What does "if we judged ourselves" mean in 1 Corinthians 11:31? Canonical Text “For if we would judge ourselves, we would not come under judgment.” — 1 Corinthians 11:31, Berean Standard Bible Immediate Literary Context Paul is correcting abuses in Corinth’s observance of the Lord’s Supper (11:17-34). Some were eating and drinking “in an unworthy manner,” resulting in “weakness, sickness, and a number of deaths” among them (v. 30). Verse 31 sits between that warning and the assurance in verse 32 that divine discipline spares believers from condemnation with the world. Historical and Cultural Background In first-century banquets the wealthy often ate first and lavishly while the poor arrived later to scant provisions. Archaeology of Greco-Roman dining rooms (e.g., the House of Menander in Corinth’s sister-city Pompeii) confirms this social stratification. Paul applies the gospel ethic of unity and charity to overturn that hierarchy at the Lord’s Table. The Greek Verb “κρίνω” and Reflexive Force κρίνω (krinō) means “to judge, evaluate, decide.” When combined with the reflexive pronoun (“ourselves”), it denotes self-evaluation. Some manuscripts read the cognate διακρίνω (“discern”), but both P46 (c. A.D. 175-225) and the majority text support κρίνω. The sense is deliberate, searching self-assessment. Old Testament Foundations of Self-Examination • Lamentations 3:40 — “Let us examine and test our ways.” • Psalm 139:23-24 — “Search me, O God… see if there is any offensive way in me.” Self-scrutiny before corporate worship is thus a long-standing biblical pattern, fulfilled in Christ’s covenant meal. New Testament Parallels • 2 Corinthians 13:5 — “Examine yourselves to see whether you are in the faith.” • Galatians 6:4 — “Let each one examine his own work.” The reflexive imperative underscores personal responsibility before God rather than comparison with others. Theological Significance: Discipline vs. Condemnation Self-judgment involves confessing sin (1 John 1:9) and repenting, thereby aligning with God’s verdict ahead of time. Verse 32 clarifies that when believers fail to do this, the Lord intervenes with corrective discipline (παιδευόμεθα), not eternal condemnation (κατάκριμα). Divine chastening is restorative, mirroring Hebrews 12:5-11. Practical Application to the Lord’s Supper 1. Preparation: intentional reflection on Christ’s atonement and personal conduct. 2. Confession: private acknowledgment of sin, reconciliation with offended brethren (Matthew 5:23-24). 3. Participation: receiving the elements in faith, gratitude, and unity. Early church manuals such as the Didache 9-10 echo this sequence. Patristic Commentary • John Chrysostom (Hom. 27 on 1 Cor): “If we judged ourselves, we should escape the severe judgment of God.” • Tertullian (De Orat. 19): highlights pre-communion confession as normal Christian practice. Their unanimous reading affirms the verse’s call to proactive self-correction. Relation to Salvation and Sanctification Self-judgment does not earn salvation; it expresses sanctification flowing from Christ’s finished work (Ephesians 2:8-10). By siding with God’s verdict against our sin, we honor the cross, avoid hypocrisy, and glorify Him—our chief end (Isaiah 43:7; 1 Corinthians 10:31). Conclusion “Judge ourselves” in 1 Corinthians 11:31 means deliberate, Spirit-led self-examination that identifies sin, elicits confession, and prompts repentance before partaking of the Lord’s Supper. Doing so averts divine discipline, preserves church unity, and deepens personal holiness, fulfilling the apostolic pattern affirmed by manuscript evidence, historical practice, and the broader witness of Scripture. |
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