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.

Have ye not houses to eat and to drink in? - They should have taken their ordinary meal at home, and have come together in the church to celebrate the Lord's Supper.

Despise ye the church of God - Ye render the sacred assembly and the place contemptible by your conduct, and ye show yourselves destitute of that respect which ye owe to the place set apart for Divine worship.

And shame them that have not? - Τους μη εχοντας, Them that are poor; not them who had not victuals at that time, but those who are so poor as to be incapable of furnishing themselves as others had done. See the note on Mat 13:12.

For I have received of the Lord,.... The apostle observes unto them the rule, use, and end of the Lord's supper; his view in it is, to correct the disorders among them, and to bring them to a strict regard to the rule which had such a divine authority stamped upon it; and to observe to them, that in that supper all equally ate and drank; and that the end of it was not a paschal commemoration, but a remembrance of Christ, and a declaration of his sufferings and death. The divine authority of the Lord's supper is here expressed; it was not only instituted by him as Lord, having all power and authority in and over his churches, to appoint what ordinances he pleases; but the plan and form of administration of it were received from him by the apostle. This was not a device of his, nor an invention of any man's, nor did he receive the account from men, no not from the apostles; but he had it by revelation from Christ, either when he appeared to him at his first conversion, and made him a minister of the Gospel; or when he was caught up into the third heaven, and heard things unspeakable and unutterable:

that which also I delivered unto you; for whatever he received from Christ, whether a doctrine or an ordinance, he faithfully delivered to the churches, from whom he kept back nothing that was profitable, but declared the whole counsel of God unto them: now this he refers the Corinthians to, as a sure rule to go by, and from which they should never swerve; and whatever stands on divine record as received from Christ, and delivered by his apostles, should be the rule of our faith and practice, and such only;

that the Lord Jesus, the same night in which he was betrayed; or delivered; as he was by the determinate counsel and foreknowledge of God the Father, and as he was by himself, who voluntarily gave himself up into the hands of men, justice and death, for our offences; and so the Arabic version reads it here, "in the night in which he delivered up himself"; as he did in the garden to Judas and his company: it was in the night when he came in search of him with officers, and a band of soldiers, and when he betrayed him and delivered him into their hands; and that same night, a little before, our Lord instituted and celebrated the ordinance of the supper with his disciples. The time is mentioned partly with regard to the passover it followed, which was killed in the evening and ate the same night in commemoration of God's sparing the firstborn of Israel, when at midnight he destroyed all the firstborn of Egypt, and so was a night to be observed in all generations; and because this feast was to be a supper, and therefore it is best to observe it in the evening, or decline of the day. The circumstance of Judas's betraying him is mentioned, not only because it was in the night, and a work of darkness; but being in the same night he instituted the supper, shows the knowledge he had of his death by the means of the betrayer, and his great love to his disciples, his church and people, in appointing such an ordinance in remembrance of him, and his death, when he was just about to leave them:

took bread; from off the table, out of the dish, or from the hands of the master of the house; an emblem of his body, and of his assumption of human nature; of his taking upon him the nature of the seed of Abraham, of that body which his Father prepared for him, in order to its being broken; or that he might in it endure sufferings and death for his people.

What!--Greek, "For."

houses--(compare Co1 11:34) --"at home." That is the place to satiate the appetite, not the assembly of the brethren [ALFORD].

despise ye the church of God--the congregation mostly composed of the poor, whom "God hath chosen," however ye show contempt for them (Jam 2:5); compare "of God" here, marking the true honor of the Church.

shame them that have not--namely, houses to eat and drink in, and who, therefore, ought to have received their portion at the love-feasts from their wealthier brethren.

I praise you not--resuming the words (Co1 11:17).