Exegetical and Hermeneutical Commentary of 1 Corinthians 11:33
Wherefore, my brethren, when ye come together to eat, tarry one for another.
33. Wherefore, my brethren ] The conclusion of the whole subject Every one is to wait till a fair and orderly distribution of the food has been made; and each is to remember that this is not an ordinary meal for the purpose of satisfying hunger, but the solemn commemoration of the Lord’s Death. A meal for the purpose of satisfying hunger had best be taken at home, to avoid the profanation which the Apostle has condemned.
Fuente: The Cambridge Bible for Schools and Colleges
When ye come together to eat – Professedly to eat the Lords Supper.
Tarry one for another – Do not be guilty of disorder, intemperance, and gluttony; see the note at 1Co 11:21. Doddridge understands this of the feast that he supposes to have preceded the Lords Supper. But the more obvious interpretation is, to refer it to the Lords Supper itself; and to enjoin perfect order, respect, and sobriety. The idea is, that the table was common for the rich and the poor; and that the rich should claim no priority or precedence over the poor.
Fuente: Albert Barnes’ Notes on the Bible
1Co 11:33-34
When ye come together to eat, tarry one for another.
Tarry one for another
1. These words glance at a state of things of which happily we can form little idea from any existing analogy. No one thinks now of bringing or sending food to satisfy his hunger. No one thinks of making distinctions between rich and poor, nor of beginning, in violation of the principle of fellowship, to eat and drink before the rest. We all tarry one for another.
2. But are not these words fall of meaning and value even to us? You sometimes picture to yourselves the Church lifted high above the world, with aspects and motions to the world above. But innumerable ties bind her also to the earth. She looks on to victory and rest, but also far around, to see who are coming to share in it. She makes no tarrying, and yet she tarries for all who need her help. Tarry–
I. For the young. You cannot look for the steady tread of those who have long been in the way in the ease of those who are just coming into it. Joseph and Mary went a days journey homeward before they missed their Son. So I seem to see the Church of manhood and womanhood more than a days journey ahead, with no yearning desire after the Church of adolescence. But when they found the young Jesus He was in the temple about His Fathers business. Reverence the children–the Church of the future. It is not given to fathers and mothers to divine all that their children may yet be and achieve. Tarry for them. Help the struggling thought; throw gentle airs and warm sunshine around the budding affections. Say well done when it has been well done. And when ye come up to the chief festival of life, do not seem as if you could comfortably come alone. Say to them, Come with us, until they respond, We will go with you, for we perceive that God is with you.
II. For the weak.
1. There never was an army without the sick and lame. But they are cared for as true soldiers. There never was a family of many children that had not some weaker than the rest. Where the law of love prevails, they are cared for in proportion to their weakness. Have you heard how in a band of workmen there are weak men; and when the others see their weakness, they will edge in a little help on each side, so as to keep that part of the work square with the rest, that the weak may claim full wage at the weeks end?
2. We, then, that are strong ought to bear the infirmities of the weak. The tender spirit of the New Testament in regard to weakness and the weak is everywhere. It had its source in the heart of our blessed Lord, who had compassion on the multitudes when He saw them. It filled the hearts, and it pervades the writings of His apostles. It is one of the notes of the true Church. It is her law which I now enforce. Some are fainting; but when they have rested awhile they will come. Some are hungry; when they are fed they will be stronger. Some have been sick; nothing can recruit them but time and gracious weather and kindly nourishment. Tarry one for another, and the weak shall be as David, and David as the angel of the Lord.
III. For the doubting. Not for the captious and the insincere, but for those who are honestly seeking for light.
1. A company of people, travelling through a forest, come to a place where many paths meet. Most of them are in no doubt which path to take. But some are in doubt. How, then, should they be treated by those from whom they part? Are we to cry, Farewell; we shall see you no more. Go your ways into famine and death? Are we not rather to say, We shall tarry for you; not indeed by staying our own progress, but by calling to you, by lighting our camp-fires at night, that you may see where we halt? You will not go far without seeing that you are wrong, and then take the path that leads right into ours. We shall be waiting for you.
2. There are many wanderers that are to be waited for. There are honest doubts, only to be resolved by time and light.
IV. For the stiricken. They are perhaps out of sight; for they are apt to fall out of the company. As the great Sufferer, now the great Conqueror, waits for us all, let us wait for one another.
V. For the whole world. Enemies as they are now, in the future they are to be friends. Let none doubt how the long conflict is to end. The Church can never submit herself to the world; but the world shall ground its weapons, and hold out the hand of friendship to the Church, and the conciliation shall be perfect. Conclusion: But to those of whom we have been speaking, for whom we have asked all patience and consideration, I would say, Be sure that you do not wait. Make haste; others are tarrying for you. (A. Raleigh, D.D.)
One missing
Sir Michael Costa was having a rehearsal with a great number of singers and musicians. When the mighty chorus pealed forth with the strains of the organ, the beating of drums, and the clashing of cymbals, one man who played the piccolo (a small kind of flute with very high notes) thought he was not needed and ceased to play. The conductor suddenly stopped, threw up his hands, and when all was quiet, cried, Where is the piccolo? The keen ear of the master missed it, and he felt that the chorus was incomplete. How many are missed by the great Master of assemblies, when He gathers His friends into His banqueting house!
