1 Corinthians 11:29

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1 Corinthians 11:29 in Multiple Translations

Berean Standard Bible BSB

For anyone who eats and drinks without recognizing the body eats and drinks judgment on himself.

King James Version KJV

For he that eateth and drinketh unworthily, eateth and drinketh damnation to himself, not discerning the Lord’s body.

American Standard Version ASV

For he that eateth and drinketh, eateth and drinketh judgment unto himself, if he discern not the body.

Bible in Basic English BBE

For a man puts himself in danger, if he takes part in the holy meal without being conscious that it is the Lord's body.

Free Bible Version FBV

Those who eat and drink bring judgment on themselves if they don't recognize their relationship with the body of the Lord.

Geneva Bible 1599 GNV

For he that eateth and drinketh vnworthily, eateth and drinketh his owne damnation, because he discerneth not the Lords body.

Young's Literal Translation YLT

for he who is eating and drinking unworthily, judgment to himself he doth eat and drink — not discerning the body of the Lord.

World English Bible WEB

For he who eats and drinks in an unworthy way eats and drinks judgment to himself if he doesn’t discern the Lord’s body.

Noah Webster Bible WBS

For he that eateth and drinketh unworthily, eateth and drinketh condemnation to himself, not discerning the Lord's body.

Douay-Rheims 1899 DRV

For he that eateth and drinketh unworthily, eateth and drinketh judgment to himself, not discerning the body of the Lord.

Translation for Translators T4T

because if anyone eats the bread that represents Christ’s body and drinks the wine that represents his blood without recognizing that all God’s people should be united, God will punish him for doing that.

Plain English Version PEV

You see, if you don’t respect the body of Jesus when you eat that damper and drink from that cup, you are doing wrong, and God will judge you and punish you.

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Berean Amplified Bible — 1 Corinthians 11:29

BAB

Word Study

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1 Corinthians 11:29 Interlinear (Deep Study)

BIB

GRK ο γαρ εσθιων και πινων αναξιως κριμα εαυτω εσθιει και πινει μη διακρινων το σωμα του κυριου

ο ho G3588 the/this/who Art-NSM

γαρ gar G1063 for Conj

εσθιων esthiō G2068 to eat Verb-PAP-NSM

και kai G2532 and Conj

πινων pinō G4095 to drink Verb-PAP-NSM

αναξιως anaxiōs G371 unworthily Adv

κριμα krima G2917 judgment Noun-ASN

εαυτω heautou G1438 themself F-3DSM

εσθιει esthiō G2068 to eat Verb-PAI-3S

και kai G2532 and Conj

πινει pinō G4095 to drink Verb-PAI-3S

μη mē G3361 not Particle-N

διακρινων diakrinō G1252 to judge/doubt Verb-PAP-NSM

το ho G3588 the/this/who Art-ASN

σωμα sōma G4983 body Noun-ASN

του ho G3588 the/this/who Art-GSM

κυριου kurios G2962 lord: God Noun-GSM

Greek Word Study

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Greek Word Reference — 1 Corinthians 11:29

ο ho G3588 "the/this/who" Art-NSM

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Definition: ὁ, ἡ, τό, the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article. __I. As demonstr. pron. __1. As frequently in Hom., absol., he (she, it), his (etc.): Act.17:28 (quoted from the poet Aratus). __2. Distributive, ὁ μὲν . . . ὁ δέ, the one . . . the other: 1Co.7:7, Gal.4:22; pl., Act.14:4, 17:32, Php.1:16, al.; οἱ μὲν . . . ἄλλοι δέ, Mat.16:14, Jhn.7:12; οἱ μεν̀ . . . ὁδέ, Heb.7:21, 23. __3. In narration (without ὁ μὲν preceding), ὁ δέ, but he: Mat.2:14, Mrk.1:45, Luk.8:21, Jhn.9:38, al. mult. __II. As prepositive article, the, prefixed, __1. to nouns unmodified: ὁ θεός, τὸ φῶς, etc.; to abstract nouns, ἡ σοφία, etc., to pl. nouns which indicate a class, οἱ ἀλώπεκες, foxes, Mat.8:20, al.; to an individual as representing a class, ὁ ἐργάτης, Luk.10:7; with nom. = voc. in addresses, Mat.11:26, Jhn.19:3, Jas.5:1, al.; to things which pertain to one, ἡ χεῖρ, his hand, Mrk.3:1; to names of persons well known or already mentioned; usually to names of countries (originally adjectives), ἡ Ἰουδαία, etc. __2. To modified nouns: with of person(s) pron. genitive, μοῦ, σοῦ, etc.; with poss. pron., ἐμός, σός, etc.; with adj. between the art. and the noun, ὁ ἀγαθὸς ἄνθρωπος, Mat.12:35; the noun foll, by adj., both with art., ὁ ποιμὴν ὁ καλός, Jhn.10:11 (on ὁ ὄχλος πολύς, Jhn.12:9, see M, Pr., 84); before adjectival phrases, ἡ κατ᾽ ἐκλογὴν πρόθεσις, Rom.9:11. __3. To Other parts of speech used as substantives; __(a) neuter adjectives: τ. ἀγαθόν, etc.; __(b) cardinal numerals: ὁ εἶς, οἷ δύο, etc.; __(with) participles: ὁ βαπτίζων (= ὁ Βαπτιστής, Mat.14:2), Mrk.6:14; πᾶς ὁ, with ptcp., every one who, etc.; __(d) adverbs: τὸ πέραν, τὰ νῦν, ὁ ἔσω ἄνθρωπος; __(e) infinitives: nom., τὸ θέλειν, Rom.7:18, al.; genitive, τοῦ, after adjectives, ἄξιον τοῦ πορεύεσθαι, 1Co.16:4; verbs, ἐλαχεν τοῦ θυμιᾶσαι, Luk.1:9; and frequently in a final sense, ἐξῆλθεν ὁ σπείρειν, Mat.13:3 (on the artic. inf., see Bl., §71). __4. In the neut. to sentences, phrases or single words treated as a quotation: τὸ Ἐι δύνῃ, Mrk.9:23; τὸ ἔτι ἅπαξ, Heb.12:27; τὸ ἀνέβη, Eph.4:9, al. __5. To prepositional phrases: οἱ ἀπὸ Ἰταλίας, Heb.13:24; οἱ ἐκ νόμου, Rom.4:14; neut. accusative absol., in adverbial phrases, τὸ καθ᾽ ἡμέραν, daily, Luk.11:3; τὸ κατὰ σάρκα, as regards the flesh, Rom.9:5. __6. To nouns in the genitive, denoting kinship, association, etc.: ὁ τοῦ, the son of (unless context indicates a different relationship), Mat.10:2, al.; τὰ τοῦ θεοῦ, the things that pertain to God, Mat.16:23; τὰ τῆς εἰρήνης, Rom.14:19 (cf. M, Pr., 81ff.; Bl, §§46, 47). (AS)

