he speaks of our judging. To judge becomes then not to punish, but simply to discern. To judge ourselves is to look ourselves through and through, so as to distinguish between the precious and the vile.

3. Do not look upon this duty with repugnance. God and you are on one side in the matter. He bids you to do what is necessary for yourself in the way of judging, and so to answer the one purpose, which is that of your not being left in self-deceit.

4. Many shrink from this self-intuition from the dread of long and difficult processes. Will they just bethink themselves of that fountain opened for sin and uncleanness?

III. The final cause of that judging which is chastening--That we should not be condemned with the world. Weakness and sickness--even the last sleep itself--all have this merciful character within the Church of Jesus Christ. They are to prevent the everlasting damnation. Nothing short of apostasy, the wilful and obstinate standing away from the living God, can throw a man back out of the Church of the Divine chastisement into the Cosmos of the Divine condemnation. (Dean Vaughan.)

The punishment of unworthy receivers

Now, the verse that I have read to you is a part of that use of terror which the apostle makes against the unworthy receivers of the sacrament; and it contains Gods severe punishment against those that come unworthily: wherein note three things. First, the cause of their punishment, which is the unworthy eating of the communion: for this cause many are sick and weak among you, and many are fallen asleep. Secondly, the punishment inflicted for this sin--weakness, sickness, and mortality. Thirdly, there is the delinquents, which are you, Corinthians: many are sick and weak among you, and in them all others that come unpreparedly to the sacrament. Whence we may observe this point of instruction: that God doth most severely punish the unworthy receivers of the sacrament of the Lords Supper. He punished the Corinthians here with sickness, weakness, fevers, pestilence, death temporal, and God knows how many with death eternal. Now the reason why the Lord doth so severely punish both with temporal judgments and with spiritual curses the unworthy receivers of the sacrament, is, in regard of the author of the sacrament, who is Christ; and that not only as He was man, but Christ as He was God did institute the same. When the Lord delivered the Law upon Mount Sinai, He commanded the people to sanctify themselves; yea, if a beast did but touch the mountain, he must die for the same, even be stoned to death, or thrust through with a dart (Heb_12:1-29.). Much more, then, now, when the Lord doth deliver the gospel, especially the groundwork and masterpiece thereof, the Lord Jesus Christ, and that in the most blessed manner that ever God exhibited Himself unto man; how much more doth God require purity and holiness, that all such as come to receive the Lord Jesus Christ in the blessed sacrament should be sanctified, purging their hearts, and cleansing their souls from all their sin and uncleanness! The second reason is in regard of the matter of the sacrament, which is Christ also; who, as He was the efficient cause, so in regard of sacramental relation He is the matter of the communion (1Co_10:16). Now the better matter anything is of, the more heinous is the defilement of it. A master will not be so angry for casting his earthen vessels into the mire as he will be for casting his rich jewels. A third reason is in regard of the form of the sacrament, which is Christ too. If thou shouldest clip the kings coin, I will say that thou art a traitor. Oh, what a traitor art thou, then, yea, accursed traitor in the account of God and Christ, if thou clippest His holy communion, if thou clip it of thy examination and due preparation, and so come hand over head, not regarding so holy an ordinance: thou sinnest against the court of heaven. The last reason is in regard of the end of the sacrament, which is Christ also. Is it so, then, that the Lord doth so severely punish the unworthy receiver of the sacrament? Take notice, then, from whence cometh all sickness, weakness, and mortality, and the reason why the Lord doth send so many kind of sorrows, crosses, and miseries upon men; namely, because of the unworthy receiving of the Lords Supper. And, beloved, we shall never see the Lord take away His judgments here from the earth until we betake ourselves to a more diligent and holy receiving of the sacrament. Many there be that expound these words in a spiritual sense; many are sick and weak, and many are fallen asleep, that is to say, many have their consciences seared, and their hearts hardened, etc.; and this is true also, that because men come unpreparedly, they have their hearts hardened, and their consciences seared, and their soul plagued with many spiritual plagues. But it is as true also in temporal judgments. King Belshazzar, that abused but the holy vessels of the temple, and the cups thereof, what a small plague befel him for it (Dan_5:27-28). Wherefore let us take heed of unprepared coming to the sacrament; for God will not hold such guiltless. And now to conclude: As the Cherubim stood before Paradise with a naked sword to keep Adam out, that he might not enter and so eat of the Tree of Life, so I bring with me the sword of God, to run it up to the hilt in the heart of every ungodly man, every rebellious and impenitent sinner that dares presume to rush upon this holy ordinance of God with a polluted heart. (W. Fenner.)

For if we would judge ourselves, we should not be judged.--

Self-judgment

I. There is in us a capacity of judging ourselves. We can overlook our own acts and feelings; we can pronounce sentence upon them. It would be no mercy, but a great degradation, if we were excused from this jurisdiction.

II. The Lord will not excuse us from it. He takes the office which we abdicate. He judges when we will not judge.

III. This capacity is blunted by censoriousness.

1. The besetting sin of the Corinthians was that of judging others. They were ever determining that this man was not so wise or so spiritual as themselves. And on this very account they could not judge themselves; the faculty lost its edge; it exhausted itself in unprofitable, unlawful efforts. It was ever busy looking outward for motes; the consciousness of the beam within became continually less alive.

2. Most of us are agreed that we live in a critical rather than in a creative age. Politicians, artists, religious men, all: alike are critics; some censors of their predecessors as well as of their contemporaries. And just as it was with the Corinthians, we have lost to a very great degree the power of judging ourselves.

IV. How it may be restored (verse 32).

1. Much is said in pulpits about the blessed effects of Gods discipline upon men. Some of the very best are constrained to say, Suffering has brought forth an amount of evil in us which we did not know there was in us before. And thanks be to God it did! Now you know Him and yourselves a little better than you did before, For it is this revelation of what is dark in us which drives us to His Light. Gods judgments are not mere punishments, but are meant to awaken in us that slumbering faculty without which we are not truly men, because we are not truly showing forth the image of God. He comes amongst us that our criticism may be turned to a more practical and glorious service, that we may not be condemned with the world.

