What does it mean to examine yourself (1 Corinthians 11:28)?

But if Christ attracted the heart thus to fix its attention there, discipline was also solemnly exercised in connection with this ordinance. If they despised the broken body and the blood of the Lord by taking part in it lightly, chastisement was inflicted. Many had become sick and weak, and many had fallen asleep, that is, had died. It is not the being worthy to partake that is spoken of, but the partaking in an unworthy manner. Every Christian, unless some sin had excluded him, was worthy to partake because he was a Christian. But a Christian might come to it without judging himself, or appreciating as he ought that which the supper brought to his mind, and which Christ had connected with it. He did not discern the Lord's body; and he did not discern, did not judge, the evil in himself. God cannot leave us thus careless. If the believer judges himself, the Lord will not judge him; if we do not judge ourselves, the Lord judges; but when the Christian is judged, he is chastened of the Lord that he may not be condemned with the world. It is the government of God in the hands of the Lord who judges His own house: an important and too much forgotten truth. No doubt the result of all is according to the counsels of God, who displays in it all His wisdom, His patience, and the righteousness of His ways; but this government is real. He desires the good of His people in the end; but He will have holiness, a heart whose condition answers to that which He has revealed (and He has revealed Himself), a walk which is its expression. The normal state of a Christian is communion, according to the power of that which has been revealed. Is there failure in this — communion is lost, and with it the power to glorify God, a power found nowhere else. But if one judges oneself, there is restoration: the heart being cleansed from the evil by judging it, communion is restored. If one does not judge oneself, God must interpose and correct and cleanse us by discipline — discipline which may even be unto death (see Job 33, 36; 1 John 5:16; James 5:14-15).

There are yet one or two remarks to be made. To "judge" oneself, is not the same word as to be "judged" of the Lord. It is the same that is used in 1 Corinthians 11:29, "discerning the Lord's body." Thus, what we have to do is not only to judge an evil committed, it is to discern one's condition, as it is manifested in the light — even as God Himself is in the light — by walking in it. This prevents our falling into evil either in act or thought. But if we have fallen, it is not enough to judge the action; it is ourselves we must judge, and the state of heart, the tendency, the neglect, which occasioned our falling into the evil — in a word, that which is not communion with God or that which hinders it. It was thus the Lord dealt with Peter. He did not reproach him for his fault, He judged its root.

The apostle shows how to avoid this sin of partaking unworthily. He says, "Let a man examine himself, and so let him eat of that bread, and drink of that cup." This does not mean that when I am sitting at the Lord's table I am to look into my own heart, which would be a poor, wretched occupation. I can do that at home. A person ought to examine or prove himself. It means judging himself as to what he has done and what he is capable of doing. We may be so self-satisfied as to forget how liable we are to err, apart from God's grace. Then, in our self-complacency, we may come to the Lord's supper forgetting that during that short while it is possible to dishonour the Lord, to rob ourselves, to be guilty with regard to the body and blood of the Lord. But if, in the privacy of our own chamber at home, we reflect that without the Lord's grace and power and the exercise of His priestly ministry on our behalf in the sanctuary we shall not be able to worship Him as we ought, we shall then be examining or proving ourselves as the apostle enjoins. We thus remind ourselves that in us, that is, in our flesh, dwells no good thing.

The apostle shows how to avoid this sin of partaking unworthily. He says, "Let a man examine himself, and so let him eat of that bread, and drink of that cup." This does not mean that when I am sitting at the Lord's table I am to look into my own heart, which would be a poor, wretched occupation. I can do that at home. A person ought to examine or prove himself. It means judging himself as to what he has done and what he is capable of doing. We may be so self-satisfied as to forget how liable we are to err, apart from God's grace. Then, in our self-complacency, we may come to the Lord's supper forgetting that during that short while it is possible to dishonour the Lord, to rob ourselves, to be guilty with regard to the body and blood of the Lord. But if, in the privacy of our own chamber at home, we reflect that without the Lord's grace and power and the exercise of His priestly ministry on our behalf in the sanctuary we shall not be able to worship Him as we ought, we shall then be examining or proving ourselves as the apostle enjoins. We thus remind ourselves that in us, that is, in our flesh, dwells no good thing.

