Lord's Supper Study Notes | Bible Study Notes

I. Gospel Scripture References

II. The Lord’s Supper originated with Jesus’s institution of the memorial before His death and at the conclusion of observing the Passover feast. It is recorded in the gospels in Matthew 26:26-29, Mark 14:22-25, and Luke 22:14-23. It concluded with Jesus and the apostles singing a hymn and going to the Mount of Olives where He would be betrayed.

III. Parallel Gospel Accounts

IV. Post-Gospel Scripture References

V. Acts 2:42 describes the disciples devotion to ” the breaking of bread” which is generally considered to be a reference to the Lord’s Supper distinguished from common meals which is considered the likely reference in Acts 2:46.

VI. Acts 20:7 records Paul’s visit to Troas where he stayed for a week (v.6) and met with the brethren to ” break bread” and Paul preached until midnight.

VII. 1 Corinthians 10:16-22 contains a reference to the communion as part of his argument rebuking idolatrous practices. He argues that through communion we participate in the blood and body of Christ and are one body through the consumption of the one bread just as the Old Testament worshipers were unified as they participated in the sacrifices of the altar, and that pagans are participants with demons as they partake of idolatrous sacrifices. He concludes that we cannot partake of the table of the Lord and the table of demons.

VIII. 1 Corinthians 11:17-34 contains Paul’s correction of Corinthian errors in taking the Lord’s supper, a reminder of the Lord’s instruction, and instruction for proper observance of the memorial.

IX. Parallel Versions of 1 Corinthians 11:17-34

X. Names (including other religious concepts):

XI. Lord’s Supper

XII. Communion

XIII. The Breaking of Bread or Break Bread

XIV. Table of the Lord

XV. Memorial Feast

XVI. Eucharist

XVII. Elements of the Lord’s Supper

XVIII. Bread

XIX. The reasonable assumption is that the bread is unleavened because the Lord’s Supper was instituted at the conclusion of the Passover feast and unleavened bread was used in the Passover, in fact, all leaven was to be removed from the house.

A. Exodus 12:15-20: Twice in the instruction for the Feast of Unleavened Bread, the Israelites are commanded to remove leaven from the house or be cut off from Israel (15, 19-20).

B. In the gospel accounts and the reference in 1 Corinthians 11:24 Jesus says the bread is His body.

The symbolic understanding of the Lord’s Supper is that the bread symbolizes the body of Christ that was sacrificed on the cross.
The doctrine of transubstantiation teaches that the bread transforms into the literal body of Christ.

XX. The Cup or Fruit of the Vine

XXI. Jesus gave the cup to the disciples but the description of the meaning varies:

A. Matthew: ” for this is my blood of the covenant, which is poured out for many for the forgiveness of sins.” Some manuscripts say ” new covenant”

B. Mark: ” This is my blood of the covenant, which is poured out for many.” Some manuscripts say ” new covenant”

C. Luke: “This cup that is poured out for you is the new covenant in my blood.”

ESV notes: Luke 22:20 Some manuscripts omit, in whole or in part, verses 19b-20 (which is given… in my blood)

D. 1 Corinthians 11:25: “This cup is the new covenant in my blood. Do this, as often as you drink it, in remembrance of me.”

XXII. In the gospel accounts Jesus refers to the ” cup” as the ” fruit of the vine”

XXIII. Is it alcoholic?

XXIV. Blood for the remission of sins

XXV. Elaborate

XXVI. Leviticus 17:11 - ” For the life of the flesh is in the blood, and I have given it for you on the altar to make atonement for your souls, for it is the blood that makes atonement by the life.

XXVII. Blood of the Covenant

XXVIII. The concept of the cup being the new covenant in blood or blood of the covenant connects back to a concept of covenants we see in the Old Testament.

A. Hebrews 9:16-22 – all covenants sealed with blood

B. The Old Covenant, between God and Israel, was shed with blood, though with the inferior blood of animals, Exodus 24:7-8

XXIX. When we become Christians, we make a covenant with God that is sealed by the blood of Jesus.

A. As under the Old Testament, He will be my God and I will be His child.

If I am faithful to the covenant, He will grant me eternal life.
If I am unfaithful to the covenant, there no longer remains a sacrifice for my sins, Hebrews 10:26.