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 33. When ye come together to eat] The Lord’s Supper, tarry one for another-do not eat and drink in parties as ye have done heretofore; and do not connect it with any other meal.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
The apostle concludes this discourse with an exhortation to them, for the time to come to take heed of these irreligious and irreverent behaviours, with relation to the Lords supper; that they should not take the sacrament before the whole church were met together, the rich should stay for the poor, and not receive it in parties, but as one body eat that one bread.
Fuente: English Annotations on the Holy Bible by Matthew Poole
33. tarry one for anotherIncontrast to 1Co 11:21. Theexpression is not, “Give a share to one another,” for allthe viands brought to the feast were common property, and,therefore, they should “tarry” till all were met to partaketogether of the common feast of fellowship [THEOPHYLACT].
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Wherefore, my brethren,…. Though he had said some very awful and awakening things to bring them to themselves, to reclaim them, and rectify disorders among them; yet he hoped well of them in general, and softens the severe things he had said, by calling them “brethren”; and hereby prepares them to attend to, and receive the more kindly, what he had further to say:
when ye come together to eat; that is, when ye come to the place of public worship at the usual stated time, in order to eat the Lord’s supper, tarry one for another; do not begin to celebrate the ordinance until the church is met together in general, or at least till as many are got together as may be expected will come; for a church is not obliged to tarry for every individual person; nor can it be thought that every member can attend, there being various providences which may detain them: the apostle’s view is to promote unity, Christian respect, and brotherly love in the ordinance; that they would sit down and join together, according to the rule of Christ, without respect to persons, or going into parties, factious, and divisions.
Fuente: John Gill’s Exposition of the Entire Bible
Wait one for another ( ). As in John 5:3; Acts 17:16. That is common courtesy. Wait in turn. Vulgate has invicem expectate.
Fuente: Robertson’s Word Pictures in the New Testament
Tarry [] . In the usual New – Testament sense, as Joh 5:3; Act 17:16; though in some cases the idea of expectancy is emphasized, as Heb 10:13; Heb 11:10; Jas 5:7. Some render receive ye one another, in contrast with despising the poorer guests; but this is not according to New – Testament usage.
Fuente: Vincent’s Word Studies in the New Testament
1) “Wherefore, my brethren.” (hoste adelpoi mou) “So my brothers.” This refers to the original charge, 1Co 11:17, that the brethren had come together for the worse, festive social feasting, 1Co 11:20-22, and their solemn duty to personal examination, or self-probing of their motives, 1Co 11:28, that they might not be judged, chastened, 1Co 11:32.
2) ‘When ye come together to eat.” (sunerchomenoi eis to phagein) “When you all come together by your own agreement with regards to eat.” Social eating, reclining, and nibbling are inappropriate for church members to engage in, preceding the Lord’s Supper.
3) “Tarry one for another.” (allelous ekdechesthe) “Await ye (on)-one another.” Even if hungry, members are to defer eating and drinking to satisfy hunger, until a social hour, not satisfy it in gluttony in a solemn church assembly hour.
Fuente: Garner-Howes Baptist Commentary
33. Wherefore, my brethren From the discussion of a general doctrine, he returns to the particular subject with which he had set out, and comes to this conclusion, that equality must be observed in the Lord’s Supper, that there may be a real participation, as there ought to be, and that they may not celebrate every one his own supper; and farther, that this sacrament ought not to be mixed up with common feasts.
Fuente: Calvin’s Complete Commentary
(33, 34) Wherefore, my brethren.To correct the abuses of which he has spoken, and to enable them to escape the judgments which were falling upon them, the Apostle gives them this practical advice. When you come together to this eucharistic feast, do not eagerly eat what you have brought; wait until all have arrived, and then partake in common of this Christian meal. If, however, any man is really hungry, then let him satisfy his hunger at home, and come to this Supper so that he may partake of it not to his judgment.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
33. Wherefore In view of the corrective and saving power of these judgments.
Tarry We do not understand the injunction to be to wait until the others had all arrived at the place of meeting. It does not appear that one could not come as early as the other. Nor does the discourteous taketh before of 1Co 11:21 refer to an earlier coming and eating before the others had appeared; but to the richer parties refusing to wait for a spreading of all the contributions before the whole company, and their hurrying to the consumption of their own supply. To tarry, or wait, therefore, would be a social, deliberate placing each share at the common disposal, as if all were one, and had an equal right, irrespective of the amount contributed. But Wordsworth, Bloomfield, and others render the Greek word for tarry, receive, entertain one another, by a free interchange of provisions. This is a usual meaning of the word, and is far to be preferred, as accordant with Paul’s unselfish and whole-hearted spirit of courtesy.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘Wherefore, my brothers, when you come together to eat, wait one for another. If any man is hungry, let him eat at home, that your coming together be not to judgment. And the rest will I set in order whenever I come.’
So his ultimate conclusion is that they should not hold sumptuous feasts when they gather to celebrate the Lord’s Supper. Rather, if they are hungry (desirous of large meals), they should have such at home, so that they will not by their behaviour reveal their greed and lack of oneness in the assembly. Then when they do come together prior to the Supper, they should eat only what all can eat so that they can eat together in unity. And let them wait until all are assembled and thus celebrate their love feast and the Lord’s Supper rightly and with decorum. Let them demonstrate that they are one in Spirit and have all things in common. This would seem to confirm the idea that one of the problems was that some would have their sumptuous meals before all had arrived, leaving those who came late, because of their duties and the difficulty they had in getting away (who would probably mainly be the neediest), with little or nothing to eat, and simply left to survey the scraps of the large meals eaten by their ‘brothers’, and possibly even left to partake in a secondary Lord’s Supper, the others having already participated.
