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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers 1 Corinthians 11:23–34. His four-level outline is real structure in the source text, so it is rendered as structure.
To rectify these gross corruptions and irregularities, the apostle sets the sacred institution here to view. This should be the rule in the reformation of all abuses.
I.He tells us how he came by the knowledge of it.
He was not among the apostles at the first institution; but he had received from the Lord what he delivered to them, Co1 11:23. He had the knowledge of this matter by revelation from Christ: and what he had received he communicated, without varying from the truth a tittle, without adding or diminishing.
II.He gives us a more particular account of the institution than we meet with elsewhere. We have here an account,
1.Of the author - our Lord Jesus Christ. The king of the church only has power to institute sacraments.
2.The time of the institution: It was the very night wherein he was betrayed; just as he was entering on his sufferings which are therein to be commemorated.
3.The institution itself. Our Saviour took bread, and when he had given thanks, or blessed (as it is in Mat 26:26), he broke, and said, Take, eat; this is my body, broken for you; this do in remembrance of me. And in like manner he took the cup, when he had supped, saying, This cup is the New Testament in my blood; this do, as oft as you drink it, in remembrance of me, Co1 11:24, Co1 11:25. Here observe,
(1.)The materials of this sacrament; both,
[1.]As to the visible signs; these are bread and the cup, the former of which is called bread many times over in this passage, even after what the papists call consecration. What is eaten is called bread, though it be at the same time said to be the body of the Lord, a plain argument that the apostle knew nothing of their monstrous and absurd doctrine of transubstantiation. The latter is as plainly a part of this institution as words can make it. St. Matthew tells us, our Lord bade them all drink of it (Mat 26:27), as if he would, by this expression, lay in a caveat against the papists' depriving the laity of the cup. Bread and the cup are both made use of, because it is a holy feast. Nor is it here, or any where, made necessary, that any particular liquor should be in the cup. In one evangelist, indeed, it is plain that wine was the liquor used by our Saviour, though it was, perhaps, mingled with water, according to the Jewish custom; vide Lightfoot on Mt. 26. But this by no means renders it unlawful to have a sacrament where persons cannot come at wine. In every place of scripture in which we have an account of this part of the institution it is always expressed by a figure. The cup is put for what was in it, without once specifying what the liquor was, in the words of the institution.
[2.]The things signified by these outward signs; they are Christ's body and blood, his body broken, his blood shed, together with all the benefits which flow from his death and sacrifice: it is the New Testament in his blood. His blood is the seal and sanction of all the privileges of the new covenant; and worthy receivers take it as such, at this holy ordinance. They have the New Testament, and their own title to all the blessings of the new covenant, confirmed to them by his blood.
(2.)We have here the sacramental actions, the manner in which the materials of the sacrament are to be used.
[1.]Our Saviour's actions, which are taking the bread and cup, giving thanks, breaking the bread, and giving about both the one and the other.
[2.]The actions of the communicants, which were to take the bread and eat, to take the cup and drink, and both in remembrance of Christ. But the external acts are not the whole nor the principal part of what is to be done at this holy ordinance; each of them has a significancy. Our Saviour, having undertaken to make an offering of himself to God, and procure, by his death, the remission of sins, with all other gospel benefits, for true believers, did, at the institution, deliver his body and blood, with all the benefits procured by his death, to his disciples, and continues to do the same every time the ordinance is administered to the true believers. This is here exhibited, or set forth, as the food of souls. And as food, though ever so wholesome or rich, will yield no nourishment without being eaten, here the communicants are to take and eat, or to receive Christ and feed upon him, his grace and benefits, and by faith convert them into nourishment to their souls. They are to take him as their Lord and life, yield themselves up to him, and live upon him. He is our life, Col 3:4.
(3.)We have here an account of the ends of this institution.
[1.]It was appointed to be done in remembrance of Christ, to keep fresh in our minds an ancient favour, his dying for us, as well as to remember an absent friend, even Christ interceding for us, in virtue of his death, at God's right hand. The best of friends, and the greatest acts of kindness, are here to be remembered, with the exercise of suitable affections and graces. The motto on this ordinance, and the very meaning of it, is, When this you see, remember me.
