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  • PARALLEL BIBLE - 1 Corinthians 11:20


    CHAPTERS: 1 Corinthians 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16     
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    King James Bible - 1 Corinthians 11:20

    When ye come together therefore into one place, this is not to eat the Lord's supper.

    World English Bible

    When therefore you assemble yourselves together, it is not the Lord's supper that you eat.

    Douay-Rheims - 1 Corinthians 11:20

    When you come therefore together into one
    place, it is not now to eat the Lord's supper.

    Webster's Bible Translation

    When therefore ye come together in one
    place, this is not to eat the Lord's supper.

    Greek Textus Receptus


    συνερχομενων
    4905 5740 V-PNP-GPM ουν 3767 CONJ υμων 5216 P-2GP επι 1909 PREP το 3588 T-ASN αυτο 846 P-ASN ουκ 3756 PRT-N εστιν 2076 5748 V-PXI-3S κυριακον 2960 A-ASN δειπνον 1173 N-ASN φαγειν 5315 5629 V-2AAN

    Treasury of Scriptural Knowledge

    VERSE (20) -
    :20

    SEV Biblia, Chapter 11:20

    De manera que cuando os juntis en uno, esto no es comer la Cena del Seor.

    Clarke's Bible Commentary - 1 Corinthians 11:20

    Verse 20. This is not to eat the
    Lord's Supper.] They did not come together to eat the Lord's Supper exclusively, which they should have done, and not have made it a part of an ordinary meal.

    John Gill's Bible Commentary

    Ver. 20. When ye come together therefore into one
    place , etc.] Though epi to auto does not signify so much the unity of the place, as of the persons meeting together, and their conjunction; so the phrase is used by the Septuagint, in ( Deuteronomy 25:11 Joshua 11:5), yet it supposes a place where the church were wont to assemble for divine worship; this is not to eat the Lords supper : their view in coming together was not so much to celebrate the supper of the Lord, as to partake of their own supper, which was either the paschal supper, or something like it; which many of them judaizing observed before the Lords supper, in imitation of Christ, as they pretended, who first ate the passover, and then instituted the supper. Now there being a great deal of good eating and drinking in this ante-supper, many of them came together for no other end but to partake of that, at least this was their chief view, and not the Lords supper; or when they did meet together on this account, it was in such an irregular and disorderly manner, and they confounded these suppers together, and behaved so ill at them, and ate the Lords supper so unworthily, that it could not be rightly called eating of it; or when they had eaten their ante-supper in such an indecent way, neither staying for one another, nor keeping within the bounds of temperance and sobriety; at least having indulged their carnal appetites to such a degree, and raised themselves to such a pitch of gaiety and cheerfulness; it was not fit for them to eat the Lords supper, to go from such a full meal to the table of the Lord. This was called the Lords supper, because he was the author of it; and he is the subject of it; and for him, the remembrance of him, it is appointed, kept up, and continued. The Syriac version understands it of the Lords day, and reads it thus, when therefore ye meet together, not as is fit for, or becomes, rmd hmwyl , the day of our Lord, do ye eat and drink.

    Matthew Henry Commentary

    Verses 17-22 - The
    apostle rebukes the disorders in their partaking of the Lord' supper. The ordinances of Christ, if they do not make us better, wil be apt to make us worse. If the use of them does not mend, it wil harden. Upon coming together, they fell into divisions, schisms Christians may separate from each other's communion, yet be charitabl one towards another; they may continue in the same communion, yet be uncharitable. This last is schism, rather than the former. There is careless and irregular eating of the Lord's supper, which adds to guilt. Many rich Corinthians seem to have acted very wrong at the Lord's table, or at the love-feasts, which took place at the same tim as the supper. The rich despised the poor, and ate and drank up the provisions they brought, before the poor were allowed to partake; thu some wanted, while others had more than enough. What should have been bond of mutual love and affection, was made an instrument of discor and disunion. We should be careful that nothing in our behaviour at the Lord's table, appears to make light of that sacred institution. The Lord's supper is not now made an occasion for gluttony or revelling but is it not often made the support of self-righteous pride, or cloak for hypocrisy? Let us never rest in the outward forms of worship but look to our hearts.


    Greek Textus Receptus


    συνερχομενων
    4905 5740 V-PNP-GPM ουν 3767 CONJ υμων 5216 P-2GP επι 1909 PREP το 3588 T-ASN αυτο 846 P-ASN ουκ 3756 PRT-N εστιν 2076 5748 V-PXI-3S κυριακον 2960 A-ASN δειπνον 1173 N-ASN φαγειν 5315 5629 V-2AAN

    Vincent's NT Word Studies

    20. This is not (ouk estin). Rev., correctly, it is not possible. The
    Lord's Supper (kuriakon deipnon). The emphasis is on Lord's. Deipnon supper, represented the principal meal of the day, answering to the late dinner. The Eucharist proper was originally celebrated as a private expression of devotion, and in connection with a common, daily meal, an agape or love-feast. In the apostolic period it was celebrated daily. The social and festive character of the meal grew largely out of the gentile institution of clubs or fraternities, which served as savings-banks, mutual-help societies, insurance offices, and which expressed and fostered the spirit of good-fellowship by common festive meals, usually in gardens, round an altar of sacrifice. The communion-meal of the first and second centuries exhibited this character in being a feast of contribution, to which each brought his own provision. It also perpetuated the Jewish practice of the college of priests for the temple-service dining at a common table on festivals or Sabbaths, and of the schools of the Pharisees in their ordinary life.

    Indications of the blending of the eucharistic celebration with a common meal are found here, Acts ii. 42; xx. 7, and more obscurely, xxvii. 35. 118


    Robertson's NT Word Studies

    11:20 {To eat the Lord's Supper} (kuriakon deipnon fagein). kuriakos, adjective from kurios, belonging to or pertaining to the Lord, is not just a biblical or ecclesiastical word, for it is found in the inscriptions and papyri in the sense of imperial (Deissmann, _Light from the Ancient East_, p. 358), as imperial finance, imperial treasury. It is possible that here the term applies both to the agape or Love-feast (a sort of church supper or club supper held in connection with, before or after, the Lord's Supper) and the Eucharist or Lord's Supper. deipnon, so common in the Gospels, only here in Paul. The selfish conduct of the Corinthians made it impossible to eat a Lord's Supper at all.


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