‘And the rest will I set in order whenever I come.’ We do not know what this ‘rest’ consisted of but he clearly felt that it was not so important that he needed to deal with it in his letter.
Note on the Different Versions of the Passover Meal.
We shall first consider the breaking of the bread passages, putting in capitals the words which are exactly the same.
Mat 26:26 ‘And as they were eating, Jesus TOOK BREAD, and blessed, and BROKE IT, and he gave to the disciples, and said, Take, eat; THIS IS MY BODY.’
Mar 14:22 ‘And as they were eating, he TOOK BREAD, and when he had blessed, he BROKE IT, and gave to them, and said, Take you, THIS IS MY BODY.’
Luk 22:19 ‘And he TOOK BREAD, and when he had given thanks, he BROKE IT, and gave to them, saying, THIS IS MY BODY which is given for you. This do in remembrance of me.’
1Co 11:23-24 ‘For I received of the Lord that which also I delivered to you, that the Lord Jesus in the night in which he was betrayed TOOK BREAD, 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.” ‘
Common to all is that HE TOOK BREAD, BROKE IT AND SAID, ‘THIS IS MY BODY’, stressing the essential unity of the passages. Matthew adds to Jesus’ words, ‘Take you, eat’, Mark adds ‘Take you’. Luke and Paul omit this but it is clearly implied. Luke adds, ‘Which is given for you, this do in remembrance of me,’ and Paul adds, ‘which is for you, Do this in remembrance of me’. Paul’s ‘which is for you’ parallels Matthew’s ‘take, eat’ and especially Mark’s ‘take you’. Luke’s ‘given for you’ simply amplifies the idea. Thus the basic idea is the same in all, with small differences of presentation in order to bring out particular points. The additional words, ‘Do this in remembrance of me’ are really required to explain the perpetuation of the feast in the early church. Thus even if we had not been told about it we would have had to assume it. Indeed, while ‘This is my body’ would certainly be impressive standing alone, it requires extra words for it to make sense to the hearers. It is possibly the writers and ministers, not the original speaker, who wish it to stand in its starkness, knowing that the readers/recipients would know its deeper significance. What His exact words in Aramaic were can only be postulated. The Greek in each case gives the true meaning.
Slightly more complicated are the words about the cup.
Mat 26:27-28 ‘And he took a CUP, and gave thanks, and gave to them, saying, Drink you all of it, for THIS IS MY BLOOD of THE COVENANT, which is poured out for many to remission of sins.’
Mar 14:23-24 ‘And he took a CUP, and when he had given thanks, he gave to them, and they all drank of it, and he said to them, THIS IS MY BLOOD of THE COVENANT, which is poured out for many.’
Luk 22:20 And the CUP in like manner after supper, saying, THIS cup IS THE new COVENANT in MY BLOOD, even that which is poured out for you.’
1Co 11:25 ‘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.’
In each Jesus takes a cup and says, ‘This is the covenant in my blood’, or the more stark equivalent in Hebrew form, ‘This is my blood of the covenant’. The former is interpretive of the latter. Luke and Paul add that it is a ‘new’ covenant, for they would want their Gentile readers to know that it was not the old Jewish covenant renewed. But all were aware that it was a new covenant, partly in accordance with God’s promise in Jer 31:31, and partly because it was ‘in His blood’ and looked to the cross, and Jesus’ very words and actions demanded it even if He did not say it. Matthew, Mark and Luke all agree that He said, ‘which is poured out for —‘. Mark simply adds, ‘for many’, Luke adds. ‘for you’ and Matthew adds ‘for many to remission of sins’. Paul omits this but adds, ‘Do this, as often as you drink it, in remembrance of me’, which is actually required to be said by Jesus (or something like it) to establish the permanence of it as a symbol. As Mark’s ‘for many’ probably has Isaiah 53, 11, 12 in mind it has the same significance as Matthew’s longer phrase ‘for many to remission of sins’. ‘Luke’s ‘you’ simply personalises it, recognising that the ‘you’ is by then being spoken to the whole church who are the ‘many’ for whom Christ died. Thus the essential meaning is again the same. As with the bread the importance of doing it in remembrance must at some time have been said by Jesus for the Apostles to take up the feast and perpetuate it as they did. The slight overall differences emphasise the point each is seeking to bring out as they translate or paraphrase from the Aramaic, without altering the basic sense.
End of note.
Fuente: Commentary Series on the Bible by Peter Pett
1Co 11:33-34. Tarry one for another, &c. Some would read this passage thus, Wait one for another, (and if any man hunger, let him eat at home) THAT ye may not come together to your guilt. See Musculus and Bengelius.
Inferences.It is the duty of Christians frequently to remember the honourable relation in which they stand to Christ, as their head; and as beyond all doubt, under his mediatorial character, he is most willingly and joyfully subject to God, we should learn to imitate him in that cheerful and entire subjection, out of love and reverence to him; guarding against whatever is unbecoming, lest he be dishonoured thereby, 1Co 11:3-4.