To you who have no doubts I speak now. Your danger is in coming to the Lord's Supper without adequately weighing your ways and state of heart. "Let a man examine himself," not to see whether he is a Christian, as some say. But, if assured of salvation as we should be, the Lord intends that there should be a solemn searching of heart, and challenging of the soul every time, with a view to our seeing in what spirit and state we are coming to the Lord's Supper. He that eateth and drinketh unworthily is guilty with respect to the body and blood of the Lord; for he falls into no small offence as to Christ who treats His Supper irreverently. Consequently the Lord does not fail to come in and vindicate the honour of His name thus set at naught, and to judge, as we see He did at Corinth.

He does not suppose that, when a man has thus tried himself, he will stay away. "Let a man examine himself, and so let him eat." It is well to search, judge, and blame yourself. For it is always assumed that a Christian is one who is here to obey the Lord and please God. To partake unworthily then means, not that the communicant is not a Christian, but that the Christian partakes without due self-examination and self-judgment.

But in chap. 11 he deals with the state of soul of those who partake of the Lord's supper. It is a question of Christians rightly or wrongly communicating. If you remember the Lord and His death, do not satisfy yourself with the fact that you are a Christian. You are made worthy by faith in Him and His blood; but ever test yourself whether you partake in a worthy manner. If the day comes round, and you go as a religious habit, it is an unworthy partaking of it. Familiarity breeds contempt where the soul is so unexercised. Where self-judgment is kept up, the spirit of worship is strengthened and enlarged. The Lord's supper makes a distinctive appeal to the conscience, as it has a special place for the heart. This is not a theory, but the doctrine of God in 1 Cor. 11.

A word to you who have no doubts. Your danger is in coming to the Lord's supper without adequately weighing your ways and state of heart. "Let a man examine himself," not to see whether he be a Christian, as some say. But if assured of salvation as we ought to be, the Lord intends that there should be a solemn challenging of the soul every time, with a view to seeing in what spirit and state we come to the Lord's supper. He that eats and drinks unworthily is guilty with respect to the body and blood of the Lord. He falls into no small offence against Christ who treats His supper irreverently. Consequently the Lord does not fail to vindicate the honour of His name thus set at nought, as we see He did at Corinth.

It is not supposed that, when one has thus tried himself, he will stay away. "Let a man examine himself, and so let him eat." It is well to search, judge, and blame yourself. For it is always assumed that a Christian is one who is here to obey and please God. To partake unworthily then means, not that the communicant is not a Christian, but that the Christian partakes without due self-judgment.

"Wherefore whoever eats the bread or drinks the cup of the Lord unworthily† shall be guilty as to the body and the‡ blood of the Lord. But let a man prove himself, and so let him eat of the bread and drink of the cup. For he that eats and drinks§ eats and drinks judgment to himself, not discerning the body.|| For this cause many [are] weak and sickly among you, and pretty many are falling asleep. But if we were discerning ourselves, we should not be judged; but when judged we are chastened by the Lord, that we may not be condemned with the world. Wherefore, my brethren, when coming together to eat, wait for each other. If†† any one is hungry, let him eat at home, that ye may not come together for judgment. But the rest will I arrange when I come." (Vers. 27-34.)

But the more precious the Lord's supper is, as the gathering of christian affection to a focus in the remembrance of His death, the greater the danger, if the heart be careless, or the conscience not before God. It is not a question of allowing unworthy persons to communicate. Low as the Corinthians might be through their unjudged carnal thoughts and worldly desires, they had not fallen so grievously as that; they had not yet learned to make excuses for admitting the unrenewed and open enemies of the Lord to His table. But they were in danger of reducing its observance to a form for themselves, of partaking in the supper without exercise of soul, either as to their own ways, or as to His unspeakable love who was thus reminding them of His death for them. Hence the solemn admonition of the apostle, "Wherefore whosoever eats the bread (for the added emphasis of the common text is uncalled for) or drinks the cup of the Lord unworthily shall be guilty of the body and the blood of the Lord." To eat or drink it as an ordinary meal, or a common thing, without reflection or self-judgment, is to eat and drink "unworthily;" and the more so because it is a Christian who does so; for of all men he should feel most what he owes the Lord, and what the Lord expressly brings to his remembrance at that serious moment. It is to be guilty of an offence, not merely against Himself in general, but in respect of His body and His blood, if he treat their memorials with indifference. There meet together the extremity of our need and guilt, the fulness of suffering in Christ, the deepest possible judgment of sin, yet withal grace to the uttermost, leaving not a sin unforgiven: what facts, feelings, motives, results, surround the cross of the Lord Jesus! For this reason it appeals, as nothing else can, to the believer's heart as well as to his conscience, and therefore does the apostle censure and stigmatize the Corinthians' fault so strongly. How much for their and our profit!