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

γαρ gar G1063 "for" Conj

For is a word used to explain or give a reason, often introducing a justification or clarification, as seen in Matthew 4:18 and Romans 7:1. It's a conjunction that connects ideas and provides additional information.

Definition: γάρ, co-ordinating particle, contr. of γε ἄρα, verily then, hence, in truth, indeed, yea, then, why, and when giving a reason or explanation, for, the usage in NT being in general accord with that of cl.; __1. explicative and epexegetic: Mat.4:18 19:12, Mrk.1:16 5:42 16:4, Luk.11:3o, Rom.7:1, 1Co.16:5, al. __2. Conclusive, in questions, answers and exclamations: Mat.9:5 27:23, Luk.9:25 22:27, Jhn.9:30, Act.8:31 16:37 19:35, Rom.15:26, 1Co.9:10, Php.1:18 (Ellic., in l.), 1Th.2:20, al. __3. Causal: Mat.1:21 2:2, 5, 6, 3:23, Mrk.1:22, 9:6, Luk.1:15, 18, Jhn.2:25, Act.2:25, Rom.1:9, 11, 1Co.11:5, Rev.1:3, al.; giving the reason for a command or prohibition, Mat.2:20 3:9, Rom.13:11, Col.3:3, 1Th.4:3, al.; where the cause is contained in an interrog. statement, Luk.22:27, Rom.3:3 4:3, 1Co.10:29; καὶ γάρ, for also, Mrk.10:45, Luk.6:32, 1Co.5:7, al. id. as in cl. = etenim, where the καί loses its connective force (Bl., §78, 6; Kühner 3, ii, 854f.), Mrk.14:70, Luk.1:66 22:37, 2Co.13:4. The proper place of γάρ is after the first word in a clause, but in poets it often comes third or fourth, and so in late prose: 2Co.1:19. Yet "not the number but the nature of the word after which it stands is the point to be noticed" (see Thayer, see word). (AS)

Usage: Occurs in 1011 NT verses. KJV: and, as, because (that), but, even, for, indeed, no doubt, seeing, then, therefore, verily, what, why, yet See also: 1 Corinthians 1:11; 1 John 2:19; 1 Peter 2:19.

εσθιων esthiō G2068 "to eat" Verb-PAP-NSM

To eat, like in Matthew 14:20 and Mark 6:31, it's about consuming food. The Bible uses it to talk about eating and drinking.

Definition: ἐσθίω, and (poet, and late prose) ἔσθω, [in LXX chiefly for אכל ;] to eat; __(a) absol.: Mat.14:20, 21 Mrk.6:31, Jhn.4:31, al.; ἐν τ. φαγεῖν (on this aor. form, see M, Pr., 111), 1Co.11:21; διδόναι φαγεῖν, with dative of person(s), Mrk.5:43, al.; ἐ. καὶ πίνειν, Mat.6:25, 31 Luk.10:7, al.; of ordinary use of food and drink, 1Co.9:4 11:22; of partaking of food at table, Mrk.2:16, Luk.5:30, al.; opposite to fasting, Mat.11:18, Luk.5:33, al.; of revelling, Mat.24:49, Luk.12:45 . __(b) with accusative of thing(s): Mat.6:25, Mrk.1:6, Jhn.6:31, Rom.14:2, al.; ἄρτον (Heb. אָכַל לֶחֶם), Mat.15:2, Mrk.3:20, al.; τὸν ἑαυτοῦ ἄ., 2Th.3:12; ἄ. before παρά, genitive of person(s), 2Th.3:8; τά before id., Luk.10:7; τ. πάσχα, Mat.26:17, Mrk.14:12 al; τ. κυριακὸν δεῖπνον, 1Co.11:20; τ. θυσίας, 1Co.10:18; before ἐκ (= cl. part. genitive), Jhn.6:26, 5o, 51, 1Co.11:28; ἀπό (cf. Heb. אָכַל מִן), Mat.15:27, Mrk.7:28; metaphorically, to devour, consume: Heb.10:27, Jas.5:3, Rev.17:16 (cf. κατ-, συν-εσθίω) . (AS)

Usage: Occurs in 55 NT verses. KJV: devour, eat, live See also: 1 Corinthians 8:7; Luke 15:16; Hebrews 10:27.

και kai G2532 "and" Conj

And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.