[2.]It was to show forth Christ's death, to declare and publish it. It is not barely in remembrance of Christ, of what he has done and suffered, that this ordinance was instituted; but to commemorate, to celebrate, his glorious condescension and grace in our redemption. We declare his death to be our life, the spring of all our comforts and hopes. And we glory in such a declaration; we show forth his death, and spread it before God, as our accepted sacrifice and ransom. We set it in view of our own faith, for our own comfort and quickening; and we own before the world, by this very service, that we are the disciples of Christ, who trust in him alone for salvation and acceptance with God.
(4.)It is moreover hinted here, concerning this ordinance,
[1.]That it should be frequent: As often as you eat this bread, etc. Our bodily meals return often; we cannot maintain life and health without this. And it is fit that this spiritual diet should be taken often tool The ancient churches celebrated this ordinance every Lord's day, if not every day when they assembled for worship.
[2.]That it must be perpetual. It is to be celebrated till the Lord shall come; till he shall come the second time, without sin, for the salvation of those that believe, and to judge the world. This is our warrant for keeping this feast. It was our Lord's will that we should thus celebrate the memorials of his death and passion, till he come in his own glory, and the Father's glory, with his holy angels, and put an end to the present state of things, and his own mediatorial administration, by passing the final sentence. Note, The Lord's supper is not a temporary, but a standing and perpetual ordinance.
III.He lays before the Corinthians the danger of receiving unworthily, of prostituting this institution as they did, and using it to the purposes of feasting and faction, with intentions opposite to its design, or a temper of mind altogether unsuitable to it; or keeping up the covenant with sin and death, while they are there professedly renewing and confirming their covenant with God.
1.It is great guilt which such contract. They shall be guilty of the body and blood of the Lord (Co1 11:27), of violating this sacred institution, of despising his body and blood. They act as if they counted the blood of the covenant, wherewith they are sanctified, an unholy thing, Heb 10:29. They profane the institution, and in a manner crucify their Saviour over again. Instead of being cleansed by his blood, they are guilty of his blood.
2.It is a great hazard which they run: They eat and drink judgment to themselves, Co1 11:29. They provoke God, and are likely to bring down punishment on themselves. No doubt but they incur great guilt, and so render themselves liable to damnation, to spiritual judgments and eternal misery. Every sin is in its own nature damning; and therefore surely so heinous a sin as profaning such a holy ordinance is so. And it is profaned in the grossest sense by such irreverence and rudeness as the Corinthians were guilty of. But fearful believers should not be discouraged from attending at this holy ordinance by the sound of these words, as if they bound upon themselves the sentence of damnation by coming to the table of the Lord unprepared. Thus sin, as well as all others, leaves room for forgiveness upon repentance; and the Holy Spirit never indited this passage of scripture to deter serious Christians from their duty, though the devil has often made this advantage of it, and robbed good Christians of their choicest comforts. The Corinthians came to the Lord's table as to a common feast, not discerning the Lord's body - not making a difference or distinction between that and common food, but setting both on a level: nay, they used much more indecency at this sacred feast than they would have done at a civil one. This was very sinful in them, and very displeasing to God, and brought down his judgments on them: For this cause many are weak and sickly among you, and many sleep. Some were punished with sickness, and some with death. Note, A careless and irreverent receiving of the Lord's supper may bring temporal punishments. Yet the connection seems to imply that even those who were thus punished were in a state of favour with God, at least many of them: They were chastened of the Lord, that they should not be condemned with the world, Co1 11:32. Now divine chastening is a sign of divine love: Whom the Lord loveth he chasteneth (Heb 12:6), especially with so merciful a purpose, to prevent their final condemnation. In the midst of judgment, God remembers mercy: he frequently punishes those whom he tenderly loves. It is kindness to use the rod to prevent the child's ruin. He will visit such iniquity as this under consideration with stripes, and yet make those stripes the evidence of his lovingkindness. Those were in the favour of God who yet so highly offended him in this instance, and brought down judgments on themselves; at least many of them were; for they were punished by him out of fatherly good-will, punished now that they might not perish for ever. Note, It is better to bear trouble in this world than to be miserable to eternity. And God punishes his people now, to prevent their eternal woe.
IV.He points out the duty of those who would come to the Lord's table.