"But let a man prove himself, and so let him eat of the bread and drink of the cup. For he that eats and drinks eats and drinks judgment to himself, not discerning the body." Grace is thus maintained, but through righteousness, as ever. Each is to put himself to the proof, and so to eat and drink. The Lord would have His own to come, but not with negligence of spirit or levity; this were to be a party both to His own dishonour, and the deeper evil of his followers. Still He invites all, if He urges the trying of our ways. Self-judgment is with a view to coming, not to staying away. For it is a question of those whom grace counts worthy; whatever their past or personal unworthiness, they are washed, they are sanctified, they are justified in the name of the Lord Jesus, and by the Spirit of our God. Having the Spirit, not of fear, but of power and love and a sound mind, they are assumed to be in peace with God, and delivered from the law of sin; they are contemplated as jealous for the Lord's glory, and hating what grieves the Holy Spirit of God, whereby they are sealed unto the day of redemption.

It is not supposed that they could persevere in evil that they discover themselves exposed to, or that they confess sin in which they begin again to indulge, as if God were mocked by an acknowledgment which would thus aggravate their wickedness. Grace strengthens the man who tries himself with integrity, and it emboldens him to come. Where there is lightness on the other hand, the Lord shows Himself there to judge. "For he that eats and drinks (most add "unworthily," but the most ancient omit) eats and drinks judgment to himself, not discerning the body," that is, the Lord's body, as the mass add, in both cases needlessly, though right enough for the sense which is implied. To bring in the church would falsify the thought: the wrong was forgetfulness of the Lord's self-sacrificing love. He instituted the supper to remind us of it continually.

The vital point in the Lord's Supper is discerning the Lord's body, which we do by the exercise of faith. To eat the bread and drink of the cup as a mere formal routine is displeasing to the Lord. It is only a piece of lifeless ritualism, a kind of Christianity without Christ, alas! so fashionable and prevailing at the present time. It was this which brought such severe discipline from the Lord on so many in the Church at Corinth. "For this cause, many are weak and sickly among you, and many sleep." They were professing to eat the Lord's Supper, but were forgetful of the Lord — "not discerning the Lord's body." (v. 30.) A more solemn, delinquency perhaps can scarcely be practised, and could not fail to call for the Lord's discipline. It seemed common at Corinth, for the Lord's all-seeing eye detected it in many. Nor could it in any place be unnoticed by Him, with whatever outward propriety, and apparent sanctity, it might be covered. At Corinth some were sickly, others were weak, and others removed by death, for the Lord's governmental discipline was exercised on many. "For this cause, many are weak and sickly among you, and many sleep." (v. 30.) Professing then to take the Lord's Supper, and not when taking the bread and wine to discern the Lord's body, is to eat and drink the cup of the Lord unworthily, and to bring damnation (condemnation, or judgment), for such are guilty (not of but) in respect of the body and blood of the Lord. (vv. 27, 29.) They do not regard it as a sacrifice.

The Lord's Supper is also to be eaten with self-examination. Not self-examination to see whether we are good enough, prepared enough, and the like, for it is not a question as to fitness for eating or not; but having examined ourselves, we are to eat. That is, we are not to take the Lord's Supper in a careless state of mind, but to come to it in a condition of soul suited to the Lord's presence. "Let a man examine himself, and so let him eat of that bread, and drink of that cup." (v. 28.) We are to approach the supper of the Lord with self-examination and self-judgment, that not a spot of unjudged evil may be allowed on us, the Holy Spirit be show grieved, and our Lord well pleased; for it is the Lord's presence, the Lord's table, the Lord's Supper, the body and blood of our Lord, in the perfectness of divine love, which engage us on this occasion.