Definition: καί, conj., and __I. Copulative. __1. Connecting single words; __(a) in general: Mat.2:18, 16:1, Mrk.2:15, Luk.8:15, Heb.1:1, al. mult.; repeated before each of the terms in a series, Mat.23:23, Luk.14:21, Rom.7:12, 9:4, al. __(b) connecting numerals (WM, §37, 4): Jhn.2:20, Act.13:20; __(with) joining terms which are not mutually exclusive, as the part with the whole: Mat.8:33, 26:59, Mrk.16:17, Act.5:29, al. __2. Connecting clauses and sentences: Mat.3:12, Act.5:21, al. mult.; esp. __(a) where, after the simplicity of the popular language, sentences are paratactically joined (WM, §60, 3; M, Pr., 12; Deiss., LAE, 128ff.): Mat.1:21, 7:25, Mrk.9:5, Jhn.10:3, al.; __(b) joining affirmative to negative sentences: Luk.3:14, Jhn.4:11, IIIJhn.10; __(with) consecutive, and so: Mat.5:1, 23:32, Heb.3:19, al.; after imperatives, Mat.4:19, Luk.7:7, al.; __(d) = καίτοι, and yet: Mat.3:14, 6:26, Mrk.12:12, Luk.18:7 (Field, Notes, 72), 1Co.5:2, al.; __(e) beginning an apodosis (= Heb. וְ; so sometimes δέ in cl.), then: Luk.2:21, 7:12, Act.1:10; beginning a question (WM, §53, 3a): Mrk.10:26, Luk.10:29, Jhn.9:36. __3. Epexegetic, and, and indeed, namely (WM, §53, 3c): Luk.3:18, Jhn.1:16, Act.23:6, Rom.1:5, 1Co.3:5, al. __4. In transition: Mat.4:23, Mrk.5:1, 21, Jhn.1:19, al.; so, Hebraistically, καὶ ἐγένετο (וַי:הִי; also ἐγένετο δέ), Mrk.1:9 (cf. Luk.5:1; V. Burton, §§357-60; M, Pr., 14, 16). __5. καὶ . . . καί, both . . . and (for τε . . . καί, see: τε); __(a) connecting single words: Mat.10:28, Mrk.4:41, Rom.11:33, al.; __(b) clauses and sentences: Mrk.9:13, Jhn.7:28, 1Co.1:22, al. __II. Adjunctive, also, even, still: Mat.5:39, 40; Mrk.2:28, al. mult.; esp. with pron., adv., etc., Mat.20:4, Jhn.7:47, al; ὡς κ., Act.11:17; καθὼς κ., Rom.15:7; οὑτω κ., Rom.6:11; διὸ κ., Luk.1:35; ὁ κ. (Deiss., BS, 313ff.), Act.13:9; pleonastically, μετὰ κ.. (Bl., §77, 7; Deiss., BS, 265f,), Php.4:3; τί κ., 1 Co 15:29; ἀλλὰ κ., Luk.14:22, Jhn.5:18, al.; καίγε (M, Pr., 230; Burton, §437), Act.17:27; καίπερ, Heb.5:8; κ. ἐάν, see: ἐάν. ἐάν, contr. fr. εἰ ἄν, conditional particle, representing something as "under certain circumstances actual or liable to happen," but not so definitely expected as in the case of εἰ with ind. (Bl., §65, 4; cf. Jhn.13:17, 1Co.7:36), if haply, if; __1. with subjc. (cl.); __(a) pres.: Mat.6:22, Luk.10:6, Jhn.7:17, Rom.2:25, 26 al.; { __(b) aor. (= Lat. fut. pf.): Mat.4:9 16:26 (cf. ptcp. in Luk.9:25; M, Pr., 230), Mrk.3:24, Luk.14:34, Jhn.5:43, Rom.7:2, al.; = cl. εἰ, with opt., Jhn.9:22 11:57, Act.9:2; as Heb. אִם = ὅταν, Jhn.12:32 14:3, I Jhn.2:28 3:2, Heb.3:7" (LXX) . __2. C. indic, (as in late writers, fr. Arist. on; see WH, App., 171; VD, MGr. 2, App., §77; Deiss., BS, 201f., LAE, 155, 254; M, Pr., 168, 187; Bl., §65, 4); __(a) fut.: Mat.18:19 T, Luk.19:40, Act.7:7; __(b) pres.: 1Th.3:8 (see Milligan, in l.). __3. With other particles: ἐ. καί (Bl., §65, 6), Gal.6:1; ἐ. μή (M, Pr., 185, 187; Bl., l.with), with subjc. pres., Mat.10:13, 1Co.8:8, Jas.2:17, 1Jn.3:21; aor., Mat.6:15, Mrk.3:27, Jhn.3:3, Rom.10:15, Gal.1:8 2:16 (see Lft., Ellic., in ll.); ἐ. τε . . . ἐ. τε, [in LXX for אִם . . . אִם, Est.19:13, al.,] Rom.14:8. __4. = cl. ἄν (which see) after relat. pronouns and adverbs (Tdf., Pr., 96; WH, App., 173; M, Pr., 42f.; Bl., §26, 4; Mayser, 152f.; Deiss., BS, 202ff.): ὃς ἐ., Mat.5:19, Mrk.6:22, 23 Luk.17:32, 1Co.6:18, al.; ὅπου ἐ., Mat.8:19; ὁσάκις ἐ., Rev.11:6; οὗ ἐ., 1Co.16:6; καθὸ ἐ., 2Co.8:12; ὅστις ἐ., Gal.5:10. (AS)

Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.

πινων pinō G4095 "to drink" Verb-PAP-NSM

To drink means to swallow a liquid, like water or wine. In the Bible, drinking is often used as a symbol, like in John 6:53-54, where Jesus says to drink his blood. The word is used in many stories, including Luke 2:19 and Romans 14:21.

Definition: πίνω [in LXX chiefly for שָׁתָה ;] to drink: absol., Luk.2:19, Jhn.4:7, al.; with accusative of thing(s), Mat.6:26, 31 Mrk.14:25, al.; of habitual use, Luk.1:15, Rom.14:21, al.; by meton., τὸ ποτήριον, 1Co.10:21, al.; of the earth absorbing rain (Hdt., al.), Heb.6:7; spiritually, of the blood of Christ, Jhn.6:53-54, 56; before ἐκ (of the vessel), Mat.26:27, al.; id. (of the drink; Bl., § 36, 1), Mat.26:29, Jhn.4:13-14 Rev.14:10, al.; ἀπό, Luk.22:18 (cf. ἀπο-, συν-πίνω; on the form πίεσαι, Luk.17:8, see Bl., § 21, 8, and on the contr. aor. πεῖν, M, Pr., 44 f., Thackeray, Gr., 63 f.) (AS)

Usage: Occurs in 65 NT verses. KJV: drink See also: 1 Corinthians 9:4; Luke 7:34; Hebrews 6:7.

αναξιως anaxiōs G371 "unworthily" Adv

This word means to do something in an unworthy or disrespectful manner, like in 1 Corinthians 11:27 where it talks about taking communion unworthily. It implies a lack of reverence or care. This concept is important for maintaining a respectful attitude.

Definition: ἀναξίως (see supr.), adv., [in LXX: 2Ma.14:42 * ;] in an unworthy manner: 1Co.11:27.† (AS)

Usage: Occurs in 2 NT verses. KJV: unworthily See also: 1 Corinthians 11:27; 1 Corinthians 11:29.