2. What is the condemnation from which this judgment rescues us? The world, considered as apart from God, is condemned to a very hopeless kind of darkness. Its members cannot see any light which should guide their own footsteps, for they confess no light but what proceeds from themselves. All Gods chastisements, therefore, are to purge the Church of its worldly elements, not by making if, censorious and exclusive (for there are essentially worldly elements), but by making each man see in himself all the evil which he has detected in his brother. (F. D. Maurice, M.A.)

Gods judgment and our judgment

I. The purpose of Gods judgments. Pauls words imply two great propositions.

1. Gods chastisements are judgments. A most strange assertion, on the ordinary acceptation of judgments as special interferences of Providence to punish some special evil! But if the word means to discern between good and evil, then this strange assertion becomes merely a statement of the result which afflictions ever produce in the heart and conscience of a Christian: they make us discern the good and the evil, the fleshly and the spiritual in our own selves, as we never saw them before. Many a man in the quiet days of sickness and pain has found a light searching him, and separating the true from the false. It is ever in the whirlwind and darkness of adversity that we learn to say with him of old, I have heard of Thee by the hearing of the ear, but now mine eye seeth Thee; wherefore I abhor myself in dust and ashes.

2. The design of Gods judgment is to save us from condemnation. The spirit of the world is the choice of darkness rather than light, therefore to be condemned with the world is to be left in ever-deepening blindness to all the light and glory of God. That doom of being given up to ones self, and being ruined by the secret idolatries and evils of self, is the doom into which every one of us would fall if Gods chastisements, which are judgments, did not deliver us from its peril.

(1) Sometimes He breaks the concealed idol of the heart. We did not know it was an idol until it had gone.

(2) Sometimes He permits us to have our own way, and allows us to discover its vanity.

(3) Sometimes He prevents mans will from ever being fulfilled. This is the meaning of the chastening judgments of God. Let us accept it heartily and broadly, even when we cannot trace it. Let us not limit it to individuals. It is true of nations, and has been true of this England of ours again and again. It is true of Churches; hence the meaning of chastenings as the response to the most earnest prayers: it is Gods method of revealing the hindrances to their growth, of manifesting the impediments to their spiritual power.

II. The necessity of self-judgment. Two questions meet us here--

1. If God be judging us why are we bound to judge ourselves? Because--

(1) Every chastening is a voice of mercy calling us to exercise the faculty of judgment which God has given us.

(2) Past sorrow and disappointment revealed the secrecy of the hearts life, and the necessity for guarding that life.

(3) If we let our wonderful inner life go unwatched, we shall need continued and repeated chastisements.

2. How is this work to be accomplished? Paul implies that we have the faculty of judgment, but dare not use it; God chastens thus that He may awaken it. In trust on His education let us judge ourselves.

(1) Let us bring our spirits into His light by prayer--one flash of that light may reveal to us the meaning of our lives.

(2) Guard the springs of action--the beginnings of sin. Let a man slothfully allow himself to move in a path that is dubious, and which he fears to examine, and God will hedge in his way with thorns, and send him deep desolate sorrow, that he may not be condemned with the world.

III. The blessings which self-judgment would bring.

1. Confidence. But does not self-searching create doubt, and wither the energy of action? Not when exercised in the trust that God will reveal us to ourselves. Keep thy heart with all diligence, for out of it are the issues of life.

2. Insight into Gods truth and love (verse 28).

(1) Those Corinthians are asleep because they did not judge themselves--asleep to all the beauty of the Christian sacrament. If we let our spirits go unwatched the beauty and power of sacraments will fade.

(2) Let us believe that God is testing us; that Christs light is dwelling in us; and in that belief guide our spirits and guard them; then, all Gods works will become a sacrament of love and glory! (E. L. Hull, B.A.)

Self-scrutiny

Let us consider the difficulty, the advantages, and the means of forming a correct estimate of ourselves.

I. The difficulty. The portions of our character, which it most concerns us to understand aright, are, the extent of our powers, and the motives of our conduct. But on these subjects everything conspires to deceive us.

1. No man, in the first place, can come to the examination of himself with perfect impartiality. His wishes are all necessarily engaged on his own side.

2. We can always find excuses for ourselves, which no other person can suspect. Frivolous as the apology may be, it appears satisfactory, because, while no one knows its existence, no one can dispute its value.

3. Few men venture to inform us of our real character. We are flattered, even from our cradles.

4. We fondly imagine that no one can know us as well as we know ourselves, and that every man is interested to depreciate, even when he knows, the worth of another. Hence, when reproved, it is much more easy to conclude that we have been misrepresented by envy, or misunderstood by prejudice, than to believe in our ignorance, incapacity, or guilt. Nothing, also, more directly tends to swell into extravagance a mans opinion of his moral or intellectual worth, than to find that his innocence has, in any instance, been falsely accused, or his powers inadequately estimated.

II. The advantages.

1. An intimate knowledge of ourselves is absolutely necessary to the security and improvement of our virtue and holiness.

2. The knowledge of ourselves would preserve us from much of the calumny, the censure, and the contempt of others.

3. A man who knows himself will know more of others, than one who boasts of studying mankind by mixing with all their follies and vices.

4. Self-knowledge will preserve us from being deceived by flattery, or overborne by unmerited censure.

5. He who examines himself will learn to profit by instruction.

6. If we will judge ourselves, we shall not be judged, at least, by the Judge of heaven and earth; that is, we shall not be unprepared for the judgment-seat of Christ.

III. The means by which this knowledge may be attained.

1. Suspect yourselves. Do not be afraid of doing yourselves injustice. When you suspect, watch your conduct; and detect, if you can, your predominant motives. Depend upon it, you will struggle hard to deceive yourselves. Compare yourselves, then, with the Word of God, and with one another.

2. But, above all, look up to the Father of lights, lay yourself open to the eye of almighty mercy, and cry, Lord, who can understand his errors? cleanse Thou me from secret faults. (J. S. Buckminster.)