When in any act of divine worship we have the happiness to approach the blessed God, let us reverence his awful presence.
What St. Paul observes of the mutual dependance which the sexes have on each other, should dispose them to mutual candour and respect; avoiding the cruel tyranny or the vain affectation which often arms them on either side with ungenerous reflections; and as all things are of God, it should be our concern that all things be faithfully employed for his glory. Whatever comforts we receive in relative life, (which are indeed many and important) should lead us to adore the wisdom of the divine constitution, in the original formation of our nature, and the secret influence and conduct of his providence in the regulation of our respective circumstances and affairs, 1Co 11:11-12.
We see from 1Co 11:14-16 the force of custom for determining in many respects what is decent, and what is otherwise. We ought to maintain a proper regard to this, lest, through our imprudence, even our good should be evil spoken of, and all our infirmities magnified into crimes.
What just matter of thankfulness to our blessed Redeemer does that account of the institution of his sacred supper afford, which St. Paul assures us he received immediately from him! Let us reflect, that it was in that very night in which he was betrayed, that his thoughts were so compassionately employed for our comfort and happiness;a time when it might have been imagined that his mind would be entirely possessed with his personal concerns, with the doleful scene of his approaching sufferings, 1Co 11:23. We learn from this account the perpetuity as well as the great leading design of the ordinance,We shew forth the Lord’s death, and we shew it forth till he come, 1Co 11:26. If we do, indeed, desire to preserve the memory of our dying Saviour’s love in the world, if we desire to maintain it in our own souls,we must constantly and regularly attend this blessed institution, endeavouring, by the lively exercise of faith and love, to discern, and in a spiritual sense to feed upon the Lord’s body. Nor let any humble and upright soul be discouraged by these threatenings of judgment to those profane sinners, who offered such gross affronts to this holy solemnity; affronts which none of us are in danger of repeating. Their scandalous excesses, when they pretended to be worshipping God on this awful occasion, might justly provoke the eyes of his holiness, might awaken the arm of his indignation; yet even these sinners were chastised, that they might not be finally and for ever condemned, 1Co 11:29-32.
Let not any then be terrified, as if every soul that approached the ordinance without a proper penitential spirit, must by necessary consequence seal its own damnation. Thus to attend the table of the Lord is indeed a sin; but, blessed be God, not a sin too great to be forgiven. Those therefore who, though they feel in their hearts a reverential love to Christ, yet have hitherto refrained from attending this feast of love, should, from these considerations, be engaged to attend it;to attend it with repentant spirits. Then may they with the most hearty welcome from the great Lord of the feast eat of this bread, and drink of this cup, receiving it as the memorial of Christ’s body broken, and of his blood shed, for the remission of sins. Through that Blood alone may we seek this invaluable blessing, without which, indeed, nothing can be a solid and lasting blessing to us! May we, on every occasion, treat our brethren with a tenderness and respect becoming those, who consider ourselves and them as redeemed by that precious Blood, and indebted to it for the hopes of everlasting salvation!
In a word, let us never rest in the external rites or exercises of worship, how decently and regularly soever performed; but look to our inward temper, and the conduct of our minds, if we desire to maintain their peace, and that our coming together should be for the better, and not for the worse, 1Co 11:17.
REFLECTIONS.1st, The Apostle had proposed to his Corinthian brethren, in the conclusion of the former chapter, his own example; and he here exhorts them, be ye followers of me, even as I also am of Christ. He copied after his divine Master, and therefore could speak freely, when his own practice was so eminently a comment on his discourses.
1. To introduce with greater efficacy the reproofs which he was constrained to give, he commends them for what was praise-worthy among them. Now I praise you, brethren, that you remember me in all things, and keep the ordinances as I delivered them to you; at least, the main body of the church loved, honoured, and respected him, and were observant of his instructions.
2. He lays a foundation for the rebuke which he was obliged to give, in reminding them of the superiority of the man over the woman. I would have you know, that the head of every man is Christ; he is the Creator and Governor of all, and in a peculiar manner the head of his church: and the head of the woman is the man, who has by creation and nature the superiority, and therefore the woman should be in subjection: and the head of Christ is God, considered as Mediator; and, in his human nature, he is inferior to the Father; though, in his Godhead, co-equal and co-eternal.