κριμα krima G2917 "judgment" Noun-ASN

Judgment means a decision made for or against someone, like in a court. In the Bible, it often refers to God's judgment, as seen in Romans 2:2 and 2 Peter 2:3. It can also mean condemnation or damnation.

Definition: κρίμα (B1., § 27, 2), -τος, τό (κρίνω), [in LXX chiefly for מִשְׁפָּט ;] the issue of a judicial process, hence, __1. judgment, the decision passed on the faults of others: Mat.7:2; in forensic sense, with genitive pun., Luk.24:20; esp. of the judgment of God, Rom.2:2 5:16 11:33 (ICC, in l), 2Pe.2:3, Ju 4; κ. λαμβάνεσθαι, Mat.23:13 (Rec., R, mg.), Mrk.12:40, Luk.20:47, Rom.13:2, Jas.3:1; ἔχειν, 1Ti.5:12; βαστάζειν, Gal.5:10; ἐσθίειν ἑαυτῷ, 1Co.11:29; εἰς κ. συνέρχεσθαι, 1Co.11:34; εἶναι ἐν τ αὐτῷ κ., Luk.23:40; with genitive obj., Rom.3:8, 1Ti.3:6, Rev.17:1; of God's judgment through Christ, Jhn.9:39; τὸ κ. ἄρχεται, 1Pe.4:17; τ. κ. τ. μέλλον, Act.24:25; κ. αἰώνιον, Heb.6:2; ἔκρινεν ὁ Θεὸς τ. κ. ὐμῶν, Rev.18:20; of the right of judgment, Rev.20:4. __2. a matter for judgment, a law-suit, a case: 1Co.6:7.† (AS)

Usage: Occurs in 28 NT verses. KJV: avenge, condemned, condemnation, damnation, + go to law, judgment See also: 1 Corinthians 6:7; Luke 23:40; 1 Peter 4:17.

εαυτω heautou G1438 "themself" F-3DSM

This reflexive pronoun means 'themself' or 'themselves', referring back to the subject of a sentence, as in Matthew 27:42 and Luke 23:35.

Definition: ἑαυτοῦ, -ῆς, -οῦ, dative -ῷ, etc., accusative -όν, etc., pi. -ῶν, etc. (Att. contr. αὑτοῦ, etc); reflex pron.; __1. prop, of 3rd person (Lat. sui, sibi, se), of himself, herself, itself, etc.: Mat.27:42, Mrk.15:31, Luk.23:35, al.; added to a middle verb, διεμερίσαντο ἑαυτοῖς, Jhn.19:24; to an active verb, Act.14:14 (M, Pr., 157); ἀφ᾽ ἑαυτοῦ, Luk.12:57 21:30, Jhn.5:19, al. (see: ἀπό); δι᾽ ἑαυτοῦ, Rom.14:14; ἐν ἑ., Mat.3:9, Mrk.5:30, al.; εἰς ἑ., Luk.15:17; καθ᾽ ἑαυτόν, Act.28:16, Jas.2:17; παρ᾽ ἑαυτῷ, at his own house, 1Co.16:2; πρὸς ἑ., with, to himself, Luk.18:11; as poss. pron. (with emphasis weakened; see M, Pr., 87f.), τ. ἑαυτῶν νεκρούς, Luk.9:60. __2. As reflexive 1st and 2nd of person(s) (so also frequently in cl., chiefly poetry), Mat.23:31, Mrk.9:50, Rom.8:23, 1Th.2:8, al. __3. In pl., for reciprocal pron., ἀλλήλων, -οις, -ους, of one another, etc.: Mat.21:38, Mrk.16:3, Eph.5:19, al. (AS)

Usage: Occurs in 306 NT verses. KJV: alone, her (own, -self), (he) himself, his (own), itself, one (to) another, our (thine) own(-selves), + that she had, their (own, own selves), (of) them(-selves), they, thyself, you, your (own, own conceits, own selves, -selves) See also: 1 Corinthians 3:18; Galatians 2:20; 1 Peter 1:12.

εσθιει esthiō G2068 "to eat" Verb-PAI-3S

To eat, like in Matthew 14:20 and Mark 6:31, it's about consuming food. The Bible uses it to talk about eating and drinking.

Usage: Occurs in 55 NT verses. KJV: devour, eat, live See also: 1 Corinthians 8:7; Luke 15:16; Hebrews 10:27.

και kai G2532 "and" Conj

And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.

Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.

πινει pinō G4095 "to drink" Verb-PAI-3S

Usage: Occurs in 65 NT verses. KJV: drink See also: 1 Corinthians 9:4; Luke 7:34; Hebrews 6:7.

μη mē G3361 "not" Particle-N

Not is a word used to show that something is not true or is not happening, like in phrases that say 'lest' or 'God forbid', as seen in various parts of the New Testament.