1.In general: Let a man examine himself (Co1 11:28), try and approve himself. Let him consider the sacred intention of this holy ordinance, its nature, and use, and compare his own views in attending on it and his disposition of mind for it; and, when he has approved himself to his own conscience in the sight of God, then let him attend. Such self-examination is necessary to a right attendance at this holy ordinance. Note, Those who, through weakness of understanding, cannot try themselves, are by no means fit to eat of this bread and drink of this cup; nor those who, upon a fair trial, have just ground to charge themselves with impenitency, unbelief, and alienation from the life of God. Those should have the wedding-garment on who would be welcome at this marriage-feast-grace in habit, and grace in exercise.
2.The duty of those who were yet unpunished for their profanation of this ordinance: If we would judge ourselves, we should not be judged, Co1 11:31. If we would thoroughly search and explore ourselves, and condemn and correct what we find amiss, we should prevent divine judgments. Note, To be exact and severe on ourselves and our own conduct is the most proper way in the world not to fall under the just severity of our heavenly Father. We must not judge others, lest we be judged (Mat 7:1); but we must judge ourselves, to prevent our being judged and condemned by God. We may be critical as to ourselves, but should be very candid in judging others.
V.He closes all with a caution against the irregularities of which they were guilty (Co1 11:33, Co1 11:34), charging them to avoid all indecency at the Lord's table. They were to eat for hunger and pleasure only at home, and not to change the holy supper to a common feast; and much less eat up the provisions before those who could bring none did partake of them, lest they should come together for condemnation. Note, Our holy duties, through our own abuse, may prove matter of condemnation. Christians may keep Sabbaths, hear sermons, attend at sacraments, and only aggravate guilt, and bring on a heavier doom. A sad but serious truth! O! let all look to it that they do not come together at any time to God's worship, and all the while provoke him, and bring down vengeance on themselves. Holy things are to be used in a holy manner, or else they are profaned. What else was amiss in this matter, he tells them, he would rectify when he came to them.
Historical interpretation
Two Centuries of Reception
7 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
When we are judged by the Lord, it is for our education, so that we may not be condemned along with the world. Earlier the prophet said, "The Lord has given me a stern lesson but not handed me over to death.".
But when it sees any one in such a condition as to appear incurable, posting to the last stage of wickedness, then in its solicitude for the rest, that they may not be destroyed by it (just as if amputating a part from the whole body), it condemns such an one to death, as the course most conducive to health. "Being judged by the Lord," says the apostle, "we are chastened, that we may not be condemned with the world." For the prophet had said before, "Chastening, the Lord hath chastised me, but hath not given me over unto death."
Now the image is the Spirit that is wafted over the water; and whosoever is not fashioned into a figure of this, will perish with the world, inasmuch as he continues only potentially, and does exist actually. This, he says, is what has been spoken, "that we should not be condemned with the world."
The person who comes to the Lord’s table irreverently is no better than an unbeliever.
"Do not ye judge them that are within, whereas them that are without, God judgeth?" For since he had said, "What have I to do with judging those without;" lest any one should think that these were left unpunished, there is another tribunal which he sets over them, and that a fearful one. And this he said, both to terrify those, and to console these; intimating also that this punishment which is for a season snatches them away from that which is undying and perpetual: which also he has plainly declared elsewhere, saying, "But now being judged, we are chastened, that we should not be condemned with the world."
Instead of passing idly by what are considered slight sins, let us daily require an account of ourselves for words and glances and execute sentence upon ourselves so as to be free from punishment later. This is the reason Paul said, “If we judge ourselves, we would not be judged.” Thus if we judge ourselves for our sins every day here, we shall preclude the severity of the judgment in that other place. But if we should be remiss, “we will be judged and chastised by the Lord.” So let us take the initiative in passing sentence on ourselves with all good will, holding the court of conscience unbeknown to anyone. Let us examine our own thoughts and determine a proper verdict so that through fear of imminent punishment our mind may forbear to be dragged down and instead may check its impulses, and by keeping in view that unsleeping eye may ward off the devil’s advances.
"But when we are judged, we are chastened of the Lord." He said not, we are punished, he said not, we have vengeance taken on us, but, "we are chastened." For what is done belongs rather to admonition than condemnation, to healing than vengeance, to correction than punishment. And not so only but by the threat of a greater evil he makes the present light, saying, "that we may not be condemned with the world." Seest thou how he brings in hell also and that tremendous judgment-seat, and signifies that that trial and punishment is necessary and by all means must be? for if the faithful, and such as God especially cares for, escape not without punishment in whatsoever things they offend, (and this is evident from things present,) much more the unbelieving and they who commit the unpardonable and incurable sins.
