1 Corinthians 11:31

(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.

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

11:31 Self-judgment (which implies confession of sin and repentance) averts God’s judgment.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

1Co 11:31. Διακρίνομεν, we would judge as to) before the deed.—ἐκκρινόμεθα, 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.

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

1Co_11:31-32. If, on the other hand, we judged ourselves (submitted our own condition to moral criticism; parallel to δοκιμάζειν ἑαυτόν, 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: διεκρ. κριν. κατακριθ., answering significantly to the mutual relation of κρῖμα and διακρίνων 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 διὰ τοῦτο, 1Co_11:30, and δέ, 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. Müller, v. d. Sünde, I. p. 339 f., ed. 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.

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 11:31-32 . 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”. διακρίνω is taken up from 1Co 11:29 (see note); it is distinguished from κρίνω , which in turn is contrasted with κατακρίνω (1Co 11:32 ). τῷ κόσμῳ in the sequel explains the bearing of διακρίνω 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 διακρίνων of 1Co 11:29 realises the diff [1794] between the κυριακὸν δεῖπνον and a common δεῖπνον . The alliterative play on κρίνω 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 ἑαυτοὺς , 1Co 6:7 . κρινόμενοι δὲ 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 ” ( κατακριθῶμεν , judged-against , to our ruin). Thus hope is extracted from a sorrowful situation; cf. Heb 12:6 f., Rev 3:19 ; νουθεσίας μᾶλλόν ἐστιν ἢ καταδίκης τὸ γινόμενον (Cm [1795] ). On παιδεύω , to treat as a boy , see Trench, Syn ., § 32. Plato describes παιδεία as δύναμις θεραπευτικὴ τῇ ψυχῇ ; cf. the proverb, παθήματα μαθήματα . Ch. 1Co 5:5 is the extreme case of such “chastening” unto salvation; cf. Psa 119:67 , etc. κρινόμενα (p [1796] .), a disciplinary proceeding ; κατακριθῶμεν (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 Homiliœ († 407).

[1796] present tense.

[1797] aorist tense.

[1798] grammatical person, or personal.

[1799] plural.

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

1Co_11:31

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

For, i.e. these afflictions are judgments from God, because of your sin in this matter; for, if we judge ourselves, that is, if we examine ourselves (see 1Co_11:28) and prepare ourselves for the Lords table, we should not be judged, i.e. thus afflicted. It is because we do not sit in judgment on ourselves, that God judges us.

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

Try and examine ourselves, by faith and repentance, separating yourselves from the wicked.

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

if we would judge ourselves--Most of the oldest manuscripts, read "But," not "For." Translate also literally "If we duly judged ourselves, we should not be (or not have been) judged," that is, we should escape (or have escaped) our present judgments. In order to duly judge or "discern [appreciate] the Lord's body," we need to "duly judge ourselves." A prescient warning against the dogma of priestly absolution after full confession, as the necessary preliminary to receiving the Lord's Supper.

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 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.

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

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. 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. 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.

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.

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.

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.

But when we are judged,.... This is said by way of consolation to the saints, that when the hand of the Lord is upon them, and he is afflicting them, they should consider these things, not as the effects of his vindictive wrath and justice, as proper punishments for their sins, but as fatherly chastisements for their good:

we are chastened of the Lord; as children by a father, in love and kindness, in order to bring to a sense of sin, repentance for it, and acknowledgment of it, and behave the better for the future:

that we should not be condemned with the world; the world of ungodly men, the men of the world, carnal, worldly, and Christless sinners. There is a world, a multitude of them that will be condemned. So far has Christ been from dying for the redemption and salvation of every individual person in the world, that there is a world of men that will be righteously condemned at the last day. Now the present afflictions and chastisements of the saints are laid upon them, and blessed to them for their spiritual good, that they may not be condemned to the second death, to everlasting fire, to endless damnation, or be punished with everlasting destruction along with them.

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

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 3:40. 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.

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 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 Lord’s 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 God’s 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.

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

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.

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

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.