The judge within

If the question be asked, How can a presumed criminal be his own judge? the answer lies in the constitution of the human soul. Every man has within him a faculty which discharges by turns all the offices of a court of justice. Conscience is the counsel for the prosecution; it collects the evidences of guilt, sets them out, weighs their value, marshals them in their separate and collective strength, urges the conclusion to which they point. But conscience is also the counsel for the defence. Although outside the court, it stands by no means alone. It is assisted, often to its great embarrassment, by three uninvited and very importunate junior counsel, who are very nearly relate to each other--self-love, and self-conceit, and self-assertion. But yet, even on the side of the defence, conscience may sometimes have something honest and substantial to urge against the prima facie aspect of the case for the prosecution. And then, having concluded the case for the prosecution and the case for the defendant, conscience weighs out and balances the conflicting statements by a debate within itself after the fashion of a jury, as though it had many voices, but a single mind, And, once more, conscience, being thus warder, and counsel on both sides, and jury, cloths itself at last in the higher majesty of justice, ascends the seat of judgment, and pronounces the sentence of the Divine law; and when that sentence is a sentence of condemnation, and has been clearly uttered within the soul, the soul knows no peace until it has sought and found some certificate of pardon from the supreme Authority which conscience represents. Self-judgment in the sense recommended by the apostle is not as easy a process as might at first appear. It has several obstacles, several enemies to encounter who have long made themselves at home in human nature, who are certain to do their best against it. And of these the first is a want of entire sincerity, and this involves a charge, the justice of which will be always disputed, but especially when it is made against the temper and disposition of men of our own time; for, probably, there is one thing on which we pride ourselves as characterising us more than the generations who have preceded us--it is that we are the devotees of truth. It might seem that we had taken as our own the old Homeric motto, Let us have light, even if we perish in it, so strong is this passion for truth, so seemingly noble, so far-reaching, so actively at work in all directions, whether of public or of private life, around us! But is our passion for truth equally ardent in all directions?--is there not one quarter in which we shrink from indulging it? Is it not often the case that while we are eager to know everything, even the worst, about public affairs and the affairs of our neighbours, about persons high in state, and about our humblest acquaintances, there is one state of affairs, and there is one person about which the great majority of us is often content to be very ignorant indeed? A second enemy to a true self-judgment is moral cowardice. Observe, I say moral cowardice--a very different thing from physical. The man who could head a storming party without a minutes hesitation is not always willing to meet his true self. If the truth is to be told, are not a great many of us like those country folk who are afraid of crossing a churchyard path after nightfall, lest they should see a ghost behind a tombstone? Our consciences are but cemeteries, in which dead memories are buried close to or upon each other in forgotten confusion. Some of you may have noticed an account of the conduct of a distinguished and learned Englishman who nearly lost his life in Egypt a short time ago. He was travelling in order to prosecute his favourite studies, and was returning to his boat on the Nile, after examining some antiquities in the neighbourhood, when he trod by chance on a cerastes--a snake of the species one of which, nineteen centuries ago, ended the life of the fallen Cleopatra. When he felt that he had been bitten, and a moments glance had shown him the deadly reptile, he lost not a moment in making his way to the boat, which was, happily, only a few yards distant. He called for a hot iron, and then, with his own hands, he applied it to the wound, holding it there until he had burnt out the poisoned flesh down to the very bone. Had you acted with less decision, so said a distinguished physician to him on his return to Cairo, your life must have been forfeited. With matters of conscience we, it seems, are less capable of heroism, though a great deal more is really at stake. A third enemy to a true self-judgment is the lack of perseverance. As we are constantly being tempted, and often yielding more or less to temptation, we should be constantly bringing ourselves to the bar of conscience, which is the bar of God. Unless we take care, the determination to persevere, to be true to ourselves, is likely to become weaker and more intermittent as our natural faculties decay with the progress of time. Much will take place within which will never have been reviewed on this side the grave. There have been sovereigns of earthly realms--such as the Roman Emperor Hadrian, and the Caliph Haroun Alraschid--whose senses of the responsibility of empire have been such as to compel them to do more than official duty would prescribe, to inspect their dominions and to visit their subjects as far as they could personally, perhaps in disguise, and so to relieve distress and to encourage meritorious efforts, and to correct injustice, and to promote well-being and prosperity, and thus to strengthen the defences of the Empire, and remove the motives to insurrection and disorder. And if a man, as a Christian, should be absolute ruler within and over his own body, if his conscience is true, he best self-governs as well as reigns if it does not hold its office merely at the good pleasure of a democracy of passions, each of which is playing for its own hand, and which collectively may proclaim a republic:in the soul to-morrow morning, and send their present ruler about his business--no doubt with a pension. If, I say, a triumph of all the forces of moral disorder is not to take place within the human soul, its ruler must be constantly inspecting it, constantly judging it, that he may finish his royal course with joy, and arrest the stern judgment that must else await him by thus constantly anticipating it. The motive for this self-judgment follows--We should not be judged if we would judge ourselves. Does this mean that a man who deals truly and severely with himself may always expect to escape human criticism? This is only very partially true. It is true, no doubt, that so far as we judge ourselves in matters which affect our intercourse with others, endeavouring to bring that intercourse into strict accord with the principles and the terms of the law of Christ, we shall diminish the opportunities for hostile criticism on this score. In this sense self-judgment brings with it in this world its own reward. In whatever degree we cultivate self-discipline--the sincere, pure, humble, kindly, patient temper which is prescribed by the teaching of our Lord Jesus Christ--in that degree we diminish the friction with our brother men in the struggle of our own common life, and so we escape the judgments which such friction provokes. But it does not follow that those who judge themselves severely are thereby always excepted from the unfavourable judgments of other men, for a very large number of men not only pass judgments upon the words and acts of others of which they can take some sort of cognisance, but also, and, strange to say, with equal confidence, upon the motive and secret characters of others, of which, from the nature of the case, they can have no real knowledge whatever. Added to which the great majority of men resent, perhaps almost unconsciously, a higher standard of life and conduct than their own. When one of the greatest of the heathen set himself to consider what would happen if a really perfect man were to appear upon the earth, his decision was an unconscious prophecy. Men, he said, would put such a man to death. Men who are not themselves holy are impatient of holiness, and pass hard judgments, if they can do nothing more, on those who aim at it; and thus it has happened that all the great servants of God, although judging themselves severely, have been again and again judged by their fellowmen with much greater severity. So it has been with nearly all the finest characters in the Church of Christ. They have passed their lives constantly under a storm of calumny and insult, and only when they have left the world have they been recognised as having been what they were. Nor is this wonderful in the case of those who at their very best only approached perfection, if it was also true in His case who alone was perfect. A man, then, who judges himself severely cannot on that account expect to disarm human judgments; but he may do much more: he may anticipate, and by anticipating he may arrest, the judgments of God, for the judgments of God light not on all sinners, but only on unrepentant sinners; and self-judgment is the effect and expression of penitence--it is the effort of the soul to be true to the highest law of its own being, which is also the law of its Creator. Self-judgment shows us what we are. It does not of itself enable us to become other than we are; it does not of itself confer pardon for the past or strength to do better in the time to come. It bids us look out of and beyond ourselves to a Divine compassion which is also a Divine justice, which, if we will, we can, by that complete and whole-hearted adhesion of the soul to truth, which the Bible calls faith, make in reality and for ever our own. It makes a man pray at once more intelligently and more earnestly--more intelligently because when he has had himself up for a strict judicial investigation at the bar of his conscience he knows what he needs, not in a vague way, but in detail, and precisely instead of complaining to God in general terms of the corruption of his fallen nature--a complaint which makes him in his own estimate not worse than any of his neighbours--he lays his finger upon certain acts of evil which he, and he only, so far as he knows, has committed. He prays as for his life, and when his prayer is crowned with victory he understands what he owes to having judged himself honestly, and how, having judged himself, he will not, through Gods mercy, be judged as an unrepentant sinner at the last. (Canon Liddon.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