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Summary
First Corinthians 11:32 offers profound insight into the nature of divine discipline for believers. Paul clarifies that when God's children experience His corrective judgment in this life, it is not a prelude to eternal condemnation but rather a loving act of chastening, designed to refine them, restore them to a right relationship with Him, and ultimately prevent them from sharing the eternal, destructive judgment awaiting the unbelieving world. This verse underscores God's fatherly care and His commitment to the spiritual well-being and ultimate salvation of His elect.
Context
Literary Context
This verse is situated within Paul's extended discourse on the proper observance of the Lord's Supper in the Corinthian church, spanning 1 Corinthians 11:17-34. The Corinthians had been abusing the sacred meal, leading to divisions, gluttony, and a failure to discern the body of Christ, both in the elements and in the community. Paul sternly warns them that partaking "unworthily" brings judgment upon themselves (1 Corinthians 11:27) and that this judgment had already manifested in sickness and even death among them (1 Corinthians 11:30). Verse 32 serves as a crucial theological explanation for this divine discipline, distinguishing it from the final condemnation of the unrighteous. It follows Paul's exhortation for self-examination before partaking (1 Corinthians 11:28).
Historical & Cultural Context
The Corinthian church was plagued by various issues, including factionalism, immorality, and a misunderstanding of spiritual gifts, reflecting the diverse and often pagan culture of Corinth, a major Roman port city. Their misuse of the Lord's Supper likely stemmed from social divisions, where wealthier members would eat their fill while the poor went hungry, thereby despising the church of God (1 Corinthians 11:22). In the Greco-Roman world, banquets often reflected social hierarchies. The early church's communal meal, the agape feast followed by the Lord's Supper, was intended to transcend these distinctions, embodying unity in Christ. The "judgment" Paul speaks of would have been understood by his audience within a framework of divine retribution, but Paul reframes it for believers as loving discipline, akin to a father's correction of his children, a concept familiar in both Jewish and Roman pedagogical thought.
Key Themes
This verse contributes significantly to several key themes within 1 Corinthians and broader Pauline theology. Foremost is the theme of Divine Discipline as Loving Correction. Paul emphasizes that God's intervention in the lives of believers, even when it involves suffering or adverse consequences, is fundamentally redemptive and restorative, not punitive in the sense of eternal damnation. This ties into the broader theme of God's Sovereignty and Benevolent Care, demonstrating His active involvement in the lives of His people, even to the point of correcting their errant behavior. Another crucial theme is the Distinction Between Believers and the World, highlighting the stark difference in ultimate destiny: while believers may experience temporary, corrective judgment, they are eternally secure from the final condemnation that awaits those who reject God. This assurance is rooted in the theme of Salvation and Justification by Grace, where believers are declared righteous in Christ, thus exempt from ultimate judgment, even if they require fatherly correction.
Exposition and Analysis
Key Word Analysis
Meaning "to distinguish, i.e. decide (mentally or judicially); by implication, to try, condemn, punish." In this context, when believers are "judged," it refers to God's assessment and subsequent corrective action in their lives. It is a divine scrutiny that leads to a verdict, but for believers, this verdict is not one of final condemnation but of necessary discipline.
Meaning "to train up a child, i.e. educate, or (by implication), discipline (by punishment)." This word is crucial as it reveals the purpose and nature of God's judgment upon His children. It is not arbitrary punishment but a pedagogical process, akin to a parent training a child, with the goal of instruction, correction, and character development. It implies a loving intent behind the discipline.
Meaning "to judge against, i.e. sentence:--condemn, damn." This word stands in stark contrast to "chastened." While believers are "judged" and "chastened," they are not "condemned" in the ultimate, eternal sense. This term signifies a final, irreversible judicial sentence of damnation, a fate reserved for those outside of Christ. The verse explicitly states that God's chastening prevents believers from experiencing this ultimate condemnation "with the world."
Verse Breakdown
"But when we are judged"
This clause introduces a contrast ("But") to the preceding discussion about self-examination and the consequences of unworthy partaking. "When we are judged" refers to the divine assessment and corrective action that God initiates in the lives of believers, often in response to their sin or spiritual negligence, as seen in the context of the Corinthians' misuse of the Lord's Supper. This judgment is not a final reckoning but an ongoing process of divine oversight.