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

Vers. 31, 32. For if we would judge ourselves, etc. These verses are very unfortunately mistranslated in our Authorized Version. They should be rendered (literally), For if we discerned (or, discriminated) ourselves, we should not be undergoing judgment (namely, of physical punishment); but, in being judged by the Lord (by these temporal sufferings), we are under training, that we may not be condemned with the world. The meaning is that "if we" (St. Paul here identities himself with the Corinthians) "were in the habit of self discernment and in this self discrimination is involved a discrimination between spiritual and common things we should nut be undergoing this sign of God"s displeasure; but the fact that his judgments are abroad among us is intended to further our moral education, and to save us from being finally condemned with the world." Discernment (diakrisis), by saving us from eating unworthily (Psa_32:5; 1Jn_1:9) would have obviated the necessity for penal judgments (krima), but yet the krima is disciplinary (paideuometha, we are being trained as children), to save us from final doom (katakrima). Unworthy eating, then, so far from involving necessary or final "damnation," is mercifully visited by God with temporal chastisement, to help in the saving of our souls. "Blessed is the man whom thou chastenest, O Lord". (Psa_94:12; Heb_12:5-12)

Vers. 31, 32.

The chastisement of believers.

The apostle has been speaking of disorders at the Lord"s table and of the Divine judgments which in Corinth had followed upon the profanation of the sacred feast. He now pursues the latter theme and discourses upon the afflictions which sometimes fall upon the people of God.

I ITS INFLICTOR. We may well ask, "Where do our troubles come from?" The chastisement of his people comes from God. "Whom the Lord loveth he chasteneth". (Heb_12:6) God is behind the sorrow. Reflect that:

1. He sees sufficient cause for the chastisement. This shows that there is sufficient cause, he never sends a trouble without a cause, and never without a sufficient cause. We may not see the cause, but he does.

2. He might destroy instead of chastising. There is mercy in the visitation: had there been wrath only, there had been destruction, not chastisement.

3. He may destroy. If chastisement does not bear fruit unto repentance, we shall be cut off as was Israel of old. Here is a solemn warning against resisting and resenting Divine chastisement. If we stiffen our neck and harden our heart, we shall be broken with a "rod of iron." We are in the hands of the Omnipotent; let us beware of folly and impiety.

4. Chastisement is a message from God. We should listen, We should learn what the Lord our God has to say to us. We shall find in the chastisement a command; it is for us to obey that command. We shall discover in it a promise; it is for us to embrace it.

II ITS CAUSE. Always sin in some form or other. Sin is the only possible cause. God does not afflict us "willingly" or for his "pleasure," but for our profit. We fall into sin and he whips us out. So when a believer transgresses he cuts a rod for his own back. Is it God who chastises us? More truly, we chastise ourselves. Our sin puts the rod into God"s hand. We cry out when we have hurt ourselves if we cry out when we are under the chastisement of God.

III ITS BENEVOLENCE. It is sent in love. It is a good gift, not an evil one. God has not changed in sending it; he is still love. Here the special object of Divine chastisement is beautifully conveyed: "That we should not be condemned with the world." Many think that their afflictions will destroy them; the afflictions are sent that they may not be destroyed. We feel that we shall sink under our troubles, but they are sent that we may not sink. We cry out "Poison!" but it is "medicine," sent to keep us from being poisoned. God troubles his people now, that he may not trouble them hereafter. He smites them gently now, that he may not smite them then with the arm of destruction. They stand near the precipice and the rod falls upon them to drive them back. In heaven, perhaps, we shall bless God more for our earthly chastisements than for our earthly joys. Chastisement is sour to take, but sweet when taken. It is a nut hard and rough of shell, but goodly in kernel. It is the love of God transfigured into darkness by the black shadow of our sin.