1Co 11:30. Διὰ τοῦτο, for this cause) The Corinthians had not observed this cause; but in our day it is proper to attend to it.—ἀσθενεῖς καὶ ἄῤῥωστοι, weak and sickly) weak from slighter distempers; sickly from more serious diseases; comp. Rev 2:22.—κοιμῶνται, sleep) A word in a middle sense, [μέσον, midway between good and bad] as distinguished from the state after death. It does not denote here however a dreadful death.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

1Co_11:30. Proof of that κρῖμα ἑαυτῷ … πίνει from the present experience of the Corinthians themselves.

Paul knew that there were at this time many cases of sickness, and not a few of death (κοιμῶνται), among them; and he saw in this a divine chastisement for their unworthy use of the Lords Supper. The explanation which refers this to moral weakness and deadness (Valckenaer, Morus, Krause, Eichhorn) is not to be rejected (as by Rückert) on the ground that this moral sickness and deadness must have been represented as the cause of the unworthy participation (for, from the Pauline standpoint, they might quite as well be regarded as its consequence, see Rom_1:24 ff.). But it is to be set aside, because such a sense must have been suggested by the context, whereas there is not the remotest hint of it, either by itself or in connection with the physical interpretation (Olshausen).

κοιμῶνται] dormiunt, i.e. are dead. Comp., regarding this euphemistic allusion, what is said on 1Co_15:18. Elsewhere in the N. T. we find the perfect or aorist. But comp Lachmanns reading in 1Th_4:13.

It is impossible to establish a definite distinction of idea between ἈΣΘΕΝΕῖς and ἌῤῬΩΣΤΟΙ. Grotius and Bengel hold the latter to mean more than the former; Wetstein and Tittmann again (Synon. p. 76) differ from them in this. Both words denote want of strength from sickness.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

1Co 11:30 . In evidence of the “judgment” which profanation of the Lord’s Table entails, the Ap. points to the sad fact that “amongst you many are sick and weakly, and not a few are sleeping”. ἀσθενεῖς applies to maladies of any kind, ἄρρωστοι to cases of debility and continued ill-health ægroti et valetudinarii (Bz [1790] ). The added κοιμῶνται (the Christian syn [1791] for ἀποθνήσκουσιν ) shows that P. is speaking not figuratively of low spiritual conditions, but literally of physical inflictions which he knows to be their consequence ( διὰ τοῦτο ). We must be careful not to generalise from this single instance (see Joh 9:3 ). The mere coincidence of such afflictions with the desecration of the Eucharist could not have justified P. in making this statement; he must have been conscious of some specific revelation to this effect. For ἱκανοί (a sufficient number something like our “ plenty of you”), see parls.; “something less than πολλοί , though sufficiently numerous to arouse serious attention” (El [1792] ). The “sleepers” had died in the Lord, or this term would not have been used of them; it does not appear that this visitation had singled out the profaners of the Sacrament; the community is suffering, for widely-spread offence. Both in the removal and infliction of physical evil, the inauguration of the New Covenant, as of the Old, was marked by displays of supernatural power.

[1790] Beza’s Nov. Testamentum: Interpretatio et Annotationes (Cantab., 1642).

[1791] synonym, synonymous.

[1792] C. J. Ellicott’s St. Paul’s First Epistle to the Corinthians .

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

Vv. 30-32. “For this cause many are weak and sickly among you, and many sleep. 31. Now, if we would judge ourselves, we should not be judged. 32. But when we are judged, we are chastened of the Lord, that we should not be condemned with the world.”

The apostle had just spoken in a general way of the judgments which profane communion may bring down. He now appeals to the experience of the Corinthians themselves, who are at the moment visited with a sickness of which many have even died.

Διὰ τοῦτο, for this cause: “I am not using vain words when I speak thus to you” (1Co 11:29).

