TRV
Translation
King James Version
For there must be also heresies among you, that they which are approved may be made manifest among you.
Complete Jewish Bible
(granted that there must be some divisions among you in order to show who are the ones in the right).
Berean Standard Bible
And indeed, there must be differences among you to show which of you are approved.
American Standard Version
For there must be also factions among you, that they that are approved may be made manifest among you.
World English Bible Messianic
For there also must be factions among you, that those who are approved may be revealed among you.
Geneva Bible (1599)
For there must be heresies euen among you, that they which are approoued among you, might be knowen.
Young's Literal Translation
for it behoveth sects also to be among you, that those approved may become manifest among you;
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In the KJVVerse 28,620 of 31,102
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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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Justin MartyrAD 165
Dialogue with Trypho, Chapter XXXV
And Trypho said, "I believe, however, that many of those who say that they confess Jesus, and are called Christians, eat meats offered to idols, and declare that they are by no means injured in consequence." And I replied, "The fact that there are such men confessing themselves to be Christians, and admitting the crucified Jesus to be both Lord and Christ, yet not teaching His doctrines, but those of the spirits of error, causes us who are disciples of the true and pure doctrine of Jesus Christ, to be more faithful and stedfast in the hope announced by Him. For what things He predicted would take place in His name, these we do see being actually accomplished in our sight. For he said, 'Many shall come in My name, clothed outwardly in sheep's clothing, but inwardly they are ravening wolves.'" And, 'There shall be schisms and heresies.' And, 'Beware of false prophets, who shall come to you clothed outwardly in sheep's clothing, but inwardly they are ravening wolves.' And, 'Many false Christs and false apostles shall arise, and shall deceive many of the faithful.' There are, therefore, and there were many, my friends, who, coming forward in the name of Jesus, taught both to speak and act impious and blasphemous things; and these are called by us after the name of the men from whom each doctrine and opinion had its origin.
Clement of AlexandriaAD 215
The Stromata Book 7
Further, it is said that it is on account of "those that are approved that heresies exist."
TertullianAD 220
The Prescription Against Heretics
The character of the times in which we live is such as to call forth from us even this admonition, that we ought not to be astonished at the heresies (which abound) neither ought their existence to surprise us, for it was foretold that they should come to pass; nor the fact that they subvert the faith of some, for their final cause is, by affording a trial to faith, to give it also the opportunity of being "approved." Groundless, therefore, and inconsiderate is the offence of the many who are scandalized by the very fact that heresies prevail to such a degree.
TertullianAD 220
On the Resurrection of the Flesh
Now it is no matter of surprise if arguments are captiously taken from the writings of (the apostle) himself, inasmuch as there "must needs be heresies; " but these could not be, if the Scriptures were not capable of a false interpretation.
TertullianAD 220
The Prescription Against Heretics
And therefore "heresies must needs be in order that they which are approved might be made manifest, both those who remained stedfast under persecution, and those who did not wander out of their way into heresy.
TertullianAD 220
The Prescription Against Heretics
It was indeed necessary that there should be heresies; and yet it does not follow from that necessity, that heresies are a good thing.
TertullianAD 220
Against the Valentinians
Now if there are no heresies at all but what those who refute them are supposed to have fabricated, then the apostle who predicted them must have been guilty of falsehood.
TertullianAD 220
On the Resurrection of the Flesh
Now, since it was "needful that there should be heresies, in order that they which are approved might be made manifest; " since, however, these heresies would be unable to put on a bold front without some countenance from the Scriptures, it therefore is plain enough that the ancient Holy Writ has furnished them with sundry materials for their evil doctrine, which very materials indeed (so distorted) are refutable from the same Scriptures.
TertullianAD 220
The Prescription Against Heretics
Nor do I risk contradiction in saying that the very Scriptures were even arranged by the will of God in such a manner as to furnish materials for heretics, inasmuch as I read that "there must be heresies, which there cannot be without the Scriptures.
TertullianAD 220
The Prescription Against Heretics
Now, that which he subjoins to evil things, he of course confesses to be itself an evil; and all the greater, indeed, because he tells us that his belief of their schisms and dissensions was grounded on his knowledge that "there must be heresies also." 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.
Hippolytus of RomeAD 235
Hippolytus Refutation of All Heresies Book IX
, to furnish an account and refutation of those heresies that have sprung up in our own day, by which certain ignorant and presumptuous men have attempted to scatter abroad the Church, and have introduced the greatest confusion
CyprianAD 258
Treatise I On the Unity of the Church
Hence heresies not only have frequently been originated, but continue to be so; while the perverted mind has no peace-while a discordant faithlessness does not maintain unity. But the Lord permits and suffers these things to be, while the choice of one's own liberty remains, so that while the discrimination of truth is testing our hearts and our minds, the sound faith of those that are approved may shine forth with manifest light. The Holy Spirit forewarns and says by the apostle, "It is needful also that there should be heresies, that they which are approved may be made manifest among you." Thus the faithful are approved, thus the perfidious are detected; thus even here, before the day of judgment, the souls of the righteous and of the unrighteous are already divided, and the chaff is separated from the wheat.