Definition: μή, subjective negative particle, used where the negation depends on a condition or hypothesis, expressed or understood, as distinct from οὐ, which denies absolutely. μή is used where one thinks a thing is not, as distinct from an absolute negation. As a general rule, οὐ negatives the indic, μή the other moods, incl, ptcp. [In LXX for אֵין ,אַיִן ,אַל ] __I. As a neg. adv., not; __1. with ref. to thought or opinion: Jhn.3:18, Tit.1:11, 2Pe.1:9. __2. In delib. questions, with subjc. (M, Pr., 185): Mrk.12:14, Rom.3:8. __3. In conditional and final sentences, after εἰ, ἐάν, ἄν, ἵνα, ὅπως: Mat.10:14, Mrk.6:11 12:19, Luk.9:5, Jhn.6:50, Rom.11:25, al. __4. C. inf. (see M, Pr., 234f., 239, 255), __(a) after verbs of saying, etc.: Mat.2:12 5:34, Mrk.12:18, Act.15:38, Rom.2:21, al.; __(b) with artic. inf.: after a prep., Mat.13:5, Mrk.4:5, Act.7:19, 1Co.10:6, al.; without a prep., Rom.14:13, 2Co.2:1, 13 1Th 4:6; __(with) in sentences expressing consequence, after ὥστε: Mat.8:28, Mrk.3:20, 1Co.1:7, 2Co.3:7, al. __5. C. ptcp. (see M, Pr., 231f., 239), in hypothetical references to persons of a certain character or description: Mat.10:28 12:30, Luk.6:49, Jhn.3:18, Rom.4:5, 1Co.7:38, 1Jn.3:10, al.; where the person or thing being definite, the denial is a matter of opinion: Jhn.6:64, 1Co.1:28 4:7, 18, 2Co.5:21, al.; where the ptcp. has a concessive, causal or conditional force, if, though, because not: Mat.18:25, Luk.2:45, Jhn.7:49, Act.9:26, Rom.2:14 5:13, 2Co.3:14, Gal.6:9, Ju 5; where the ptcp. has a descriptive force (being such as), not: Act.9:9, Rom.1:28, 1Co.10:33, Gal.4:8, Heb.12:27, al. __6. μή prohibitive, in indep. sentences, __(a) with subjc. praes., 1 of person(s) pl.: Gal.5:26 6:9, 1Th.5:6, 1Jn.3:18; __(b) with imperat. praes., usually where one is bidden to desist from what has already begun (cf. M, Pr., 122ff.): Mat.7:1, Mrk.5:36, Luk.6:30, Jhn.2:16 5:45, Act.10:15, Rom.11:18, Jas.2:1, Rev.5:5, al.; __(with) forbidding that which is still future: with imperat. aor., 3 of person(s), Mat.24:18, Mrk.13:15, Luk.17:31, al.; with subjc. aor., 2 of person(s), Mat.3:9 10:26, Mrk.5:7, Luk.6:29, Jhn.3:7, Rom.10:6, al.; __(d) with optative, in wishes: 2Ti.4:16 (LXX); μὴ γένοιτο (see M, Pr., 194; Bl., §66, 1), Luk.20:16, Rom.3:3, al.; μή τις, Mrk.13:5, al. __II. As a conj., __1. after verbs of fearing, caution, etc., that, lest, perhaps (M, Pr., 192f.): with subjc. praes., Heb.12:15; with subjc. aor., Mat.24:4, Mrk.13:5, Luk.21:8, Act.13:40, Gal.5:15, al.; ὅρα μή (see M, Pr., 124, 178), elliptically, Rev.19:10 22:9; with indic, fut. (M, Pr., l.with), Col.2:8. __2. in order that not: with subjc. aor., Mrk.13:36, 2Co.8:20 12:6. __III. Interrogative, in hesitant questions (M, Pr., 170), or where a negative answer is expected: Mat.7:9, 10, Mrk.2:19, Jhn.3:4, Rom.3:3 10:18, 19, 1Co.1:13, al.; μή τις, Luk.22:35, al.; before οὐ (Rom.10:17, al. in Pl.), expecting an affirm, ans.; οὐ μή, Luk.18:7, Jhn.18:11. __IV. οὐ μή as emphatic negation (cf. M, Pr., 188, 190ff.; Bl. §64, 5), not at all, by no means: with indic, fut., Mat.16:22, Jhn.6:35, Heb.10:17, al.; with subjc. aor., Mat.24:2, Mrk.13:2, Luk.6:37, Jhn.13:8, 1Co.8:13, al. (AS)

Usage: Occurs in 910 NT verses. KJV: any but (that), X forbear, + God forbid, + lack, lest, neither, never, no (X wise in), none, nor, (can-)not, nothing, that not, un(-taken), without See also: 1 Corinthians 1:7; 1 Peter 2:16; 1 Peter 1:8.

διακρινων diakrinō G1252 "to judge/doubt" Verb-PAP-NSM

To judge or doubt means to separate or distinguish between things, as in Matthew 16:3 and 1 Corinthians 11:29. It involves making a decision or forming an opinion.

Definition: δια-κρίνω [in LXX for שׁפט, דִּין, etc. ;] __1. to separate, hence, to distinguish, discriminate, discern: μηδὲν δ., Act.11:12; οὐδὲν δ. μεταξύ, Act.15:9; σε, 1Co.4:7; τὸ σῶμα, 1Co.11:29. __2. to settle, decide, judge, arbitrate: Mat.16:3, 1Co.6:5 11:29 (ICC, in l.), ib. 31 14:29. Mid, and pass.; __1. to get a decision, contend, dispute: before πρός, Act.11:2; with dative (but see ICC, in l.), Ju 9; absol., Ju 22 (R,mg.). __2. Hellenistic (NT and Eccl., but not LXX), to be divided in one's mind, to hesitate, doubt: Mat.21:21 Rom.14:23, Jas.1:6; ἐν ἐαυτῷ, Jas.2:4; ἐν τ. καρδίᾳ, Mrk.11:23; μηδὲν δ., Act.10:20; δ. τ. ἀπιστίᾳ, Rom.4:20, Ju 22 (R, txt.).† (AS)

Usage: Occurs in 18 NT verses. KJV: contend, make (to) differ(-ence), discern, doubt, judge, be partial, stagger, waver See also: 1 Corinthians 4:7; James 1:6; James 2:4.

το ho G3588 "the/this/who" Art-ASN

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

σωμα sōma G4983 "body" Noun-ASN

The word for body refers to the whole physical person, used literally or figuratively in the Bible, as seen in Matthew 27:58 and 1 Corinthians 6:13.