But some may say, I dare not examine myself; if I did, I should make such appalling discoveries that I could not go to the Lord's table, because I should find myself so unfit. This, however, is not what we find here. It is a divine direction to "examine himself, and so let him eat;" that is, that true self-examination as to life and walk answers to that state of soul which suits the Lord on such an occasion. No doubt, when we are in the searching light of God's most holy presence in the exercise of self-examination, much will be detected which we deplore before the Lord; but are we to stay away from His supper on this account? Certainly not. But having judged ourselves, and condemned, as in His sight, every thing we have discovered contrary to His mind we are to eat — "So let him eat of that bread, and drink of that cup." Therefore these precious words are added, "For if we judge ourselves, we should not be judged." (v. 31.) We should partake of the Lord's Supper then, not in a state of mere formality or carelessness, but with all solemnity, as having examined and judged ourselves, and therefore not conscious of associating any uncleanness with His presence; for how otherwise could we be enjoying the Lord and His work? If the head of a well-ordered household would have each member approach the family table with order and cleanliness, and would feel that disrespect was cast upon him by one taking his seat there bespattered with spots of defilement and carelessly attired, could our adorable Lord be less sensitive as to the state of soul with which we surround His table? Could it be a matter of indifference to Him whether or not we appeared there with unjudged evil? Most certainly not, as the Scripture before us clearly shows; yet how blessed is the divine assurance, that "if we judge ourselves, we should not be judged." On the other hand, because the Lord loves us, and we are His own, He must govern and discipline. "As many as I love I rebuke and chasten." The two lines of truth, that the Lord's people are objects of His love, and also of His government, run like parallel lines all through Scripture; nor can His ways with us be understood, unless these two lines are clearly seen. If then there be the absence of self-judgment, it will call for the Lord's governmental judgment, or it may be the judgment of the assembly, for these three orders of judgment are found in this epistle. If the Lord's governmental interference be called for, He must judge according to His own perfect wisdom and faithfulness; but, as we have seen, this would not be needed if we judge ourselves; "but when we are judged, we are chastened of the Lord, that we should not be condemned with the world." (v. 32.) The present sphere of the Lord's judgment is the house of God, by-and-by it will be the world. Those who are not dealt with governmentally now, will be condemned with the world then. Let us never forget that our present blessing, as well as the Lord's glory, are connected with the state of soul in which we are found at the Lord's table. Our title to be there is, that we are redeemed by Christ; our blessing when there is, that our state is according to Christ, and that we are occupied with Him.

Let us then, dear fellow-Christians, have it warmly impressed upon our hearts, firstly, that there is such a precious reality as the Lord's table, which is essentially characterized by communion, and the expression of one body in the cup of blessing which we bless, and the bread which we break. Secondly, that in eating the Lord's Supper, we remember Him, show the Lord's death, which He would have continued "till He come." Thirdly, that the vital characteristic of being thus occupied is discerning the Lord's body. Without this, it is "eating and drinking unworthily" — a dead observance — which may bring forth the Lord's solemn discipline. Fourthly, that the Lord looks for a condition of soul in us suited to such a happy and holy privilege, therefore should it be approached with self-examination, and, if needful, self-judgment. When this is absent, He must chasten because He loves, and because He finds associated with His name and table that which is dishonouring to Him, and unprofitable to us.

True, the evil does not appear in the same form in our midst, as in the Church of Corinth. This could hardly be expected; but it in nowise alters the real principle of the thing. The question is, Are we really discerning, by faith, the Lord's body in the breaking of bread? if not, we are eating and drinking unworthily; we are eating and drinking judgment to ourselves; we are guilty (enocos) of the body and blood of the Lord. Solemn thought! We need to remember that while the Table is spread on the ground of accomplished redemption, it is to be surrounded in the power of personal holiness, that while we are not saved by personal holiness, we are saved to it — that while as Christians we are entitled, through grace, to partake, we are called upon to examine and judge not merely our ways, but ourselves. Christ was judged for our sins on the cross, and we are exhorted to judge ourselves, and then show forth His death. Now we believe that this holy exercise of self-judgment is a deep, earnest, habitual thing. It is not the formal, wordy, lip confession, on the Lord's day morning, of the sins and follies of the past week, to be followed by the sins and follies of the next.

Observe further, that he is to examine himself; not only the sin, but also, and chiefly, the self, the nature, that caused it. And why? Because it is the Supper of the LORD.>}

God, we may see, always goes back to the beginning when He judges. In the time of the Babylonish captivity, why did He judge Israel? He looks at what they did in the wilderness. It was because of Moloch and Chiun (Amos 5:26). They had learnt to worship their images in the wilderness, and therefore should be carried captive beyond Damascus. God, when the time of judgement comes, traces up to the root of evil. So our wisdom as Christians, when we fail, is to go back to our first departure. We never get right by merely judging this or that outbreak, but should always search out the cause. We do not else gather needed strength, nor is any sin rightly judged by merely judging the manifested effects; but we must probe into the hidden sources of the mischief. It is not enough to judge our acts; judging self is a very different process. We need to discern the springs within ourselves. If we discerned ourselves, we should not be judged. It does not mean pronouncing judgement upon any particular fault, but judging the real cause and not occasions merely. Such is the Christian way of judging. It is not occupation with the surface, but with that which is underneath, the hardly seen roots of the acts which any can see.