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

“Now the Scripture kindles the living spark of the soul, and directs the eye suitably for contemplation; perchance inserting something, as the husbandman when he ingrafts, but, according to the opinion of the divine apostle, exciting what is in the soul. "For there are certainly among us many weak and sickly, and many sleep. But if we judge ourselves, we shall not be judged."”

“Judge in yourself what I am going to tell you: suppose you happen to go on a long journey and, parched with thirst in the heat, you chance upon one of the brothers. You say to him, "Refresh me in my exhaustion from thirst," and he replies, "It is the time for prayer; I will pray and then I will come to your aid"; and while he is praying, before coming to you, you die of thirst. What seems to you the better, that he should go and pray, or alleviate your exhaustion?”

“"For if we discerned ourselves," saith he, "we should not be judged." And he said not, "if we punished ourselves, if we were revenged on ourselves," but if we were only willing to acknowledge our offence, to pass sentence on ourselves, to condemn the things done amiss, we should be rid of the punishment both in this world and the next. For he that condemns himself propitiates God in two ways, both by acknowledging his sins, and by being more on his guard for the future. But since we are not willing to do even this light thing, as we ought to do it, not even thus doth He endure to punish us with the world, but even thus spareth us, exacting punishment in this world, where the penalty is for a season and the consolation great; for the result is both deliverance from sins, and a good hope of things to come, alleviating the present evils. And these things he saith, at the same time comforting the sick and rendering the rest more serious.”

“Indeed, many sins seem to be ignored and go unpunished. But their punishment is reserved for the future. It is not in vain that the day when the Judge of the living and the dead shall come is rightly called the day of judgment. Just so, on the other hand, some sins are punished here, and if they are forgiven will certainly bring no harm upon us in the future age. Hence, referring to certain temporal punishments which are visited upon sinners in this life, the apostle, speaking to those whose sins are blotted out and not reserved to the end says: "But if we judged ourselves truly we should not be judged. But when we are judged by the Lord, we are chastened so that we may not be condemned along with the world."”