"we are chastened of the Lord"
This phrase explains the nature and source of the judgment. The judgment experienced by believers is specifically "chastening" (discipline), and it comes directly "of the Lord." This emphasizes God's active, loving, and fatherly involvement in the lives of His children. The discipline is purposeful, aimed at correction and spiritual growth, rather than punitive destruction.
"that we should not be condemned with the world"
This final clause reveals the ultimate, merciful purpose of God's chastening. The discipline believers experience is designed to prevent them from sharing the eternal, irreversible condemnation that awaits "the world"—those who are alienated from God and will face His final righteous judgment. This highlights the profound distinction between God's temporary, redemptive discipline for His children and His ultimate, eternal judgment upon the unrepentant.
Literary Devices
The verse employs Contrast as a primary literary device, setting up a clear distinction between God's judgment of believers ("chastened") and the judgment of the unbelieving world ("condemned"). This contrast emphasizes the redemptive nature of God's discipline for His children versus the destructive nature of His final judgment on the unrighteous. There is also a subtle use of Metaphor or Analogy in the word "chastened" (paideúō), which implicitly likens God's relationship with believers to that of a loving parent disciplining a child for their good. This parental imagery underscores the benevolent intent behind divine correction. The verse functions as a Theological Explanation, providing a crucial interpretive lens for understanding suffering and difficulty in the Christian life, reframing them as evidence of God's love rather than His wrath.
Theological and Thematic Connections
The concept of divine discipline as a loving act, intended for correction and preservation rather than destruction, is a consistent and comforting theme throughout Scripture. It underscores God's commitment to the holiness and ultimate salvation of His people, demonstrating that His fatherly care extends even to the painful process of refinement. This truth assures believers that any hardship or correction they experience from the Lord is not a sign of His rejection, but rather proof of their sonship and His unwavering desire for their spiritual maturity and eternal well-being, distinguishing them sharply from the fate of those who remain outside of His covenant.
Reflection and Application
First Corinthians 11:32 provides profound comfort and a necessary challenge for believers. It encourages us to reframe our understanding of difficulties and suffering, viewing them not merely as misfortune or arbitrary punishment, but potentially as the loving, corrective hand of God. This perspective fosters humility, prompting us to examine our lives for areas where we might be out of step with God's will, particularly in our approach to sacred things like the Lord's Supper. Recognizing God's discipline as a sign of His fatherly love and a means to prevent ultimate condemnation should cultivate a spirit of gratitude and trust, even amidst pain. It assures us that God is actively working for our good and our eternal salvation, transforming us into the image of His Son, and distinguishing our destiny from that of the world.
Questions for Reflection
FAQ
What is the difference between God's judgment on believers and His judgment on the world?
First Corinthians 11:32 clearly distinguishes between these two forms of judgment. For believers, God's judgment is "chastening" (Greek: paideúō), which is a loving, corrective discipline aimed at instruction, spiritual growth, and the prevention of further sin. It's akin to a father correcting his child for their good. This discipline is temporary and redemptive. In contrast, God's judgment on "the world" (Greek: kósmos) refers to His final, irreversible condemnation (Greek: katakrínō), which leads to eternal separation from Him. The purpose of God's chastening of believers is precisely to ensure they do not share this ultimate, eternal condemnation with those who reject Him. This aligns with the promise that there is no condemnation for those who are in Christ Jesus.
Christ-Centered Fulfillment
First Corinthians 11:32, though speaking of divine discipline, finds its ultimate Christ-centered fulfillment in the person and work of Jesus Christ. The very reason believers are chastened instead of being condemned with the world is because Christ Himself bore the full condemnation for our sins on the cross. He became sin for us, that we might become the righteousness of God in Him (2 Corinthians 5:21). Jesus, the perfect Son, submitted to the Father's will even unto death, demonstrating perfect obedience and enduring the wrath that was due to humanity (Philippians 2:8). Therefore, when believers experience the Lord's chastening, it is not a re-imposition of wrath, but a fatherly training that flows from our secure position in Christ, who has already exhausted the penalty for our sin. Our discipline is a means of sanctification, conforming us to the image of the Son (Romans 8:29), rather than a punitive judgment. It is a testament to the efficacy of Christ's atoning work, ensuring that those whom God has chosen and redeemed through His Son will never face the eternal condemnation from which Christ has delivered them (John 5:24).