1 Corinthians 11:18

Translation
King James Version
For first of all, when ye come together in the church, I hear that there be divisions among you; and I partly believe it.
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KJV (with Strong's)
For G1063 G3303 first of all G4412, when ye G5216 come together G4905 in G1722 the church G1577, I hear G191 that there be G5225 divisions G4978 among G1722 you G5213; and G2532 I partly G3313 believe G4100 it G5100.
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Complete Jewish Bible
For, in the first place, I hear that when you gather together as a congregation you divide up into cliques; and to a degree I believe it
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Berean Standard Bible
First of all, I hear that when you come together as a church, there are divisions among you, and in part I believe it.
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American Standard Version
For first of all, when ye come together in the church, I hear that divisions exist among you; and I partly believe it.
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World English Bible Messianic
For first of all, when you come together in the assembly, I hear that divisions exist among you, and I partly believe it.
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Geneva Bible (1599)
For first of all, when ye come together in the Church, I heare that there are dissentions among you: and I beleeue it to be true in some part.
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Young's Literal Translation
for first, indeed, ye coming together in an assembly, I hear of divisions being among you, and partly I believe it ,
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See also
1 Corinthians 3:31 Corinthians 1:101 Corinthians 1:121 Corinthians 5:11 Corinthians 6:1
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In the KJVVerse 28,619 of 31,102

Study This Verse

SUMMARY

In 1 Corinthians 11:18, the Apostle Paul initiates his direct confrontation of the severe disunity plaguing the Corinthian church, specifically as it manifested during their communal gatherings for worship and the Lord's Supper. He reveals that credible reports have reached him concerning the presence of "divisions" among them, a reality he finds partly believable given the Corinthians' demonstrated propensity for factionalism. This verse serves as a crucial pivot, setting the stage for Paul's detailed instructions on proper conduct, reverence, and the profound theological significance of the Eucharist, all aimed at restoring unity and order within the fractured assembly.

CONTEXT

  • Literary Context: This verse marks a significant transition in Paul's letter, moving from discussions on head coverings and gender roles in worship (1 Corinthians 11:2-16) to the profound internal strife affecting the Corinthian church's corporate gatherings, particularly in anticipation of the Lord's Supper. The phrase "For first of all" (πρῶτον μέν) signals that this issue of divisions is paramount among Paul's concerns regarding their assembly. It harks back to Paul's initial rebuke of their factionalism in the opening chapters of the letter, where he implored them to be "perfectly united in mind and thought" as seen in 1 Corinthians 1:10 and addressed the problem of allegiance to various leaders in 1 Corinthians 3:3-4. Here, he shows that these earlier divisions have not only persisted but have infiltrated the very heart of their sacred communal worship, undermining its purpose and spiritual integrity.
  • Historical & Cultural Context: Corinth was a bustling, cosmopolitan port city, renowned for its wealth, diverse population, and a culture that often celebrated individual achievement, philosophical debate, and social stratification. This environment, while fostering intellectual vibrancy, also contributed to a competitive and often divisive social fabric. Within the early Christian community, converts came from various social strata, including wealthy patrons and slaves, Jews and Gentiles. The Corinthian church, therefore, mirrored some of the societal tendencies towards elitism, class distinctions, and the formation of cliques based on perceived status, wisdom, or spiritual gifts. These cultural predispositions, coupled with a misunderstanding of Christian liberty and love, created fertile ground for the "divisions" Paul addresses, which would become particularly evident in their shared meals and the Lord's Supper, where social hierarchies often dictated seating and portions.
  • Key Themes: The central theme emerging from this verse is the pervasive problem of disunity and factionalism within the nascent Christian community. Paul's immediate concern is the disruption of the church's corporate gatherings, highlighting the importance of order and reverence in worship. The presence of divisions directly contradicts the core Christian values of love, humility, and mutual edification, which Paul consistently champions throughout the epistle (e.g., 1 Corinthians 13). Furthermore, Paul's statement, "I hear that there be divisions among you; and I partly believe it," underscores his pastoral concern and apostolic authority to address these troubling reports, even if he exercises a degree of discernment regarding their full extent. This sets the stage for his subsequent teaching on the proper conduct of the Lord's Supper, which is intrinsically linked to the unity of the body of Christ, as further elaborated in 1 Corinthians 10:16-17.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • church (Greek, ekklēsía', G1577): Meaning "a calling out," referring to a popular meeting or, specifically, a religious congregation. In this context, it denotes the assembly of believers in Corinth gathered for worship. Paul's use of "in the church" emphasizes that these divisions were not merely external disputes but were actively manifesting within the sacred space and time of their corporate worship, defiling the very essence of their identity as God's called-out people.
  • divisions (Greek, schísma', G4978): Meaning "a split or gap," literally a "rent" or "tear." Figuratively, it signifies factions, parties, or schisms within a community. This term is stronger than mere disagreement; it implies a tearing apart of the fabric of unity, creating distinct groups or cliques within the body of believers. It suggests a serious breach in fellowship, where members were separating themselves from others, often due to social status, personal loyalties, or perceived spiritual superiority, rather than maintaining the unity of the Spirit.
  • believe (Greek, pisteúō', G4100): Meaning "to have faith (in, upon, or with respect to, a person or thing), i.e. credit." Paul's statement "I partly believe it" indicates that while he may not fully credit every detail of the reports, the core accusation of divisions is sufficiently corroborated for him to accept its veracity and address it authoritatively. This reflects both his pastoral discernment and the serious nature of the problem, which demanded his immediate attention.