The word ἀσθενής, weak, rather denotes the sickness, and ἄῤῥωστος, infirm, the weakening which issues in decay, as if an invisible blow had suddenly blighted the forces of life.

Some, like Eichhorn, have taken the three terms sickly, infirm, and dead, in the spiritual sense. But the simultaneous use of the two words sickly and weak could not be easily explained morally; and instead of the verb κοιμᾶσθαι, which is never used in the New Testament, except in the sense of physical sleep or death, the apostle would rather have said νεκρὸς εἶναι (Rev 3:1). Besides, a purely spiritual fact would not have been of a nature to strike his readers sufficiently, and the more because the spiritual weakening had preceded the profanation of the Supper, and was the cause of it as much as the effect. Finally, as Stockmayer well says (La maladie et l’Evangile, p. 29): “It is not by spiritual decay that the Lord snatches us from a false position and preserves us from condemnation; it is by judgments suffered in the flesh.” Comp. 1Co 5:5; 1Ti 1:20. No doubt we must guard here against the faintest materialistic notion, as if the eating of the Supper itself, physically speaking, had produced the sickness, and as if the consecrated food had been changed into poison. It was a warning judgment, specially inflicted by God, such as He sends to awaken a man to salvation.

Vv. 31. And when does such a judgment overtake the Christian? When he has not voluntarily judged himself. God then comes to his help, awaking his sleeping vigilance by a stroke of His rod. This applies to Churches as well as to individuals.

The true reading is undoubtedly δέ and not γάρ. The δέ may indicate the logical progress of the argument (now then), or a contrast between the fact of the chastisement (1Co 11:30) and what would have happened if the Corinthians had behaved differently (but). The first connection is the more natural.

The verb διακρίνειν here signifies to discern, analyse, and so to appreciate; with the pronoun ἑαυτόν, himself; to discern one’s own moral state by appreciating what within him pleases or displeases the Lord. By such a judgment, that of the Lord would be anticipated.

Vv. 32. This verse brings back the readers from the favourable supposition to the sad reality (δέ, but). Yet the present judgment, severe as it may be, is also an act of mercy on the Lord’s part. It is not yet eternal condemnation; it is, on the contrary, a means of preventing it. Here we must distinguish with the apostle three degrees which he denotes by the analogous terms διακρίνεσθαι, to judge oneself (1Co 11:31), κρίνεσθαι, to be judged (1Co 11:32), and κατακρίνεσθαι, to be condemned (same verse). The believer ought constantly to judge himself; such is the normal state. If he fails in this task, God reminds him of it by judging him by some chastisement which He sends on him, he is judged; and if he does not profit by this means, nothing remains for him but to suffer in common with the world the final judgment from which God sought to preserve him, to be condemned.

The world denotes unconverted and lost humanity. These same three degrees may be found in Mar 9:47-50.

After this complete development of the subject, the apostle concludes, as he usually does, with some very simple words, in which he states the practical result of his whole previous argument.

Frédéric Louis Godet — Commentaries on Luke, John, Romans, and 1 Corinthians — English translation (T&T Clark, Edinburgh, 1870s–1890s) — public domain. Text from a community e-Sword module.

1Co_11:30

For this cause many (are) weak and sickly among you, and many sleep.

For this cause, that is, because those who partake of the Lords supper unworthily incur the judgment of God; many are weak and sickly. The distinction between these words made by commentators, is, that the former designates those whose strength decays as it were of itself, and the latter, those rendered infirm by sickness. The latter term is the stronger of the two. And many sleep, i.e. have already died. As there is nothing in the context to intimate that these terms are used figuratively of moral infirmities and spiritual declension, they should be taken in their literal sense. Paul knew that the prevailing sickness and frequent deaths among the Christians of Corinth were a judgment from God on account of the irreverent manner in which they had celebrated the Lords supper.

Charles Hodge — Commentary on Romans (1835), First Corinthians (1857), and Ephesians (1856) — public domain. Text from a community e-Sword module.

The profaning of the body and blood of the Lord in his mysteries is sharply punished of him, and therefore such a mischief ought diligently to be prevented by judging and correcting of a man’s self.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

weak . . . sickly--He is "weak" who has naturally no strength: "sickly," who has lost his strength by disease [TITTMANN, Greek Synonyms of the New Testament].

sleep--are being lulled in death: not a violent death; but one the result of sickness, sent as the Lord's chastening for the individual's salvation, the mind being brought to a right state on the sick bed (Co1 11:31).

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 30. For this cause] That they partook of this sacred ordinance without discerning the Lord's body; many are weak and sickly: it is hard to say whether these words refer to the consequences of their own intemperance or to some extraordinary disorders inflicted immediately by God himself. That there were disorders of the most reprehensible kind among these people at this sacred supper, the preceding verses sufficiently point out; and after such excesses, many might be weak and sickly among them, and many might sleep, i.e. die; for continual experience shows us that many fall victims to their own intemperance. How ever, acting as they did in this solemn and awful sacrament, they might have "provoked God to plague them with divers diseases and sundry kinds of death." Communion service.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

30. For this cause, etc. After having treated in a general way of unworthy eating, and of the kind of punishment that awaits those who pollute this sacrament, he now instructs the Corinthians as to the chastisement which they were at that time enduring. It is not known whether a pestilence was raging there at that time, or whether they were laboring under other kinds of disease. However it may have been as to this, we infer from Paul’s words, that the Lord had sent some scourge upon them for their correction. Nor does Paul merely conjecture, that it is on that account that they are punished, but he affirms it as a thing that was perfectly well known by him. He says, then, that many lay sick — that many were kept long in a languishing condition, and that many had died, in consequence of that abuse of the Supper, because they had offended God. By this he intimates, that by diseases and other chastisements from God, we are admonished to think of our sins; for God does not afflict us without good reason, for he takes no pleasure in our afflictions.