Definition: σῶμα, -τος, τό, [in LXX for גְּוִיָּה ,בָּשָׂר, etc., and for Aram. נְבֵלָה ;] a body. __1. Prop., of the human body, __(a) as always in Hom. (opposite to δέμας), of the dead body: Mat.27:58, 59 Mrk.15:43, al.; __(b) of the living body: Luk.11:34, 1Co.6:13, al.; ἐν σ. εἶναι, Heb.13:3; as the instrument of the soul, τὰ διὰ τοῦ σ., 2Co.5:10; opposite to πνεῦμα, Rom.8:10, 1Co.5:3 7:4, Jas.2:26; to ψυχή, Mat.6:25 10:28, Luk.12:22 (cf. Wis.1:1, al.); to τὸ π. καὶ ἡ ψ., 1Th.5:23; σ. ψυχικόν, opposite to σ. πνευματικόν, 1Co.15:44; ὁ ναὸς τοῦ σ. αὐτοῦ (genitive epexeg.), Jhn.2:21; τὸ σ. τ. ταπεινώσεως (Hebraistic "genitive of definition"; M, Pr., 73f.; Bl., §35, 5), opposite to τὸ σ. τ. δοξῆς αὐτοῦ, Php.3:21; similarly, τὸ σ. τ. σαρκός, Col.1:22; σ. τοῦ θανάτου (subject to death), Rom.7:24; σ. τ. ἁμαρτίας, Rom.6:6; __(with) periphr., ἀνθρώπου, then absol., σῶμα (Soph., Xen., al.), a person, and in later writers (Polyb., al.), a slave: Rev.18:13 (cf. MM, i, ii, xxiv; Deiss., BS, 160). __2. Of the bodies of animals: living, Jas.3:3; dead, Heb.13:11 ( Exo.29:14, al.). __3. Of inanimate objects (cf. Eng. "heavenly bodies"): 1Co.15:37, 38 40 (Diod., al.). __4. Of any corporeal substance (Plat., al.): opposite to σκιά, Col.2:17. Metaphorical, of a number of persons united by a common bond; in NT, of the Church as the spiritual body of Christ: Rom.12:5, 1Co.10:16, 17 12:13, 27, Eph.1:23 2:16 4:4, 12, 16 5:23, 30, Col.1:18, 24 2:19 3:15; ἓν σ. κ. ἓν πνεῦμα, Eph.4:4. (AS)

Usage: Occurs in 122 NT verses. KJV: bodily, body, slave See also: 1 Corinthians 5:3; Galatians 6:17; 1 Peter 2:24.

του ho G3588 "the/this/who" Art-GSM

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

κυριου kurios G2962 "lord: God" Noun-GSM

The Greek word for lord or master, used to address God or a person in authority, showing respect and power. In the New Testament, it appears in Matthew 9:38 and Mark 12:9. It signifies a controller or ruler.

Definition: κύριος, -α, -ον (also -ος, -ον), [in LXX (subst.) chiefly for יהוה, also for בַּעַל ,אָדוֹן, etc. ;] having power (κῦρος) or authority; as subst., ὁ κ., lord, master; __1. in general: with genitive of thing(s), Mat.9:38 20:8, Mrk.12:9 13:35, Luk.19:33; τ. σαββάτου, Mat.12:8, Mrk.2:28, Luk.6:5; with genitive of person(s), δούλου, etc., Mat.10:24, Luk.14:21, Act.16:16, al.; absol, opposite to οἱ δοῦλοι, Eph.6:5, 9 al.; of the Emperor (Deiss., LAE, 161), Act.25:26; θεοὶ πολλοὶ καὶ κ. πολλοί, 1Co.8:5; of a husband, 1Pe.3:6; in voc, as a title of respect to masters, teachers, magistrates, etc., Mat.13:27 16:22 27:63, Mrk.7:28, Luk.5:12, Jhn.4:11, Act.9:5, al. __2. As a divine title (frequently in π.; Deiss., LAE, 353 ff.); in NT, __(a) of God: ὁ κ., Mat.5:33, Mrk.5:19, Luk.1:6, Act.7:33, Heb.8:2, Jas.4:15, al.; anarth. (Bl., §46, 6), Mat.21:9, Mrk.13:20, Luk.1:17, Heb.7:21, 1Pe.1:25, al.; κ. τ. οὐρανοῦ καὶ τ. γῆς, Mat.11:25; τ. κυριευόντων, 1Ti.6:15; κ. ὁ θεός, Mat.4:7, 10 al.; id. before παντοκράτωρ, Rev.4:8; κ. σαβαώθ, Rom.9:29; (ὁ) ἄγγελος κυρίου, Mat.1:20 2:13, Luk.1:11, al.; πνεῦμα κυρίου, Luk.4:18, Act.8:39; __(b) of the Christ: Mat.21:3, Mrk.11:3, Luk.1:43 20:44, al.; of Jesus after his resurrection (Dalman, Words, 330), Act.10:36, Rom.14:8, 1Co.7:22, Eph.4:5, al.; ὁ κ. μου, Jhn.20:28; ὁ κ. Ἰησοῦς, Act.1:21, 1Co.11:23, al.; id. before Χριστός, Eph.1:2, al.; ὁ κ. ἡμῶν, 1Ti.1:14, Heb.7:14, al.; id. before Ἰησοῦς, 1Th.3:11, Heb.13:20, al.; Χριστός, Rom.16:18; Ἰ Χ., 1Co.1:2, 1Th.1:3, al.; Ἰ. Χ. (Χ. Ἰ) ὁ κ. (ἡμῶν), Rom.1:4, Col.2:6, Eph.3:11, al.; ὁ κ. καὶ ὁ σωτὴρ, 2Pe.3:2; id. before Ἰ. Χ., ib. 18; anarth., 1Co.7:22, 25 Jas.5:4, al.; κ. κυρίων, Rev.19:16; with prep., ἀπὸ (κατὰ, πρὸς, σὺν, etc.) κ., Col.3:24, al. SYN: see: δεσπότης. (AS)

Usage: Occurs in 686 NT verses. KJV: God, Lord, master, Sir See also: 1 Corinthians 1:2; 2 Corinthians 3:16; 1 Peter 1:3.

Study Notes — 1 Corinthians 11:29

Show Verse Quote Highlights

Context
Cross References
1 Corinthians 11:29 Summary
Frequently Asked Questions
Reflection Questions
Gill's Exposition on 1 Corinthians 11:29
Jamieson-Fausset-Brown on 1 Corinthians 11:29
Matthew Poole's Commentary on 1 Corinthians 11:29
Trapp's Commentary on 1 Corinthians 11:29
Ellicott's Commentary on 1 Corinthians 11:29
Adam Clarke's Commentary on 1 Corinthians 11:29
Cambridge Bible on 1 Corinthians 11:29
Barnes' Notes on 1 Corinthians 11:29
Whedon's Commentary on 1 Corinthians 11:29
Sermons on 1 Corinthians 11:29

Context — Sharing in the Lord’s Supper

27Therefore, 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. 28Each one must examine himself before he eats of the bread and drinks of the cup.

