TRV
Translation
King James Version
When ye come together therefore into one place, this is not to eat the Lord's supper.
American Standard Version
When therefore ye assemble yourselves together, it is not possible to eat the Lord’s supper:
World English Bible Messianic
When therefore you assemble yourselves together, it is not the Lord’s supper that you eat.
Geneva Bible (1599)
When ye come together therefore into one place, this is not to eate the Lords Supper.
Young's Literal Translation
ye, then, coming together at the same place--it is not to eat the Lord's supper;
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In the KJVVerse 28,621 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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Clement of AlexandriaAD 215
The Instructor Book 2
But always must we conduct ourselves as in the Lord's presence, lest He say to us, as the apostle in indignation said to the Corinthians, "When ye come together, this is not to eat the Lord's supper."
John ChrysostomAD 407
Homily on 1 Corinthians 27
"When ye assemble yourselves together," saith he, "it is not possible to eat the Lord's Supper."
Seest thou how effectually appealing to their shame, even already by way of narrative he contrives to give them his counsel? "For the appearance of your assembly," saith he, "is different. It is one of love and brotherly affection. At least one place receives you all, and ye are together in one flock. But the Banquet, when you come to that, bears no resemblance to the Assembly of worshippers." And he said not, "When ye come together, this is not to eat in common;" "this is not to feast with one another;" but otherwise again and much more fearfully he reprimands them, saying, "it is not possible to eat the Lord's Supper," sending them away now from this point to that evening on which Christ delivered the awful Mysteries. Therefore also he called the early meal "a supper." For that supper too had them all reclining at meat together: yet surely not so great was the distance between the rich and the poor as between the Teacher and the disciples. For that is infinite. And why say I the Teacher and the disciples? Think of the interval between the Teacher and the traitor: nevertheless, the Lord Himself both sat at meat with them and did not even cast him out, but both gave him his portion of salt and made him partaker of the Mysteries.
Theodoret of CyrusAD 458
COMMENTARY ON THE FIRST EPISTLE TO THE CORINTHIANS 236-37
The Lord’s Supper is the sacrament of the Lord. Everyone participates equally in it, whether they are poor or rich, slaves or lords, rulers or ruled. Common tables must at all costs be truly common so as to imitate the table of the Lord, which is open to all equally.
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 the Apostle Paul delivers a sharp rebuke to the Corinthian church, asserting that their communal gatherings, despite their intention, were not truly an observance of the Lord's Supper. Their selfish and divisive conduct, marked by social stratification and gluttony during what should have been a sacred meal, utterly contradicted the spiritual essence and unifying purpose of Christ's institution, rendering their practice a desecration rather than a holy remembrance.
CONTEXT
Literary Context: This verse is situated within a larger section of Paul's first letter to the Corinthians 1 Corinthians 11:17-34 where he addresses a series of grave disorders within their church gatherings. Prior to this, Paul has discussed issues of unity and division, particularly in 1 Corinthians 1:10-17 and 1 Corinthians 3:1-9, and the importance of Christian liberty and love in 1 Corinthians 8-10. The immediate context of 1 Corinthians 11 involves Paul correcting their practices regarding head coverings in worship, before transitioning to the even more serious problem of their corrupted observance of the Lord's Supper, which he introduces with a strong condemnation in 1 Corinthians 11:17.
Historical & Cultural Context: Early Christian communities often gathered for a common meal, sometimes referred to as an "agape feast" or "love feast," which typically culminated in the celebration of the Lord's Supper. This practice mirrored the Last Supper, which Jesus shared with His disciples within the context of a Passover meal. In Corinth, a wealthy and socially stratified Roman city, the church members brought their own food for these communal meals. Unfortunately, the wealthier members, who could afford more and better food, were eating their fill, even to the point of drunkenness, without waiting for the poorer members, who often arrived later from their work and had little to contribute. This created a stark social division within the very gathering meant to signify unity in Christ, turning a sacred act of fellowship into a display of social inequality and selfishness, directly contrary to the spirit of the early church's communal life described in Acts 2:42-47.
Key Themes: This verse highlights several critical themes. Firstly, it underscores the theme of disorder and division within the Corinthian church, demonstrating how their social stratification and selfish behavior undermined the very purpose of Christian fellowship. Instead of fostering unity, their gatherings exposed deep rifts, contrasting sharply with Paul's earlier emphasis on the church as one body in Christ. Secondly, it reveals a profound misunderstanding of sacred purpose. The Corinthians had reduced the Lord's Supper from a solemn remembrance of Christ's sacrifice and a proclamation of His return to a mere ordinary meal, or worse, an occasion for gluttony and social display. This disregard for its spiritual significance is a central concern. Finally, the verse implicitly emphasizes the reverence due to Christ's institution. By calling it "the Lord's supper," Paul stresses its divine origin and ownership, implying that to treat it disrespectfully is to dishonor Christ Himself, who instituted it as a covenant meal, as described in Luke 22:19-20.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Paul employs several literary devices to convey the gravity of the Corinthians' misconduct. The most prominent is Irony. The Corinthians believed they were gathering to "eat the Lord's supper," yet Paul declares that their actions were so antithetical to its purpose that it was, in fact, "not" the Lord's Supper. This creates a stark contrast between their perception and the spiritual reality. There is also an element of Understatement or Litotes in Paul's blunt negation. By simply stating "this is not to eat the Lord's supper," he is not merely pointing out a minor flaw but condemning a profound spiritual desecration, implying far more than the words explicitly state. This rhetorical force serves to shock the Corinthians into recognizing the severity of their behavior and the sacredness of the institution they were defiling.
