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1 Corinthians 11:17
Verse
Context
Sharing in the Lord’s Supper
16If anyone is inclined to dispute this, we have no other practice, nor do the churches of God.17In the following instructions I have no praise to offer, because your gatherings do more harm than good.18First of all, I hear that when you come together as a church, there are divisions among you, and in part I believe it.
Sermons
Ross Ulrich
William MacDonald
Wayne Guindon
Todd Atkinson
Shane Idleman
St. John Chrysostom
Chip BrogdenSummary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
Now in this - I praise you not - In the beginning of this epistle the apostle did praise them for their attention in general to the rules he had laid down, see Co1 11:2; but here he is obliged to condemn certain irregularities which had crept in among them, particularly relative to the celebration of the Lord's Supper. Through some false teaching which they had received, in the absence of the apostle, they appear to have celebrated it precisely in the same way the Jews did their passover. That, we know, was a regular meal, only accompanied with certain peculiar circumstances and ceremonies: two of these ceremonies were, eating bread, solemnly broken, and drinking a cup of wine called the cup of blessing. Now, it is certain that our Lord has taken these two things, and made them expressive of the crucifixion of his body, and the shedding of his blood, as an atonement for the sins of mankind. The teachers which had crept into the Corinthian Church appear to have perverted the whole of this Divine institution; for the celebration of the Lord's Supper appears to have been made among them a part of an ordinary meal. The people came together, and it appears brought their provisions with them; some had much, others had less; some ate to excess, others had scarcely enough to suffice nature. One was hungry, and the other was drunken, μεθυει, was filled to the full; this is the sense of the word in many places of Scripture. At the conclusion of this irregular meal they appear to have done something in reference to our Lord's institution, but more resembling the Jewish passover. These irregularities, connected with so many indecencies, the apostle reproves; for, instead of being benefited by the Divine ordinance, they were injured; they came together not for the better, but for the worse.
Jamieson-Fausset-Brown Bible Commentary
in this--which follows. I declare--rather, "I enjoin"; as the Greek is always so used. The oldest manuscripts read literally "This I enjoin (you) not praising (you)." that--inasmuch as; in that you, &c. Here he qualifies his praise (Co1 11:2). "I said that I praised you for keeping the ordinances delivered to you; but I must now give injunction in the name of the Lord, on a matter in which I praise you not; namely, as to the Lord's Supper (Co1 11:23; Co1 14:37). not for the better--not so as to progress to what is better. for the worse--so as to retrograde to what is worse. The result of such "coming together" must be "condemnation" (Co1 11:34).
John Gill Bible Commentary
For first of all, when ye come together in the church,.... The place where the church met together to perform divine service, called "one place". Co1 11:20 and is distinguished from their own "houses", Co1 11:22 and the first thing he took notice of as worthy of dispraise and reproof, in their religious assemblies, were their animosities and factions: I hear that there be divisions among you: schisms and parties, either about their ministers, one being for Paul, another for Apollos, and another for Cephas; or in the celebration of the Lord's supper, and that which went before it, they going into separate bodies, and partook by themselves, and each took his own supper before another, one ate, and another did not. This the apostle had heard from the house of Chloe: and I partly believe it; meaning, either that this was the practice of a part of the church to do so, though not of them all; or that part of the report that had been made to him was true; though he hoped in that charity which hopeth all things, that it was not quite so bad as was feared or represented, since things are generally heightened and increased by fame; but yet he had it from such good hands, that he could not but believe there was something in it. So the Syriac version renders it, , "and something, something I believe".
Matthew Henry Bible Commentary
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.
Tyndale Open Study Notes
11:17-34 Paul addresses problems in the way the Corinthians were relating to each other and to the Lord while taking the Lord’s Supper. 11:17 when you meet together: Early Christians met together in someone’s home at least once a week, usually on the Lord’s Day (see 16:2).
1 Corinthians 11:17
Sharing in the Lord’s Supper
16If anyone is inclined to dispute this, we have no other practice, nor do the churches of God.17In the following instructions I have no praise to offer, because your gatherings do more harm than good.18First of all, I hear that when you come together as a church, there are divisions among you, and in part I believe it.