XXX. The fruit of the vine represents the covenant we make with the Father sealed with Jesus’ blood to give us remission of sins and reconcile us to God.

A. As we drink the cup that represents the blood shed in order to bring us into a covenant relationship with God, we should also reflect on how well or poorly we have lived up to our part of the covenant in the previous week.

B. If we recall a week of sinfulness or negligence, we can dedicate ourselves to doing better the next week.

XXXI. Frequency of the Lord’s Supper

XXXII. When Jesus instituted the Lord’s Supper He only stated that it would be observed in the new kingdom. Paul’s instruction to the Corinthians included the ” for as often as you eat…you proclaim the Lord’s death until he comes” (11:26) and his correction suggests a regularity to their ” coming together” (11:17-18) but does not specify how often they did or were to meet.

XXXIII. When Paul broke bread with the Troas church they did so on the first day of the week.

XXXIV. Combining the regularity of 1 Corinthians with the first day observance in Troas, it is assumed by some that since every week has a first day, then the Lord’s Supper should be observed every first day of the week.

XXXV. Robert Turner in a bulletin article ” You Know What” (referenced as Vol 2. No. 2) answered in this question appealing to scripture, history, and reason:

A. Early Christians met every first day of the week, referencing 1 Corinthians 16:2 arguing that the idea was ” every first day” is the meaning of the text. He links this text with 1 Corinthians 11 and the idea of regularity of observance.

B. He cites Acts 20:7 use of the gathering to break bread as giving the day (” the” first day of the week) and reasons that since each week has a first day, the implication is that Christians come together to break bread on every first day of the week. He also makes a parallel to the Sabbath (Exodus 20:8 - remember the Sabbath and keep it holy) that the Jews understood that it was not in reference to a particular Sabbath but that it implied every Sabbath every week was to be holy.

NOTE: The obvious disconnect is that Exodus 20:8 contains a direct command to keep the Sabbath holy and there was no ambiguity as they understood the 7th day was the Sabbath. However, there is no direct command to take the Lord’s Supper every first day of the week but a command to take it, the implication of frequency, and an example of Paul and the church in Troas gathering for this purpose. The question one must ask is was this indeed a weekly practice reflected in Troas or a special assembly designated for the Lord’s Supper as with those who observe regularity as monthly or quarterly? I observe the Lord’s Supper weekly as I believe that is the intent but we must recognize potential assumptions or conclusions that may be framed by our preconceptions and could be argued to different outcomes.

C. He notes that in the Old Testament there were fixed and regular times for the observance of feasts and memorials and appeals to the consistency of God’s plan. He does note that if the Lord’s Supper is not to be observed on the first day, there is ” no way to determine a fixed time (with divine authority) and this vital memorial…is left to wander aimlessly.

D. He finally references secular history, particularly a writing ” The Teaching of the Twelve Apostles” from about 120 AD that observes that Christians meet every Lord’s day to break bread.

XXXVI. Historical Perspective

XXXVII. What the Early Christians Believed BERCOT

XXXVIII. Issues, Abuses, and Disagreements

XXXIX. Leaving worship service after the Lord’s Supper

A. Connie Adams, in a bulletin article titled ” Errors on the Lord’s Supper” observes that the view of the Lord’s Supper as the ” most important act of worship” has led some to erroneously conclude that it is the only act of worship required. Such a belief leads its adherents to assemble for the Lord’s Supper with the congregation then leave as soon as well, noting a preaching friend in Texas who bemoaned that as many as 50 people in the congregation would leave after communion, not participating in the rest of the singing, praying, or listening to the preaching.

XXXX. Can we serve the Lord’s supper to those in nursing homes, homebound, or otherwise unable to attend services.

A. Some believe that the church assembly is the only place in which the communion can be observed and that brethren who justly cannot attend the services because of their condition are excused from the Lord’s Supper. Connie Adams, in a bulletin article titled ” Errors on the Lord’s Supper” connects the idea to that of the Catholic priest who takes the Eucharist to sick and dying Catholics.