3. The thing that he blames is, that their men prayed and prophesied covered, the women uncovered. Veiling the head, in the Eastern countries, was regarded as a token of modesty and subjection in the woman; and having the head uncovered, betokened the superiority of the man: when therefore any man prayed or prophesied with a covering on his head, he dishonoured Christ his head, who had given him the superiority; on the contrary, if any woman, under extraordinary inspiration, prayed or prophesied with her head uncovered, she dishonoured the man who is her head, by such an affectation of appearing like him; and, instead of modest subjection, pretended to an equality with him; and she might, with equal decency, cut her hair short, and wear it in the form peculiar to men, as thus appear unveiled. But if such a sight would appear shocking and highly immodest, then let her be covered. The man ought not to cover his head; it would be to debase his dignity, forasmuch as he is the image and glory of God, invested with the supreme dominion; but the woman is the glory of the man, who has the honour of being placed in the rank of creation above her, and has a becoming dominion over her. For the man is not of the woman, created from her substance; but the woman of the man, from his rib. Neither was the man created for the woman, seeing he was in being before her, but the woman for the man, to be his helpmate; and therein was implied a reasonable subjection to him. For this cause ought the woman to have power on her head, and to be veiled, in token of her subjection, because of the angels, or messengers of Christ, who should preside in the assembly; and it would be highly arrogant to affect equality with them. Nevertheless, neither is the man without the woman, neither the woman without the man, in the Lord, both sexes partaking alike of that common salvation which is in Jesus Christ; so that though subjection be due, the woman is not to be tyrannized over as a slave, but to be cherished with the warmest affection and becoming respect. For as the woman is of the man, taken from his side, even so is the man also by the woman, springing from her; but all things of God, who hath placed each in their respective stations; which, therefore, for conscience sake, they should fill up. Judge in yourselves; is it comely that a woman pray unto God uncovered, affecting to be like the men, and inverting the established order of God? Doth not even nature itself teach you, that a distinction should be observed in the dress of the different sexes? And as it is the custom of the country where you live, to cut the hair short, it is regarded as a token of great effeminacy to appear otherwise. So that if a man have long hair, it is a shame unto him. But if a woman have long hair, it is a glory to her, comely, and becoming her sex; for her hair is given her for a covering, and should be managed so as to avoid all confusion of dress between the sexes. But if any man seem to be contentious, and disposed to vindicate such a preposterous practice, we have no such custom, neither the churches of God, where every appearance of a contentious spirit is condemned, and all such indecent affectation discountenanced.
2nd, Shocking abuses early crept into the Corinthian church, some of which the Apostle mentions; and sharply rebukes the offenders. Though he would praise them (1Co 11:2.) in general, there were some among them who were a dishonour to their holy profession; who met with them, not for the better, to receive edification, but for the worse, growing more corrupt, even in the very use of holy ordinances.
1. When ye come together in the church, I hear that there be divisions among you, one being for Paul, and another for Apollos, and the church thus torn with factions; and I partly believe it. For there must be also heresies among you; such is the corruption of man’s nature, and the craft of the wicked one, that tares will be sown among the wheat; and for wise purposes God permits it should be so, that they which are approved, may be made manifest among you, their faith tried, and their sincerity evidenced. Note; (1.) Nothing is more fatal to the church of Christ, than uncharitable divisions and discords between the members. (2.) God can over-rule even the wickedness of apostates, to the furtherance of his believing people in faith and holiness.
2. Some of them committed the most scandalous irregularities at the Lord’s table. When ye come together therefore into one place, this is not to eat the Lord’s supper, the method in which you proceed being utterly subversive of the very intention of that holy ordinance; for in eating, every one taketh, before other, his own supper, as if it was a mere common meal; and what is still worse, one is hungry, the poor man goes away without any refreshment, the bread and wine being devoured by those who came first; and another is drunken, the rich indulging themselves to excess. What a scandalous abuse! Have ye not houses to eat and to drink in, when you want to nourish your bodies? or despise ye the church of God, and put contempt on the poor members of it, and shame them that have not, have no houses of their own, nor ability to provide the elements for themselves? What shall I say to you? shall I praise you in this, thus to form parties even in the church, and devour the provision of which the poor should partake? No, assuredly, I praise you not; I blame you exceedingly.
3rdly, To rectify these gross abuses which he reprehended, the Apostle sets before them,
1. The true nature of the sacred institution, as he received it from the Lord, and had faithfully delivered it unto them. The Lord Jesus, the king of his church, the same night in which he was betrayed, took bread; and when he had given thanks, he brake it, and said, Take, eat; this bread is the symbol and representation of my body, which is broken for you, and offered upon the cross in your stead; this do in remembrance of me; continue, in this ordinance, a constant memorial of my dying love, and of the benefits which you receive thereby. After the same manner, also, he took the cup, when he had supped, saying, This cup is the New Testament, or covenant, in my blood, which is now ratified by the blood-shedding of the Mediator, and all the inestimable privileges contained in it are secured to every faithful soul. This do ye, as oft as ye drink it, in remembrance of me, frequently meeting to celebrate this sacred feast, remembering therein my matchless grace, manifest, in those precious and plenteous drops of blood shed for your redemption; for as often as ye eat this bread, and drink this cup, ye do shew the Lord’s death till he come, declaring your dependance thereon, as the ground of all your hope towards God, and openly professing your faith in a crucified Redeemer, as all his people are called upon to do, until the day comes when his faithful saints shall appear with him in glory.
2. He warns them of the danger of an irreverent use of this holy ordinance, wherefore, whosoever shall eat this bread and drink this cup of the Lord unworthily, in such a scandalous, factious, and sensual manner, shall be guilty of the body and blood of the Lord, incurring the heavy guilt of treating with contempt the Blood of the covenant. But let a man examine himself, with regard to the truth of his faith, love, and conversion to God, and his knowledge of the design of this sacred institution; and so let him eat of that bread and drink of that cup, to his soul’s edification and comfort. For he that eateth and drinketh unworthily, in the shocking manner before described, eateth and drinketh damnation to himself, provoking some temporal judgment of God upon him; not discerning the Lord’s body, nor making a difference between the sacred symbol thereof, and common food. For this cause many are weak and sickly among you, and many sleep, God visiting in sickness, disease, and death, your provocations. For if we would judge ourselves, and seriously examine into our conduct, that with real penitence we might return unto God, we should not be judged with such heavy providential afflictions. But when we are thus judged, we are chastened of the Lord in mercy, that we should not be condemned with the world, left to go on securely, and perish in our sins. Note; None should be discouraged from the Lord’s table, who, on examining themselves, can say, that in simplicity they desire to approve themselves to him.
