1 Corinthians 11:31
1 Corinthians 11:31 in Multiple Translations
Now if we judged ourselves properly, we would not come under judgment.
For if we would judge ourselves, we should not be judged.
But if we discerned ourselves, we should not be judged.
But if we were true judges of ourselves, punishment would not come on us.
However, if we really examined ourselves, we would not be judged like this.
For if we would iudge our selues, we should not be iudged.
for if ourselves we were discerning, we would not be being judged,
For if we discerned ourselves, we wouldn’t be judged.
For if we would judge ourselves, we should not be judged.
But if we would judge ourselves, we should not be judged.
If we would think carefully about what we are doing, God would not judge and punish us like that.
But if we think carefully about ourselves and how we live, and if we are sorry for the wrong things we did, God will not punish us.
Berean Amplified Bible — 1 Corinthians 11:31
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1 Corinthians 11:31 Interlinear (Deep Study)
BIB
GRK
ει
γαρ
εαυτους
διεκρινομεν
ουκ
αν
εκρινομεθα
ει
ei
G1487
if
COND
γαρ
gar
G1063
for
Conj
εαυτους
heautou
G1438
themself
F-1APM
διεκρινομεν
diakrinō
G1252
to judge/doubt
Verb-IAI-1P
ουκ
ou
G3756
no
Particle-N
αν
an
G302
if
Particle
εκρινομεθα
krinō
G2919
to judge
Verb-IPI-1P
Greek Word Study
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Greek Word Reference — 1 Corinthians 11:31
ει
ei
G1487
"if"
COND
This word means 'if' and is used to express conditions or questions. It appears in many Bible verses, such as Matthew 11:14 and Romans 8:25, introducing a condition or hypothesis.
Definition: εἰ, conjunctive particle, used in conditions and in indirect questions. __I. Conditional, if; __1. with indic, expressing a general assumption; __(a) pres.: before indic, pres., Mat.11:14, Rom.8:25, al.; before imperat., Mrk.4:23 9:22, Jhn.15:18, 1Co.7:9, al.; before fut. indic., Luk.16:31, Rom.8:11, al.; before pf. or aor., with negation in apodosis, Mat.12:26, Rom.4:14, al.; similarly, before impf., Luk.17:6, Jhn.8:39; before quæst., Mat.6:23, Jhn.5:47 7:23 8:46, 1Pe.2:20; __(b) fut.: Mat.26:33, 1Pe.2:20; __(with) pf.: Jhn.11:12, Rom.6:5, al.; __(d) aor.: Luk.16:11 19:8, Jhn.13:32, 18:23, Rev.20:15, al. __2. Where the assumption is certain = ἐπεί: Mat.12:28, Jhn.7:4, Rom.5:17, al. __3. Of an unfulfilled condition, with indic, impf., aor. or plpf., before ἄν, with imp. or aor. (see: ἄν, I, i). __4. C. indic., after verbs denoting wonder, etc., sometimes, but not always, coupled with an element of doubt: Mrk.15:44, 1Jn.3:13, al. __5. C. indic., as in LXX (Num.14:3o, 1Ki.14:45, al. = Heb. אִם), in oaths, with the formula of imprecation understood in a suppressed apodosis (WM, 627; Burton, §272): Mrk.8:12, Heb.3:11" (LXX) 4:3 (LXX). __6. Rarely (cl.) with optative, to express a merely possible condition: Act.24:19 27:39, 1Co.14:10 15:37, I Pe3:14, 17. __II. Interrogative, if, whether. __1. As in cl., in indir. questions after