“After the apostle has shown the dignity of this sacrament, he here rouses the faithful to receive it reverently: and first he sets forth the danger that threatens those who receive it unworthily; second he applies a saving remedy, at the words *let a man prove*, etc. He says therefore first, *therefore* — since that which is eaten sacramentally is the body of Christ and that which is drunk is the blood of Christ — *whoever shall eat this bread, or drink the cup, unworthily, shall be guilty of the body and of the blood of the Lord*. In these words, first, it must be considered how someone eats and drinks unworthily: which indeed, according to the Gloss, happens in three ways. First, with regard to the celebration of this sacrament, namely because someone celebrates the sacrament of the Eucharist otherwise than it was handed down by Christ: for instance if he should offer in this sacrament some other bread than wheaten, or some other liquid than wine from the vine. Whence it is said in Lev. 10, that Nadab and Abihu, sons of Aaron, *offered before the Lord strange fire, which had not been commanded them: and fire came out from the Lord, and devoured them*. Second, from the fact that someone approaches the Eucharist without a devout mind. Now this lack of devotion is sometimes venial: for instance when someone, with mind distracted toward secular affairs, approaches this sacrament while habitually retaining due reverence toward it; and such a lack of devotion, although it impedes the fruit of this sacrament, which is spiritual refreshment, nevertheless does not make one guilty of the body and blood of the Lord, as the apostle speaks here. But a certain lack of devotion is a mortal sin, namely when it is joined with contempt for this sacrament, as it is said in Malachi 1:12: *you have polluted my name in that you say: the table of the Lord is defiled, and that which is set upon it is contemptible*. And the Gloss speaks of this kind of lack of devotion. Third, someone is called unworthy from the fact that he approaches the Eucharist with the will to sin mortally. For it is said in Lev. 21:23: *let him not approach the altar who has a blemish*. Someone is understood to have the blemish of sin for as long as he is in the will to sin, which however is removed through penance. By contrition indeed, which removes the will to sin, together with the resolve to confess and make satisfaction, as regards the remission of guilt and of eternal punishment; but by confession and satisfaction, as regards the total remission of punishment and reconciliation to the members of the Church. And therefore in a case of necessity indeed, for instance when someone cannot have the opportunity of confession, contrition suffices for the reception of this sacrament. But as a rule, confession ought to precede, along with some satisfaction. Whence in the book on Ecclesiastical Dogmas it is said: *let one about to communicate make satisfaction with tears and prayers, and, trusting in the Lord, let him approach the Eucharist clean, undismayed and secure. But this I say of him whom capital and mortal sins do not weigh down. For as to him whom mortal crimes committed after Baptism press down, I exhort him first to make satisfaction by public penance, and thus, reconciled by the judgment of the priest, to be joined to communion, if he does not wish to receive the Eucharist unto condemnation*. But it seems that sinners do not approach this sacrament unworthily. For in this sacrament Christ is received, who is the spiritual physician, who says of himself in Matt. 9:12: *they that are well have no need of a physician, but they that are sick*. But it must be said that this sacrament is spiritual nourishment, just as Baptism is spiritual birth. Now someone is born so that he may live, but he is not nourished unless he is already alive. And therefore this sacrament does not belong to sinners, who do not yet live by grace: but Baptism does belong to them. And moreover, the Eucharist is the sacrament of charity and of ecclesiastical unity, as Augustine says on John. Since therefore the sinner lacks charity, and is deservedly separated from the unity of the Church, if he approaches this sacrament, he commits a falsehood, while he signifies that he has charity, which he does not have. Yet because a sinner sometimes has the faith of this sacrament, it is lawful for him to look upon this sacrament, which is altogether denied to unbelievers, as Dionysius says in chapter 3 of the Ecclesiastical Hierarchy. Second, it must be considered how he who unworthily receives this sacrament is guilty of the body and blood of the Lord. This indeed is explained in the Gloss in three ways. In one way materially: for he incurs guilt from the sin committed regarding the body and blood of the Lord, insofar as it is contained in this sacrament, which he unworthily receives, and from this his guilt is aggravated. For his guilt is the graver, the greater is he against whom it is sinned. Heb. 10:29: *how much more, do you think, does he deserve worse punishments, who has trodden underfoot the Son of God, and has esteemed the blood of the covenant polluted?* Second, it is explained by way of a similitude, so that the sense is: *he shall be guilty of the body and blood of the Lord*, and shall pay the penalties of the Lord's death, that is, as if he had killed Christ, he shall be punished, according to that word of Heb. 6:6: *crucifying again to themselves the Son of God, and holding him up to derision*. But according to this it seems that the sin of those who unworthily receive the body of Christ is most grave. But it must be said that a sin has gravity in two ways. In one way from the very species of the sin, which is taken from the object, and according to this the sin that is committed against the divinity is graver, for instance unbelief, blasphemy, or something of this kind, than what is committed against the humanity of Christ. Whence the Lord himself says in Matt. 12:32, that *whoever shall speak a word against the Son of man, it shall be forgiven him: but whoever shall speak against the Holy Spirit, it shall not be forgiven him*. And again, a sin committed against the humanity in its own proper species is graver than one committed under the species of the sacrament. In another way the gravity