TRV
Translation
King James Version
¶ Now in this that I declare unto you I praise you not, that ye come together not for the better, but for the worse.
Complete Jewish Bible
But in giving you this next instruction I do not praise you, because when you meet together it does more harm than good!
Berean Standard Bible
In the following instructions I have no praise to offer, because your gatherings do more harm than good.
American Standard Version
But in giving you this charge, I praise you not, that ye come together not for the better but for the worse.
World English Bible Messianic
But in giving you this command, I don’t praise you, that you come together not for the better but for the worse.
Geneva Bible (1599)
Nowe in this that I declare, I prayse you not, that ye come together, not with profite, but with hurt.
Young's Literal Translation
And this declaring, I give no praise, because not for the better, but for the worse ye come together;
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Commentary on 1 Corinthians 11 verses 17–22
17 ¶ Now in this that I declare unto you I praise you not, that ye come together not for the better, but for the worse.
18 For first of all, when ye come together in the church, I hear that there be divisions among you; and I partly believe it.
19 For there must be also heresies among you, that they which are approved may be made manifest among you.
20 When ye come together therefore into one place, this is not to eat the Lord's supper.
21 For in eating every one taketh before other his own supper: and one is hungry, and another is drunken.
22 What? have ye not houses to eat and to drink in? or despise ye the church of God, and shame them that have not? What shall I say to you? shall I praise you in this? I praise you not.
In this passage the apostle sharply rebukes them for much greater disorders than the former, in their partaking of the Lord's supper, which was commonly done in the first ages, as the ancients tell us, with a love-feast annexed, which gave occasion to the scandalous disorders which the apostle here reprehends, concerning which observe,
I. The manner in which he introduces his charge: "Now in this that I declare to you I praise you not, Co1 11:17. I cannot commend, but must blame and condemn you." It is plain, from the beginning of the chapter, that he was willing and pleased to commend as far as he could. But such scandalous disorders, in so sacred an institution, as they were guilty of, called for a sharp reprehension. They quite turned the institution against itself. It was intended to make them better, to promote their spiritual interests; but it really made them worse. They came together, not for the better, but for the worse. Note, The ordinances of Christ, if they do not make us better, will be very apt to make us worse; if they do not do our souls good, they do us harm; if they do not melt and mend, they will harden. Corruptions will be confirmed in us, if the proper means do not work a cure of them.
II. He enters upon his charge against them in more particulars than one. 1. He tells them that, upon coming together, they fell into divisions, schisms - schismata. Instead of concurring unanimously in celebrating the ordinance, they fell a quarrelling with one another. Note, There may be schism where there is no separation of communion. Persons may come together in the same church, and sit down at the same table of the Lord, and yet be schismatics. Uncharitableness, alienation of affection, especially if it grows up to discord, and feuds, and contentions, constitute schism. Christians may separate from each other's communion, and yet be uncharitable one towards another; they may continue in the same communion, and yet be uncharitable. This latter is schism, rather than the former. The apostle had heard a report of the Corinthians' divisions, and he tells them he had too much reason to believe it. For, adds he, there must be heresies also; not only quarrels, but factions, and perhaps such corrupt opinions as strike at the foundation of Christianity, and all sound religion. Note, No marvel there should be breaches of Christian love in the churches, when such offences will come as shall make shipwreck of faith and a good conscience. Such offences must come. Note that men are necessitated to be guilty of them; but the event is certain, and God permits them, that those who are approved (such honest hearts as will bear the trial) may be set to view, and appear faithful by their constant adherence to the truths and ways of God, notwithstanding the temptations of seducers. Note, The wisdom of God can make the wickedness and errors of others a foil to the piety and integrity of the saints. 2. He charges them not only with discord and division, but with scandalous disorder: For in eating every one taketh before the other his own supper; and one is hungry, and another is drunken, Co1 11:21. Heathens used to drink plentifully at their feasts upon their sacrifices. Many of the wealthier Corinthians seem to have taken the same liberty at the Lord's table, or at least at their Agapai, or love-feasts, that were annexed to the supper. They would not stay for one another; the rich despised the poor, and ate and drank up the provisions they themselves brought, before the poor were allowed to partake; and thus some wanted, while others had more than enough. This was profaning a sacred institution, and corrupting a divine ordinance, to the last degree. What was appointed to feed the soul was employed to feed their lusts and passions. What should have been a bond of mutual amity and affection was made an instrument of discord and disunion. The poor were deprived of the food prepared for them, and the rich turned a feast of charity into a debauch. This was scandalous irregularity.
