SEV Biblia, Chapter 11:29
Porque el que come y bebe indignamente, juicio come y bebe para sí, no discerniendo el cuerpo del Seor.
Clarke's Bible Commentary - 1 Corinthians 11:29
Verse 29. Eateth and drinketh damnation] krima, Judgment, punishment; and yet this is not unto damnation, for the judgment or punishment inflicted upon the disorderly and the profane was intended for their emendation; for in ver. 32, it is said, then we are judged, krinomenoi, we are chastened, paideumeqa, corrected as a father does his children, that we should not be condemned with the world.
John Gill's Bible Commentary
Ver. 29. For he that eateth and drinketh unworthily , etc.] As before explained, ( 1 Corinthians 11:27) eateth and drinketh damnation to himself; or guilt, or judgment, or condemnation; for by either may the word be rendered; nor is eternal damnation here meant; but with respect to the Lords own people, who may through unbelief, the weakness of grace, and strength of corruption, behave unworthily at this supper, temporal chastisement, which is distinguished from condemnation with the world, and is inflicted in order to prevent it, ( 1 Corinthians 11:32) and with respect to others it intends temporal punishment, as afflictions and diseases of body, or corporeal death, as it is explained in ( 1 Corinthians 11:30). This they may be said to eat and drink, because their unworthy eating and drinking are the cause and means of it. Just as Adam and Eve might be said to eat condemnation to themselves and posterity, because their eating of the forbidden fruit was the cause of it. So the phrase, does not eat condemnation, is used in the Persic version of ( John 3:18) for is not condemned. And let it be observed, that such an one is said to eat and drink this judgment or condemnation to himself, and not another; he is injurious to nobody but himself: this may serve to make the minds of such easy, who are not so entirely satisfied with some persons who sit down with them at the Lords table, when they consider that it is to their own injury, and not to the hurt of others they eat and drink: not discerning the Lords body . This is an instance of their eating and drinking unworthily, and a reason why they eat and drink condemnation to themselves, or contract guilt, or expose themselves either to chastisement or punishment; because they distinguish not the Lords supper from an ordinary and common meal, but confound them together, as did many of the Corinthians, who also did not distinguish the body of Christ in it from the body of the paschal lamb; or discern not the body of Christ, and distinguish it from the bread, the sign or symbol of it; or discern not the dignity, excellency, and usefulness of Christs body, as broken and offered for us, in which he bore our sins on the tree, and made satisfaction for them; a commemoration of which is made in this ordinance.
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
ο 3588 T-NSM γαρ 1063 CONJ εσθιων 2068 5723 V-PAP-NSM και 2532 CONJ πινων 4095 5723 V-PAP-NSM αναξιως 371 ADV κριμα 2917 N-ASN εαυτω 1438 F-3DSM εσθιει 2068 5719 V-PAI-3S και 2532 CONJ πινει 4095 5719 V-PAI-3S μη 3361 PRT-N διακρινων 1252 5723 V-PAP-NSM το 3588 T-ASN σωμα 4983 N-ASN του 3588 T-GSM κυριου 2962 N-GSM
Vincent's NT Word Studies
29. Unworthily. Omit.Damnation (krima). See on Mark xvi. 16; John ix. 39. This false and horrible rendering has destroyed the peace of more sincere and earnest souls than any other misread passage in the New Testament. It has kept hundreds from the Lord's table. Krima is a temporary judgment, and so is distinguished from katakrima condemnation, from which this temporary judgment is intended to save the participant. The distinction appears in ver. 32 (see note). The A.V. of the whole passage, 28-34, is marked by a confusion of the renderings of krinein to judge and its compounds. 120 Not discerning (mh diakrinwn). Rev., if he discern not, bringing out the conditional force of the negative particle. The verb primarily means to separate, and hence to make a distinction, discriminate. Rev., in margin, discriminating. Such also is the primary meaning of discern (discernere to part or separate), so that discerning implies a mental act of discriminating between different things. So Bacon: "Nothing more variable than voices, yet men can likewise discern these personally." This sense has possibly become a little obscured in popular usage. From this the transition is easy and natural to the sense of doubting, disputing, judging, all of these involving the recognition of differences. The object of the discrimination here referred to, may, I think, be regarded as complex. After Paul's words (vers. 20, 22), about the degradation of the Lord's Supper, the discrimination between the Lord's body and common food may naturally be contemplated; but further, such discernment of the peculiar significance and sacredness of the Lord's body as shall make him shrink from profanation and shall stimulate him to penitence and faith.
The Lord's body. Omit Lord's and read the body. This adds force to discerning.
Robertson's NT Word Studies
11:29 {If he discern not the body} (me diakrinwn to swma). So-called conditional use of the participle, "not judging the body." Thus he eats and drinks judgment (krima) on himself. The verb dia-krinw is an old and common word, our {dis-cri-minate}, to distinguish. Eating the bread and drinking the wine as symbols of the Lord's body and blood in death probes one's heart to the very depths.
