1 Corinthians 11:29

Contextual Overview

²³For I received from the Lord what I also passed on to you: The Lord Jesus, on the night he was betrayed, took bread, 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, ²³You listen to what I'm telling you because Jesus himself told it to me. On the night Jesus was double-crossed, the Lord Jesus took some bread ²³ For I received from the Lord that which I also delivered to you, that the Lord Jesus in the night in which He was betrayed took bread; ²³For I received from the Lord that which I also delivered to you, that the Lord Jesus in the night in which He was being betrayed took bread, ²³ For it was handed down to me from the Lord, as I gave it to you, that the Lord Jesus, on the night when Judas was false to him, took bread, ²³ For *I* received from the Lord, that which I also delivered to you, that the Lord Jesus, in the night in which he was delivered up, took bread, ²³ For I received from the Lord what I also passed on to you: On the night when He was betrayed, the Lord Jesus took bread, ²³ For I received from the Lord that which also I delivered to you, that the Lord Jesus on the night in which he was betrayed took bread. ²³ I praise you not. For I received from the Lord what I also delivered to you, that the Lord Jesus the night in which he was betrayed,

Bible Verse Review
  from Treasury of Scripure Knowledge

damnation: or, judgment, סילב [Strong's G2917], judgment, or punishment, not damnation, for it was inflicted upon the disorderly and profane for their amendment. 1 Corinthians 11:30, 1 Corinthians 11:32-34, Romans 13:2, *Gr: James 3:1, James 5:12, *marg.

not: 1 Corinthians 11:24, 1 Corinthians 11:27, Ecclesiastes 8:5, Hebrews 5:14

Reciprocal: Genesis 17:14 - broken Numbers 18:32 - pollute Psalms 26:6 - so will Hosea 8:13 - but Romans 14:23 - damned Hebrews 10:29 - wherewith

Cross-References

Genesis 17:15
God also said to Abraham, "As for Sarai your wife, you are no longer to call her Sarai; her name will be Sarah.

Genesis 17:15
God also said to Abraham, "As for Sarai your wife, you are no longer to call her Sarai; her name will be Sarah.

Genesis 17:15
Then God said to Abraham, "As for Sarai your wife, you shall not call her name Sarai, but Sarah shall be her name.

Genesis 17:15
Then God said to Abraham, "As for Sarai your wife, you shall not call her name Sarai, but Sarah shall be her name.

Genesis 17:15
And God sayde vnto Abraham: Sarai thy wyfe shalt thou not call Sarai, but Sara [shall] her name be.

Genesis 17:15
God said to Abraham, "I will give Sarai, your wife, a new name. Her new name will be Sarah.

Genesis 17:15
And God said to Abraham, "As for Sar'ai your wife, you shall not call her name Sar'ai, but Sarah shall be her name.

Genesis 17:15
Also God seide to Abraham, Thou schalt not clepe Saray, thi wijf, Sarai, but Sara;

Genesis 17:15
And God said vnto Abraham, As for Sarai thy wife, thou shalt not call her name Sarai, but Sarah shall her name be.

Genesis 17:15
And God said unto Abraham, As for Sarai thy wife, thou shalt not call her name Sarai, but Sarah shall her name be.

Gill's Notes on the Bible

For he that eateth and drinketh unworthily,.... As before explained, 1 Corinthians 11:27 "eateth and drinketh damnation to himself"; or guilt, or judgment, or condemnation; for by either may the word be rendered; nor is eternal damnation here meant; but with respect to the Lord's own people, who may through unbelief, the weakness of grace, and strength of corruption, behave unworthily at this supper, temporal chastisement, which is distinguished from condemnation with the world, and is inflicted in order to prevent it, 1 Corinthians 11:32 and with respect to others it intends temporal punishment, as afflictions and diseases of body, or corporeal death, as it is explained in 1 Corinthians 11:30. This they may be said to eat and drink, because their unworthy eating and drinking are the cause and means of it. Just as Adam and Eve might be said to eat condemnation to themselves and posterity, because their eating of the forbidden fruit was the cause of it. So the phrase, "does not eat condemnation", is used in the Persic version of John 3:18 for "is not condemned". And let it be observed, that such an one is said to eat and drink this judgment or condemnation to himself, and not another; he is injurious to nobody but himself: this may serve to make the minds of such easy, who are not so entirely satisfied with some persons who sit down with them at the Lord's table, when they consider that it is to their own injury, and not to the hurt of others they eat and drink:

not discerning the Lord's body. This is an instance of their eating and drinking unworthily, and a reason why they eat and drink condemnation to themselves, or contract guilt, or expose themselves either to chastisement or punishment; because they distinguish not the Lord's supper from an ordinary and common meal, but confound them together, as did many of the Corinthians, who also did not distinguish the body of Christ in it from the body of the paschal lamb; or discern not the body of Christ, and distinguish it from the bread, the sign or symbol of it; or discern not the dignity, excellency, and usefulness of Christ's body, as broken and offered for us, in which he bore our sins on the tree, and made satisfaction for them; a commemoration of which is made in this ordinance.

