TRV
Translation
King James Version
For in eating every one taketh before other his own supper: and one is hungry, and another is drunken.
Complete Jewish Bible
because as you eat your meal, each one goes ahead on his own; so that one stays hungry while another is already drunk!
Berean Standard Bible
For as you eat, each of you goes ahead without sharing his meal. While one remains hungry, another gets drunk.
American Standard Version
for in your eating each one taketh before other his own supper; and one is hungry, and another is drunken.
World English Bible Messianic
For in your eating each one takes his own supper first. One is hungry, and another is drunken.
Geneva Bible (1599)
For euery man when they should eate, taketh his owne supper afore, and one is hungry, and another is drunken.
Young's Literal Translation
for each his own supper doth take before in the eating, and one is hungry, and another is drunk;
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In the KJVVerse 28,622 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
Have ye not houses to eat and to drink in? Or despise ye the church of God, and shame those who have not? "
Clement of AlexandriaAD 215
The Instructor Book 2
And among those who have, they, who eat shamelessly and are insatiable, shame themselves. And both act badly; the one by paining those who have not, the other by exposing their own greed in the presence of those who have.
John ChrysostomAD 407
Homily on 1 Corinthians 27
"For in your eating, each one taketh before other his own supper," saith he, "and one is hungry, and another is drunken."
Perceivest thou how he intimates that they were disgracing themselves rather? For that which is the Lord's, they make a private matter: so that themselves are the first to suffer indignity, depriving their own table of its greatest prerogative. How and in what manner? Because the Lord's Supper, i.e., the Master's, ought to be common. For the property of the master belongs not to this servant without belonging to that, but in common to all. So that by "the Lord's" Supper he expresses this, the "community" of the feast. As if he had said, "If it be thy master's, as assuredly it is, thou oughtest not to withdraw it as private, but as belonging to thy Lord and Master to set it in common before all. For this is the meaning of, 'the Lord's.' But now thou dost not suffer it to be the Lord's, not suffering it to be common but feasting by thyself." Wherefore also he goes on to say,
"For each one taketh before other his own supper." And he said not, "cutteth off," but "taketh before," tacitly censuring them both for greediness and for precipitancy. This at least the sequel also shows. For having said this, he added again, "and one is hungry, and another is drunken," each of which showed a want of moderation, both the craving and the excess. See also a second fault again whereby those same persons are injured: the first, that they dishonor their supper: the second, that they are greedy and drunken; and what is yet worse, even when the poor are hungry. For what was intended to be set before all in common, that these men fed on alone, and proceeded both to surfeiting and to drunkenness. Wherefore neither did he say, "one is hungry, and another is filled:" but, "is drunken." Now each of these, even by itself, is worthy of censure: for it is a fault to be drunken even without despising the poor; and to despise the poor without being drunken, is an accusation. When both then are joined together at the same time, consider how exceeding great is the transgression.
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
First Corinthians 11:21 exposes the severe dysfunction within the Corinthian church's communal gatherings, specifically concerning the meal preceding the Lord's Supper. Instead of fostering unity and shared fellowship, the wealthier members were selfishly eating their own provisions without waiting for others, leading to a scandalous situation where some went hungry while others became intoxicated. This behavior directly contradicted the spirit of Christian love and dishonored the sacred purpose of their gathering, prompting Paul's strong rebuke and subsequent instructions for proper conduct.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Paul employs a powerful Juxtaposition in this verse, contrasting the "hungry" with the "drunken." This stark opposition vividly highlights the appalling social and spiritual imbalance within the Corinthian church. The use of this device serves to underscore the severity of the problem and to evoke a sense of indignation and shame. The phrase "taketh before his own supper" also functions as a form of Metonymy, where the act of eating one's own meal selfishly stands for the broader attitude of self-centeredness and disregard for community. This concise description acts as a Synecdoche, where the specific acts of hunger and drunkenness represent the larger systemic issues of social stratification, lack of agape love, and irreverence that plagued the Corinthian assembly.
THEOLOGICAL AND THEMATIC CONNECTIONS
This verse profoundly underscores the theological truth that Christian fellowship is meant to transcend all social, economic, and cultural distinctions. The church, as the body of Christ, is called to embody unity, mutual care, and selfless love, where the needs of the vulnerable are prioritized and no one is marginalized. The Corinthian abuse of the communal meal, leading to hunger for some and drunkenness for others, revealed a failure to grasp the implications of their shared identity in Christ and a profound disrespect for the sacred nature of their gathering, which was intended to commemorate Christ's unifying sacrifice. This behavior demonstrated a failure to "discern the body" of Christ, not only His broken body on the cross but also His mystical body, the church, which they were actively fracturing through their selfishness.
REFLECTION AND APPLICATION
First Corinthians 11:21 serves as a timeless and convicting mirror for believers today, challenging us to deeply examine our attitudes and actions within our church communities. It calls us to move beyond superficial fellowship to genuine, sacrificial love that actively seeks the well-being and inclusion of every member. Are we, consciously or unconsciously, prioritizing our own comfort, preferences, or social circles over the needs of others, particularly the less visible or less privileged among us? When we gather for worship, communion, or any communal activity, are we truly "waiting for one another" (1 Corinthians 11:33)—not just physically, but spiritually and emotionally—ensuring that all are nourished, both physically and spiritually? This verse compels us to cultivate a profound reverence for the sacredness of our corporate gatherings and, more importantly, for the sacredness of each individual member of Christ's body. True worship and authentic fellowship are inextricably linked to humility, generosity, and a radical commitment to unity that transcends all worldly divisions.
Questions for Reflection
FAQ
What was the "supper" mentioned in this verse?
Answer: The "supper" (Greek: deîpnon) refers to the main evening meal, which in the early church was often a communal feast, sometimes called an agape or "love feast." This meal typically preceded the observance of the Lord's Supper. It was intended to be a demonstration of Christian fellowship, unity, and shared resources among believers. However, as 1 Corinthians 11:21 highlights, in Corinth, this meal had devolved into a source of division and selfishness, rather than a unifying experience.
Why was it a problem for people to eat their "own supper" without waiting for others?
Answer: The problem was not simply that individuals brought their own food, but that they consumed it selfishly and without waiting for the entire community, especially the poorer members who might arrive later. This behavior created stark social divisions within the church, with some going hungry while others indulged to excess, even becoming drunk. This directly contradicted the spirit of unity, mutual love, and equality that should characterize the Christian community. Paul later commands them to "wait for one another" in 1 Corinthians 11:33, emphasizing the importance of communal solidarity and consideration for all members, especially in the context of a sacred gathering leading into the Lord's Supper.
CHRIST-CENTERED FULFILLMENT
The scandalous scene in Corinth, where some were hungry and others drunken, stands in stark contrast to the perfect self-giving of Jesus Christ. Our Lord, though rich, became poor for our sakes (2 Corinthians 8:9), demonstrating the ultimate act of humility and selflessness. His institution of the Lord's Supper was not a meal of division or excess, but a profound act of covenant and inclusion, where He shared His body and blood for the forgiveness of sins and the establishment of a new community (Matthew 26:26-28). The Corinthian believers' failure to "discern the body" (1 Corinthians 11:29) was a failure to recognize not only the sacred significance of Christ's broken body on the cross but also the unity of His mystical body, the Church, which they were actively fracturing. Christ's death on the cross broke down every dividing wall, creating one new humanity in Himself (Ephesians 2:14-16), and His ongoing work through the Holy Spirit empowers believers to live out this radical unity through mutual love, service, and a shared table where all are equally welcome and nourished, reflecting the very heart of the Gospel.