Great question. The context helps us.
First of all, the sections starts with "I hear there are divisions among you" (1 Cor. 11.18). Evidently they're fighting about (or competing with each other about) who has God's approval and who doesn't (v. 19).
It's more of a circus than a remembrance (v. 21), so much so that Paul thinks they're bringing shame to the name of Jesus (v. 22).
Then, parenthetically, Paul explains how the supper got started and what it's supposed to be about: remembering Christ's sacrifice and the initiation of the new covenant (vv. 23-26) in expectation of Jesus's return.
Back to the divisions. Whoever eats the bread and drinks the cup
unworthily is guilty of sin. He explains what he means by "unworthily" in v. 29: without recognizing the body of the Lord." So, what does
that mean?
Paul has just said that to take the bread was the identify with Jesus's death. (Breaking bread with someone was an act of association.) The cup, in like manner, was an acceptance of His atonement. By taking the cup, one was signing one's part of the covenant contract. "Jesus did what was necessary, and I sign on." Paul summarizes it for us, bringing it all together in one sentence: "Whenever you eat this bread and drink this cup, you proclaim the Lord's death until He comes" (v. 26).
It's pretty clear he's NOT talking about...
- ...that you have to repent from sin before you partake. That may be true, since that’s probably what "examine yourself" (v. 28) implies, but that’s not the thrust of the passage. Paul’s point is not repentance per se but proper remembrance and proclamation. The term is δοκιμάζω (dokimadzo), meaning "to test something to show it is genuine." Robertson says, "Such examination of one’s motives would have made impossible the disgraceful scenes in vv. 20ff.)"
- ...that you have to be a believer. That's true, but it's not in the passage. Communion is obviously a practice for believers, but that's not Paul's point either.
- ...that you have to be good enough (worthy). If that were the case, no one would ever partake. Who among us would stand and say, "Hey, I'm worthy!" Egads.
- ...that you have to be heterosexual to partake. What in the world? The chapter is about propriety in worship, not about sexual ethics. Yeesh.
Instead, here's what we have:
- The Greek term is ἀναξίως (anaxios). αξίως means "honor." The prefix "an" negates that, so "without honor." Dishonorably. That which brings shame."
- In the context, what brings shame? Impropriety, particularly divisions based in pride (v. 19), self-centeredness and gluttony (v. 21), and even pagan carousing (v. 21). Seriously?? What kind of church was this?
- They've missed the whole point. It's a somber and sober remembrance of Jesus's death for our sins along with a hopeful vision of His return. To degrade it to a pigfest and drunken bacchanalia, competing to see who is the "best disciple," is a travesty—a sacrilege.
- They are committing sins instead of reflecting on their sins being atoned for: instead of sobriety, humility, gratitude, and worship, they are guilty of the sins of pride, irreverence, drunkenness, self-centeredness, and sacrilege.
That's where the "unworthiness" is. Paul's closing arguments show this is the case:
1. When you come together, wait for each other (v. 33). Courtesy, humility, and deference were to be the attributes of the community.
2. If you're just coming to feed your face, then stay home (v. 34). This is about community and being the body of Christ ("so that when you meet together"), not about filling your stomach.
He follows that with a discourse about spiritual gifts, which continues on the same theme:
1. It's about Jesus, not about you (12.4-6)
2. We come together for the common good (12.7)
3. The point is not who is the greatest (11.19; 12.14-26), but about our togetherness (12.27).
4. Love defers to others, is not self-centered, proud, or rude (ch. 13), etc.
5. They need to quit the circus act (14.2ff.). Everything should be done in a fitting and orderly way (14.40).
6. Do everything for the building up of others (14.26).