CyprianAD 258
Treatise XII. Three Books of Testimonies Against the Jews.
That it was foretold that heresies would arise. In the first epistle of Paul to the Corinthians: "Heresies must needs be, in order that they which are approved may be made manifest among you."
Lucius Caecilius Firmianus LactantiusAD 325
The Divine Institutes Book 4
Before all things, it is befitting that we should know both that He Himself and His ambassadors foretold that there must be numerous sects and heresies, which would break the unity of the sacred body; and that they admonished us to be on our guard with the greatest prudence, lest we should at any time fall into the snares and deceits of that adversary of ours, with whom God has willed that we should contend.
AmbrosiasterAD 384
COMMENTARY ON PAUL’S EPISTLES
Paul did not want heresies or choose them, but he foresaw the future and knew that they would come.
John ChrysostomAD 407
Homily on 1 Corinthians 27
"For there must be also factions among you, that they which are approved may be made manifest among you."
By "factions," here he means those which concern not the doctrines, but these present divisions. But even if he had spoken of the doctrinal heresies, not even thus did he give them any handle. For Christ Himself said, "it must needs be that occasions of stumbling come," not destroying the liberty of the will nor appointing any necessity and compulsion over man's life, but foretelling what would certainly ensue from the evil mind of men; which would take place, not because of his prediction, but because the incurably disposed are so minded. For not because he foretold them did these things happen: but because they were certainly about to happen, therefore he foretold them. Since, if the occasions of stumbling were of necessity and not of the mind of them that bring them in, it was superfluous His saying, "Woe to that man by whom the occasion cometh." But these things we discussed more at length when we were upon the passage itself; now we must proceed to what is before us.
Now that he said these things of these factions relating to the tables, and that contention and division, he made manifest also from what follows. For having said, "I hear that there are divisions among you," he stopped not here, but signifying what divisions he means he goes on to say, "each one taketh before other his own supper;" and again, "What? have ye not houses to eat and to drink in? or despise ye the Church of God?" However, that of these he was speaking is evident. And if he call them divisions, marvel not. For, as I said, he wishes to touch them by the expression: whereas had they been divisions of doctrine, he would not have discoursed with them thus mildly. Hear him, for instance, when he speaks of any such thing, how vehement he is both in assertion and in reproof: in assertion, as when he says, "If even an angel preach any other gospel unto you than that ye have received, let him be accursed;" but in reproof, as when he says, "Whosoever of you would be justified by the law, ye are fallen away from grace." And at one time he calls the corrupters "dogs," saying, "Beware of dogs:" at another, "having their consciences seared with a hot iron." And again, "angels of Satan:" but here he said no such thing, but spoke in a gentle and subdued tone.
But what is, "that they which are approved may be made manifest among you?" That they may shine the more. And what he intends to say is this, that those who are unchangeable and firm are so far from being at all injured hereby, but even shows them the more, and that it makes them more glorious. For the word, "that," is not everywhere indicative of cause, but frequently also of the event of things. Thus Christ Himself uses it, when He saith, "For judgement I am come into this world; that they which see not may see, and that they which see may be made blind." So likewise Paul in another place, when discoursing of the law, he writes, "And the Law came in beside, that the trespass might abound." But neither was the law given to this end that the trespasses of the Jews might be increased: (though this did ensue:) nor did Christ come for this end that they which see might be made blind, but for the contrary; but the result was such. Thus then also here must one understand the expression, "that they which are approved may be made manifest." For not at all with this view came heresies into being, that "they which are approved may be made manifest," but on these heresies taking place such was the result. Now these things he said to console the poor, those of them who nobly bore that sort of contempt. Wherefore he said not, "that they may become approved," but, "that they which are approved may be made manifest;" showing that before this also they were such, but they were mixed up with the multitude, and while enjoying such relief as was afforded them by the rich, they were not very conspicuous: but now this strife and contentiousness made them manifest, even as the storm shows the pilot. And he said not, "that ye may appear approved," but, "that they which are approved may be made manifest, those among you who are such." For neither when he is accusing doth he lay them open, that he may not render them more reckless; nor when praising, that he may not make them more boastful; but he leaves both this expression and that in suspense, allowing each man's own conscience to make the application of what he saith.
Nor doth he here seem to me to be comforting the poor only, but those also who were not violating the custom. For it was likely that there were among them also those that observed it.
And this is why he said, "I partly believe it." Justly then doth he call these "approved," who not only with the rest observed the custom, but even without them kept this good law undisturbed. And he doth this, studying by such praises to render both others and these persons themselves more forward.
Severian of GabalaAD 425
PAULINE COMMENTARY FROM THE GREEK CHURCH
Paul is not talking here about doctrinal error but about moral failures.