THEOLOGICAL AND THEMATIC CONNECTIONS
1 Corinthians 11:20 serves as a powerful theological statement about the nature of Christian worship and community. It underscores that outward religious observances are meaningless, or even offensive, if they are not accompanied by inward spiritual reality and Christ-like conduct. The Lord's Supper is not merely a ritual; it is a profound act of remembrance, a proclamation of Christ's atoning death, and a visible expression of the unity of the body of Christ. When the Corinthians allowed social divisions, selfishness, and gluttony to dominate their gatherings, they betrayed the very essence of the Supper, demonstrating a failure to "discern the Lord's body"—both the broken body of Christ on the cross and His mystical body, the Church. This verse calls believers to a deep self-examination regarding their motives, attitudes, and treatment of fellow believers when participating in sacred acts of worship.
REFLECTION AND APPLICATION
1 Corinthians 11:20 serves as a timeless challenge to believers and churches today. It forces us to look beyond the mere performance of religious rituals and to examine the heart and spirit of our communal gatherings, especially when observing the Lord's Supper. Are our worship services truly honoring Christ, or are they marred by self-centeredness, social distinctions, or a lack of genuine love for one another? The passage calls for profound reverence for the sacred institution of communion, reminding us that it is not a casual meal but a solemn act of remembrance and proclamation of Christ's sacrifice. Furthermore, it demands that our participation be accompanied by genuine unity and concern for all members of the body of Christ, particularly those who are less fortunate. True worship flows from a heart transformed by the gospel, expressing itself in both vertical devotion to God and horizontal love for our fellow believers, ensuring that our "coming together" truly reflects the unifying power of the cross.
Questions for Reflection
FAQ
What was the "Lord's Supper" in the early church, and how did the Corinthians misuse it?
Answer:In the early church, the Lord's Supper was a sacred meal instituted by Jesus Himself, typically observed within the context of a larger communal "love feast" or "agape feast." It served as a remembrance of Christ's atoning death and a symbol of the unity of believers in Him. The Corinthians misused it by treating it as an ordinary meal for personal gratification rather than a sacred communal act. Wealthier members would eat their fill, even getting drunk, without waiting for or sharing with the poorer members, who often went hungry. This selfish and divisive behavior created stark social stratification within the church, completely undermining the spiritual significance and unifying purpose of the Lord's Supper, leading Paul to declare that their gathering was "not to eat the Lord's supper" in its true sense.
Why did Paul say "this is not to eat the Lord's supper" if they were, in fact, eating?
Answer:Paul's statement in 1 Corinthians 11:20 is a strong rhetorical condemnation, not a literal denial that they were consuming food. He meant that their manner of eating was so contrary to the spirit, purpose, and sacredness of the Lord's Supper that it ceased to be a true observance of it. The Lord's Supper is meant to be a reverent remembrance of Christ's sacrifice and a demonstration of the unity of His body. When the Corinthians turned it into an occasion for gluttony, social division, and disregard for one another, they stripped it of its spiritual meaning. Their actions desecrated the holy institution, making it a mockery rather than a meaningful act of worship.
CHRIST-CENTERED FULFILLMENT
1 Corinthians 11:20 ultimately points to Christ by highlighting the profound disconnect between the Corinthians' behavior and the very essence of His sacrifice. The Lord's Supper, as instituted by Jesus, is a covenant meal that proclaims His body broken and blood shed for the new covenant. The Corinthian's failure to "eat the Lord's supper" in a worthy manner stemmed from their failure to grasp the depth of Christ's self-giving love, which calls for unity and selflessness among His followers. Christ, the Lamb of God who takes away the sin of the world, gave Himself entirely, breaking down all barriers of social status and ethnicity, to create one new humanity in Himself. Therefore, any observance of His Supper that perpetuates division or self-indulgence fundamentally betrays His unifying and atoning work on the cross. The true fulfillment of the Lord's Supper lies in remembering Christ's sacrifice with reverence, proclaiming His death until He comes, and living out the radical love and unity that His body and blood represent, reflecting the very character of the One who is our peace.