XXXXI. Historical Issues and Disagreements

XXXXII. Closed Communion

XXXXIV. Homer Hailey, in his book Attitudes and Consequences in the Restoration Movement (Guardian of Truth Foundation, 1975, p. 183-189) described a prominent discussion in the early 1860’s about this issue. A letter from R. Hawley to W. K. Pendleton, editor of the Millennial Harbinger, dated October 16, 1861 questioned communion with ” the sects”, specifically whether ” an un-immersed person be invited, or even permitted, to eat the Lord’s supper in the services of the immersed” (p. 183).

XXXXV. Some replied that the practice was ” neither to invite nor reject” anyone but to spread the table and let each person be responsible for determining whether they can or should partake. The discussion spread to other brotherhood papers. The argument made by advocates of a closed communion were:

XXXXVI. The church is only composed of those ” born again” and only these are citizens of the kingdom.

XXXXVII. Only citizens of the kingdom are entitled to the ordinances of God’ house.

XXXXVIII. Refusing the Lord’s Supper to unimmersed persons is consistent with our plea and opening the door for all ” upon their own responsibility is…going to Rome, and not Jerusalem.”

XXXXIX. Moses Lard reiterated such argumentation in an article ” Do the Unimmersed Commune” concluding that ” the Bible does not expressly prohibit the unimmersed to commune; but then no one will contend that a man may do the things which the Bible does not prohibit…we infer duties, not from what the Bible does not say, but from what it does say” (p. 187-188).

XXXXX. Hailey notes in his conclusion that the extremes either invited all or carried exclusion to the opposite side, but the general position was in the middle: ” let those present decide for themselves.”

XXXXXI. Considering the passages about the Lord’s Supper, it would seem the necessary inference is that only members of the church should be taking the Lord’s Supper. We might cite all of the references and notice that the Lord’s Supper was instituted for disciples to partake of in the kingdom and the non-gospel examples are only of Christians partaking of memorial. Yet, to my knowledge, I’ve never been a member of a church that restricted the serving of communion only to members or visitors that they have verified to be members. The only restriction I am familiar with is allowing minor children of members to participate. As Hailey noted, our position has been to not risk restricting the Lord’s Supper to one who might be approved to partake and so we pass the plates to all and let each decide if they are worthy to partake.

XXXXXII. There are denominations that still adhere to a closed communion concept. Interestingly, my brethren would be considered ” liberal” by such a person. As one closed communion adherent observed:

XXXXXIII. Ironically, if the apostle Paul were to visit many denominational churches of our day, he would be excluded! If Peter were to visit a Catholic or Orthodox church, he would be forbidden to partake since he is not a Catholic or Orthodox! If John the apostle were to visit a Landmark Baptist Church, he would not be allowed to partake, since he is not a Baptist! Moreover, Peter, Paul, and John taught many truths that would not be accepted in most religious organizations of our day. They, themselves, would not be able to accept many of the dogmas and doctrines taught in the creeds, confessions, disciplines, and rule books of many of the contemporary professing “Christian” churches! On the other hand, surely the apostles would be stunned at the openness of many contemporary denominations. They would be shocked to notice that people who believe different doctrines, live with different moral standards, dress in bizarre ways, and have extremely liberal views can all sit down and proceed to remember the Lord’s death as one. The key is to be united with the Lord Jesus and if this is missing, there is no way that varied people can have spiritual unity (cf. Ephesians 4:4-6 speaks of this). In this way, the Lord’s supper becomes superficial and an empty ceremony.

XXXXXIV. From Richard Hollerman at True Discipleship Blog: https://truediscipleship.com/communion-is-it-open-or-closed/

XXXXXV. The reasoning of this Dallas Theological Seminary Biblical Studies Chair is similar to the early restoration leaders who advocated closed communion. http://www.retrochristianity.org/2018/06/24/should-unbaptized-believers-be-invited-to-the-lords-table/)

XXXXXVI. Historical Considerations

XXXXXVII. The first-century handbook for early church plants called the Didache (c. AD 50–70), instructs early church leaders regarding the proper practice of the eucharist (or “Lord’s Supper”) as follows: “But none shall eat or shall drink from your eucharist but those baptized in the name of the Lord” (Did. 9.5). This practice is in keeping with the pattern we see in the New Testament. This isn’t a case of early Christian legalism. This is the normal Christian practice of the early church (see Justin Martyr, 1 Apol. 66). It is in keeping with the establishment of the apostles and the logic that only those who have been initiated into the covenanted body of the church are to be admitted to the rite of covenant renewal that symbolizes the unity of that one body. Quite bluntly, to the early Christian, inviting an unbaptized believer to the Lord’s Supper would be like inviting an unmarried couple to the wedding bed! Having not entered into a covenant commitment to live a life of discipleship through baptism, why are they invited to the table where they are renewing that confession and commitment?