verbs of seeing, asking, knowing, saying, etc.: with indic. pres., Mat.26:63, Mrk.15:36, Act.19:2, 2Co.13:5, al.; fut., Mrk.3:2, Act.8:22, al.; aor., Mrk.15:44, 1Co.1:16, al.; with subjc. aor. (M, Pr., 194), Php.3:12. __2. As in LXX (= Heb. אִם and interrog. הֲ, Gen.17:17, al.; see WM, 639f.; Viteau, i, 22), in direct questions: Mrk.8:23 (Tr., WH, txt.), Luk.13:23, 22:49, Act.19:2, al. __III. With other particles. __1. εἰ ἄρα, εἴγε, εἰ δὲ μήγε, see: ἄρα, γε. __2. εἰ δὲ καί, but if also: Luk.11:18; but even if, 1Co.4:7, 2Co.4:3 11:16. __3. εἰ δὲ μή, but if not, but if otherwise: Mrk.2:21, 22 Jhn.14:2, Rev.2:5, al. __4. εἰ καί, if even, if also, although: Mrk.14:29, Luk.11:8, 1Co.7:21, 2Co.4:16, Php.2:17, al. __5. καὶ εἰ, even if, see: καί __6. εἰ μή, if not, unless, except, but only: Mat.24:22, Mrk.2:26 6:5, Jhn.9:33, 1Co.7:17 (only), Gal.1:19 (cf. ἐὰν μή, 2:16; see Hort., Ja., xvi); ἐκτὸς εἰ μή, pleonastic (Bl., §65, 6), 1Co.14:5 15:2, 1Ti.5:19. __7. εἰ μήν = cl. ἦ μήν (M, Pr., 46), in oaths, surely (Eze.33:27, al.): Heb.6:14. __8. εἴ πως, if haply: Act.27:12, Rom.1:10. __9. εἴτε . . . εἴτε, whether . . . or; Rom.12:6-8, 1Co.3:22 13:8, al. (AS)
Usage: Occurs in 459 NT verses. KJV: forasmuch as, if, that, (al-)though, whether See also: 1 Corinthians 1:14; 2 Corinthians 10:7; 1 Peter 1:6.
γαρ
gar
G1063
"for"
Conj
For is a word used to explain or give a reason, often introducing a justification or clarification, as seen in Matthew 4:18 and Romans 7:1. It's a conjunction that connects ideas and provides additional information.
Definition: γάρ, co-ordinating particle, contr. of γε ἄρα, verily then, hence, in truth, indeed, yea, then, why, and when giving a reason or explanation, for, the usage in NT being in general accord with that of cl.; __1. explicative and epexegetic: Mat.4:18 19:12, Mrk.1:16 5:42 16:4, Luk.11:3o, Rom.7:1, 1Co.16:5, al. __2. Conclusive, in questions, answers and exclamations: Mat.9:5 27:23, Luk.9:25 22:27, Jhn.9:30, Act.8:31 16:37 19:35, Rom.15:26, 1Co.9:10, Php.1:18 (Ellic., in l.), 1Th.2:20, al. __3. Causal: Mat.1:21 2:2, 5, 6, 3:23, Mrk.1:22, 9:6, Luk.1:15, 18, Jhn.2:25, Act.2:25, Rom.1:9, 11, 1Co.11:5, Rev.1:3, al.; giving the reason for a command or prohibition, Mat.2:20 3:9, Rom.13:11, Col.3:3, 1Th.4:3, al.; where the cause is contained in an interrog. statement, Luk.22:27, Rom.3:3 4:3, 1Co.10:29; καὶ γάρ, for also, Mrk.10:45, Luk.6:32, 1Co.5:7, al. id. as in cl. = etenim, where the καί loses its connective force (Bl., §78, 6; Kühner 3, ii, 854f.), Mrk.14:70, Luk.1:66 22:37, 2Co.13:4. The proper place of γάρ is after the first word in a clause, but in poets it often comes third or fourth, and so in late prose: 2Co.1:19. Yet "not the number but the nature of the word after which it stands is the point to be noticed" (see Thayer, see word). (AS)
Usage: Occurs in 1011 NT verses. KJV: and, as, because (that), but, even, for, indeed, no doubt, seeing, then, therefore, verily, what, why, yet See also: 1 Corinthians 1:11; 1 John 2:19; 1 Peter 2:19.