Barnes' Notes on the Bible

For he that eateth ... - In order to excite them to a deeper reverence for this ordinance, and to a more solemn mode of observing it, Paul in this verse states another consequence of partaking of it in an improper and irreverent manner; compare 1 Corinthians 11:27.

Eateth and drinketh damnation - This is evidently a figurative expression, meaning that by eating and drinking improperly he incurs condemnation; which is here expressed by eating and drinking condemnation itself. The word “damnation” we now apply, in common language, exclusively to the future and final punishment of the wicked in hell. But the word used here does not of necessity refer to that; and according to our use of the word now, there is a harshness and severity in our translation which the Greek does not require, and which probably was not conveyed by the word “damnation” when the translation was made. In the margin it is correctly rendered “judgment.” The word here used (κρῖμα krima) properly denotes judgment; the result of judging, that is, a sentence; then a sentence by which one is condemned, or condemnation; and then punishment; see Romans 3:8; Romans 13:2. It has evidently the sense of judgment here; and means, that by their improper manner of observing this ordinance, they would expose themselves to the divine displeasure, and to punishment. And it refers, I think, to the punishment or judgment which the apostle immediately specifies, 1 Corinthians 11:30, 1 Corinthians 11:32. It means a manifestation of the divine displeasure which might be evinced in this life; and which, in the case of the Corinthians, was manifested in the judgments which God had brought upon them. It cannot be denied, however, that a profane and intentionally irreverent manner of observing the Lord’s Supper will meet with the divine displeasure in the eternal world, and aggravate the doom of those who are guilty of it. But it is clear that this was not the punishment which the apostle had here in his eye. This is apparent:

1. Because the Corinthians did eat unworthily, and yet the judgments inflicted on them were only temporal, that is, weakness, sickness, and temporal death 1 Corinthians 11:30; and,
2. Because the reason assigned for these judgments is, that they might not be condemned with the wicked; that is, as the wicked are in hell, 1 Corinthians 11:32. Whitby. Compare 1 Peter 4:17.

Not discerning the Lord’s body - Not discriminating” μὴ διακρίνων mē diakrinōn between the bread which is used on this occasion and common and ordinary food. Not making the proper difference and distinction between this and common meals. It is evident that this was the leading offence of the Corinthians (see the notes at 1 Corinthians 11:20-21), and this is the proper idea which the original conveys. It does not refer to any intellectual or physical power to perceive that that bread represented the body of the Lord; not to any spiritual perception which it is often supposed that piety has to distinguish this; not to any view which faith may be supposed to have to discern the body of the Lord through the elements; but to the fact that they did not “distinguish” or “discriminate” between this and common meals. They did not regard it in a proper manner, but supposed it to be simply an historical commemoration of an event, such as they were in the habit of observing in honor of an idol or a hero by a public celebration. They, therefore, are able to “discern the Lord’s body” in the sense intended here, who with a serious mind, regard it as an institution appointed by the Lord Jesus to commemorate his death; and who “distinguish” thus between this and ordinary meals and all festivals and feasts designed to commemorate other events. In other words, who deem it to be designed to show forth the fact that his body was broken for sin, and who desire to observe it as such. It is evident that all true Christians may have ability of this kind, and need not incur condemnation by any error in regard to this. The humblest and obscurest follower of the Saviour, with the feeblest faith and love, may regard it as designed to set forth the death of his Redeemer; and observing it thus, will meet with the divine approbation.

Clarke's Notes on the Bible

Verse 29. Eateth and drinketh damnation — κριμα, Judgment, punishment; and yet this is not unto damnation, for the judgment or punishment inflicted upon the disorderly and the profane was intended for their emendation; for in 1 Corinthians 11:32, it is said, then we are judged, κρινομενοι, we are chastened, παιδευμεθα, corrected as a father does his children, that we should not be condemned with the world.