John Calvin on 1 Corinthians 11:22

22. Have ye not houses? From this we see that the Apostle was utterly dissatisfied with this custom of feasting, even though the abuse formerly mentioned had not existed. For, though it seems allowable for the whole Church to partake at one common table, yet this, on the other hand, is wrong — to convert a sacred assembly to purposes foreign to its nature. We know for what exercises a Church should assemble — to hear doctrine, to pour forth prayers, and sing hymns to God, to observe the sacraments, “Pour receuoir et administrer los sacrements;” — “To receive and administer the sacraments.” to make confession of their faith, and to engage in pious observances, and other exercises of piety. If anything else is done there, it is out of place. Every one has his own house appointed him for eating and drinking, and hence that is an unseemly thing in a sacred assembly.

What shall I say to you? Having fitly stated the case, he now calls them to consider, whether they are worthy to be praised, for they could not defend an abuse that was so manifest. He presses them still further, by asking — “What else could I do? Will you say that you are unjustly reproved?” Some manuscripts connect the words in this with the verb that follows — in this way: Shall I praise you? In this I do not praise you The earlier English versions follow this reading. Thus Wiclif, (1380) — What schal I seie to zou? I preise zou: but hereynne I preise zou not; Tyndale, (1534) — What shall I saye unto you? Shall I prayse you: In this prayse I you not; Cranmer, (1539) — What shall I saye unto you? Shall I prayse you? In this prayse I you, not. — Ed. The other reading, however, is the more generally received among the Greeks, and it suits better.

1 Corinthians 11:23-29

23. For I have received of the Lord that which also I delivered unto you, That the Lord Jesus the same night in which he was betrayed took bread:

23. Ego enim accepi a Domino, quod etiam tradidi vobis: quod Dominus Iesus nocte qua traditus est, accepit panem:

24. And when he had given thanks, he brake it, and said, Take, eat: this is my body, which is broken for you: this do in remembrance of me.

24. Et gratiis actis, fregit, et dixit, Accipite, edite: hoc est corpus meum quod pro vobis frangitur: hoc facite in mei memoriam.

25. After the same manner also he took the cup, when he had supped, saying, This cup is the new testament in my blood: this do ye, as oft as ye drink it, in remembrance of me.

25. Similiter et calicem, postquam vum testamentum est in sanguine meo: hoc facite, quotiescunque biberitis, in mei memoriam.

26. For as often as ye eat this bread, and drink this cup, ye do shew the Lord’s death till he come.

26. Quotiescumque enim ederitis panem hunc, et biberitis hunc calicem, mortem Domini annuntiabitis, donce veniat.

27. Wherefore, whosoever shall eat this bread, and drink this cup of the Lord, unworthily, shall be guilty of the body and blood of the Lord.

27. Itaque quisquis ederit panem hunc, aut biberit calicem Domini indigne, reus erit corporis et sanguinis Domini.

28. But let a man examine himself, and so let him eat of that bread, and drink of that cup.

28. Probet autem homo se ipsum, et sic de pane illo edat, et de calice bibat.

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

29. Qui enim ederit aut biberit indigne, iudicium sibi edit ac bibit, non discernens corpus Domini.