εαυτους
heautou
G1438
"themself"
F-1APM
This reflexive pronoun means 'themself' or 'themselves', referring back to the subject of a sentence, as in Matthew 27:42 and Luke 23:35.
Definition: ἑαυτοῦ, -ῆς, -οῦ, dative -ῷ, etc., accusative -όν, etc., pi. -ῶν, etc. (Att. contr. αὑτοῦ, etc); reflex pron.; __1. prop, of 3rd person (Lat. sui, sibi, se), of himself, herself, itself, etc.: Mat.27:42, Mrk.15:31, Luk.23:35, al.; added to a middle verb, διεμερίσαντο ἑαυτοῖς, Jhn.19:24; to an active verb, Act.14:14 (M, Pr., 157); ἀφ᾽ ἑαυτοῦ, Luk.12:57 21:30, Jhn.5:19, al. (see: ἀπό); δι᾽ ἑαυτοῦ, Rom.14:14; ἐν ἑ., Mat.3:9, Mrk.5:30, al.; εἰς ἑ., Luk.15:17; καθ᾽ ἑαυτόν, Act.28:16, Jas.2:17; παρ᾽ ἑαυτῷ, at his own house, 1Co.16:2; πρὸς ἑ., with, to himself, Luk.18:11; as poss. pron. (with emphasis weakened; see M, Pr., 87f.), τ. ἑαυτῶν νεκρούς, Luk.9:60. __2. As reflexive 1st and 2nd of person(s) (so also frequently in cl., chiefly poetry), Mat.23:31, Mrk.9:50, Rom.8:23, 1Th.2:8, al. __3. In pl., for reciprocal pron., ἀλλήλων, -οις, -ους, of one another, etc.: Mat.21:38, Mrk.16:3, Eph.5:19, al. (AS)
Usage: Occurs in 306 NT verses. KJV: alone, her (own, -self), (he) himself, his (own), itself, one (to) another, our (thine) own(-selves), + that she had, their (own, own selves), (of) them(-selves), they, thyself, you, your (own, own conceits, own selves, -selves) See also: 1 Corinthians 3:18; Galatians 2:20; 1 Peter 1:12.
διεκρινομεν
diakrinō
G1252
"to judge/doubt"
Verb-IAI-1P
To judge or doubt means to separate or distinguish between things, as in Matthew 16:3 and 1 Corinthians 11:29. It involves making a decision or forming an opinion.
Definition: δια-κρίνω [in LXX for שׁפט, דִּין, etc. ;] __1. to separate, hence, to distinguish, discriminate, discern: μηδὲν δ., Act.11:12; οὐδὲν δ. μεταξύ, Act.15:9; σε, 1Co.4:7; τὸ σῶμα, 1Co.11:29. __2. to settle, decide, judge, arbitrate: Mat.16:3, 1Co.6:5 11:29 (ICC, in l.), ib. 31 14:29. Mid, and pass.; __1. to get a decision, contend, dispute: before πρός, Act.11:2; with dative (but see ICC, in l.), Ju 9; absol., Ju 22 (R,mg.). __2. Hellenistic (NT and Eccl., but not LXX), to be divided in one's mind, to hesitate, doubt: Mat.21:21 Rom.14:23, Jas.1:6; ἐν ἐαυτῷ, Jas.2:4; ἐν τ. καρδίᾳ, Mrk.11:23; μηδὲν δ., Act.10:20; δ. τ. ἀπιστίᾳ, Rom.4:20, Ju 22 (R, txt.).† (AS)
Usage: Occurs in 18 NT verses. KJV: contend, make (to) differ(-ence), discern, doubt, judge, be partial, stagger, waver See also: 1 Corinthians 4:7; James 1:6; James 2:4.
ουκ
ou
G3756
"no"
Particle-N
This is a strong 'no', used to deny something completely. It appears in the New Testament, such as in Matthew 13:29 and John 1:21. It is a negative answer to a question.