3. He directs them how to celebrate this sacred ordinance. Wherefore, my brethren, when ye come together to eat, tarry one for another till all are assembled, and you can eat together, as children of one family, at the table of the Lord. And if any man hunger, let him eat at home, this being not designed as an ordinary meal; that ye come not together unto condemnation, provoking God by your irreverence, dissentions, or excess. And the rest, if there be any thing further amiss, respecting the proper discipline to be observed, will I set in order when I come.
Fuente: Commentary on the Holy Bible by Thomas Coke
1Co 11:33 . Conclusion from this proposition, general in its tenor, for the conduct of the readers at the love-feast, when they came together to keep it ( , not belonging to . .).
] “perterrefactos rursum hac blanda compellatione solatur,” Grotius.
. ] wait for one another (“invicem exspectate,” Vulg.), 1Co 16:11 , so that no one . This closing admonition corresponds to the censure, with which the section began in 1Co 11:21 , and there is therefore no need for departing from this rendering, which is adopted by Luther, Erasmus, and the majority of commentators. Theophylact: , , . Others translate: Receive ye one another , namely, convivio , as a contrast to despising the other guests, and keeping them from sharing in what you yourselves have to give. So Pott, Rckert, Olshausen, Ewald, Hofmann, following Mosheim, Michaelis, Morus, Schulz, Rosenmller. But in the N. T. (1Co 16:11 ) means always exspectare (comp Soph. Phil. 123; Polyb. xx. 4. 5, iii. 45. 6; Apollod. i. 9. 27; also in Plutarch, al [1897] ), although in classical writers, as well as in the LXX. and Apocrypha, the meaning excipere is far more frequent. The latter sense Paul would have expressed by the simple , or by (Rom 14:1 ).
[1897] l. and others; and other passages; and other editions.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
33 Wherefore, my brethren, when ye come together to eat, tarry one for another.
Ver. 33. Wherefore, my brethren ] He that reproveth and adviseth not, doth as it were snuff the lamp and not pour in oil.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
33. ] General conclusion respecting this disorder . So then (‘qu cum ita sint’), my brethren (milder persuasive: as has been the assumption of the first person, 1Co 11:31-32 ), when ye are coming together to eat, wait for one another (contrast to , 1Co 11:21 ; as Theophyl.: , , , . ).
Fuente: Henry Alford’s Greek Testament
1Co 11:33-34 a . The “charge” (1Co 11:17 ) proceeds from inward to outward, from self-examination (1Co 11:28 ) to mutual accommodation respecting the Lord’s Supper. Religious decorum depends on two conditions, a becoming spirit associated with fitting external arrangements , such as good sense and reverence dictate: “And so, my brothers, when you meet for the meal, wait for one another ”. adds a touch of affection to what has been severely said. carries us back to 1Co 11:17 ; 1Co 11:20 ; the same train of admonition throughout. embraces the entire Church Supper; see notes on 1Co 11:20 f.; the order ( invicem expectate , Vg [1800] ) forbids the hasty and schismatic (1Co 11:21 ); no one must begin supper till the Church is gathered, so that all may commence together and share alike. To wait for others presumes waiting to feast with them . never means excipio ( receive : so Hf [1801] , and a few others), but always exspecto in the N.T.; with the former sense in cl [1802] Gr [1803] , it signifies to receive (a person) from some particular quarter. Some might object that hunger is pressing, and they cannot wait; to these Paul says, “If any one is hungry, let him eat at home ” staying his appetite before he comes to the meeting; cf. 1Co 11:21-22 a . The Church Supper is for good-fellowship, not for bodily need; to eat there like a famished man, absorbed in one’s food if nothing worse happen is to exclude Christian and religious thoughts. , not (1Co 11:18 : note the absence of the art [1804] ). “Coming together ” (for a judgment) defines the “coming together ” of 1Co 11:17 in terms of 1Co 11:29-32 . , pr [1805] sbj [1806] , of the stated meetings, as in 1Co 11:18 , etc. This warning ( ) closes the introduced in 1Co 11:17 . For a clear and impartial account of the various doctrines of the Lord’s Supper connected with this passage, see Bt [1807] , pp. 206 ff.
[1800] Latin Vulgate Translation.
[1801] J. C. K. von Hofmann’s Die heilige Schrift N.T. untersucht , ii. 2 (2te Auflage, 1874).
[1802] classical.
[1803] Greek, or Grotius’ Annotationes in N.T.
[1804]
[1805] present tense.
[1806] subjunctive mood.
[1807] J. A. Beet’s St. Paul’s Epp. to the Corinthians (1882).
1Co 11:34 b . , an etcetera appended to the charge “other matters,” probably of detail connected with the Church Supper and the . Ed [1808] takes this as the antithesis to the of 1Co 11:18 (see note), and supposes to refer to other different matters, of which P. would postpone discussion till his arrival addressing himself notwithstanding to one of the principal of these in 1Co 12:1 ff. , “according as I may come”: the Ap. is uncertain when and under what circumstances he may next visit Cor [1809] ( cf. 1Co 16:5-9 ); his intention to set matters in order is subject to this contingency. (see parls.) refers, presumably, to points of external order, such as those just dealt with. Romanists (see Est.) justify by this text their alleged unwritten apostolic traditions respecting the Eucharist: fasting communion, e.g ., is placed amongst the unspecified .