29For anyone who eats and drinks without recognizing the body eats and drinks judgment on himself.

30That is why many among you are weak and sick, and a number of you have fallen asleep. 31Now if we judged ourselves properly, we would not come under judgment.

Cross References

	Reference	Text (BSB)
1	1 Corinthians 11:27	Therefore, 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.
2	1 Corinthians 11:30	That is why many among you are weak and sick, and a number of you have fallen asleep.
3	1 Corinthians 11:32–34	But when we are judged by the Lord, we are being disciplined so that we will not be condemned with the world. So, my brothers, when you come together to eat, wait for one another. If anyone is hungry, he should eat at home, so that when you come together it will not result in judgment. And when I come, I will give instructions about the remaining matters.
4	Hebrews 5:14	But solid food is for the mature, who by constant use have trained their senses to distinguish good from evil.
5	Ecclesiastes 8:5	Whoever keeps his command will come to no harm, and a wise heart knows the right time and procedure.
6	James 3:1	Not many of you should become teachers, my brothers, because you know that we who teach will be judged more strictly.
7	1 Corinthians 11:24	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.”
8	Romans 13:2	Consequently, whoever resists authority is opposing what God has set in place, and those who do so will bring judgment on themselves.
9	James 5:12	Above all, my brothers, do not swear, not by heaven or earth or by any other oath. Simply let your “Yes” be yes, and your “No,” no, so that you will not fall under judgment.

1 Corinthians 11:29 Summary

This verse is warning us that if we take the Lord's Supper without thinking about what it really means, we might be bringing judgment on ourselves. To recognize the body means to understand that the bread and cup represent the sacrifice of Jesus Christ and the unity of all believers (1 Corinthians 10:17). When we take the Lord's Supper, we need to remember the significance of what we are doing and examine our hearts to make sure we are doing it in a worthy manner (1 Corinthians 11:28). By doing so, we can avoid bringing judgment on ourselves and instead, experience the blessing and unity that comes from participating in the Lord's Supper.

Frequently Asked Questions

What does it mean to 'recognize the body' in 1 Corinthians 11:29?

To recognize the body means to understand and acknowledge the significance of the Lord's Supper and the unity of believers, as seen in 1 Corinthians 10:17, where it says that 'we, who are many, are one body, for we all share the one bread.'

How can eating and drinking without recognizing the body bring judgment on oneself?

Eating and drinking without recognizing the body can bring judgment because it shows a lack of reverence and gratitude for the sacrifice of Jesus Christ, as mentioned in 1 Corinthians 11:27, where it says that whoever eats and drinks in an unworthy manner will be guilty of sinning against the body and blood of the Lord.

Is this verse talking about physical judgment or spiritual judgment?

This verse is likely referring to spiritual judgment, as seen in 1 Corinthians 11:30-31, where it says that many are weak and sick, and some have fallen asleep, implying that the judgment is related to their spiritual condition, not just physical punishment.

How can we make sure we are recognizing the body when we take the Lord's Supper?

We can make sure we are recognizing the body by examining ourselves before taking the Lord's Supper, as mentioned in 1 Corinthians 11:28, and by understanding the significance of the sacrifice of Jesus Christ and the unity of believers, as seen in 1 Corinthians 10:16-17.

Reflection Questions

What are some ways that I can prepare my heart to take the Lord's Supper in a worthy manner?
How can I cultivate a deeper sense of reverence and gratitude for the sacrifice of Jesus Christ?
In what ways can I demonstrate my recognition of the body of Christ in my daily life?
What are some potential consequences of taking the Lord's Supper without recognizing the body, and how can I avoid them?

Gill's Exposition on 1 Corinthians 11:29

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

Jamieson-Fausset-Brown on 1 Corinthians 11:29

For he that eateth and drinketh unworthily, eateth and drinketh damnation to himself, not discerning the Lord's body. Damnation - a stumblingblock to many as to communicating.

Matthew Poole's Commentary on 1 Corinthians 11:29

He that eateth and drinketh unworthily; in the sense before mentioned, either having no remote right or no present right to partake in that ordinance, being an unbeliever, or a resolved unholy or ignorant person; or irreverently and irreligiously. He eateth and drinketh krima, damnation, or judgment, it is no matter which we translate it; for if he brings God’ s judgments upon him in this life, they will end in eternal damnation, without a timely repentance; but it is to himself, not to him that is at the same table with him, unless he hath been guilty of some neglect of his duty to him. Not discerning the Lord’ s body; and his guilt lieth here, that he doth not discern and distinguish between ordinary and common bread, and that bread which is the representation of the Lord’ s body, but useth the one as carelessly, and with as little preparation and regard to what he doth, as he uses the other.

Trapp's Commentary on 1 Corinthians 11:29

29 For he that eateth and drinketh unworthily, eateth and drinketh damnation to himself, not discerning the Lord’ s body. Ver. 29. For he that eateth and drinketh unworthily] He saith not unworthy (for so we are all), but unworthily, that is, unpreparedly, for a good work may be spoiled in the doing, as many a good tale is marred in the telling, and many a good garment in the making. Eateth and drinketh damnation] He that came in without a wedding garment on his back, went not away without fetters on his feet. He was taken from the table to the tormentors. God’ s table becomes a snare to unworthy receivers; they eat their bane, they drink their poison. Henry VII, emperor of Germany, was poisoned in the sacramental bread by a monk; Pope Victor II by his sub-deacon in the chalice; and one of our bishops of York by poison put into the wine at sacrament. God will deal with ill communicants as Job 20:23. They will speed no better than Amnon did at Absalom’ s feast; or than Haman did at Esther’ s. Sin brought to the sacrament, picks out that time to petition against them, as Esther did against Haman at the banquet of wine, Ezra 7:2; Ezra 7:6. So that they shall cry out as that emperor beforementioned did, Calix vitae calix mortis, The cup of life is to us a cup of poison.