Definition: οὐ, before a vowel with smooth breathing οὐκ, before one with rough breathing οὐχ (but improperly οὐχ ἰδού, Act.2:7, WH, mg.; cf. WH, Intr., §409; M, Pr., 44, 244), [in LXX for אֵין ,אַיִן ,לֹא ;] neg. particle, not, no, used generally with indic, and for a denial of fact (cf . μή); __1. absol. (accented), οὔ, no: Mat.13:29 Jhn.1:21 21:5; οὒ οὕ, Mat.5:37 Jas.5:12. __2. Most frequently negativing a verb or other word, Mat.1:25 10:26, 38, Mrk.3:25 9:37, Jhn.8:29, Act.7:5, Rom.1:16, Php.3:3, al.; in litotes, οὐκ ὀλίγοι (i.e. very many), Act.17:4, al.; οὐκ ἄσημος, Act.21:39; πᾶς . . . οὐ, with verb, (like Heb. כֹּל . . . לֹא), no, none, Mat.24:22, Mrk.13:20, Luk.1:37, Eph.5:5, al.; in disjunctive statements, οὐκ . . . ἀλλά, Luk.8:52 Jhn.1:33 Rom.8:2o, al.; with 2 of person(s) fut. (like Heb. לֹא, with impf.), as emphatic prohibition, Mat.4:7, Luk.4:12, Rom.7:7, al. __3. With another negative, __(a) strengthening the negation: Mrk.5:37, Jhn.8:15 12:19, Act.8:39, al.; __(b) making an affirmative: Act.4:20, 1Co.12:15. __4. With other particles: οὐ μή (see: μή); οὐ μηκέτι, Mat.21:19; with μή interrog., Rom.10:18, 1Co.9:4, 5 11:22. __5. Interrogative, expecting an affirmative answer (Lat. nonne): Mat.6:26, Mrk.4:21, Luk.11:40, Jhn.4:35, Rom.9:21, al. (AS)
Usage: Occurs in 1410 NT verses. KJV: + long, nay, neither, never, no (X man), none, (can-)not, + nothing, + special, un(-worthy), when, + without, + yet but See also: 1 Corinthians 1:16; 1 Corinthians 15:32; 1 Peter 1:8.
αν
an
G302
"if"
Particle
The Greek word for 'if' is used to show a condition. It appears in Luke 7, where Jesus says what would happen if a certain condition were met.
Definition: ἄν, conditional particle, which cannot usually be separately translated in English, its force depending on the constructions which contain it (see further, LS, see word; WM, §xlii; M, Pr., 165 ff.; MM, VGT, see word). __1. In apodosis, __(i) with indic, imperfect or aor., expressing what would be or would have been if (εἰ with impf., aor. or plpf.) some condition were or had been fulfilled: Luk.7:39 17:6, Jhn.5:46, Gal.1:10, Mat.12:7 24:43, 1Co.2:8, Act.18:14, 1Jn.2:19, al. The protasis is sometimes understood (as also in cl.): Mat.25:27, Luk.19:23. In hypothetical sentences, expressing unreality, ἄν (as often in late writers, more rarely in cl.) is omitted: Jhn.8:39 15:24 19:11, Rom.7:7, Gal.4:15; __(ii) with opt., inf., ptcp. (cl.; see LS, see word; M, Int., §275; M, Pr., 167:4). __2. In combination with conditional, relative, temporal, and final words; __(i) as in cl., with subj., __(a) in protasis with εἰ, in Attic contr. ἐάν, which see; __(b) in conditional, relative, and temporal clauses (coalescing with ὅτε, ἐπεί, etc.; see: ὅταν, ἐπάν, etc.), ever, soever; __(α) with pres., ἡνίκα, 2Co.3:15; ὃς ἄν, Rom.9:15 (LXX) 16:2, al.; ὅσοι ἄν, Luk.9:5; ὡς ἄν, Rom.15:24 (M, Pr., 167); __(β) with aor., ὃς ἄν, Mat.5:21, 22, 31; ἕως ἄν, until, Mat.2:13, Mrk.6:10, al.; ὡς ἄν, as soon as (M, Pr., 167), 1Co.11:34, Php.2:23. On the frequently use of ἐάν for ἄν with the foregoing words, see: ἐάν; __(ii) in late Gk., when some actual fact is spoken of, with indic.: ὅταν (which see); ὅπου ἄν, Mrk.6:56 (M, Pr., 168); καθότι ἄν, Act.2:45 4:35; ὡς ἄν, 1Co.12:2. __3. in iterative construction, with imperfect and aor. indic. (M, Pr., 167): Act.2:45 4:35, 1Co.12:2. __4. with optative, giving a potential sense to a question or wish: Act.8:31 26:29. __5. Elliptical constructions: εἰ μή τι ἄν (M, Pr., 169), 1Co.7:5; ὡς ἄν, with inf., as it were (op. cit. 167), 2Co.10:9. (AS)
Usage: Occurs in 159 NT verses. KJV: (what-, where-, wither-, who-)soever See also: 1 Corinthians 2:8; Luke 9:4; Hebrews 1:13.
εκρινομεθα
krinō
G2919
"to judge"
Verb-IPI-1P
To judge means to make a decision or form an opinion about something. In the Bible, it can mean to condemn or punish, as seen in Romans 14:5 and Acts 13:46. It involves separating right from wrong.
Definition: κρίνω, [in LXX chiefly for שׁפט, also for ריב ,דּין, etc. ;] __1. to separate, select, choose (cl.; in LXX: 2Ma.13:15). __2. to approve, esteem: Rom.14:5. __3. to be of opinion, judge, think: Luk.7:43, 1Co.11:13; before τοῦτο ὅτι, 2Co.5:14; with accusative and inf., Act.16:15; with accusative and pred., Act.13:46 26:8. __4. to decide, determine, decree: with accusative, Act.16:4, Rom.14:13, 1Co.7:37, 2Co.2:1; with inf. (Field, Notes, 167), Act.20:16 25:25, 1Co.2:2 5:3, Tit.3:12 (cf. 1Ma.11:33, Wis.8:9, al.); with accusative and inf., Act.21:25 27:1. __5. to judge, adjudge, pronounce judgment: absol., Jhn.8:16, 26; before κατά, with accusative, Jhn.7:24 8:15; κρίσιν κ., Jhn.7:24; τ. δίκαιον, Luk.12:57 (Deiss., LAE, 118); in forensic sense, Jhn.18:31, Act.23:3, al.; pass., Rom.3:4 (LXX); of God's judgment, Jhn.5:30 8:50, Rom.2:16 3:6, 2Ti.4:1, 1Pe.4:5, al. __6. = κατακρίνω, to condemn (cl.): Act.13:27; of God's judgment, Jhn.3:18 5:22 12:47, 48, Act.7:7, Rom.2:12, 1Co.11:32, Heb.10:30" (LXX), Jas.5:9, Rev.19:2, al. __7. As in LXX (for שׁפט), to rule, govern ( 4Ki.15:5, Psa.2:10, al.): Mat.19:28, Luk.22:30, 1Co.6:3. __8. to bring to trial (cl.); mid., to go to law: with dative of person(s), Mat.5:40; before μετά, with genitive of person(s) (of the opponent), ἐπί, with genitive (of the judge), 1Co.6:1, 6 (cf. ἀνα-, ἀπο-, ἀντ-απο- (-μαι), δια-, ἐν-, ἐπι-, κατα-, συν-, ὑπο- (-μαι), συν-υπο- (-μαι)). SYN.: see: δικάστης. (AS)
Usage: Occurs in 99 NT verses. KJV: avenge, conclude, condemn, damn, decree, determine, esteem, judge, go to (sue at the) law, ordain, call in question, sentence to, think See also: 1 Corinthians 2:2; James 4:12; 1 Peter 1:17.