The subject is a copious and ample one; but let it suffice to advert to it here in a single word. If in Paul’s times an ordinary abuse of the Supper could kindle the wrath of God against the Corinthians, so that he punished them thus severely, what ought we to think as to the state of matters at the present day? We see, throughout the whole extent of Popery, not merely horrid profanations of the Supper, but even a sacrilegious abomination set up in its room. In the first place, it is prostituted to filthy lucre (1 Timothy 3:8) and merchandise. Secondly, it is maimed, by taking away the use of the cup. Thirdly, it is changed into another aspect, by its having become customary for one to partake of his own feast separately, participation being done away. Fourthly, there is there no explanation of the meaning of the sacrament, but a mumbling that would accord better with a magical incantation, or the detestable sacrifices of the Gentiles, than with our Lord’s institution. Fifthly, there is an endless number of ceremonies, abounding partly with trifles, partly with superstition, and consequently manifest pollutions. Sixthly, there is the diabolical invention of sacrifice, which contains an impious blasphemy against the death of Christ. Seventhly, it is fitted to intoxicate miserable men with carnal confidence, while they present it to God as if it were an expiation, and think that by this charm they drive off everything hurtful, and that without faith and repentance. Nay more, while they trust that they are armed against the devil and death, and are fortified against God by a sure defense, they venture to sin with much more freedom, and become more obstinate. Eighthly, an idol is there adored in the room of Christ. In short, it is filled with all kinds of abomination.

Nay even among ourselves, who have the pure administration of the Supper restored to us, in virtue of a return, as it were, from captivity, how much irreverence! How much hypocrisy on the part of many! What a disgraceful mixture, while, without any discrimination, wicked and openly abandoned persons intrude themselves, such as no man of character and decency would admit to common intercourse! And yet after all, we wonder how it comes that there are so many wars, so many pestilences, so many failures of the crop, so many disasters and calamities — as if the cause were not manifest! And assuredly, we must not expect a termination to our calamities, until we have removed the occasion of them, by correcting our faults.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(30) For this cause—i.e., because you do not regard these feasts, to which the Lord’s Supper is joined as gatherings in a common body, but eat and drink to excess, and so gain no spiritual advantage, but actually physical evil, many are weak and sickly.

And many sleep.—Better, and some die. Even death sometimes resulted from their drunken orgies, either naturally, or by God’s direct visitation.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

30. For this cause many are weak and sickly among you] If the body be the temple of the Lord (ch. 1Co_6:19), we can well understand how a crime against His Body and Blood (1Co_11:27) would deprive the body of any Christian who committed it of His presence, and predispose it to sickness and even death. This is the judgment of which the Apostle speaks in 1Co_11:29. Cf. also St Joh_5:14.

and many sleep] Literally, a considerable number, even more than the number of those who are weak and sickly. For sleep, see ch. 1Co_7:39.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

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.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

30 For this cause many are weak and sickly among you, and many sleep.

Ver. 30. Many are weak] The mortality at Corinth began at God’s house, and that for unworthy communicating. God will be sanctified of all that draw near to him. He loves to be acquainted with men in the walks of their obedience, and yet he takes state upon him in his ordinances, and will be served like himself, or we shall hear from him. What manner of men therefore ought we to be that come so near to God in this holy ordinance? Nadab and Abihu can tell you that the flames of jealousy are hottest about the altar. Uzzah and the Bethshemites, though dead, do yet tell you that justice as well as mercy is most active about the ark. Judgment begins at God’s own house, 1Pe 4:17; and the destroying angel begins at the sanctuary, Eze 9:6.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

For this cause - On account of the improper manner of celebrating the Lord’s Supper; see 1Co 11:21.

Many are weak - (ἀσθενεῖς astheneis). Evidently referring to prevailing bodily sickness and disease. This is the natural and obvious interpretation of this passage. The sense clearly is, that God had sent among them bodily distempers as an expression of the divine displeasure and judgment for their improper mode of celebrating the Lord’s Supper. That it was not uncommon in those times for God in an extraordinary manner to punish people with calamity, sickness, or death for their sins is evident from the New Testament; see the 1Co 5:5 note; Act 5:1-10; Act 13:11 notes; 1Ti 1:20 note; and perhaps 1Jo 5:16 note; and Jam 5:14-15 notes. It may possibly have been the case that the intemperance and gluttony which prevailed on these occasions was the direct cause of no small part of the bodily disease which prevailed, and which in some cases terminated in death.

And many sleep - Have died. The death of Christians in the Scriptures is commonly represented under the image of “sleep;” Dan, 1Co 12:2; Joh 11:11-12; 1Co 15:51; 1Th 4:14; 1Th 5:10. Perhaps it may be implied by the use of this mild term here, instead of the harsher word “death,” that these were true Christians. This sentiment is in accordance with all that Paul states in regard to the church at Corinth. Notwithstanding all their irregularities, he does not deny that they were sincere Christians, and all his appeals and reasonings proceed on that supposition, though there was among them much ignorance and irregularity. God often visits his own people with trial; and though they are his children, yet this does not exempt them from affliction and discipline on account of their imperfections, errors, and sins. The “practical lesson” taught by this is, that Christians should serve God with purity; that they should avoid sin in every form; and that the commission of sin will expose them, as well as others, to the divine displeasure. The reason why this judgment was inflicted on the Corinthians was, that there might be a suitable impression made of the holy nature of that ordinance, and that Christians might be led to observe it in a proper manner. If it be asked whether God ever visits his people now with his displeasure for their improper manner of observing this ordinance, we may reply:

That we have no reason to suppose that he inflicts “bodily” diseases and corporeal punishments on account of it. But, There is no reason to doubt that the improper observance of the Lord’s Supper, like the improper observance of any other religious duty, will be followed with the expression of God’s displeasure, and with a spiritual blightling on the soul. This may be evinced in the following modes: In hardening the heart by an improper familiarity with the most sacred and solemn ordinances of religion. Increased coldness and deadness in the service of God. If the ordinances of the gospel are not the means of making us better, they are the means of making us worse. The loss of the favor of God, or of those pure, and spiritual, and elevated joys which we might have obtained by a proper observance of the ordinance.

