1 Corinthians 11:32

11:32 When God’s people are judged by the Lord and disciplined (cp. Deut 8:5; Heb 12:5-11), it is for their ultimate good, so that they will not be condemned along with the world (see Eph 2:1-3).

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

1Co 11:32. Σὺν τῷ κόσμῳ, with the world) The world’s condemnation is therefore certain, being without chastisement.

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

1Co_11:32

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

These judgments were chastisements designed for the benefit of those who suffered, to bring them to repentance, that they might not be finally condemned with the world; that is, with unbelievers. The world often means mankind as distinguished from the church, or those chosen out of the world. They are not of the world, even as I am not of the world, Joh_17:16. What Paul says of the design of these judgments, proves that even the extreme irreverence with which he charges the Corinthians in reference to the Lords supper, was not an unpardonable sin.

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

chastened-- (Rev 3:19).

with the world--who, being bastards, are without chastening (Heb 12:8).

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 32. But when we are judged] See note on 1Co 11:29.

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

32. But when we are judged Here we have a consolation that is exceedingly necessary; for if any one in affliction thinks that God is angry with him, he will rather be discouraged than excited to repentance. Paul, accordingly, says, that God is angry with believers in such a way as not in the meantime to be forgetful of his mercy: nay more, that it is on this account particularly that he punishes them — that he may consult their welfare. It is an inestimable consolation — that the punishments by which our sins are chastened are evidences, not of God’s anger for our destruction, but rather of his paternal love, and are at the same time of assistance towards our salvation, for God is angry with us as his sons, whom he will not leave to perish.

When he says — that we may not be condemned with the world, he intimates two things. The first is, that the children of this world, while they sleep on quietly and securely in their delights, are fattened up, like hogs, for the day of slaughter (Jeremiah 12:3.) For though the Lord sometimes invites the wicked, also, to repentance by his chastisements, yet he often passes them over as strangers, and allows them to rush on with impunity, until they have filled up the measure of their final condemnation. (Genesis 15:16.) This privilege, therefore, belongs to believers exclusively — that by punishments they are called back from destruction. The second thing is this — that chastisements are necessary remedies for believers, for otherwise they, too, would rush on to everlasting destruction, were they not restrained by temporal punishment.

These considerations should lead us not merely to patience, so as to endure with equanimity the troubles that are assigned to us by God, but also to gratitude, that, giving thanks to God our Father, we may resign ourselves to his discipline by a willing subjection. They are also useful to us in various ways; for they cause our afflictions to be salutary to us, while they train us up for mortification of the flesh, and a pious abasement — they accustom us to obedience to God — they convince us of our own weakness, they kindle up in our minds fervency in prayer — they exercise hope, so that at length whatever there is of bitterness in them is all swallowed up in spiritual joy.

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.

(32) But when we are judged.—This verse explicitly declares that the condemnation following an unworthy partaking was not final condemnation, but temporal suffering to save them from being condemned with the heathen.

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

32. chastened] Cf. Psa_94:12; Pro_3:11-12; Heb_12:5-11.

that we should not be condemned with the world] A clear proof that damnation is an incorrect translation in 1Co_11:29. ‘The world’ here is not the Divine order of things as established by God’s ordinance, as in ch. 1Co_3:22; St Joh_1:10, but as thrown into disorder by man’s sin. See St Joh_14:17; Joh_15:18; 1Jn_2:15-16, &c.

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.

Wherefore, my brethren,.... Though he had said some very awful and awakening things to bring them to themselves, to reclaim them, and rectify disorders among them; yet he hoped well of them in general, and softens the severe things he had said, by calling them "brethren"; and hereby prepares them to attend to, and receive the more kindly, what he had further to say:

when ye come together to eat; that is, when ye come to the place of public worship at the usual stated time, in order to eat the Lord's supper, tarry one for another; do not begin to celebrate the ordinance until the church is met together in general, or at least till as many are got together as may be expected will come; for a church is not obliged to tarry for every individual person; nor can it be thought that every member can attend, there being various providences which may detain them: the apostle's view is to promote unity, Christian respect, and brotherly love in the ordinance; that they would sit down and join together, according to the rule of Christ, without respect to persons, or going into parties, factious, and divisions.

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

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

Ver. 32. That we should not, &c.] Ferre minora volo, ne graviora feram. I to bear the lesser punishments so that I will not bear the heavier ones.

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.

But when we are judged - This is added, evidently, to console those who had been afflicted on account of their improper manner of observing the Lord’s Supper. The sense is, that though they were thus afflicted by God; though he had manifested his displeasure at the manner in which they had observed the ordinance, yet the divine judgment in the case was not inexorable. They were not regarded by God as wholly strangers to piety, and would not be lost forever. They should not be alarmed, therefore, as if there was no mercy for them; but they should rather regard their calamities as the chastening of the Lord on his own children, and as designed for their salvation.

We are chastened of the Lord - It is “his” act; and it is not vengeance and wrath; but it is to be regarded as the chastisement of a father’s hand, in order that we should not be condemned with the wicked. “We are under the discipline” (παιδευόμεθα paideuometha) of the Lord; we are dealt with as children, and are corrected as by the hand of a father; compare Heb 12:5-10, and 2Co 6:9. The design of God’s correcting his children is, that they should be “reclaimed,” and not “destroyed.”