of sin is considered on the part of the sinner. Now he sins more who sins out of hatred or envy or out of any malice, as those sinned who crucified Christ, than he who sins out of weakness, as those sometimes sin who unworthily receive this sacrament. It is not therefore understood by this that the sin of those unworthily receiving this sacrament is compared to the sin of those killing Christ according to equality, but according to likeness of species: because both concern the same Christ. Third, *he shall be guilty of the body and blood of the Lord* is explained thus, that is, the body and blood of the Lord will make him guilty. For a good thing badly received harms, just as an evil thing which someone uses well profits him, as the sting of Satan profited Paul. By these words moreover the error of certain persons is excluded who say that as soon as this sacrament is touched by the lips of a sinner, the body of Christ ceases to be under it. Against which is what the apostle says: *whoever shall eat this bread, or drink the cup of the Lord unworthily*. For according to the aforesaid opinion no unworthy person would eat or drink at all. But the aforesaid opinion is contrary to the truth of this sacrament, according to which the body and blood of Christ remain in the sacrament for as long as the species remain, in whatever place they may be. Then, when he says *but let a man prove*, etc., he applies the remedy against the aforesaid danger. And first he sets forth the remedy; second he assigns the reason, at *for he that eats*, etc.; third he manifests the reason by a sign, at *therefore among you*, etc. He says therefore first: because he who unworthily receives this sacrament incurs such great guilt, it is therefore necessary that a man first prove himself, that is, diligently examine his conscience, lest there be in him the will to sin mortally, or some past sin for which he has not sufficiently repented. And thus, secure after diligent examination, let him eat of that bread, and drink of the cup, because to those who receive it worthily it is not poison, but medicine. Gal. ult.: *but let every one prove his own work*. 2 Cor. 13:5: *if you are in the faith of Christ, prove yourselves*. Then, when he says *for whoever shall eat*, etc., he assigns the reason for the aforesaid remedy, saying: therefore proof is required beforehand, for he who unworthily eats and drinks, eats and drinks *judgment*, that is, condemnation, to himself, as it is said in John 5:29: *they that have done evil things shall rise again unto the resurrection of judgment*. *Not discerning the body of the Lord*, that is, from the fact that he does not distinguish the body of the Lord from other things, taking it indifferently as he does other food. Lev. 22:3: *every man that shall approach to those things that are consecrated, in whom there is uncleanness, shall perish before the Lord*. But against this it seems to be what is said in John 6:58: *he that eats me, lives because of me*. But it must be said that there is a twofold way of eating this sacrament, namely spiritual and sacramental. Some therefore eat sacramentally and spiritually, namely those who so receive this sacrament that they also partake of the reality of the sacrament, namely charity, through which there is ecclesiastical unity. And of such the word of the Lord brought forward is understood: *he that eats me, lives because of me*. But some eat sacramentally only, namely those who so receive this sacrament that they do not have the reality of the sacrament, that is, charity, and of such it is understood what is said here: *he that eats and drinks unworthily, eats and drinks judgment to himself*. Now besides the two ways in which this sacrament is received, there is a third way of receiving, by which it is eaten accidentally, namely when it is received not as a sacrament, which indeed happens in three ways. In one way, as when some believer receives a consecrated host which he does not believe to be consecrated; for such a one has the habit of using this sacrament, but does not use it in the act, as a sacrament. In another way, as when some unbeliever receives a consecrated host, who has no faith in this sacrament; for such a one does not have the habit of using this sacrament, but only the potency. In a third way, as when a mouse or any brute animal eats a consecrated host, which also does not have the potency of using this sacrament. From this, therefore, that those who receive this sacrament spiritually acquire life, some are drawn to receive this sacrament frequently. But from this, that those who receive it unworthily acquire judgment for themselves, many are deterred, so that they receive it more rarely: and each course seems commendable. For we read in Luke 19:6, that Zacchaeus received Christ rejoicing into his house, in which his charity is commended. It is also read in the same, 7:6, that the centurion said to Christ: *I am not worthy that you should enter under my roof*. In which his honor and reverence toward Christ is commended. Yet because love is preferred to fear, speaking of itself, it seems more commendable that someone should receive more frequently than more rarely. Yet because what is in itself more eligible can be less eligible with regard to this or that person: each one ought to consider in himself what effect the frequent reception of this sacrament has in him. For if someone feels himself to progress in fervor of love toward Christ and in strength to resist sins, which mostly follow upon men, he ought to receive frequently. But if from frequent reception someone feels in himself less reverence for this sacrament, he should be advised to receive more rarely. Whence also in the book on Ecclesiastical Dogmas it is said: *to receive the Eucharist daily, I neither praise nor blame*. Then, when he says *therefore among you*, etc., he manifests the aforesaid reason by a sign. And first he sets forth the sign; second he assigns the cause of that sign, at *for if we would judge ourselves*, etc. Concerning the first it must be considered that, as Augustine says in Book 1 of the City of God, chapter 8: *if God should now openly punish every sin with punishment, it would be thought that nothing was reserved for the last judgment*. Again, if he should now punish no sin, it