III. The apostle lays the blame of this conduct closely on them, 1. By telling them that their conduct perfectly destroyed the purpose and use of such an institution: This is not to eat the Lord's supper, Co1 11:20. It was coming to the Lord's table, and not coming. They might as well have staid away. Thus to eat the outward elements was not to eat Christ's body. Note, There is a careless and irregular eating of the Lord's supper which is as none at all; it will turn to no account, but to increase guilt. Such an eating was that of the Corinthians; their practices were a direct contradiction to the purposes of this sacred institution. 2. Their conduct carried in it a contempt of God's house, or of the church, Co1 11:22. If they had a mind to feast, they might do it at home in their own houses; but to come to the Lord's table, and cabal and quarrel, and keep the poor from their share of the provision there made for them as well as rich, was such an abuse of the ordinance, and such a contempt of the poorer members of the church more especially, as merited a very sharp rebuke. Such a behaviour tended much to the shame and discouragement of the poor, whose souls were as dear to Christ, and cost him as much, as those of the rich. Note, Common meals may be managed after a common manner, but religious feasts should be attended religiously. Note, also, It is a heinous evil, and severely to be censured, for Christians to treat their fellow-christians with contempt and insolence, but especially at the Lord's table. This is doing what they can to pour contempt on divine ordinances. And we should look carefully to it that nothing in our behaviour at the Lord's table have the appearance of contemning so sacred an institution.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 17–22. Public domain.
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John ChrysostomAD 407
Homily on 1 Corinthians 27
IT is necessary in considering the present charge to state also first the occasion of it. For thus again will our discourse be more intelligible. What then is this occasion?
As in the case of the three thousand who believed in the beginning, all had eaten their meals in common and had all things common; such also was the practice at the time when the Apostle wrote this: not such indeed exactly; but as it were a certain outflowing of that communion which abode among them descended also to them that came after. And because of course some were poor, but others rich, they laid not down all their goods in the midst, but made the tables open on stated days, as it should seem; and when the solemn service was completed, after the communion of the Mysteries, they all went to a common entertainment, the rich bringing their provisions with them, and the poor and destitute being invited by them, and all feasting in common. But afterward this custom also became corrupt. And the reason was, their being divided and addicting themselves, some to this party, and others to that, and saying, "I am of such a one," and "I of such a one;" which thing also to correct he said in the beginning of the Epistle, "For it hath been signified unto me concerning you, my brethren, by them which are of the household of Chloe, that there are contentions among you. Now this I mean, that each one of you saith, I am of Paul; and I of Apollos; and I of Cephas." Not that Paul was the person to whom they were attaching themselves; for he would not have borne it: but wishing by concession to tear up this custom from the root, he introduced himself, indicating that if any one had inscribed upon himself even his name when breaking off from the common body, even so the thing done was profane and extreme wickedness. And if in his case it were wickedness, much more in the case of those who were inferior to him.
Since therefore this custom was broken through, a custom most excellent and most useful; (for it was a foundation of love, and a comfort to poverty, and a corrective of riches, and an occasion of the highest philosophy, and an instruction of humility:) since however he saw so great advantages in a way to be destroyed, he naturally addresses them with severity, thus saying: "But in giving you this charge, I praise you not." For in the former charge, as there were many who kept (the ordinances), he began otherwise, saying thus: "Now I praise you that ye remember me in all things:" but here contrariwise, "But in giving you this charge, I praise you not." And here is the reason why he placed it not after the rebuke of them that eat the idol-sacrifices. But because that was unusually harsh he interposes the discourse about wearing of long hair, that he might not have to pass from one set of vehement reproofs to others again of an invidious kind and so appear too harsh: and then he returns to the more vehement tone, and says, "But in giving you this charge, I praise you not." What is this? That which I am about to tell you of. What is, "giving you this charge, I praise you not?" "I do not approve you," saith he, "because ye have reduced me to the necessity of giving advice: I do not praise you, because ye have required instruction in regard to this, because ye have need of an admonition from me." Dost thou perceive how from his beginning he signifieth that what was done was very profane? For when he that errs ought not to require so much as a hint to prevent his erring, the error would seem to be unpardonable.
And why dost thou not praise? Because "ye come together," saith he, "not for the better but for the worse;" i.e., because ye do not go forward unto virtue. For it were meet that your liberality should increase and become manifold, but ye have taken rather from the custom which already prevailed, and have so taken from it as even to need warning from me, in order that ye may return to the former order.