Study Notes — 1 Corinthians 11:31
Show Verse Quote Highlights
- Context
- Cross References
- 1 Corinthians 11:31 Summary
- Frequently Asked Questions
- Reflection Questions
- Gill's Exposition on 1 Corinthians 11:31
- Jamieson-Fausset-Brown on 1 Corinthians 11:31
- Matthew Poole's Commentary on 1 Corinthians 11:31
- Trapp's Commentary on 1 Corinthians 11:31
- Ellicott's Commentary on 1 Corinthians 11:31
- Adam Clarke's Commentary on 1 Corinthians 11:31
- Cambridge Bible on 1 Corinthians 11:31
- Barnes' Notes on 1 Corinthians 11:31
- Whedon's Commentary on 1 Corinthians 11:31
- Sermons on 1 Corinthians 11:31
Context — Sharing in the Lord’s Supper
29For anyone who eats and drinks without recognizing the body eats and drinks judgment on himself.
30That is why many among you are weak and sick, and a number of you have fallen asleep.
31Now if we judged ourselves properly, we would not come under judgment.
32But when we are judged by the Lord, we are being disciplined so that we will not be condemned with the world. 33So, my brothers, when you come together to eat, wait for one another.Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 1 John 1:9 | If we confess our sins, He is faithful and just to forgive us our sins and to cleanse us from all unrighteousness. |
| 2 | Psalms 32:3–5 | When I kept silent, my bones became brittle from my groaning all day long. For day and night Your hand was heavy upon me; my strength was drained as in the summer heat. Selah Then I acknowledged my sin to You and did not hide my iniquity. I said, “I will confess my transgressions to the LORD,” and You forgave the guilt of my sin. Selah |
| 3 | Revelation 2:5 | Therefore, keep in mind how far you have fallen. Repent and perform the deeds you did at first. But if you do not repent, I will come to you and remove your lampstand from its place. |
| 4 | 1 Corinthians 11:28 | Each one must examine himself before he eats of the bread and drinks of the cup. |
| 5 | Luke 15:18–20 | I will get up and go back to my father and say to him, “Father, I have sinned against heaven and against you. I am no longer worthy to be called your son. Make me like one of your hired servants.”’ So he got up and went to his father. But while he was still in the distance, his father saw him and was filled with compassion. He ran to his son, embraced him, and kissed him. |
| 6 | Revelation 3:2–3 | Wake up and strengthen what remains, which was about to die; for I have found your deeds incomplete in the sight of My God. Remember, then, what you have received and heard. Keep it and repent. If you do not wake up, I will come like a thief, and you will not know the hour when I will come upon you. |
| 7 | Jeremiah 31:18–20 | I have surely heard Ephraim’s moaning: ‘You disciplined me severely, like an untrained calf. Restore me, that I may return, for You are the LORD my God. After I returned, I repented; and after I was instructed, I struck my thigh in grief. I was ashamed and humiliated because I bore the disgrace of my youth.’ Is not Ephraim a precious son to Me, a delightful child? Though I often speak against him, I still remember him. Therefore My heart yearns for him; I have great compassion for him,” declares the LORD. |
1 Corinthians 11:31 Summary
[1 Corinthians 11:31 means that if we take the time to examine our own hearts and actions, and turn to God when we've done something wrong, we won't have to face His judgment. This is because God wants us to be honest with ourselves and with Him, and to turn to Him for forgiveness, as seen in (1 John 1:9). By judging ourselves properly, we can avoid the kind of judgment that comes from God, and instead experience His discipline and growth, as seen in (Hebrews 12:10-11).]
Frequently Asked Questions
What does it mean to judge ourselves properly in 1 Corinthians 11:31?
Judging ourselves properly means examining our actions and hearts, recognizing our sins, and turning to God for forgiveness, as seen in Psalm 51:3-4 and 1 John 1:9.