- Scripture
- Sermons
- Commentary
The Doctrine of Headship
By Ross Ulrich1.6K48:241CO 11:17In this sermon, the preacher emphasizes the importance of acknowledging and submitting to the authority of Christ. He states that although many people in the world may not recognize it, there will come a day when everyone will bow to Christ and confess that he is Lord. The preacher also highlights the hierarchy established by God, with Christ as the head of man and man as the head of woman. He explains that when a man prays or prophesies with his physical head covered, he dishonors his authority, which is Christ. The preacher further emphasizes the need for a contrite and humble spirit before God, rather than a proud and arrogant one.
Studies in 1 Corinthians-09 1 Cor 11
By William MacDonald1.5K48:43MAT 26:26JHN 13:341CO 11:11CO 11:171CO 11:331CO 14:37In this sermon, the speaker addresses a controversial chapter in the Bible and acknowledges that it may not be easy to understand. The speaker emphasizes the importance of trusting and obeying God in order to find happiness in Jesus. The congregation sings a chorus that contains important biblical doctrine. The speaker then explains that the chapter being discussed deals with the Corinthians' behavior during their love feasts and the Lord's Supper, highlighting divisions and lack of unity among them. The speaker also emphasizes that the traditions mentioned in the chapter are not the same as modern traditions, but rather inspired and divine commandments from the apostle Paul.
The Lord's Supper
By Wayne Guindon1.3K42:43Lords SupperMAT 6:331CO 11:171CO 11:23EPH 4:111TI 3:15In this sermon, the preacher emphasizes the importance of considering one another in the church community. He shares a personal anecdote about being locked out of his car and the frustration he experienced. The preacher then references several Bible verses, including 1 Corinthians 14:26 and Ephesians 4:11, to highlight the plurality of gifts in the local church. He also mentions the importance of orderly worship and the different purposes of various church meetings. The sermon concludes with a reminder of the significance of the Lord's Supper and the need to focus our minds on Jesus Christ during this time.
1 Corinthians 11
By Todd Atkinson44335:46Tradition1CO 11:17In this sermon, the speaker addresses the clash between the materialistic culture we live in and the teachings of the Lord. He emphasizes that our society is consumed with the accumulation of things, believing that more possessions will bring happiness. However, this addiction to consumerism affects not only our personal lives but also our relationships within the church and community. The speaker then turns to 1 Corinthians 11, discussing the importance of understanding and reflecting on passages like this one, particularly focusing on the significance of communion and the Last Supper.
Convicting a Contentious Spirit
By Shane Idleman161:05:21Biblical Roles in the ChurchContentious SpiritPRO 16:18MAT 7:1ROM 12:101CO 11:31CO 11:17GAL 5:22EPH 4:2COL 3:12JAS 4:61PE 5:5Shane Idleman addresses the issue of contentious spirits within the church, emphasizing the need for conviction and humility in leadership and congregational life. He highlights the importance of understanding biblical roles for men and women, advocating for a complementarian view that respects God's design. Idleman warns against the dangers of a contentious heart, which can provoke arguments and create division, urging believers to approach others with compassion rather than judgment. He calls for a return to humility and brokenness before God, stressing that true worship and effective ministry stem from a heart aligned with God's will. Ultimately, he encourages the church to confront sin with love and truth, fostering a spirit of unity and growth.
Homily on First Corinthians (Argument)
By St. John Chrysostom0ACT 18:101CO 1:101CO 5:11CO 6:11CO 11:17John Chrysostom preaches about the city of Corinth, known for its wealth, wisdom, and division among its people. He highlights the challenges faced by Paul and Christ in this city, including the presence of false leaders, immoral behaviors, and conflicts within the church. Chrysostom emphasizes the importance of addressing pride, divisions, and false teachings that were causing chaos and distractions in the Corinthian church. He points out various sins and issues such as arrogance, immorality, disputes over money, and lack of unity in the church, urging the congregation to repent and return to true faith and unity in Christ.