[1808] T. C. Edwards’ Commentary on the First Ep. to the Corinthians . 2
[1809] Corinth, Corinthian or Corinthians.
Fuente: The Expositors Greek Testament by Robertson
NASB (UPDATED) TEXT: 1Co 11:33-34
33So then, my brethren, when you come together to eat, wait for one another. 34If anyone is hungry, let him eat at home, so that you will not come together for judgment. The remaining matters I will arrange when I come.
1Co 11:33 “when you come together to eat, wait for one another” This refers to 1Co 11:21. They were acting like selfish individuals, not a family, a body. They were acting in exactly the opposite way from Jesus’ self-giving act of love.
1Co 11:34 “If” This is a First class conditional sentence, which is assumed to be true from the author’s perspective or for his literary purposes.
“let him eat at home” This is a present active imperative. If believers are so hungry that they act in an aggressive, selfish way at the Lord’s Supper, then they should satisfy their hunger before they join a fellowship meal.
NASB”The remaining matters I will arrange when I come”
NKJV”And the rest I will set in order when I come”
NRSV”About the other things I will give instructions when I come”
TEV”As for the other matters, I will settle them when I come”
NJB”The other matters I shall arrange when I come”
Notice that God has not seen fit to pass on all the detailed description that Paul gave to this church. It is uncertain if this relates only to the Lord’s Supper or other matters. The structure of 1 Corinthians (answering many unrelated questions) implies that it does. The essence of the Lord’s Supper is not found in a rule book of liturgy, but in a relationship with Jesus Christ. The details of religious rituals are not as significant as a good heart toward God, which issues in a love for the church.
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
to eat = for (Greek. eis) eating.
tarry = wait. Compare Act 17:16. Jam 5:7.
Fuente: Companion Bible Notes, Appendices and Graphics
33.] General conclusion respecting this disorder. So then (qu cum ita sint), my brethren (milder persuasive: as has been the assumption of the first person, 1Co 11:31-32), when ye are coming together to eat, wait for one another (contrast to , 1Co 11:21; as Theophyl.: , , , . ).
Fuente: The Greek Testament
1Co 11:33. , therefore) The remedy and counsel suitably follow the reproof of vice, and the simpler the better.- , my brethren) This appellation is suited to the conclusion.
34. is hungry) that he may not wait. Anticipation.[105]-, the rest) regarding the Lords Supper; for presently after in this epistle he in like manner sets in order questions as to spiritual things.[106]
35.[105] See App. Occupatio. It is the same as . Anticipation of an objection which might be raised.-ED.
36.[106] Bengel, J. A. (1860). Vol. 3: Gnomon of the New Testament (M. E. Bengel & J. C. F. Steudel, Ed.) (J. Bryce, Trans.) (199-291). Edinburgh: T&T Clark.
Fuente: Gnomon of the New Testament
1Co 11:33
1Co 11:33
Wherefore, my brethren, when ye come together to eat,- [The eating referred to is, of course, the Lords Supper, and he enjoins perfect order, respect, and sobriety. The table is common for the rich and poor, and the rich have no claim of priority over the poor.]
wait one for another.-By their indecent haste, each eating his own meal without waiting for the rest, they had turned the Supper from the memorial purpose into an ordinary and insignificant meal, a mere eating and drinking. He therefore exhorts them to wait for one another, and make their coming together a joint service in commemoration of the Lords suffering and death.]
Every congregation should have a definite time for meeting and should never begin the service before that time without due notice. While the apostle says, Wait one for another, he also says, In diligence not slothful; fervent in spirit; serving the Lord. (Rom 12:11). No man can be diligent and fervent in spirit and be lazy and laggard in assembling for religious service. Not only does he who is slow lack diligence and fervor in spirit, but there is nothing that destroys the zeal and fervor of others like having to sit and wear out their patience, waiting for the slothful and indifferent.
Fuente: Old and New Testaments Restoration Commentary
Reciprocal: Act 20:7 – the disciples
Fuente: The Treasury of Scripture Knowledge
1Co 11:33. Tarry one for another. This is another statement that is often perverted and made to mean that public services should not start until others arrive. Not only does such an application miss the thought intended by the apostle to be conveyed, but it violates other scripture. Rom 12:11 forbids Christians being slothful or lazy in coming to the services. A soldier who fails to appear at the time he is told to receives the stain of AWOL, and the disciple who is late in arriving at the place of services deserves the same blot. The tarrying of our verse was to be done after the congregation was assembled, and it means not to take before other (verse 21) his supper, but to wait (tarry) until the others were ready to eat.
Fuente: Combined Bible Commentary
1Co 11:33. Wherefore, when ye come together to eat, wait for one anotherinstead of your unseemly practice of each one eating before other his own supper,
Fuente: A Popular Commentary on the New Testament
Our apostle here concludes his discourse with an exhortation to the Corinthians, to take heed for time to come that all these fore-mentioned miscarriages may be rectified; that when they come together to eat the Lord’s supper, and the love-feasts, they should tarry one for another, that they may all feed and feast together. And if any man pretend to be hungry, let him eat at home before he comes, lest by these irreverent actions he bring down the judgments of God upon himself.