Augustine of HippoAD 430
ON TRUE RELIGION 7.15
People become heretics, even though they would still have held wrong opinions if they had remained within the church. Now that they are outside, they do us more good, not by teaching the truth, for they do not know it, but by provoking carnal Christians to seek the truth and spiritual Christians to expound it. In the church there are innumerable people who are approved by God, but they do not become manifest among us as long as we are content with the darkness of our ignorance and prefer to sleep rather than to behold the light of truth.
Vincent of LérinsAD 445
COMMONITORIES 20
It is as if the apostle meant that the authors of heresies are not instantly rooted out by God, in order to make manifest those who are approved, that is, in order to make evident to what degree each one is a steadfast, faithful and firm lover of the orthodox faith.
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
The Apostle Paul, addressing the Corinthian church, articulates a profound truth: the presence of divisions, or "heresies," within the community is not merely an unfortunate occurrence but a divinely ordained necessity. These internal conflicts serve a purposeful role, acting as a crucible through which the genuine faith, integrity, and spiritual maturity of true believers are tested, revealed, and ultimately made evident to all. This process distinguishes those who are truly approved by God from those who are not.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Paul employs several literary devices in this concise verse. The primary device is Divine Purpose or Teleology, where the existence of "heresies" is presented not as an unfortunate accident but as a necessary means to a specific, positive end ("that they which are approved may be made manifest"). This implies a higher, sovereign hand at work, even in the midst of human failings. There is also an implied Metaphor of Refinement, drawing on the common ancient practice of testing metals. Just as fire purifies gold and reveals its true nature, so too do divisions within the church serve to test and reveal the authenticity of believers' faith. This process of testing and revealing also functions as a form of Irony or Paradox, where something seemingly negative (divisions) ultimately serves a beneficial, purifying purpose.
THEOLOGICAL AND THEMATIC CONNECTIONS
Paul's statement in 1 Corinthians 11:19 offers a profound theological insight into God's sovereignty over human sin and imperfection. It teaches that God does not merely permit evil or division, but can actively use it as an instrument for His redemptive purposes, specifically for the purification and discernment of His people. This verse underscores that true faith is not merely intellectual assent but a tested, enduring commitment that is revealed through adversity. It challenges believers to view internal church conflicts not as reasons for despair, but as opportunities for spiritual growth, deeper discernment, and a clearer manifestation of genuine discipleship. God's ultimate goal is to distinguish between those who are truly His and those who are not, refining the church into a purer reflection of Christ.
REFLECTION AND APPLICATION
1 Corinthians 11:19 provides a crucial framework for understanding and navigating the inevitable challenges of church life. Instead of being surprised or disheartened by disagreements, factions, or even doctrinal errors within Christian communities, believers are called to recognize that these can serve a divine purpose. This perspective encourages a proactive posture of discernment, compelling us to examine our own beliefs more deeply, to cling steadfastly to biblical truth, and to cultivate a spirit of humility and love even amidst differing opinions. Our response to such divisions reveals the authenticity of our faith: do we react with bitterness and further division, or do we stand firm in truth, seeking unity where possible, and allowing the process to refine our character and clarify our convictions? This verse calls us to embrace spiritual maturity, understanding that the crucible of conflict can forge a more resilient and genuine faith, making manifest those who are truly approved by God.
Questions for Reflection
FAQ
What does Paul mean by "heresies" in this context, and how does it differ from our modern understanding of heresy?
Answer: In 1 Corinthians 11:19, the Greek word for "heresies" (G139, haíresis) refers primarily to "factions," "parties," or "divisions" within the community. While it can imply a chosen set of beliefs that deviate from truth, in this specific context, it emphasizes the schisms and disunity that were plaguing the Corinthian church, often stemming from pride, social stratification, or allegiance to different leaders (as seen in 1 Corinthians 1:10-12). It's broader than our modern, stricter definition of "heresy" as a fundamental, damnable doctrinal error, though such errors can certainly lead to factions. Here, Paul is addressing the practical breakdown of unity during communal gatherings, which revealed deeper issues of spiritual immaturity and self-centeredness.
CHRIST-CENTERED FULFILLMENT
1 Corinthians 11:19, while addressing internal church strife, points us ultimately to Christ as the one who brings true unity and through whom all approval is found. Jesus himself faced immense division and opposition, from the religious leaders of His day who considered Him a heretic to the ultimate rejection that led to His crucifixion (John 19:15). Yet, through His suffering and death, He became the "approved" and spotless Lamb of God (1 Peter 1:18-19). The divisions within the church, though painful, serve to refine His body, the church, making manifest those who truly belong to Him and are built upon the solid foundation of His truth (1 Corinthians 3:11). Just as Christ was tested and proven faithful, so too are His followers refined through trials, including internal conflicts, to reflect His character more perfectly. Our "approval" is not based on our own merit, but on being found in Christ, whose righteousness is imputed to us (Philippians 3:9). The ultimate purpose of these divisions is to purify the church, preparing her as a spotless bride for her returning Groom, Jesus Christ (Ephesians 5:27).