Verse Breakdown

  • "For first of all, when ye come together in the church": Paul begins by identifying the setting and the primary issue. The phrase "first of all" (πρῶτον μέν) underscores the gravity and priority of the problem he is about to address. The phrase "when ye come together in the church" (συνερχομένων ὑμῶν ἐν ἐκκλησίᾳ) specifies that these divisions are not just general disagreements among members, but are actively present and disruptive during their communal gatherings for worship and fellowship, highlighting the desecration of their sacred assembly.
  • "I hear that there be divisions among you": This clause reveals the source of Paul's information—reports from within the Corinthian community (likely from Chloe's household, as mentioned in 1 Corinthians 1:11). The term "divisions" (σχίσματα) signifies severe internal fractures, not just minor disagreements. It points to the formation of cliques or factions that were tearing apart the unity of the body of Christ, a direct contradiction to the Gospel message of reconciliation and unity.
  • "and I partly believe it": Paul's admission that he "partly believe[s] it" (καὶ μέρος τι πιστεύω) is a nuanced statement. It suggests that while he may not accept every rumor or exaggeration, the fundamental truth of the reports—that significant divisions exist—is credible enough to warrant his strong pastoral intervention. This phrase also showcases Paul's careful and discerning approach to information, not dismissing it outright but also not accepting it uncritically, yet recognizing the undeniable reality of the problem.

Literary Devices

Paul employs several rhetorical strategies in this verse. The phrase "For first of all" serves as a marker of emphasis, signaling the paramount importance of the issue he is about to discuss. His declaration, "I hear that there be divisions among you," functions as a direct confrontation, immediately laying bare the painful truth he has received. The subsequent "and I partly believe it" acts as an understatement or litotes, subtly reinforcing the reality of the divisions. By stating he "partly" believes it, Paul implies that the evidence is compelling, and the situation is indeed dire, perhaps even worse than he fully acknowledges, thereby lending credibility to his subsequent rebuke. The very word "divisions" (σχίσματα) itself is a metaphor, drawing on the imagery of a "tear" or "rent" in fabric, vividly portraying the destructive impact of disunity on the cohesive body of Christ.

THEOLOGICAL AND THEMATIC CONNECTIONS

The presence of divisions within the Corinthian church, particularly during their sacred assemblies, stands in stark opposition to the very nature of the church as the unified body of Christ. Theologically, the church is called to reflect the unity of the Godhead and to be a visible testament to the reconciling power of the Gospel. Divisions not only hinder the church's witness to the world but also undermine its internal health, spiritual growth, and ability to minister effectively. Paul's strong condemnation here sets the stage for his profound teaching on the Lord's Supper as a meal of unity, not division, and underscores the imperative for believers to live in harmony, reflecting the self-giving love of Christ rather than self-serving factionalism.

REFLECTION AND APPLICATION

Paul's direct confrontation of divisions in the Corinthian church serves as a timeless warning and a profound call to unity for believers in every age. The presence of "schisms" during corporate worship highlights how easily human pride, social distinctions, and personal preferences can infiltrate and corrupt even the most sacred of Christian practices. For us today, this verse compels us to critically examine the state of our own church communities. Are our gatherings characterized by genuine love, mutual respect, and a shared devotion to Christ, or do subtle (or not-so-subtle) divisions based on social status, political views, theological preferences, or personal cliques undermine our witness and hinder our spiritual growth? True Christian fellowship demands a commitment to humility, forgiveness, and active pursuit of peace, recognizing that our unity in Christ transcends all earthly distinctions. We are called to be vigilant against anything that would tear the fabric of the body of Christ, striving instead to build up one another in love.