IV HOW WE MAY AVOID THE NECESSITY OF IT. "If we would judge or, "discern ourselves, we should not be judged." If we dealt with ourselves, there would be no need for God to deal with us. If we would avoid the chastisement, we must avoid the sin. If the cause be destroyed, we need not fear the effect. If the Corinthians had examined themselves, they would have avoided the irregularities of which they became guilty. They were careless, unwatchful, and so they fell, and when they fell they opened the door of chastisement. We may keep that door shut if we "walk with God," as Enoch did. The only way to escape the rod is to escape the necessity of it, and that is to escape the sin. H.

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

If we would judge ourselves - As to our knowledge, and the design with which we approach the Lord's table. We should not be thus judged - That is, punished by God.

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

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".

The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.

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.

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

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.

William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.

But if we discerned ourselves, we should not be judged .

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.

31–34. If we would judge ourselves. If we would sit in judgment on our spiritual condition, and correct ourselves, we would avert God's judgments.

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.

examine

Paul speaks of a person looking at his relationship to God and how he has been living his life as if that person is looking over something he wants to buy. See how this is translated in 1 Corinthians 11:28. (See: Metaphor)

we will not be judged

This can be stated in active form. AT: "God will not judge us" (See: Active or Passive)

we are judged by the Lord, we are disciplined, so that we may not be condemned

This can be stated in active form. AT: "the Lord judges us, he disciplines us, so that he will not condemn us" (See: Active or Passive)

translationWords

judge

discipline

condemn

world

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

31. δέ אABDEFG. γάρ rec. with C and Peshito.

31. εἰ δὲ ἑαυτοὺς διεκρίνομεν. Dean Stanley renders, if we had judged ourselves, these judgments (i.e. weakness, sickness, death) would not have fallen upon us. But it is better to render for if we were in the habit of discerning ourselves, judgments would not come upon us, as we find them doing. Thus the strict sense of the imperfects is preserved. For διακρίνω see 1Co 11:29.

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.

31.] δέ contrasts with this state of sicknesses and deaths: it might be otherwise. This διεκρινόμεθα (parallel with δοκιμαζέτω before) should be rendered by the same word as διακρίνων 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 εἴ τι εἶχεν, ἐδίδου ἄν, ‘si quid haberet, daret:’ and so we have it in Æschyl. Suppl. 244, καὶ τἄλλα πόλλʼ ἐπεικάσαι δίκαιον ἦν, εἰ μὴ παρόντι φθόγγος ἦν ὁ σημανῶν: Æschin. Ctes. p. 86, εἰ δʼ ἦν ἀναγκαῖον ῥηθῆναι, οὐ Δημοσθένους ἦν ὁ λόγος: and other places (Bernhardy, p. 376). But as certainly, we find the other sense: e.g. Herod. iii. 25, of Cambyses, εἰ … ἀπῆγε ὀπίσω τὸν στρατὸν … ἦν ἂν σοφὸς ἀνήρ. 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. viii. 39, 42, have rendered as here.

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

31. εἰ δὲ ἐαυτοὺς διεκρίνομεν. ‘But if we made a practice (imperf.) of rightly judging ourselves’: ἑαυτούς is emphatic, and ἑαυτοὺς διεκρ. is stronger than the middle. The reference is to v. 28. ‘If we habitually tested ourselves, and reached a right estimate, we should not receive judgment’ (such as these sicknesses and deaths). For the construction comp. Joh 5:46, Joh 5:8:19, Joh 5:42, Joh 5:15:19, Joh 5:18:36; and for ἑαυτούς with the 1st pers. Act 23:14; 1Jn 1:8. In using the 1st pers. the Apostle softens the admonition by including himself. What follows is much less stern than what precedes. He is anxious to close gently.

εἰ δέ (א* A B D E F G, Vulg, Aeth. Goth. RV.) is certainly to be preferred to εἰ γάρ (א 3 C K L P, Syrr. Aegyptt. AV.).

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

We would judge [διεκρινομεν] . 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 [εκρινομεθα] immediately following. Render, as Rev., if we discerned ourselves; i e., examined and formed a right estimate.

We should not be judged [ουκ αν εκρινομεθα] . By God. Here judged is correct. A proper self - examination would save us from the divine judgment.

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