Add parallel Print Page Options

Tradition of the Institution. 23 [a]For I received from the Lord what I also handed on to you,(A) that the Lord Jesus, on the night he was handed over, took bread, 24 and, after he had given thanks, broke it and said, “This is my body that is for you. Do this in remembrance of me.” 25 In the same way also the cup, after supper, saying, “This cup is the new covenant in my blood. Do this, as often as you drink it, in remembrance of me.”(B) 26 For as often as you eat this bread and drink the cup, you proclaim the death of the Lord until he comes.

27 Therefore whoever eats the bread or drinks the cup of the Lord unworthily will have to answer for the body and blood of the Lord.[b] 28 A person should examine himself,[c] and so eat the bread and drink the cup. 29 For anyone who eats and drinks without discerning the body, eats and drinks judgment[d] on himself.

Read full chapter


  1. 11:23–25 This is the earliest written account of the institution of the Lord’s Supper in the New Testament. The narrative emphasizes Jesus’ action of self-giving (expressed in the words over the bread and the cup) and his double command to repeat his own action.
  2. 11:27 It follows that the only proper way to celebrate the Eucharist is one that corresponds to Jesus’ intention, which fits with the meaning of his command to reproduce his action in the proper spirit. If the Corinthians eat and drink unworthily, i.e., without having grasped and internalized the meaning of his death for them, they will have to answer for the body and blood, i.e., will be guilty of a sin against the Lord himself (cf. 1 Cor 8:12).
  3. 11:28 Examine himself: the Greek word is similar to that for “approved” in 1 Cor 11:19, which means “having been tested and found true.” The self-testing required for proper eating involves discerning the body (1 Cor 11:29), which, from the context, must mean understanding the sense of Jesus’ death (1 Cor 11:26), perceiving the imperative to unity that follows from the fact that Jesus gives himself to all and requires us to repeat his sacrifice in the same spirit (1 Cor 11:18–25).
  4. 11:29–32 Judgment: there is a series of wordplays in these verses that would be awkward to translate literally into English; it includes all the references to judgment (krima, 1 Cor 11:29, 34; krinō, 1 Cor 11:31, 32) discernment (diakrinō, 1 Cor 11:29, 31), and condemnation (katakrinō, 1 Cor 11:32). The judgment is concretely described as the illness, infirmity, and death that have visited the community. These are signs that the power of Jesus’ death is not yet completely recognized and experienced. Yet even the judgment incurred is an expression of God’s concern; it is a medicinal measure meant to rescue us from condemnation with God’s enemies.