TRV
Translation
King James Version
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.
KJV (with Strong's)
What G1063? have ye G2192 not G3378 houses G3614 to eat G2068 and G2532 to drink G4095 in G1519? or G2228 despise ye G2706 the church G1577 of God G2316, and G2532 shame G2617 them that have G2192 not G3361? What G5101 shall I say G2036 to you G5213? shall I praise G1867 you G5209 in G1722 this G5129? I praise G1867 you not G3756.
Complete Jewish Bible
Don’t you have homes to eat and drink in? Or are you trying to show your contempt for God’s Messianic community and embarrass those who are poor? What am I supposed to say to you? Am I supposed to praise you? Well, for this I don’t praise you!
Berean Standard Bible
Don’t you have your own homes in which to eat and drink? Or do you despise the church of God and humiliate those who have nothing? What can I say to you? Shall I praise you for this? No, I will not!
American Standard Version
What, have ye not houses to eat and to drink in? or despise ye the church of God, and put them to shame that have not? What shall I say to you? shall I praise you? In this I praise you not.
World English Bible Messianic
What, don’t you have houses to eat and to drink in? Or do you despise God’s assembly, and put them to shame who don’t have? What shall I tell you? Shall I praise you? In this I don’t praise you.
Geneva Bible (1599)
Haue ye not houses to eate and to drinke in? despise ye the Church of God, and shame them that haue not? what shall I say to you? shall I prayse you in this? I prayse you not.
Young's Literal Translation
why, have ye not houses to eat and to drink in? or the assembly of God do ye despise, and shame those not having? what may I say to you? shall I praise you in this? I do not praise!
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In the KJVVerse 28,623 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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AmbrosiasterAD 384
COMMENTARY ON PAUL’S EPISTLES
The false apostles had sown divisions among them so that they were possessive of their offerings. Although they were all blessed with one and the same prayer, those who had not offered or who had nothing to offer were covered with shame and did not take part. Furthermore, it all happened so quickly that those who came later found nothing left to eat.
John ChrysostomAD 407
Homily on 1 Corinthians 27
"What? have ye not houses to eat and to drink in? Or despise ye the Church of God, and put them to shame that have not?"
Seest thou how he transferred the charge from the indignity offered to the poor to the Church, that his words might make a deeper impression of disgust? Here now you see is yet a fourth accusation, when not the poor only, but the Church likewise is insulted. For even as thou makest the Lord's Supper a private meal, so also the place again, using the Church as a house. For it was made a Church, not that we who come together might be divided, but that they who are divided might be joined: and this act of assembling shows.
"And put them to shame that have not." He said not, "and kill with hunger them that have not," but so as much more to put them to the blush, "shame them;" to point out that it is not food which he cares for so much as the wrong done unto them. Behold again a fifth accusation, not only to overlook the poor but even to shame them. Now this he said, partly as treating with reverence the concerns of the poor, and intimating that they grieve not so for the belly as for the shame; and partly also drawing the hearer to compassion.
Having therefore pointed out so great impieties, indignity to the Supper, indignity to the Church, the contempt practised towards the poor; he relaxes again the tones of his reproof, saying, all of a sudden, "Shall I praise you? In this I praise you not." Wherein one might especially marvel at him that when there was need to strike and chide more vehemently after the proof of so great offences, he doeth the contrary rather, gives way, and permits them to recover breath. What then may the cause be? He had touched more painfully than usual in aggravating the charge, and being a most excellent physician, he adapts the incision to the wounds, neither cutting superficially those parts which require a deep stroke; (for thou hast heard him how he cut off among those very persons him that had committed fornication;) nor delivering over to the knife those things which require the milder sort of remedies. For this cause then here also he conducts his address more mildly, and in another point of view likewise, he sought especially to render them gentle to the poor: and this is why he discourses with them rather in a subdued tone.
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 11:22, the Apostle Paul delivers a scathing rebuke to the Corinthian believers, challenging their self-serving and divisive practices during their communal meals, which preceded or were intertwined with the Lord's Supper. He confronts their failure to distinguish between a private meal and the sacred assembly of God's people, highlighting their contempt for the church and their shameful disregard for the poorer members of the community, unequivocally stating his disapproval of their conduct.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Paul masterfully employs several literary devices to convey his strong rebuke. The most prominent is Rhetorical Questioning, used three times ("What? have ye not houses...", "shall I praise you in this?"). These questions are not posed to elicit information but to emphasize the obviousness of the Corinthians' transgression and the absurdity of their actions, highlighting Paul's indignation and disappointment. There is also a clear element of Irony in Paul's question, "shall I praise you in this?", as the very idea is preposterous given their shameful conduct. The phrase "despise ye the church of God, and shame them that have not" uses Parallelism to link two distinct but related offenses: contempt for the divine institution and active harm to its most vulnerable members. Finally, Paul uses Direct Address ("to you") and a blunt, declarative Apostolic Judgment ("I praise you not") to deliver a powerful, authoritative, and unambiguous condemnation, leaving no doubt about his stance on their behavior.