Ellicott's Commentary on 1 Corinthians 11:29

(29) Unworthily.—This word is not in the best Greek MSS. Damnation to himself.—The Greek word hero does not imply final condemnation. On the contrary, it only means such temporal judgments as the sickness and weakness subsequently mentioned, and which are to save the man from sharing the final damnation of the heathen. Not discerning the Lord’s body.—The words “the Lord’s” are to be omitted, the weight of MS. evidence being altogether against their authenticity. 1 Corinthians 11:30 is a parenthesis, and 1 Corinthians 11:31 re-opens with this same verb. The force of the passage is, “He who eats and drinks without discerning the Body (i.e., the Church) in that assembly, eats and drinks a judgment to himself; for if we would discern ourselves we should not be judged.” There are some important points to be borne in mind regarding this interpretation of the passage. (1) The Greek word, which we render “discerning,” “discern,” signifies to arrive at a right estimate of the character or quality of a thing. (2) The fault which St. Paul was condemning was the practice which the Corinthians had fallen into of regarding these gatherings as opportunities for individual indulgence, and not as Church assemblies. They did not rightly estimate such gatherings as being corporate meetings; they did not rightly estimate themselves as not now isolated individuals, but members of the common Body. They ought to discern in these meetings of the Church a body; they ought to discern in themselves parts of a body. Not only is this interpretation, I venture to think, the most accurate and literal interpretation of the Greek, but it is the only view which seems to me to make the passage bear intelligibly on the point which St. Paul is considering, and the real evil which he seeks to counteract. (3) To refer these words directly or indirectly to the question of a physical presence in the Lord’s Supper, is to divorce them violently from their surroundings, and to make them allude to some evil for which the explicit and practical remedy commended in 1 Corinthians 11:33-34 would be no remedy at all. Moreover. if the word “body” means the Lord’s physical body, surely the word “Lord’s” would have been added, and the words, “and the blood,” for the non-recognition of the blood would be just as great an offence. (4) St. Paul never uses the word “body” in reference to our Lord’s physical body, without some clear indication that such is meant. (See Romans 7:4; Philippians 3:21; Colossians 1:22.) On the other hand, the use of the word “Body,” or “Body of Christ,” meaning the Church, is frequent. We have had it but a few verses before, in reference to this very subject (1 Corinthians 10:16). It is also to be found in Romans 12:5; Ephesians 1:22; Ephesians 5:23; Ephesians 5:30. (In this last passage, “of His flesh and of His bones,” are not in the best MSS., and destroy the real force of the “Body,” which means “Church.”)

Adam Clarke's Commentary on 1 Corinthians 11:29

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.

Cambridge Bible on 1 Corinthians 11:29

29. damnation] Rather judgment, as in the margin. Wiclif, dome (as in ch. 1 Corinthians 6:4). Luther, gericht. Vulgate, judicium, “The mistranslation in our version has, says Dean Alford, “done infinite mischief.” Olshausen reminds us how in Germany a translation (see above) less strong than this, yet interpreted to mean the same thing, drove Goethe from “Church and altar.” Of what kind the judgment is the next verse explains. That it is not final condemnation that is threatened, 1 Corinthians 11:33 clearly shews (Alford, De Wette). Some MSS. and editors omit “unworthily” here. It may have been introduced from 1 Corinthians 11:27. If it be omitted, the sense is that he who eats and drinks without discerning (see next note) the Body of Christ, invites judgment on himself. If it be retained, we are to understand that he who partakes unworthily, invites God’s judgment on him because he does not discern the Lord’s Body. The latter is the reading of the ancient versions.discerning] Dijudicans, Vulgate. Discernens, Calvin. Dass er nicht unterscheidet, Luther. Wiseli demynge, Wiclif. Because he maketh no difference of, Tyndale (after Luther). The word discern properly signifies to perceive distinctions, to distinguish. Thus Shakspeare,“No discerner durst wag his tongue in censure,”Henry VIII. Act i. Sc. 1,i.e. no one who might have been inclined to exalt one king at the expense of the other. So the word discreet originally meant one who had the power of rightly distinguishing. The Greek word sometimes means to distinguish, or even to cause to differ (ch. 1 Corinthians 4:7). In the passive, in which it most frequently occurs in the N. T., it signifies to be made to differ, to doubt. Here, however, the word is used in its primary signification (cf. St Matthew 16:3, where the same word is used with the same translation), and means to decide after a thorough inquiry (search out, Chrysostom) to pierce through the impediments opposed by sense, and thus to come to a right conclusion of what is actually offered to faith in the Sacrament of the Lord’s Supper, rather than with some, to discriminate between the Body of the Lord and other kinds of food.the Lord’s body] Some MSS. and editors read the body.

Barnes' Notes on 1 Corinthians 11:29

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

Whedon's Commentary on 1 Corinthians 11:29

29. Damnation—Not eternal perdition; but, literally, judgment.

Sermons on 1 Corinthians 11:29

	Sermon	Description
	The Communion of Saints by A.W. Tozer	In this sermon, the preacher discusses the concept of God's judgment and how it is different from condemnation. He uses the analogy of two boys playing in a backyard, where one boy
	The New Covenant - Slovakia Conference 2003 (Slovakian/english) by Gary Wilkerson	In this sermon, the speaker encourages the congregation to gather in small groups and pray for one another. He emphasizes the importance of unity in the body of Christ and the need
	(Suffering in the Christian Life) 2. the Chastening of the Lord by Roy Hession	In this sermon, the preacher emphasizes the importance of having a personal relationship with God and seeking His guidance directly. He warns against relying solely on the opinions
	John 6:41-52 by St. John Chrysostom	John Chrysostom preaches about the Jews murmuring at Jesus for claiming to be the Bread of Life from heaven, highlighting their lack of understanding and faith in His divine origin
	The Lord's Supper in the Epistles by W.H. Griffith Thomas	W.H. Griffith Thomas delves into the significance of the Lord's Supper as described in 1 Corinthians 10:14–22 and 1 Corinthians 11:23–29. St. Paul emphasizes the importance of Chri
	Righteous Judgment by Brent Barnett	Brent Barnett preaches about the societal pressure to ignore evil and avoid calling it out, using the misinterpretation of Matthew 7:1 to discourage righteous judgment. He emphasiz
	1 Corinthians 11:28 by St. John Chrysostom	John Chrysostom preaches on the importance of self-examination before partaking in the Mysteries, emphasizing the need to approach with a pure conscience and reverence, not out of