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.

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, παιδευομεθα, corrected as a father does his children, that we should not be condemned with the world.

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.

Unworthily

Omit.

Damnation (κρῖμα)

See on Mark 16:16; see on John 9:39. This false and horrible rendering has destroyed the peace of more sincere and earnest souls than any other misread passage in the New Testament. It has kept hundreds from the Lord's table. Κρῖμα is a temporary judgment, and so is distinguished from κατάκριμα condemnation, from which this temporary judgment is intended to save the participant. The distinction appears in 1 Corinthians 11:32 (see note). The A.V. of the whole passage, 1 Corinthians 11:28-34, is marked by a confusion of the renderings of κρίνειν to judge and its compounds.

Not discerning (μὴ διακρίνων)

Rev., if he discern not, bringing out the conditional force of the negative particle. The verb primarily means to separate, and hence to make a distinction, discriminate. Rev., in margin, discriminating. Such also is the primary meaning of discern (discernere to part or separate), so that discerning implies a mental act of discriminating between different things. So Bacon: "Nothing more variable than voices, yet men can likewise discern these personally." This sense has possibly become a little obscured in popular usage. From this the transition is easy and natural to the sense of doubting, disputing, judging, all of these involving the recognition of differences. The object of the discrimination here referred to, may, I think, be regarded as complex. After Paul's words (1 Corinthians 11:20, 1 Corinthians 11:22), about the degradation of the Lord's Supper, the discrimination between the Lord's body and common food may naturally be contemplated; but further, such discernment of the peculiar significance and sacredness of the Lord's body as shall make him shrink from profanation and shall stimulate him to penitence and faith.

The Lord's body

Omit Lord's and read the body. This adds force to discerning.

For he that eateth and drinketh unworthily, eateth and drinketh damnation to himself, not {m} discerning the Lord's body.

(m) He is said to discern the Lord's body that has consideration of the worthiness of it, and therefore comes to eat of this food with great reverence.

11:29 For he that eateth and drinketh unworthily. With light, worldly thoughts, as though eating common food. That this is a sin is shown in 1Co 11:27. Here it is added, he

eateth and drinketh judgment to himself; that is, subjects himself to condemnation.

Not discerning the Lord's body. Not distinguishing it, keeping in mind that these are memorials.

11:29 For he that eateth and drinketh so unworthily as those Corinthians did, eateth and drinketh judgment to himself - Temporal judgments of various kinds, 1Cor 11:30. Not distinguishing the sacred tokens of the Lord's body - From his common food.

damnation: or, judgment

Margin damnation

judgment, in the sense of 1Cor 11:32.

29. damnation-A mistranslation which has put a stumbling-block in the way of many in respect to communicating. The right translation is "judgment." The judgment is described (1Co 11:30-32) as temporal.

not discerning-not duty judging: not distinguishing in judgment (so the Greek: the sin and its punishment thus being marked as corresponding) from common food, the sacramental pledges of the Lord's body. Most of the oldest manuscripts omit "Lord's" (see 1Co 11:27). Omitting also "unworthily," with most of the oldest manuscripts, we must translate, "He that eateth and drinketh, eateth and drinketh judgment to himself, IF he discern not the body" (Heb 10:29). The Church is "the body of Christ" (1Co 12:27). The Lord's body is His literal body appreciated and discerned by the soul in the faithful receiving, and not present in the elements themselves.

11:23-34 The apostle describes the sacred ordinance, of which he had the knowledge by revelation from Christ. As to the visible signs, these are the bread and wine. What is eaten is called bread, though at the same time it is said to be the body of the Lord, plainly showing that the apostle did not mean that the bread was changed into flesh. St. Matthew tells us, our Lord bid them all drink of the cup, ch. Mt 26:27, as if he would, by this expression, provide against any believer being deprived of the cup. The things signified by these outward signs, are Christ's body and blood, his body broken, his blood shed, together with all the benefits which flow from his death and sacrifice. Our Saviour's actions were, taking the bread and cup, giving thanks, breaking the bread, and giving both the one and the other. The actions of the communicants were, to take the bread and eat, to take the cup and drink, and to do both in remembrance of Christ. But the outward acts are not the whole, or the principal part, of what is to be done at this holy ordinance. Those who partake of it, are to take him as their Lord and Life, yield themselves up to him, and live upon him. Here is an account of the ends of this ordinance. It is to be done in remembrance of Christ, to keep fresh in our minds his dying for us, as well as to remember Christ pleading for us, in virtue of his death, at God's right hand. It is not merely in remembrance of Christ, of what he has done and suffered; but to celebrate his grace in our redemption. We declare his death to be our life, the spring of all our comforts and hopes. And we glory in such a declaration; we show forth his death, and plead it as our accepted sacrifice and ransom. The Lord's supper is not an ordinance to be observed merely for a time, but to be continued. The apostle lays before the Corinthians the danger of receiving it with an unsuitable temper of mind; or keeping up the covenant with sin and death, while professing to renew and confirm the covenant with God. No doubt such incur great guilt, and so render themselves liable to spiritual judgements. But fearful believers should not be discouraged from attending at this holy ordinance. The Holy Spirit never caused this scripture to be written to deter serious Christians from their duty, though the devil has often made this use of it. The apostle was addressing Christians, and warning them to beware of the temporal judgements with which God chastised his offending servants. And in the midst of judgement, God remembers mercy: he many times punishes those whom he loves. It is better to bear trouble in this world, than to be miserable for ever. The apostle points our the duty of those who come to the Lord's table. Self-examination is necessary to right attendance at this holy ordinance. If we would thoroughly search ourselves, to condemn and set right what we find wrong, we should stop Divine judgements. The apostle closes all with a caution against the irregularities of which the Corinthians were guilty at the Lord's table. Let all look to it, that they do not come together to God's worship, so as to provoke him, and bring down vengeance on themselves.