XXXXXVIII. Historically, the order of baptismal initiation into the covenanted community followed by renewal of that covenant at communion has also been the universal practice of the church from the first century to the seventeenth. Even in Jonathan Edwards’ (17thcentury) disagreement with his grandfather, Solomon Stoddard, over who should be invited to the Lord’s Table, the issue was never whether unbaptized professors of faith should partake of the supper. Both men agreed that communion of the unbaptized was absurd; church membership and communion required baptism. Edwards wrote, “None should be admitted but such as were visibly regenerated, as well as baptized with outward baptism” (“Inquiry Concerning Qualification for Communion,” Part 2, Section 1.9). The issue was rather whether subsequent visible signs of genuine saving grace were necessary for baptized Christians prior to full church membership and thus participation in communion. Simply put, there would be no case in which a non-church member would be admitted to communion and there would be no case in which a non-baptized person would be admitted into church membership. In New England Congregationalism, being baptized as an infant did not guarantee full church membership, and neither did it guarantee participation at the table. But no unbaptized believer was ever admitted to communion. Such an allowance would be scandalous.

XXXXXIX. Among Baptists, who baptized only upon a profession of faith, a new issue began to surface. The practice of administering communion to those who were regarded by Baptists as “unbaptized” (that is, those baptized as infants) began with John Bunyan (17thcentury) and his circle. At the time, it was a controversial and, frankly, “progressive” practice. In 1814, Andrew Fuller, writing regarding Bunyan’s position, noted, “If Mr. Bunyan’s position be tenable, however, it is rather singular that it should have been so long undiscovered; for it does not appear that such a notion was ever advanced till he or his contemporaries advanced it. Whatever difference of opinion had subsisted among Christians concerning the mode and subjects of baptism, I have seen no evidence that baptism was considered by any one as unconnected with or unnecessary to the supper” (Andrew Fuller, The Admission of Unbaptized Persons to the Lord’s Supper Inconsistent with the New Testament: A Letter to a Friend [1814], 10-11).

XXXXXX. Historically, the original and enduring practice—for centuries—has been baptism as the rite of initiation in the covenant community (whether paedo-baptism or credo-baptism) followed by the Lord’s Supper as the rite of covenant renewal. Only in the seventeenth century was the alternative perspective seriously considered by some. Since then, this progressive novelty has spread especially among independent evangelical churches. Therefore, from the perspective of historical evidence, the burden of proof is on the person who would invite unbaptized believers to communion. The burden of proof is not on the person who requires that baptism be a pre-requisite for communion

XXXXXXI. Author: Michael J. Svigel, Dallas Theological Seminary, Department Chair and Professor of Theological Studies

XXXXXXII. Upper Room

XXXXXXIII. Two historical examples took place in an upper room but we do not limit today’s observance to an upper room, but this was debated at one time. When I was young I knew some old people who still felt a building shouldn’t be on a slab, that it needed a level below so don’t be quick to dismiss this.

XXXXXXIV. Number of Containers

XXXXXXVI. Second Serving of the Lord’s Supper

XXXXXXVII. Whether serving the Lord’s Supper a second time is part of tarrying for others to partake on the Lord’s day or is not authorized. I know of churches that do serve the Lord’s supper a second time and those that do not. And for those churches that decided to have an extended service early in the day and no longer have an afternoon service, this was sometimes part of the discussion: what about those who will not be able to make the morning assembly and would miss the Lord’s supper but would otherwise be able to attend in the afternoon (is it hindering them)?