would be believed that there is no divine providence. As a sign therefore of the future judgment, God even in this world temporally punishes some for sin, which seems to have been especially observed at the beginning of legislation, both the new and the old. For we read in Exodus 32:28, that on account of the sin of the golden calf that was worshipped, many thousands of men were slain. Again it is read in Acts 5:1-11, that on account of the sin of lying and theft, Ananias and Sapphira perished. Whence also on account of the sin of this sacrament unworthily received, some in the primitive Church were punished by God with bodily infirmity or even with death. Whence he says *therefore*, namely as a sign of the future judgment, *among you*, many who unworthily receive the body of Christ *are weak* in body. Ps. 15:4: *their infirmities are multiplied*. And *feeble*, that is, laboring under long infirmity, *and many sleep*, namely by bodily death, according to which sleep is understood in 1 Thess. 4:12: *we would not have you ignorant concerning them that are asleep*. Then, when he says *for if we would judge ourselves*, etc., he assigns a twofold reason for the aforesaid sign, of which the first is taken on our part, the second on the part of God, at *but whilst we are judged*, etc. Now on our part the cause of the divine punishment is from negligence, because we neglect to punish sins committed in ourselves. Whence he says that *if we would judge ourselves*, by reproving and punishing our sins, *we should not indeed be judged*, that is, we would not be punished by the Lord, neither afterward in the future, nor even in the present. But against this is what was said above in 4:3: *but neither do I judge my own self*, and it is said in Rom. 14:22: *blessed is he who does not judge himself*. But it must be said that someone can judge himself in three ways: in one way by discussing, and thus someone ought to judge himself both as regards past works and as regards future ones, according to that word of Gal. ult.: *let every one prove his own work*. In another way by absolving himself in his own verdict, as it were judging himself innocent as regards past things, and according to this no one ought to judge himself, namely so as to judge himself innocent, according to that word of Job 9:20: *if I would justify myself, my own mouth shall condemn me: if I would show myself innocent, it shall prove me wicked*. In a third way by reproving, namely so that he does something which he himself judges to be evil. And in this way is understood what has been brought forward: *blessed is he who does not judge himself in that which he approves*. But as regards those things which he has already done, everyone ought to judge himself, reproving and punishing himself for his misdeeds. Whence it is said in Job 13:15: *I will argue my ways in his sight*, and 23:4: *I will set judgment before him, and I will fill my mouth with reproofs*. And concerning this judgment Augustine says in the book on Penance, and it is brought forward here in the Gloss: *let the image of the future judgment be turned before our eyes, and let a man rise up against himself before his own face, and, with judgment established in the heart, let accusing thought be present, and conscience as witness, and the heart as executioner. Thence indeed let the blood of the confessing soul flow forth through tears, and finally let such a sentence be uttered by the mind itself, that a man judge himself unworthy to be a partaker of the body and blood of the Lord*. Then, when he says *but whilst we are judged*, etc., he sets forth the cause which is on the part of God, saying: *but whilst we are judged, by the Lord*, that is, we are punished in this world, *we are corrected*, that is, this is done for our correction, namely so that each one, on account of the punishment he has undergone, may withdraw from sin. Whence also Job 5:17 says: *blessed is the man whom the Lord corrects*. And Prov. 3:12: *whom the Lord loves, he corrects*. Or also, while by the punishment of one, another ceases to sin, Prov. 19:25: *the pestilent man being scourged, the fool will become wiser*, and this to the end *that we be not condemned*, with eternal damnation in the future, *with this world*, that is, with worldly men. Then, when he says *therefore, my brethren*, etc., he brings them back to due observance: and first is set forth what he now ordains, second is set forth the promise concerning future ordinance, at *and the rest*. Concerning the first he does three things. First he sets forth his ordinance, saying *therefore, my brethren*, etc., lest each one presume to take his own supper for eating, *when you come together*, namely in the Church, *to eat*, namely the body of Christ, *wait for one another*, so that you may all receive at the same time. Whence Exodus 12:6 says: *the whole multitude of the children of Israel shall sacrifice the kid*. Second he excludes an excuse, saying *if any man be hungry*, etc., and cannot wait so long, *let him eat at home*, namely common food, not being about to receive the Eucharist afterward. Ecclus. 36:20: *the belly will eat any food*. Third he assigns the reason, saying *that you come not together unto judgment*, that is, unto your condemnation. Then the promise is set forth, when he says *the rest*, namely those things which are not of such great danger, *when I come*, in person, *I will set in order*, namely how you ought to keep them. From this it is clear that the Church has many things from the ordinance of the apostles, which are not contained in Sacred Scripture. Ecclus. 10:3: *cities shall be inhabited*, that is, churches shall be ordered, *by the sense of the prudent*, namely of the apostles.”

“But when we are judged,.... 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.”

“if we would judge ourselves--Most of the oldest manuscripts, read "But," not "For." Translate also literally "If we duly judged ourselves, we should not be (or not have been) judged," that is, we should escape (or have escaped) our present judgments. In order to duly judge or "discern [appreciate] the Lord's body," we need to "duly judge ourselves." A prescient warning against the dogma of priestly absolution after full confession, as the necessary preliminary to receiving the Lord's Supper.”