How does self-judgment relate to God's judgment?
When we judge ourselves properly, we avoid coming under God's judgment, but if we don't, God will judge us, as stated in 1 Corinthians 11:31-32, and this judgment is for our discipline and growth, as seen in Hebrews 12:10-11.
Is self-judgment the same as self-condemnation?
No, self-judgment is not the same as self-condemnation; self-judgment is about recognizing our sins and turning to God, while self-condemnation is about punishing ourselves, which is not biblical, as seen in Romans 8:1-2.
How can we practice self-judgment in our daily lives?
We can practice self-judgment by regularly examining our thoughts, words, and actions, and asking God to reveal our sins, as seen in Psalm 139:23-24, and then turning to Him for forgiveness and cleansing, as seen in 1 John 1:9.
Reflection Questions
- What are some areas in my life where I need to judge myself properly, and how can I take steps to do so?
- How can I distinguish between self-judgment and self-condemnation, and what role does God's grace play in this process?
- What are some ways I can apply 1 Corinthians 11:31 to my relationships with others, and how can I encourage them to judge themselves properly as well?
- In what ways can I trust God's judgment and discipline in my life, even when it's difficult or uncomfortable, and how can I respond in a way that honors Him?
Gill's Exposition on 1 Corinthians 11:31
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
Jamieson-Fausset-Brown on 1 Corinthians 11:31
For if we would judge ourselves, we should not be judged. If we would judge ourselves. 'Aleph (') A B Delta G f g, Vulgate, read 'But,' not 'For' (which C has).
Matthew Poole's Commentary on 1 Corinthians 11:31
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.
Trapp's Commentary on 1 Corinthians 11:31
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, Lamentations 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.
Ellicott's Commentary on 1 Corinthians 11:31
(31) For.—This joins 1 Corinthians 11:31 to 1 Corinthians 11:30, which see. The change to the first person, courteously identifying himself with them, is characteristic of St. Paul.
Adam Clarke's Commentary on 1 Corinthians 11:31
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.
Cambridge Bible on 1 Corinthians 11:31
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 1 Corinthians 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.
Barnes' Notes on 1 Corinthians 11:31
For if we would judge ourselves - If we would examine ourselves, 1 Corinthians 11:28; if we would exercise a strict scrutiny over our hearts and feelings, and conduct, and come to the Lord’s Table
Whedon's Commentary on 1 Corinthians 11:31
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
Sermons on 1 Corinthians 11:31
| Sermon | Description | |
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Satan's Final War Plan Exposed by David Wilkerson | This sermon emphasizes the importance of spiritual warfare and the need for believers to be vigilant against the devil's schemes. It highlights the strategy of the enemy to target |
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(Beginning a New Year) Looking in Three Directions by Zac Poonen | In this sermon, the speaker shares a story about a servant of the Lord who faced opposition from a high official because his family members had embraced a simple lifestyle. The off |
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Facing God's Judgment - Part 2 by Derek Prince | This sermon by Derek Prince emphasizes the importance of judgment, repentance, and taking responsibility for the spiritual and social conditions that lead to moral decay. Derek Pri |
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(Through the Bible) Ezekiel 1-5 by Chuck Smith | In this sermon, the preacher describes a vision that the prophet Ezekiel had of four living creatures. These creatures had the appearance of a man but each had four faces and four |
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Six Verse of Our Vision by Zac Poonen | This sermon emphasizes the importance of staying true to the initial vision of a church, focusing on humility, mercy, faith, grace, and self-reflection. It highlights the need to m |
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The Church of Laodicea by Annie Poonen | This sermon emphasizes the importance of repentance, humility, and seeking God's forgiveness to avoid becoming lukewarm in our faith. It highlights the need to constantly judge our |
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On Eagles' Wings Pt 301 by Don Courville | In this sermon, the speaker shares a personal story about leading a man to Christ after he had been involved in a motorcycle accident. The speaker emphasizes the importance of gett |