XXXXXXVIII. Love Feast

XXXXXXIX. Should it be part of an overall feast (love feast). Should we be eating more bread and drinking more fruit of the vine than a small pinched piece and a sip of grape juice?

XXXXXXX. Taking the Lord’s Supper Outside of the Local Assembly

XXXXXXXI. Does the example of the church taking the Lord’s supper (Acts 20:7 and 1 Cor 11) restrict any other gathering of Christians on Sunday from taking the Lord’s supper? Do these passages limit the Lord’s supper to a regularly assembly of an established local congregation (I hope I got all of the terms used in the argument) from the general command for Christians to partake of the Lord’s supper when gathered for worship on Sunday? Did Paul and his companions or the Christians scattered by persecution have to wait until they formed an established local congregation before they would take the Lord’s supper?

XXXXXXXII. Do Christians have to be physically in the same location, even if they are restrained in interacting, for the Lord’s supper to be acceptable? Drive in churches during the coronavirus.

XXXXXXXIII. Are Christians who are assembling using technology because of some restraining force (reword) allowed to take the Lord’s supper if the church cannot physically assemble together?

XXXXXXXIV. Parallel Gospel Accounts

Reference	ESV	NIV	KJV	ASV
Matthew 26:26-29	26 Now as they were eating, Jesus took bread, and after blessing it broke it and gave it to the disciples, and said, “Take, eat; this is my body.” 27 And he took a cup, and when he had given thanks he gave it to them, saying, “Drink of it, all of you, 28 for this is my blood of the[a] covenant, which is poured out for many for the forgiveness of sins. 29 I tell you I will not drink again of this fruit of the vine until that day when I drink it new with you in my Father’s kingdom.” Footnotes: Matthew 26:28 Some manuscripts insert new	26 While they were eating, Jesus took bread, and when he had given thanks, he broke it and gave it to his disciples, saying, “Take and eat; this is my body.” 27 Then he took a cup, and when he had given thanks, he gave it to them, saying, “Drink from it, all of you. 28 This is my blood of the[a] covenant, which is poured out for many for the forgiveness of sins. 29 I tell you, I will not drink from this fruit of the vine from now on until that day when I drink it new with you in my Father’s kingdom.” Footnotes: Matthew 26:28 Some manuscripts the new	26 And as they were eating, Jesus took bread, and blessed it, and brake it, and gave it to the disciples, and said, Take, eat; this is my body. 27 And he took the cup, and gave thanks, and gave it to them, saying, Drink ye all of it; 28 For this is my blood of the new testament, which is shed for many for the remission of sins. 29 But I say unto you, I will not drink henceforth of this fruit of the vine, until that day when I drink it new with you in my Father’s kingdom.	26 And as they were eating, Jesus took [a]bread, and blessed, and brake it; and he gave to the disciples, and said, Take, eat; this is my body. 27 And he took [b]a cup, and gave thanks, and gave to them, saying, Drink ye all of it; 28 for this is my blood of the [c]covenant, which is poured out for many unto remission of sins. 29 But I say unto you, I shall not drink henceforth of this fruit of the vine, until that day when I drink it new with you in my Father’s kingdom. Footnotes Matthew 26:26 Or, a loaf Matthew 26:27 Some ancient authorities read the cup. Matthew 26:28 Many ancient authorities insert new.
Mark 14:22-25	22 And as they were eating, he took bread, and after blessing it broke it and gave it to them, and said, “Take; this is my body.” 23 And he took a cup, and when he had given thanks he gave it to them, and they all drank of it. 24 And he said to them, “This is my blood of the[a] covenant, which is poured out for many. 25 Truly, I say to you, I will not drink again of the fruit of the vine until that day when I drink it new in the kingdom of God.” Footnotes: Mark 14:24 Some manuscripts insert new	22 While they were eating, Jesus took bread, and when he had given thanks, he broke it and gave it to his disciples, saying, “Take it; this is my body.” 23 Then he took a cup, and when he had given thanks, he gave it to them, and they all drank from it. 24 “This is my blood of the[a] covenant, which is poured out for many,” he said to them. 25 “Truly I tell you, I will not drink again from the fruit of the vine until that day when I drink it new in the kingdom of God.” Footnotes: Mark 14:24 Some manuscripts the new	2 And as they did eat, Jesus took bread, and blessed, and brake it, and gave to them, and said, Take, eat: this is my body. 23 And he took the cup, and when he had given thanks, he gave it to them: and they all drank of it. 24 And he said unto them, This is my blood of the new testament, which is shed for many. 25 Verily I say unto you, I will drink no more of the fruit of the vine, until that day that I drink it new in the kingdom of God.	22 And as they were eating, he took [a]bread, and when he had blessed, he brake it, and gave to them, and said, Take ye: this is my body. 23 And he took a cup, and when he had given thanks, he gave to them: and they all drank of it. 24 And he said unto them, This is my blood of the [b]covenant, which is poured out for many. 25 Verily I say unto you, I shall no more drink of the fruit of the vine, until that day when I drink it new in the kingdom of God. Footnotes: Mark 14:22 Or, a loaf Mark 14:24 Some ancient authorities insert new.