There is no reason to doubt that God may make it the occasion of manifesting his displeasure. It may be followed by a lack of spiritual comfort and peace; by a loss of communion with God; and by a withholding of those comforts from the soul which might have been enjoyed, and which are imparted to those who observe it in a proper manner. The general principle is, that an improper discharge of any duty will expose us to his displeasure, and to the certain loss of all those favors which might have resulted from a proper discharge of the duty, and to the tokens of the divine displeasure. And this is as true of prayer, or of any other religious duty, as of an improper observance of the Lord’s Supper.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Therefore in punishment of the sin of receiving unworthily, many are infirm, visited with infirmities, even that bring death, which is meant by those words, many sleep. But it is a mercy of God, when he only punishes by sickness, or a corporal death, and does not permit us to perish for ever, or be condemned with this wicked world. To avoid this, let a man prove himself, examine the state of his conscience, especially before he receives the holy sacrament, confess his sins, and be absolved by those to whom Christ left the power of forgiving sins in his name, and by his authority. If we judge ourselves in this manner, we shall not be judged, that is, condemned. (Witham)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

You, it may be, are not aware of it, but look upon other causes why so many amongst you are sick, and weak, and die immaturely; but I, as the apostle of Jesus Christ, (and so know the mind and will of God), assure you, that this your irreverent and irreligious profanation of this holy ordinance, is one great cause of so many among you being sick, and weak, and dying in unripe age. Some think that the word

sleep argues that they were godly, penitent Christians that so died, (for the death of wicked men is hardly called sleeping any where in holy writ), to let us know, that even good people, who yet may be saved, may bring judgments in this life upon themselves, as by the profanation of God’s name in other ordinances, so more especially by their profanation of it in this ordinance of the supper.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

30. Weak and sickly… sleep—Commentators generally agree that Paul here ascribes a then prevalent sickliness and mortality in the Church to their desecration of the holy supper. That at a miraculous era the apostolic mind was given to know such to be the case might readily be conceded. The monstrous idea that disease and death were produced naturally by their excesses would imply that the apostolic excommunication was quite as much required as in the case of the fornicator. But the word sleep seems scarce the term the apostle would use of those dying by judgment of God.

It naturally expresses a peaceful repose. We are strongly inclined to prefer understanding Paul as declaring the judicial effect of their dishonouring the communion to be their becoming weakly, sickly, sleeping Christians.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Many are weak and sickly among you. St. Paul directly connects this general ill health with the abuse of the Lord"s Supper. It is not impossible that the grave intemperance to which he alludes in ver. 21 may have had its share in this result; but apart from this, there is an undoubted connection between sin and sickness in some, though not, of course, in all cases. (Joh_5:14) Many. The word is different from the previous word for "many," and means a larger number not a few," "a considerable number." Sleep; i.e. are dying.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

For this cause - Which they had not observed. Many sleep - In death.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

A final admonition to use care in going to the Sacrament:

v. 30. For this cause many are weak and sickly among you and many sleep.

v. 31. For if we would judge ourselves, we should not be judged.

v. 32. But when we are judged, we are chastened of the Lord that we should not be condemned with, the world.

v. 33. Wherefore, my brethren, when ye come together to eat, tarry one for another.

v. 34. And if any man hunger, let him eat at home, that ye come not together unto condemnation. And the rest will I set in order when I come.

Practically all commentators agree in understanding v. 30 of physical inflictions and infirmities, of debility and ill health, many of them adding that these conditions were the result of the intemperance alluded to in v. 21. Others have suggested that such extraordinary and direct visitations and bodily punishments for spiritual shortcomings were a feature of the apostolic age. But the text itself suggests nothing of the kind, and the idea of believing some of the Corinthian Christians sleeping in physical death agrees neither with the usage of the word nor with the doctrine of Scriptures on this point. The meaning of the apostle is plain: Many of the members in their own midst were weak, they were lacking in spiritual strength, Mat 26:41; Rom 14:1-2; 1Co 1:27; 1Co 9:22; others were seriously ill in spirit, lacking the strength and vigor of the ideal Christian, Mat 9:12; Luk 5:31; and still others were dozing in spiritual sleep, Eph 5:14; 1Th 5:6, and therefore lacked the watchfulness, the spiritual vigilance, which should mark the Christian at all times, lest he fall into the snares of the devil, 1Pe 5:8. In other words, many of the Corinthian Christians, though still nominally believers and looked upon as members of the congregation in good standing, were actually in a spiritual state, which showed that energetic measures were needed to bring them back to true faith and the active life in Christ. Then, as now, this condition was the result of misusing the Sacrament, of eating and drinking unworthily, of not making the proper discrimination between the Lord’s Supper and all other eating and drinking.

This sad state of affairs might have been avoided by the vigilance which should characterize the Christians at all times: If, however, we discriminated ourselves, we should not be judged. An earnest self-examination before every communion, together with a frank condemnation of everything found to deviate from the norm of God’s holy will, saves believers from the judgment of unworthy communicants. But now that we are under judgment, since the Lord criticizes and condemns our laxity and irreverence with regard to the use of His Holy Supper, His is a pedagogical purpose. Through the earnest reproof of the apostle the Lord was chastising, disciplining, the Christians of Corinth, lest they continue in their spiritual sleep and in the end fall under the pronouncement of the final damnation.

And so the apostle, having summoned all the arguments which were necessary to bring the Corinthians to the realization of their situation, repeats his admonition in conclusion: Therefore, my brethren, when you come together to eat, wait for one another. They should not continue the practice of splitting up into parties and cliques and, as a consequence, change the love-feast preceding the Lord’s Supper into a debauch, but they should celebrate also this decently and together, lest the Eucharist be desecrated. And they should avoid the appearance of feasting. If anyone was hungry, he should attend to the satisfying of his hunger at home, in order that they did not assemble for worse, for judgment. Other matters which pertained to proper order and decency in the celebration of the Eucharist and public worship, Paul intended to regulate according as he might come. He did not yet know, at that time, when he might be able to visit Corinth, but he was determined to come as soon as circumstances would permit his making the journey.