Further, that he might not seem to say these things on account of the poor only, he doth not at once strike in to the discourse concerning the tables, lest he render his rebuke such as they might easily come to think slightly of, but he searches for an expression most confounding and very fearful.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
In 1 Corinthians 11:17, the Apostle Paul abruptly shifts his tone from commendation to severe rebuke, declaring his explicit disapproval of the Corinthian church's conduct during their communal gatherings. He asserts that their assemblies, far from fostering spiritual growth and unity, were actively detrimental, leading to division and spiritual harm rather than edification, thus undermining the very purpose of Christian fellowship.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Paul employs Contrast as a primary literary device in 1 Corinthians 11:17. The phrase "not for the better, but for the worse" is a stark antithesis, highlighting the tragic perversion of their communal gatherings. This contrast underscores the profound discrepancy between what their assemblies should be (edifying, unifying) and what they had become (divisive, detrimental). Furthermore, Paul's declarative statement, "I praise you not," serves as a form of Apostolic Authority and Rhetorical Shift. It marks an abrupt change in tone from earlier commendations, signaling the gravity of the issues and Paul's firm stance as an apostle correcting errant behavior. The directness of his language also functions as a Rebuke, designed to shock the Corinthians into recognizing the seriousness of their conduct.
THEOLOGICAL AND THEMATIC CONNECTIONS
Paul's declaration in 1 Corinthians 11:17 establishes a foundational principle for all Christian gatherings: they must be for edification and unity, not for division or harm. The very act of "coming together" (G4905, synérchomai) implies a corporate body, a community united in Christ. When such gatherings lead to "the worse," it signifies a profound failure to embody the gospel's transforming power and a dishonor to God. This verse sets the stage for Paul's subsequent instructions regarding the Lord's Supper, revealing that their internal divisions were so severe that they rendered their most sacred communal act meaningless, if not blasphemous. The theological implication is that true Christian fellowship is not merely about physical proximity but about spiritual alignment and mutual love, reflecting the character of Christ.
REFLECTION AND APPLICATION
1 Corinthians 11:17 serves as a timeless mirror for every Christian community, challenging us to critically examine the true impact of our gatherings. It forces us to ask whether our coming together genuinely fosters spiritual growth, strengthens unity, and glorifies God, or if, like the Corinthians, our assemblies inadvertently contribute to division, self-indulgence, or spiritual stagnation. The verse reminds us that the purpose of corporate worship and fellowship is not merely to fulfill a religious obligation, but to actively build up the body of Christ, encourage one another in faith, and collectively bear witness to the transforming power of the gospel. When we gather, our attitudes, actions, and interactions should consistently aim "for the better," ensuring that every assembly is a conduit for God's grace and a testament to His unifying Spirit.
Questions for Reflection
FAQ
What specific issues was Paul addressing that made their gatherings "for the worse"?
Answer: Paul was primarily addressing the severe social and economic divisions that manifested during their communal meals, particularly the Lord's Supper. The wealthier members were eating their fill, sometimes even getting drunk, while the poorer members, who arrived later or had less, went hungry. This selfish behavior negated the communal, unifying nature of the meal, turning it into an occasion for shame and division rather than fellowship and remembrance of Christ's sacrifice. Paul elaborates on this in 1 Corinthians 11:20-22 and provides correctives in the subsequent verses.
Does this verse imply that all church gatherings must be perfectly ordered to be beneficial?
Answer: While Paul certainly advocates for order and reverence in church gatherings (as seen in 1 Corinthians 14:40), the primary concern in 1 Corinthians 11:17 is not about minor imperfections in liturgy or structure, but about the fundamental purpose and outcome of the assembly. Their gatherings were "for the worse" because they were actively causing division, shaming the poor, and dishonoring the very body and blood of Christ. The emphasis is on the spiritual fruit (or lack thereof) and the presence of genuine love and unity, which are far more crucial than mere external order.
CHRIST-CENTERED FULFILLMENT
1 Corinthians 11:17 implicitly points to Christ as the ultimate standard for Christian community and the true source of unity. The Corinthians' gatherings were "for the worse" because they failed to embody the self-giving love and humility perfectly demonstrated by Jesus, who "did not come to be served, but to serve, and to give his life as a ransom for many" (Mark 10:45). Their selfish divisions at the Lord's Supper directly contradicted the very act Christ instituted, where His body was broken and His blood poured out "for you" (Luke 22:19-20). True Christian fellowship, therefore, is a participation in Christ's sacrificial love, where believers are united by His Spirit, forming one body, as articulated in 1 Corinthians 12:13. When a church gathers in a way that truly reflects Christ, prioritizing love, humility, and the needs of others, their coming together inevitably leads "for the better," fulfilling the divine purpose of His church, which is to be His visible presence in the world, marked by unity and mutual edification (Ephesians 4:1-3).