Questions for Reflection

  • In what ways might subtle "divisions" or cliques manifest in our contemporary church gatherings, and how do they hinder genuine fellowship?
  • How does our personal conduct contribute to either the unity or disunity of our local church body?
  • What practical steps can we take to actively promote unity and reconciliation when we observe or experience divisions within the Christian community?

FAQ

Why was Paul only "partly" believing the reports of divisions, and what does this imply about his pastoral approach?

Answer: Paul's statement "I partly believe it" (καὶ μέρος τι πιστεύω) does not imply skepticism about the existence of divisions, but rather a discerning and measured approach to the specific details of the reports. It suggests that while the core accusation of "divisions" (σχίσματα) was undeniably true and sufficiently concerning to warrant his apostolic intervention, he might have been reserving judgment on the full extent or specific nuances of every rumor. This approach demonstrates Paul's pastoral wisdom: he doesn't dismiss the reports outright, showing he takes the concerns seriously, but he also avoids reacting solely based on unverified gossip. Instead, he addresses the undeniable reality of disunity that was clearly manifesting in their gatherings, as evidenced by their behavior during the Lord's Supper, which he details in the subsequent verses (e.g., 1 Corinthians 11:20-22). His "partly believe it" serves to validate the reports enough to justify his strong rebuke, while also subtly asserting his apostolic authority to judge the situation accurately.

CHRIST-CENTERED FULFILLMENT

The divisions in the Corinthian church, which Paul so sharply rebukes, stand in stark contrast to the unifying work of Christ. Jesus himself prayed for the unity of His followers, that "they may be one, just as we are one" (John 17:22). His entire ministry was dedicated to breaking down dividing walls—between Jew and Gentile, slave and free, male and female—to create "one new humanity" in Himself (Ephesians 2:14-16). The cross of Christ is the ultimate display of reconciliation, not just between God and humanity, but also among humanity, bringing together all who believe into a single body. Therefore, when Paul addresses the "divisions" in Corinth, he is not merely correcting a social faux pas but confronting a fundamental contradiction to the very essence of the Gospel and the unifying power of Christ's atoning work. The Lord's Supper, which immediately follows this discussion, is meant to be a profound expression of this Christ-purchased unity, where believers partake in one bread and one cup, symbolizing their shared identity in the one body of Christ (1 Corinthians 10:16-17). Any division within the church, especially during this sacred meal, tragically undermines the very truth that Christ died to establish: a unified people redeemed by His blood, called to live in harmony as members of His body (Romans 12:5).

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Commentary on 1 Corinthians 11 verses 17–22

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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TertullianAD 220
The Prescription Against Heretics
For he shows us that it was owing to the prospect of the greater evil that he readily believed the existence of the lighter ones; and so far indeed was he from believing, in respect of evils (of such a kind), that heresies were good, that his object was to forewarn us that we ought not to be surprised at temptations of even a worse stamp, since (he said) they tended "to make manifest all such as were approved; " in other words, those whom they were unable to pervert.
TertullianAD 220
Against Marcion Book V
If, however, the angels of the rival god are referred to, what fear is there for them? for not even Marcion's disciples, (to say nothing of his angels, ) have any desire for women. We have often shown before now, that the apostle classes heresies as evil among "works of the flesh," and that he would have those persons accounted estimable who shun heresies as an evil thing.
TertullianAD 220
The Prescription Against Heretics
These were the ingenious arts of "spiritual wickednesses," wherewith we also, my brethren, may fairly expect to have "to wrestle," as necessary for faith, that the elect may be made manifest, (and) that the reprobate may be discovered.
John ChrysostomAD 407
Homily on 1 Corinthians 27
"For first of all, when ye come together in the Church, I hear that divisions exist among you."

And he saith not, "For fear that you do not sup together in common;" "for I hear that you feast in private, and not with the poor:" but what was most calculated thoroughly to shake their minds, that he set down, the name of division, which was the cause of this mischief also: and so he reminded them again of that which was said in the beginning of the Epistle, and was "signified by them of the house of Chloe."

"And I partly believe it."

Thus, lest they should say, "But what if the accusers speak falsely?" he neither saith, "I believe it," lest he should rather make them reckless; nor again, on the other hand, "I disbelieve it," lest he should seem to reprove without cause, but, "I partly believe it," saith he, i.e., "I believe it in a small part;" making them anxious and inviting them to return to correction.
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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