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  • PARALLEL BIBLE - 1 Corinthians 11:31


    CHAPTERS: 1 Corinthians 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16     
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    King James Bible - 1 Corinthians 11:31

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

    World English Bible

    For if we discerned ourselves, we wouldn't be judged.

    Douay-Rheims - 1 Corinthians 11:31

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

    Webster's Bible Translation

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

    Greek Textus Receptus


    ει
    1487 COND γαρ 1063 CONJ εαυτους 1438 F-3APM διεκρινομεν 1252 5707 V-IAI-1P ουκ 3756 PRT-N αν 302 PRT εκρινομεθα 2919 5712 V-IPI-1P

    Treasury of Scriptural Knowledge

    VERSE (31) -
    :28 Ps 32:3-5 Jer 31:18-20 Lu 15:18-20 1Jo 1:9 Re 2:5; 3:2,3

    SEV Biblia, Chapter 11:31

    Pero si nos examinsemos a nosotros mismos, cierto no seríamos juzgados.

    Clarke's Bible Commentary - 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.

    John Gill's Bible Commentary

    Ver. 31. For if we would
    judge ourselves , etc.] 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. Ver. 32. But when we are judged , etc.] 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.

    Matthew Henry Commentary

    Verses 23-34 - The
    apostle describes the sacred ordinance, of which he had the knowledge by revelation from Christ. As to the visible signs, these ar the bread and wine. What is eaten is called bread, though at the sam time it is said to be the body of the Lord, plainly showing that the apostle did not mean that the bread was changed into flesh. St. Matthe tells us, our Lord bid them all drink of the cup, ch. Mt 26:27, as is he would, by this expression, provide against any believer being deprived of the cup. The things signified by these outward signs, ar Christ's body and blood, his body broken, his blood shed, together with all the benefits which flow from his death and sacrifice. Our Saviour' actions were, taking the bread and cup, giving thanks, breaking the bread, and giving both the one and the other. The actions of the communicants were, to take the bread and eat, to take the cup an drink, and to do both in remembrance of Christ. But the outward act are not the whole, or the principal part, of what is to be done at thi holy ordinance. Those who partake of it, are to take him as their Lor and Life, yield themselves up to him, and live upon him. Here is a account of the ends of this ordinance. It is to be done in remembranc of Christ, to keep fresh in our minds his dying for us, as well as to remember Christ pleading for us, in virtue of his death, at God's righ hand. It is not merely in remembrance of Christ, of what he has don and suffered; but to celebrate his grace in our redemption. We declar his death to be our life, the spring of all our comforts and hopes. An we glory in such a declaration; we show forth his death, and plead it as our accepted sacrifice and ransom. The Lord's supper is not a ordinance to be observed merely for a time, but to be continued. The apostle lays before the Corinthians the danger of receiving it with a unsuitable temper of mind; or keeping up the covenant with sin an death, while professing to renew and confirm the covenant with God. N doubt such incur great guilt, and so render themselves liable to spiritual judgements. But fearful believers should not be discourage from attending at this holy ordinance. The Holy Spirit never cause this scripture to be written to deter serious Christians from their duty, though the devil has often made this use of it. The apostle wa addressing Christians, and warning them to beware of the tempora judgements with which God chastised his offending servants. And in the midst of judgement, God remembers mercy: he many times punishes thos whom he loves. It is better to bear trouble in this world, than to be miserable for ever. The apostle points our the duty of those who com to the Lord's table. Self-examination is necessary to right attendanc at this holy ordinance. If we would thoroughly search ourselves, to condemn and set right what we find wrong, we should stop Divin judgements. The apostle closes all with a caution against the irregularities of which the Corinthians were guilty at the Lord' table. Let all look to it, that they do not come together to God' worship, so as to provoke him, and bring down vengeance on themselves __________________________________________________________________


    Greek Textus Receptus


    ει
    1487 COND γαρ 1063 CONJ εαυτους 1438 F-3APM διεκρινομεν 1252 5707 V-IAI-1P ουκ 3756 PRT-N αν 302 PRT εκρινομεθα 2919 5712 V-IPI-1P

    Vincent's NT Word Studies

    31. We would
    judge (diekrinomen). 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 (ekrinomeqa) immediately following. Render, as Rev., if we discerned ourselves; i.e., examined and formed a right estimate.

    We should not be judged (ouk an ekrinomeqa). By God. Here judged is correct. A proper self-examination would save us from the divine judgment.


    Robertson's NT Word Studies

    11:31 {But if we discerned ourselves} (ei de heautous diekrinomen). this condition of the second class, determined as unfulfilled, assumes that they had not been judging themselves discriminatingly, else they would not be judged (ekrinomeqa). Note distinction in the two verbs.


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    VERSES: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31, 32, 33, 34

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