Luke 22:14-22	14 And when the hour came, he reclined at table, and the apostles with him. 15 And he said to them, “I have earnestly desired to eat this Passover with you before I suffer. 16 For I tell you I will not eat it[a] until it is fulfilled in the kingdom of God.” 17 And he took a cup, and when he had given thanks he said, “Take this, and divide it among yourselves. 18 For I tell you that from now on I will not drink of the fruit of the vine until the kingdom of God comes.” 19 And he took bread, and when he had given thanks, he broke it and gave it to them, saying, “This is my body, which is given for you. Do this in remembrance of me.” 20 And likewise the cup after they had eaten, saying, “This cup that is poured out for you is the new covenant in my blood .[ b] 21 But behold, the hand of him who betrays me is with me on the table. 22 For the Son of Man goes as it has been determined, but woe to that man by whom he is betrayed!” Footnotes Luke 22:16 Some manuscripts never eat it again Luke 22:20 Some manuscripts omit, in whole or in part, verses 19b-20 (which is given… in my blood)	14 When the hour came, Jesus and his apostles reclined at the table. 15 And he said to them, “I have eagerly desired to eat this Passover with you before I suffer. 16 For I tell you, I will not eat it again until it finds fulfillment in the kingdom of God.” 17 After taking the cup, he gave thanks and said, “Take this and divide it among you. 18 For I tell you I will not drink again from the fruit of the vine until the kingdom of God comes.” 19 And he took bread, gave thanks and broke it, and gave it to them, saying, “This is my body given for you; do this in remembrance of me.” 20 In the same way, after the supper he took the cup, saying, “This cup is the new covenant in my blood, which is poured out for you .[ a] 21 But the hand of him who is going to betray me is with mine on the table. 22 The Son of Man will go as it has been decreed. But woe to that man who betrays him!” Footnotes: Luke 22:20 Some manuscripts do not have given for you … poured out for you.	14 And when the hour was come, he sat down, and the twelve apostles with him. 15 And he said unto them, With desire I have desired to eat this passover with you before I suffer: 16 For I say unto you, I will not any more eat thereof, until it be fulfilled in the kingdom of God. 17 And he took the cup, and gave thanks, and said, Take this, and divide it among yourselves: 18 For I say unto you, I will not drink of the fruit of the vine, until the kingdom of God shall come. 19 And he took bread, and gave thanks, and brake it, and gave unto them, saying, This is my body which is given for you: this do in remembrance of me. 20 Likewise also the cup after supper, saying, This cup is the new testament in my blood, which is shed for you. 21 But, behold, the hand of him that betrayeth me is with me on the table. 22 And truly the Son of man goeth , as it was determined: but woe unto that man by whom he is betrayed!	14 And when the hour was come, he sat down, and the apostles with him. 15 And he said unto them, With desire I have desired to eat this passover with you before I suffer: 16 for I say unto you, I shall not eat it, until it be fulfilled in the kingdom of God. 17 And he received a cup, and when he had given thanks, he said, Take this, and divide it among yourselves: 18 for I say unto you, I shall not drink from henceforth of the fruit of the vine, until the kingdom of God shall come. 19 And he took [a]bread, and when he had given thanks, he brake it, and gave to them, saying, This is my body [b]which is given for you: this do in remembrance of me. 20 And the cup in like manner after supper, saying, This cup is the new covenant in my blood, even that which is poured out for you. 21 But behold, the hand of him that [c] betrayeth me is with me on the table. 22 For the Son of man indeed goeth , as it hath been determined: but woe unto that man through whom he is [d]betrayed! Footnotes Luke 22:19 Or, a loaf Luke 22:19 Some ancient authorities omit which is given for you … which is poured out for you. Luke 22:21 See verse 4. Luke 22:22 See verse 4.