THEOLOGICAL AND THEMATIC CONNECTIONS
This verse profoundly impacts our understanding of the nature of the church and Christian fellowship. It reveals that God's assembly is not merely a social club or a place for individual gratification, but a sacred community where equality, love, and mutual care must prevail. The Corinthians' actions were a direct affront to the very essence of the body of Christ, where all members, regardless of their social standing, are equally valued and interdependent. Their failure to share and their shaming of the poor demonstrated a fundamental misunderstanding of the gospel's call to sacrificial love and unity, which should visibly manifest in the way believers treat one another, especially during communal worship. The Lord's Supper, meant to be a symbol of unity and remembrance of Christ's inclusive sacrifice, was instead being perverted into a vehicle for social division and self-exaltation.
REFLECTION AND APPLICATION
1 Corinthians 11:22 serves as a timeless mirror for the contemporary church, urging us to examine our own attitudes and practices within communal gatherings. It challenges us to consider whether our actions, even seemingly small ones, inadvertently create divisions, exclude others, or diminish the sacredness of our corporate worship. True Christian fellowship demands a radical selflessness that prioritizes the needs and dignity of every member, especially the vulnerable or marginalized. We are called to cultivate an atmosphere of genuine hospitality and inclusivity, ensuring that no one feels shamed, overlooked, or less valued within the body of Christ. This verse reminds us that our reverence for God is inextricably linked to how we treat His people, and that the integrity of our worship is compromised when love and unity are absent.
Questions for Reflection
FAQ
What was the "church of God" that Paul refers to in 1 Corinthians 11:22, and why was despising it so serious?
Answer: The "church of God" (Greek: ekklēsía tou theou) refers to the gathered assembly of believers in Corinth, the local manifestation of God's universal people. It was not a building, but the community of those called out by God to be His own. Despising this assembly was so serious because it represented a profound disrespect for God Himself, who had called them together. Their selfish actions during the communal meals, particularly by shaming the poor, demonstrated a contempt for the very nature and purpose of this divinely ordained community, which is meant to embody unity, love, and equality in Christ. It was an affront to God's character and His design for His people, undermining the witness of the gospel.
How does Paul's rebuke in 1 Corinthians 11:22 relate to the Lord's Supper?
Answer: Paul's rebuke in 1 Corinthians 11:22 is directly related to the Lord's Supper because the abuses he addresses occurred during the communal meals (likely "love feasts" or agape meals) that preceded or were integrated with the celebration of the Supper. The selfish and divisive behavior of the wealthier Corinthians, who ate their fill while shaming the poor, rendered their subsequent participation in the Lord's Supper meaningless and even condemnatory. Paul argues that such conduct demonstrated a failure to "discern the Lord's body" (1 Corinthians 11:29), referring both to Christ's broken body on the cross and the unity of the church, which is His body on earth. The integrity of the Lord's Supper was compromised by their lack of love and unity.
CHRIST-CENTERED FULFILLMENT
Paul's sharp rebuke in 1 Corinthians 11:22, though addressing specific abuses in Corinth, ultimately points to the radical inclusivity and self-sacrificial love embodied by Christ Himself. The Corinthians' failure to share and their shaming of the poor stood in stark contrast to Jesus' consistent identification with the marginalized and His command to love one another as He loved them (John 13:34-35). Christ, "though he was rich, yet for your sakes he became poor, that ye through his poverty might be rich" (2 Corinthians 8:9). The very Lord's Supper they were profaning was instituted by Jesus as a memorial of His body broken and blood shed for all, uniting Jew and Gentile, rich and poor, into one new humanity (Ephesians 2:14-16). Therefore, the call to honor the "church of God" and not shame those who "have not" is a call to live out the very character of Christ, who welcomed all, served all, and ultimately gave His life to reconcile all to God and to each other, making His body, the Church, a living testament to His unifying and redemptive work.