Summary.The apostle discusses the veiling of women in church services, together with their position in the congregation, he chides the Corinthian Christians for the evidences of divisions among them as these appeared even in the celebration of the Eucharist, and speaks at length of the preparation for, and the proper celebration of, the Lord’s Supper.

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

For this cause; that is, for profaning the sacrament, and not discerning the Lord’s body at the Lord’s table; for not approaching it as a feast of love designed equally for the benefit of all his members, and to knit them in the closest bonds of unity and friendship each to other: therefore it was that many were visited with sickness and weakness, and some with death; which being called sleep, some have charitably concluded from thence that were pious persons in the main; for the death of the wicked is hardly called sleep any where in scripture; and if so, then we learn that the holiness of an ordinance, or the habitual holiness of any person who approaches an ordinance, will not exempt from God’s displeasure, and the infliction of temporal judgments here in this life, if they do not by actual preparation sanctify the name of God in the duties and ordinances of his worship.

Besides an habitual, there is required an actual preparation, in all those that will safely and comfortably approach to God in holy duties; without it we shall meet with a blow, instead of a blessing.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

For this cause many among you are weak and sickly, and not a few sleep . ["Not a few" indicates a larger number than the preceding "many." It is generally accepted that Paul here refers to physical weakness, ill health and death, and that he asserts that these things came upon the Corinthians as a "judgment" for their abuse of the Lord's Supper (comp. Joh_5:14 ). But the word "sleep" indicates peaceful repose, rather than the violence of the death penalty; and suggests that the Corinthians were condemned to be spiritually unhealthy and sleepy--comp. Mat_13:12-15 ]

J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.

30. For this cause many are weak, etc. Some have held that this means that the improper observance of the supper has made many weak and sickly Christians, and some had even died spiritually. Others hold that physical judgments had been sent, and some sickened and others died. The last view is most generally held.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

30. ἀσθενεῖς καὶ ἄρρωστοι. If the body be the temple of the Lord (ch. 1Co 6:19), we can well understand how a crime against His Body and Blood (1Co 11:27) would tend to deprive the body of any Christian who committed it of His presence, and predispose it to sickness and even death. This is the judgment of which the Apostle speaks in 1Co 11:29. Cf. also Joh 5:14.

ἱκανοί. Literally, a considerable number, even more than the number of those who are weak and sickly. For κοιμῶνται see 1Co 7:39. Render, are sleeping, referring to their present condition.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

30.] Experimental proof of the κρῖμα ἑαυτῷ, from the present sicknesses and frequent deaths among the Corinthian believers.

Meyer distinguishes ἀσθενεῖς, weaklings, persons whose powers have failed spontaneously, from ἄῤῥωστοι, invalids, persons whose powers are enfeebled by sickness; and cites Tittmann, Synon. p. 76.

ἀσθ. and ἄῤῥ. refer to physical, not (as Olsh., altern.) moral weaknesses.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

30. διὰ τοῦτο. He proceeds to prove the truth of κρίμα ἑαυτῷ ἐσθίει καὶ πίνει from the Corinthians’ own experiences. It is because of their irreverence at the Lord’s Supper that many among them have been chastised with sickness, and some even with death. To interpret this of spiritual weakness and deadness is inadequate; and no ancient commentator thus explains the words. Their spiritual deadness produced the irreverence, and for this irreverence God chastised them with bodily suffering. Had spiritual maladies been meant, we should probably have had ἐν πνεύματι, or ἐν ταῖς καρδίαις ὑμῶν. Perhaps at this time there was much sickness in the Church of Corinth, and St Paul points out the cause of it. We need not assume that he had received a special revelation on the subject. It is possible that the excess in drinking may have led in some cases to illness. Both ἀσθενεῖς and ἄρρωστοι imply the weakness of ill-health (Mar 6:5, Mar 6:13; Mat 14:14), and it is not clear which is the stronger word of the two: infirmi et imbecilles (Vulg.); but ἀρρωστεῖν (2Ch 32:24) is perhaps more than ἀσθενεῖν. By ἱκανοί is meant ‘enough to be considerable’: in this sense the word is frequent in Luke and Acts, and in 1 and 2 Mac., but is rare elsewhere: in Rom 15:23 the reading is some what doubtful. See Swete on Mar 10:46.

κοιμῶνται. ‘Are sleeping’ (in death), dormiunt, rather than ‘are falling asleep,’ obdormiunt: here and elsewhere the Vulg. has dormio. The word was welcomed by Christians as harmonizing with the belief in a resurrection, but it was previously used by Jews and heathen without any such belief. Test. of 12. Patr. Joseph 20:4, ἐοιμήθη ὕπνῳ καλῷ, where some texts read ἐκ. ὕπνον αἰώνιον: comp. ὅπως καρωθῶσιν καὶ ὑπνώσωσιν ὕπνον αἰώνιον, and ὑπνώσουσιν ὕπνον αἰώνιον καὶ μὴ ἐξεγερθῶσιν (Jer 51:39, Jer 51:57);* Book of Jubilees 23:1; Tum consanguineus Leti Sopor (Virg. Aen. 6. 278. See Milligan on 1Th 4:13). Calvin points out that these consequences of profanation must be regarded as admonitions: neque enim frustra nos affligit Deus, quia malis nostris non delectatur; argumentum copiosum et amplum. He also seems to regard solitary masses as a repetition of the offence in v. 21; ut unus seorsum epulam suam habeat, abolita communicatione.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

Weak and sickly. Physical visitations on account of profanation of the Lord 's table.

Many sleep [κοιμωνται ικανοι] . The word for many means, primarily, adequate, sufficient. See on Rom 14:23. Rev., not a few hardly expresses the ominous shading of the word : quite enough have died. Sleep. Better, are sleeping. Here simply as a synonym for are dead, without the peculiar restful sense which christian sentiment so commonly conveys into it. See on Act 7:60; 2Pe 3:4.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.