XXXXXXXV. Parallel Versions of 1 Corinthians 11:17-34

Name	ESV	NIV	KJV	ASV
17-22	17 But in the following instructions I do not commend you, because when you come together it is not for the better but for the worse. 18 For, in the first place, when you come together as a church, I hear that there are divisions among you. And I believe it in part ,[ a] 19 for there must be factions among you in order that those who are genuine among you may be recognized. 20 When you come together, it is not the Lord’s supper that you eat. 21 For in eating, each one goes ahead with his own meal. One goes hungry, another gets drunk. 22 What! Do you not have houses to eat and drink in? Or do you despise the church of God and humiliate those who have nothing? What shall I say to you? Shall I commend you in this? No, I will not.	17 In the following directives I have no praise for you, for your meetings do more harm than good. 18 In the first place, I hear that when you come together as a church, there are divisions among you, and to some extent I believe it. 19 No doubt there have to be differences among you to show which of you have God’s approval. 20 So then, when you come together, it is not the Lord’s Supper you eat, 21 for when you are eating, some of you go ahead with your own private suppers. As a result, one person remains hungry and another gets drunk. 22 Don’t you have homes to eat and drink in? Or do you despise the church of God by humiliating those who have nothing? What shall I say to you? Shall I praise you? Certainly not in this matter!	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.	17 But in giving you this charge, 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 [a]in the church, I hear that [b]divisions exist among you; and I partly believe it. 19 For there must be also [c]factions among you, that they that are approved may be made manifest among you. 20 When therefore ye assemble yourselves together, it is not possible to eat the Lord’s supper: 21 for in your eating each 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 [d]church of God, and put them to shame that [e]have not? What shall I say to you? [f]shall I praise you? In this I praise you not.
23-26	23 For I received from the Lord what I also delivered to you, that the Lord Jesus on the night when he was betrayed took bread, 24 and when he had given thanks, he broke it, and said, “This is my body, which is for[b] you. Do this in remembrance of me.”[ c ] 25 In the same way also he took the cup, after supper, saying, “This cup is the new covenant in my blood. Do this, as often as you drink it, in remembrance of me.” 26 For as often as you eat this bread and drink the cup, you proclaim the Lord’s death until he comes.	23 For I received from the Lord what I also passed on to you: The Lord Jesus, on the night he was betrayed, took bread, 24 and when he had given thanks, he broke it and said, “This is my body, which is for you; do this in remembrance of me.” 25 In the same way, after supper he took the cup, saying, “This cup is the new covenant in my blood; do this, whenever you drink it, in remembrance of me.” 26 For whenever you eat this bread and drink this cup, you proclaim the Lord’s death until he comes.	23 For I have received of the Lord that which also I delivered unto you, that the Lord Jesus the same night in which he was betrayed took bread: 24 And when he had given thanks, he brake it, and said, Take, eat: this is my body, which is broken for you: this do in remembrance of me. 25 After the same manner also he took the cup, when he had supped, saying, this cup is the new testament in my blood: this do ye, as oft as ye drink it, in remembrance of me. 26 For as often as ye eat this bread, and drink this cup, ye do shew the Lord’s death till he come.	23 For I received of the Lord that which also I delivered unto you, that the Lord Jesus in the night in which he was [g]betrayed took bread; 24 and when he had given thanks, he brake it, and said, This is my body, which [h]is for you: this do in remembrance of me. 25 In like manner also the cup, after supper, saying, This cup is the new covenant in my blood: this do, as often as ye drink it, in remembrance of me. 26 For as often as ye eat this bread, and drink the cup, ye proclaim the Lord’s death till he come.
