For every one of you taketh before others his own supper. It is truly wonderful, and next to a miracle, [1] that Satan could have accomplished so much in so short a time. We are, however, admonished by this instance, how much antiquity, without reason on its side, can effect, or, in other words, how much influence a long continued custom has, while not sanctioned by a single declaration of the word of God. This, having become customary, was looked upon as lawful. Paul was then at hand to interfere. What then must have been the state of matters after the death of the Apostles? With what liberty Satan must have sported himself. [2] Yet here is the great strength of Papists: "The thing is ancient -- it was done long ago -- let it, therefore, have the weight of a revelation from heaven." It is uncertain, however, what was the origin of this abuse, or what was the occasion of its springing up so soon. Chrysostom is of opinion, that it originated in the love-feasts, [3] (apo ton agapon) and that, while the rich had been accustomed [4] to bring with them from their houses the means of feasting with the poor indiscriminately and in common, they afterwards began to exclude the poor, and to guzzle over their delicacies by themselves. And, certainly, it appears from Tertullian, that that custom was a very ancient one. [5] Now they gave the name of Agapae [6] to those common entertainments, which they contrived among themselves, as being tokens of fraternal affection, and consisted of alms. Nor have I any doubt, that it took its rise from sacrificial rites commonly observed both by Jews and Gentiles. For I observe that Christians, for the most part, corrected the faults connected with those rites, in such a manner, as to retain at the same time some resemblance. Hence it is probable, that, on observing that both Jews and Gentiles added a feast to their sacrifice, as an appendage to it, but that both of them sinned in respect of ambition, luxury, and intemperance, they instituted [7] a kind of banquet, which might accustom them rather to sobriety and frugality, [8] and might, at the same time, be in accordance with a spiritual entertainment in respect of mutual fellowship. For in it the poor were entertained at the expense of the rich, and the table was open to all. But, whether they had from the very first fallen into this profane abuse, or whether an institution, otherwise not so objectionable, had in this way degenerated in process of time, Paul would have them in no way mix up this spiritual banquet with common feasts. "This, indeed, looks well -- that the poor along with the rich partake in common of the provisions that have been brought, and that the rich share of their abundance along with the needy, but nothing ought to have such weight with us as to lead us to profane the holy sacrament." [9] And one is hungry This was one evil in the case, that while the rich indulged themselves sumptuously, they appeared, in a manner, to reproach the poor for their poverty. The inequality he describes hyperbolically, when he says, that some are drunken and others are hungry, for some had the means of stuffing themselves well, while others had slender fare. Thus the poor were exposed to the derision of the rich, or at least they were exposed to shame. It was, therefore, an unseemly spectacle, and not in accordance with the Lord's supper

Footnotes

1 - "Quasi incroyable;" -- "As it were incredible."

2 - "A ioue ses tours;" -- "Have played off his tricks."

3 - "Vne sorte de banquets qui se faisoyent par charite;" -- "A kind of banquets that were held, by way of love."

4 - "Premierement;" -- "At first."

5 - Pliny is supposed to refer to the Agapai (love-feasts) in his 97th letter to Trajan, where he says of the Christians in Blthynia, of which he was governor, that, upon examination, they affirmed, that after having taken their sacramenturn -- "morem sibi discedendi fuisse, rursusque coeundi ad capiendum cibum, promiscuum tamen et innoxium;" -- "it was customary for them to depart, and come together again for the purpose of taking an innocent repast in common." -- Ed

6 - "Agapas, c'est a dire Charitez;" -- "Agapae, that is to say -- Loves."

7 - "Par succession de temps;" -- "In process of time."

8 - "Qu'autrement;" -- "Than otherwise."

9 - "Mais il n'y a consideration aucune qui nous doyue tant esmouuoir, que pour cela nous venions a profaner ce sainct mystere;" -- "But there is no consideration that should have so much influence over us, that we should come, on that account, to profane this holy sacrament."