Lastly, he tells them, that as to other points of church order, he would determine them when he came among them; The rest will I set in order when I come. Such unchristian disorders may arise in the church as will require the presence and coming of an apostle to correct and reform them.
Fuente: Expository Notes with Practical Observations on the New Testament
1Co 11:33-34. Wherefore, my brethren To conclude what I have to say to you on this subject; when ye come together to eat To celebrate the Lords supper; tarry one for another With decency and respectful love, till the whole assembly be convened, and then join all together at the same table and time, without such factions and divisions. And if any man hunger Which probably was the pretence of those that were guilty of the fore- mentioned disorders; let him eat at home At his own house; that ye come not together unto condemnation That you may not, by profaning this holy ordinance, provoke God to punish you. And the rest The other circumstances relating to the Lords supper, which require to be corrected; I will set in order Will see regulated; when I come To Corinth.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Vv. 33, 34. Wherefore, my brethren, when ye come together to eat, tarry one for another. 34. If any man hunger, let him eat at home, that ye come not together to incur judgment. The rest will I set in order when I come.
This conclusion reminds us of the passage 1Co 10:23-33. Here, as there, Paul, after starting from an outward fact (the disorders in the love-feast), enters on a complete development, intended thoroughly to enlighten the conscience of the Church; then he winds up with some rules of conduct, apparently external, but in which there is concentrated the whole moral quintessence of the preceding exposition.
The affectionate address, my brethren, following warnings so serious, has in it something familiar and genial, fitted to open the hearts of his readers to the counsel with which he is about to close. The regimen , to eat, might be connected with the following verb, tarry: Tarry for one another to begin the feast. But it is simpler to make it dependent on the verb come together: When you come together, not for ordinary worship simply, but for a love-feast and the celebration of the Supper, tarry one for another to partake of the feast. The verb signifies to wait and to welcome. The first meaning is the only one found in the New Testament. It is also that which is most suitable here; for the word forms an antithesis to , to precede in eating, 1Co 11:21. The apostle wishes, that all seating themselves to eat together, the supper of each may become that of his neighbours; thereby it is that the feast becomes a true agape.
Vv. 34. The first words correspond exactly to the question of 1Co 11:22 : Have ye not houses to eat and to drink in? In this feast the object is not in reality to take nourishment, but to eat together.
A judgment, such as that instanced by the apostle in 1Co 11:29.
The term: the other points, the rest, , no doubt embraces a number of questions of detail relating to the celebration of the Supper, such as the frequency, the days, the time of day, the mode of the feast, etc. The Catholics have supposed that the matter in question here was the institution of the Mass, which, they say, became from that time the subject of an Episcopal tradition. But that would not have been a detail of secondary importance, like those which are evidently in the mind of the apostle.
In the representations of the agapae which are found in the Catacombs, there is seen a company of seven or eight persons grouped round the same table (Heinrici, p. 342). If it was so at Corinth, one can very easily understand the possibility of the abuse pointed out by the apostle; every company of friends might have gathered in a group separate from the rest of the Church. But did such a practice prevail at Corinth? Of this we have not the slightest proof.
The agapae of which Paul speaks have been compared to the feasts which were celebrated from time to time in Greece by the corporations which then existed in great number, with a view to certain common interests. But however that may be, the origin of the agapae is Jewish and not Greek. This feast indeed represented the last supper of Jesus with His apostles, in the course of which He instituted the Holy Communion. Besides, in the feasts of those Greek colleges, it was the common fund of the society which paid the banquet, while our chapter itself proves that in the agapae every family furnished its own provisions.
From certain notices, for which we are indebted to the historian Sozomenes (5th cent.), it appears that in some Churches (that of Alexandria, for example) the agape preceded the Holy Supper; according to Augustine, and no doubt in all the Churches of the West, it was the opposite: the Supper introduced the agape. Usage might vary according to place, and it certainly varied according to time, till the date when the agape was completely suppressed because of the abuses to which it gave rise.
Fuente: Godet Commentary (Luke, John, Romans and 1 Corinthians)
Wherefore [if you wish to remedy matters], my brethren, when ye come together to eat, wait one for another.
Fuente: McGarvey and Pendleton Commentaries (New Testament)
11:33 {22} Wherefore, my brethren, when ye come together to eat, tarry one for another.
(22) The supper of the Lord is a common action of the whole church, and therefore there is no place for private suppers.
Fuente: Geneva Bible Notes
Waiting for one another 11:33-34
Practical application now follows theological explanation.
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
Rather than disregarding the members of the congregation who had little or no food to bring to the love feasts, those who had plenty should share what they had. They should also wait to eat until all had been served.
Many churches these days have potluck suppers periodically that provide a modern counterpart to the first-century love feast. Some Christians have felt that we should practice the love feast whenever we observe the Lord’s Supper today. Most have concluded that the love feast was just the setting in which the Lord’s Supper took place in the early church. Jesus did not specifically command His disciples to observe the love feast as He urged them to eat the Lord’s Supper. Therefore most Christians believe the love feast is not an ordinance of the church and we are not bound to perpetuate it as the early church practiced it.