27-32	27 Whoever, therefore, eats the bread or drinks the cup of the Lord in an unworthy manner will be guilty concerning the body and blood of the Lord. 28 Let a person examine himself, then, and so eat of the bread and drink of the cup. 29 For anyone who eats and drinks without discerning the body eats and drinks judgment on himself. 30 That is why many of you are weak and ill, and some have died .[ d] 31 But if we judged[e] ourselves truly, we would not be judged. 32 But when we are judged by the Lord, we are disciplined[f] so that we may not be condemned along with the world.	27 So then, whoever eats the bread or drinks the cup of the Lord in an unworthy manner will be guilty of sinning against the body and blood of the Lord. 28 Everyone ought to examine themselves before they eat of the bread and drink from the cup. 29 For those who eat and drink without discerning the body of Christ eat and drink judgment on themselves. 30 That is why many among you are weak and sick, and a number of you have fallen asleep. 31 But if we were more discerning with regard to ourselves, we would not come under such judgment. 32 Nevertheless, when we are judged in this way by the Lord, we are being disciplined so that we will not be finally condemned with the world.	27 Wherefore whosoever shall eat this bread, and drink this cup of the Lord, unworthily, shall be guilty of the body and blood of the Lord. 28 But let a man examine himself, and so let him eat of that bread, and drink of that cup. 29 For he that eateth and drinketh unworthily, eateth and drinketh damnation to himself, not discerning the Lord’s body. 30 For this cause many are weak and sickly among you, and many sleep. 31 For if we would judge ourselves, we should not be judged. 32 But when we are judged, we are chastened of the Lord, that we should not be condemned with the world.	27 Wherefore whosoever shall eat the bread or drink the cup of the Lord in an unworthy manner, shall be guilty of the body and the blood of the Lord. 28 But let a man prove himself, and so let him eat of the bread, and drink of the cup. 29 For he that eateth and drinketh , eateth and drinketh judgment unto himself, if he [ i ]discern not the body. 30 For this cause many among you are weak and sickly, and not a few sleep. 31 But if we [j]discerned ourselves, we should not be judged. 32 But [k]when we are judged, we are chastened of the Lord, that we may not be condemned with the world.
33-34	33 So then, my brothers,[g] when you come together to eat, wait for[h] one another— 34 if anyone is hungry, let him eat at home—so that when you come together it will not be for judgment. About the other things I will give directions when I come.	33 So then, my brothers and sisters, when you gather to eat, you should all eat together. 34 Anyone who is hungry should eat something at home, so that when you meet together it may not result in judgment. And when I come I will give further directions.	33 Wherefore, my brethren, when ye come together to eat, tarry one for another. 34 And if any man hunger, let him eat at home; that ye come not together unto condemnation. And the rest will I set in order when I come.	33 Wherefore, my brethren, when ye come together to eat, wait one for another. 34 If any man is hungry, let him eat at home; that your coming together be not unto judgment. And the rest will I set in order whensoever I come.
Footnotes	a. 1 Corinthians 11:18 Or I believe a certain report b. 1 Corinthians 11:24 Some manuscripts broken for c. 1 Corinthians 11:24 Or as my memorial; also verse 25 d. 1 Corinthians 11:30 Greek have fallen asleep (as in 15:6, 20) e. 1 Corinthians 11:31 Or discerned f. 1 Corinthians 11:32 Or when we are judged we are being disciplined by the Lord g. 1 Corinthians 11:33 Or brothers and sisters h. 1 Corinthians 11:33 Or share with			a. 1 Corinthians 11:18 Or, in congregation b. 1 Corinthians 11:18 Greek schisms. c. 1 Corinthians 11:19 Greek heresies. d. 1 Corinthians 11:22 Or, congregation e. 1 Corinthians 11:22 Or, having nothing f. 1 Corinthians 11:22 Or, shall I praise you in this? I praise you not. g. 1 Corinthians 11:23 Or, delivered up h. 1 Corinthians 11:24 Many ancient authorities read is broken for you. i . 1 Corinthians 11:29 Greek discriminate. j. 1 Corinthians 11:31 Greek discriminated. k. 1 Corinthians 11:32 Or, when we are judged of the Lord, we are chastened