For in eating - When you eat, having professedly come together to observe this ordinance. In order to understand this, it seems necessary to suppose that they had in some way made the Lord's supper either connected with a common feast, or that they regarded it as a mere common festival to be observed in a way similar to the festivals among the Greeks. Many have supposed that this was done by making the observance of the supper follow a festival, or what were afterward called "love feasts" ἀγάπαι agapai - "Agapae"). Many have supposed that that custom was derived from the fact that the Saviour instituted the supper after a festival, a feast in which he had been engaged with his disciples, and that thence the early Christians derived the custom of observing such a festival, or common meal, before they celebrated the Lord's Supper. But it may be observed, that the passover was not a mere preliminary festival, or feast.
It had no resemblance to the so called love feasts. It was itself a religious ordinance; a direct appointment of God; and was never regarded as designed to be preliminary to the observance of the Lord's Supper, but was always understood as designed to be superseded by that. Besides, I know not that there is the slightest evidence, as has been often supposed, that the observance of the Lord's Supper was preceded, in the times of the apostles, by such a festival as a love feast. There is no evidence in the passage before us; nor is any adduced from any other part of the New Testament. To my mind it seems altogether improbable that the disorders in Corinth would assume this form - that they would first observe a common feast, and then the Lord's Supper in the regular manner. The statement before us leads to the belief that all was irregular and improper; that they had entirely mistaken the nature of the ordinance, and had converted it into an occasion of ordinary festivity, and even intemperance; that they had come to regard it as a feast in honor of the Saviour on some such principles as they observed feasts in honor of idols, and that they observed it in some such manner; and that all that was supposed to make it unlike those festivals was, that it was in honor of Jesus rather than an idol, and was to be observed with some reference to his authority and name.
Everyone taketh before other his own supper - That is, each one is regardless of the needs of the others; instead of making even a meal in common, and when all could partake together, each one ate by himself, and ate that which he had himself brought. They had not only erred, therefore, by misunderstanding altogether the nature of the Lord's supper, and by supposing that it was a common festival like those which they had been accustomed to celebrate; but they had also entirely departed from the idea that it was a festival to be partaken of in common, and at a common table. It had become a scene where every man ate by himself; and where the very idea that there was anything like a "common" celebration, or a celebration "together," was abandoned. There is allusion here, doubtless, to what was a custom among the Greeks, that when a festival was celebrated, or a feast made, it was common for each person to provide, and carry a part of the things necessary for the entertainment. These were usually placed in common, and were partaken of alike by all the company. Thus, Xenophon (Mem. lib. 3:cap. xiv.) says of Socrates, that he was much offended with the Athenians for their conduct at their common suppers, where some prepared for themselves in a delicate and sumptuous manner, while others were poorly provided for. Socrates endeavored, he adds, to shame them out of this indecent custom by offering his provisions to all the company.
And one is hungry - Is deprived of food. It is all monopolized by others.
And another is drunken - The word used here (μεθύω methuō) means properly to become inebriated, or intoxicated; and there is no reason for understanding it here in any other sense. There can be no doubt that the apostle meant to say, that they ate and drank to excess; and that their professed celebration of the Lord's Supper became a mere revel. It may seem remarkable that such scenes should ever have occurred in a Christian church, or that there could have been such an entire perversion of the nature and design of the Lord's Supper. But we are to remember the following things:
(1) These persons had recently been pagans, and were grossly ignorant of the nature of true religion when the gospel was first preached among them.
(2) they had been accustomed to such revels in honor of idols under their former modes of worship, and it is the less surprising that they transferred their views to Christianity.
(3) when they had once so far misunderstood the nature of Christianity as to suppose the Lord's Supper to be like the feasts which they had formerly celebrated, all the rest followed as a matter of course. The festival would be observed in the same manner as the festivals in honor of idolaters; and similar scenes of gluttony and intemperance would naturally follow.
(4) we are to bear in mind, also, that they do not seem to have been favored with pious, wise, and prudent teachers.
There were false teachers; and there were those who prided themselves on their wisdom, and who were self-confident, and who doubtless endeavored to model the Christian institutions according to their own views; and they thus brought them, as far as they could, to a conformity with pagan customs and idolatrous rites, We may remark here:
(1) We are not to expect perfection at once among a people recently converted from paganism.
(2) we see how prone people are to abuse even the most holy rites of religion, and hence, how corrupt is human nature.
(3) we see that even Christians, recently converted, need constant guidance and superintendence; and that if left to themselves they soon, like others, fall into gross and scandalous offences.

Every one taketh before - his own supper - They had a grand feast, though the different sects kept in parties by themselves; but all took as ample a supper as they could provide, (each bringing his own provisions with him), before they took what was called the Lord's Supper. See on 1-Corinthians 11:17 (note).

For in eating every one taketh (h) before [other] his own supper: and one is hungry, and another is drunken.
(h) Eats his food and does not wait until others come.

For in eating,.... Not at the Lord's table, but at tables spread for them in the place of divine worship, where everyone brought his own food, under a pretence that others, particularly the poor, should eat with him; but instead of that, he sat down and ate it himself, and would not stay till the rest came, to eat together:
but everyone taketh before other his own supper; that is, without tarrying till all came together, in order to eat a friendly meal with each other, to encourage and increase brotherly love, one would sit down and fill himself before another came; so that some went without, whilst others had too much; and thus the designed end was not answered, and the whole was a piece of confusion and disorder:
and one is hungry, and another drunken; he that came late had nothing to eat, and so was hungry; when he that was first either eat and drank to excess, or at least very plentifully, so that he was very cheerful, and more disposed to carnal mirth, than in a serious and solemn manner to partake of the Lord's supper; and who is thought to be the rich man, who brought his own provisions, and ate them himself when he had done; as the poor may be meant by the hungry, who having no food to bring with them, and none being communicated to them by the rich, were in want, and starving; so that here were many abuses justly chargeable on them. Dr. Lightfoot is of opinion, that by him that was "drunken" meant the Jew that ate the paschal supper, of which he ate and drank freely; and by him that was "hungry", the Gentile, who was so not out of poverty and necessity, but because he refused and avoided eating of the ante-supper, as savouring of Judaism; and so here was a schism and division among them.

one taketh before other--the rich "before" the poor, who had no supper of their own. Instead of "tarrying for one another" (1-Corinthians 11:33); hence the precept (1-Corinthians 12:21, 1-Corinthians 12:25).
his own supper--"His own" belly is his God (Philippians 3:19); "the Lord's Supper," the spiritual feast, never enters his thoughts.
drunken--The one has more than is good for him, the other less [BENGEL].

For in eating what ye call the Lord's supper, instead of all partaking of one bread, each person brings his own supper, and eats it without staying for the rest. And hereby the poor, who cannot provide for themselves, have nothing; while the rich eat and drink to the full just as the heathens use to do at the feasts on their sacrifices.