That we should not be condemned with the world - It is implied here:

That the world - those who were not Christians, would be condemned; That Paul regarded the Corinthians, whom he addressed, and who had even been guilty of this improper manner of observing the Lord’s Supper, and who had been punished for it as true Christians; and, That the purpose which God had in view in inflicting these judgments on them was, that they might be purified, and enlightened, and recovered from their errors, and saved. This is the design of God in the calamities and judgments which he brings on his own children - And so now, if he afflicts us, or leaves us to darkness, or follows the communion with the tokens of his displeasure, it is, that we may be recovered to a deeper sense of our need of him; to juster views of the ordinance; and to a more earnest wish to obtain his favor.

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

Lest they be terrified at what he had said, and look upon their afflictions as indications of God’s displeasure against them to that degree, that he would not look any more upon them as his children; he tells them, that when God’s people are afflicted with the evils of this life, sickness, &c., God doth not deal with them so much as a Judge, as a Father, who chasteneth the child whom he loveth, and scourgeth whom he receiveth, Heb 12:6-8; and doth it for a good end, to prevent the eternal condemnation of the soul with the impenitent sinners of the world, giving us our hell in this life, that we may escape it in the life to come.

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

32. We—Christians.

Are judged… chastened—Those divine earthly judgments which are wrathful punishments upon the wicked are discipline, severe blessings, to the righteous.

Not be condemned—The very purpose of these judgments to the Christian is mercy and salvation.

With the world—A sad assumption, therefore, that the world of that period was lying in wickedness and sinking to death.

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

When we are thus judged, it is with this merciful design, that we may not be finally condemned with the world.

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

world

kosmos = mankind. (See Scofield "Mat 4:8").

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

Observe, 1. The nature of those judgments, or afflictive evils, which do befall the children of God in this life: they are chastenings: we are chastened of the Lord. Chastenings belong properly to children who are wanton and ungovernable. To be chastened has a double aspect; first upon our privilege, it denotes our relation as children unto God our Father. Chastenings are a part of his children’s portion; yet in that we are chastened, it taxes us with weakness; we are foolish, wanton, and unruly children, and therefore so long as we are here, must always go with a rod at our backs.

Observe, 2. Christ, who was also a Son, was chastened; The chastisement of our peace was upon him. But his were judiciary chastisements: God did not chastise him as a child, but as an enemy, as a malefactor, in our stead; as we must have been chastened, who were enemies and malefactors. Our chastenings are fatherly; Christ’s judiciary.

Observe, 3. The merciful design of God in the chastenings of his children: it is to prevent their condemnation: We are chastened of the Lord, that we should not be condemned with the world. When therefore at any time we are under chastisement, in all we say or do, let us justify God and condemn ourselves, seeing his chastisements are designed to prevent our condemnation.

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

32-34. He here states the utter futility of human judgment, hence the vanity of all attempts to evade the voice of Divine truth, at the same time the wisdom of humble acquiescence in the verdict of the Holy Ghost, as “being judged by the Lord we are disciplined, so that we may not be condemned along with the world in the great day.” Oh! that the carnal millions in the popular churches would thus heed this warning; receive the needed discipline and be corrected thereby, repent and fly to God, and get ready for the Judgment Day! Writing all of these castigatory criticisms against them, he hopes for a great reform in his absence, assuring them that when he comes, he will not only correct all of these but others.

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

But when we are judged, we are chastened of the Lord, that we may not be condemned with the world . [If we examined and corrected ourselves, we would escape the correction of God; but, as it is, his judgments are visited upon us, so that we may not finally be condemned with the world ( Psa_94:12 ; Heb_12:5-12 ). Verses 1Co_11:28 and 1Co_11:31 call for self-judgment, but there is no Biblical authority for the practice of those who take it upon themselves to judge as to the fitness of other professing Christians to commune (comp. Rom_14:4 ). Moreover, these verses, in giving the true rule of practice, expose the departure of the Romish Church, which calls for no self-examination, but makes confession and priestly absolution the preparation for communion.]

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.

32. We are chastened, etc. Judgments are used to chasten and to bring to repentance and reformation. Compare Heb. 12:5–8.

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.

32. παιδευόμεθα. Cf. Psa 94:12; Pro 3:11-12; Heb 12:5-11. The word implies discipline for the purpose of improvement.

ἵνα μὴ … κατακριθῶμεν. A clear proof that damnation is an incorrect translation of κρίμα in 1Co 11:29. The κατάκριμα is avoided by undergoing the κρίματα.

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.

32.] But now that we are judged, it is by the Lord (emph.) that we are being chastised (to bring us to repentance), that we may not be (eternally) condemned with the (unbelieving) world.

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

32. κρινόμενοι δέ. ‘But when we do receive judgment (as is actually the case by these sicknesses), we are being chastened by the Lord, in order that we may not receive judgment of condemnation (be judged to death) with the world.’ These temporal sufferings are indeed punishments for sin, but their purpose is disciplinary and educational (1Ti 1:20), to induce us to amend our ways and escape the sentence which will be pronounced on rebels at the last day. The κόσμος here is, not God’s well-ordered creature, but His enemy, as commonly in St John. ‘I beseech therefore those who read this book, that they be not discouraged because of the calamities, but account that these punishments were not for the destruction, but for the chastening of our race’ (2 Mac. 6:12). For παιδευόμεθα (as implying moral training as distinct from mere teaching), see Westcott on Heb 12:7; Trench, Syn. § xxxii.; Milligan, Grk. Papyri, p. 94.*

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

When we are judged [κρινομενοι] . Correct. The same word as the last. With this construe by the Lord; not with chastened. The antithesis to judging ourselves is thus preserved. So Rev., in margin.

Condemned [κατακριθωμεν] . Signifying the final condemnatory judgment; but in ver. 29 the simple krima temporary judgment, is made equivalent to this. See note.

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