Not for the Better!
By Chip Brogden0MAT 15:7MAT 18:201CO 11:17HEB 10:25REV 1:10Chip Brogden emphasizes the importance of Jesus' presence in small gatherings, stating that where two or three are gathered in His name, He is in their midst, regardless of the location or structure of the meeting. Brogden challenges the common belief that larger numbers equate to a greater presence of Jesus, highlighting that true fellowship is based on a relationship with Christ, not with a church institution. He warns against assembling together for the worse, as seen in the Corinthians' division and harmful gatherings, stressing the need for genuine unity and edification in gatherings.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
Now in this - I praise you not - In the beginning of this epistle the apostle did praise them for their attention in general to the rules he had laid down, see Co1 11:2; but here he is obliged to condemn certain irregularities which had crept in among them, particularly relative to the celebration of the Lord's Supper. Through some false teaching which they had received, in the absence of the apostle, they appear to have celebrated it precisely in the same way the Jews did their passover. That, we know, was a regular meal, only accompanied with certain peculiar circumstances and ceremonies: two of these ceremonies were, eating bread, solemnly broken, and drinking a cup of wine called the cup of blessing. Now, it is certain that our Lord has taken these two things, and made them expressive of the crucifixion of his body, and the shedding of his blood, as an atonement for the sins of mankind. The teachers which had crept into the Corinthian Church appear to have perverted the whole of this Divine institution; for the celebration of the Lord's Supper appears to have been made among them a part of an ordinary meal. The people came together, and it appears brought their provisions with them; some had much, others had less; some ate to excess, others had scarcely enough to suffice nature. One was hungry, and the other was drunken, μεθυει, was filled to the full; this is the sense of the word in many places of Scripture. At the conclusion of this irregular meal they appear to have done something in reference to our Lord's institution, but more resembling the Jewish passover. These irregularities, connected with so many indecencies, the apostle reproves; for, instead of being benefited by the Divine ordinance, they were injured; they came together not for the better, but for the worse.
Jamieson-Fausset-Brown Bible Commentary
in this--which follows. I declare--rather, "I enjoin"; as the Greek is always so used. The oldest manuscripts read literally "This I enjoin (you) not praising (you)." that--inasmuch as; in that you, &c. Here he qualifies his praise (Co1 11:2). "I said that I praised you for keeping the ordinances delivered to you; but I must now give injunction in the name of the Lord, on a matter in which I praise you not; namely, as to the Lord's Supper (Co1 11:23; Co1 14:37). not for the better--not so as to progress to what is better. for the worse--so as to retrograde to what is worse. The result of such "coming together" must be "condemnation" (Co1 11:34).
John Gill Bible Commentary
For first of all, when ye come together in the church,.... The place where the church met together to perform divine service, called "one place". Co1 11:20 and is distinguished from their own "houses", Co1 11:22 and the first thing he took notice of as worthy of dispraise and reproof, in their religious assemblies, were their animosities and factions: I hear that there be divisions among you: schisms and parties, either about their ministers, one being for Paul, another for Apollos, and another for Cephas; or in the celebration of the Lord's supper, and that which went before it, they going into separate bodies, and partook by themselves, and each took his own supper before another, one ate, and another did not. This the apostle had heard from the house of Chloe: and I partly believe it; meaning, either that this was the practice of a part of the church to do so, though not of them all; or that part of the report that had been made to him was true; though he hoped in that charity which hopeth all things, that it was not quite so bad as was feared or represented, since things are generally heightened and increased by fame; but yet he had it from such good hands, that he could not but believe there was something in it. So the Syriac version renders it, , "and something, something I believe".
Matthew Henry Bible Commentary
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.
Tyndale Open Study Notes
11:17-34 Paul addresses problems in the way the Corinthians were relating to each other and to the Lord while taking the Lord’s Supper. 11:17 when you meet together: Early Christians met together in someone’s home at least once a week, usually on the Lord’s Day (see 16:2).