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Commentary on 1 Corinthians 11 verses 23–34
To rectify these gross corruptions and irregularities, the apostle sets the sacred institution here to view. This should be the rule in the reformation of all abuses.
I. He tells us how he came by the knowledge of it. He was not among the apostles at the first institution; but he had received from the Lord what he delivered to them, Co1 11:23. He had the knowledge of this matter by revelation from Christ: and what he had received he communicated, without varying from the truth a tittle, without adding or diminishing.
II. He gives us a more particular account of the institution than we meet with elsewhere. We have here an account,
1.Of the author - our Lord Jesus Christ. The king of the church only has power to institute sacraments.
2.The time of the institution: It was the very night wherein he was betrayed; just as he was entering on his sufferings which are therein to be commemorated.
3.The institution itself. Our Saviour took bread, and when he had given thanks, or blessed (as it is in Mat 26:26), he broke, and said, Take, eat; this is my body, broken for you; this do in remembrance of me. And in like manner he took the cup, when he had supped, saying, This cup is the New Testament in my blood; this do, as oft as you drink it, in remembrance of me, Co1 11:24, Co1 11:25. Here observe,
(1.)The materials of this sacrament; both, [1.] As to the visible signs; these are bread and the cup, the former of which is called bread many times over in this passage, even after what the papists call consecration. What is eaten is called bread, though it be at the same time said to be the body of the Lord, a plain argument that the apostle knew nothing of their monstrous and absurd doctrine of transubstantiation. The latter is as plainly a part of this institution as words can make it. St. Matthew tells us, our Lord bade them all drink of it (Mat 26:27), as if he would, by this expression, lay in a caveat against the papists' depriving the laity of the cup. Bread and the cup are both made use of, because it is a holy feast. Nor is it here, or any where, made necessary, that any particular liquor should be in the cup. In one evangelist, indeed, it is plain that wine was the liquor used by our Saviour, though it was, perhaps, mingled with water, according to the Jewish custom; vide Lightfoot on Mt. 26. But this by no means renders it unlawful to have a sacrament where persons cannot come at wine. In every place of scripture in which we have an account of this part of the institution it is always expressed by a figure. The cup is put for what was in it, without once specifying what the liquor was, in the words of the institution. [2.] The things signified by these outward signs; they are Christ's body and blood, his body broken, his blood shed, together with all the benefits which flow from his death and sacrifice: it is the New Testament in his blood. His blood is the seal and sanction of all the privileges of the new covenant; and worthy receivers take it as such, at this holy ordinance. They have the New Testament, and their own title to all the blessings of the new covenant, confirmed to them by his blood.
(2.)We have here the sacramental actions, the manner in which the materials of the sacrament are to be used. [1.] Our Saviour's actions, which are taking the bread and cup, giving thanks, breaking the bread, and giving about both the one and the other. [2.] The actions of the communicants, which were to take the bread and eat, to take the cup and drink, and both in remembrance of Christ. But the external acts are not the whole nor the principal part of what is to be done at this holy ordinance; each of them has a significancy. Our Saviour, having undertaken to make an offering of himself to God, and procure, by his death, the remission of sins, with all other gospel benefits, for true believers, did, at the institution, deliver his body and blood, with all the benefits procured by his death, to his disciples, and continues to do the same every time the ordinance is administered to the true believers. This is here exhibited, or set forth, as the food of souls. And as food, though ever so wholesome or rich, will yield no nourishment without being eaten, here the communicants are to take and eat, or to receive Christ and feed upon him, his grace and benefits, and by faith convert them into nourishment to their souls. They are to take him as their Lord and life, yield themselves up to him, and live upon him. He is our life, Col 3:4.
(3.)We have here an account of the ends of this institution. [1.] It was appointed to be done in remembrance of Christ, to keep fresh in our minds an ancient favour, his dying for us, as well as to remember an absent friend, even Christ interceding for us, in virtue of his death, at God's right hand. The best of friends, and the greatest acts of kindness, are here to be remembered, with the exercise of suitable affections and graces. The motto on this ordinance, and the very meaning of it, is, When this you see, remember me. [2.] It was to show forth Christ's death, to declare and publish it. It is not barely in remembrance of Christ, of what he has done and suffered, that this ordinance was instituted; but to commemorate, to celebrate, his glorious condescension and grace in our redemption. We declare his death to be our life, the spring of all our comforts and hopes. And we glory in such a declaration; we show forth his death, and spread it before God, as our accepted sacrifice and ransom. We set it in view of our own faith, for our own comfort and quickening; and we own before the world, by this very service, that we are the disciples of Christ, who trust in him alone for salvation and acceptance with God.
(4.)It is moreover hinted here, concerning this ordinance, [1.] That it should be frequent: As often as you eat this bread, etc. Our bodily meals return often; we cannot maintain life and health without this. And it is fit that this spiritual diet should be taken often tool The ancient churches celebrated this ordinance every Lord's day, if not every day when they assembled for worship. [2.] That it must be perpetual. It is to be celebrated till the Lord shall come; till he shall come the second time, without sin, for the salvation of those that believe, and to judge the world. This is our warrant for keeping this feast. It was our Lord's will that we should thus celebrate the memorials of his death and passion, till he come in his own glory, and the Father's glory, with his holy angels, and put an end to the present state of things, and his own mediatorial administration, by passing the final sentence. Note, The Lord's supper is not a temporary, but a standing and perpetual ordinance.
III. He lays before the Corinthians the danger of receiving unworthily, of prostituting this institution as they did, and using it to the purposes of feasting and faction, with intentions opposite to its design, or a temper of mind altogether unsuitable to it; or keeping up the covenant with sin and death, while they are there professedly renewing and confirming their covenant with God. 1. It is great guilt which such contract. They shall be guilty of the body and blood of the Lord (Co1 11:27), of violating this sacred institution, of despising his body and blood. They act as if they counted the blood of the covenant, wherewith they are sanctified, an unholy thing, Heb 10:29. They profane the institution, and in a manner crucify their Saviour over again. Instead of being cleansed by his blood, they are guilty of his blood. 2. It is a great hazard which they run: They eat and drink judgment to themselves, Co1 11:29. They provoke God, and are likely to bring down punishment on themselves. No doubt but they incur great guilt, and so render themselves liable to damnation, to spiritual judgments and eternal misery. Every sin is in its own nature damning; and therefore surely so heinous a sin as profaning such a holy ordinance is so. And it is profaned in the grossest sense by such irreverence and rudeness as the Corinthians were guilty of. But fearful believers should not be discouraged from attending at this holy ordinance by the sound of these words, as if they bound upon themselves the sentence of damnation by coming to the table of the Lord unprepared. Thus sin, as well as all others, leaves room for forgiveness upon repentance; and the Holy Spirit never indited this passage of scripture to deter serious Christians from their duty, though the devil has often made this advantage of it, and robbed good Christians of their choicest comforts. The Corinthians came to the Lord's table as to a common feast, not discerning the Lord's body - not making a difference or distinction between that and common food, but setting both on a level: nay, they used much more indecency at this sacred feast than they would have done at a civil one. This was very sinful in them, and very displeasing to God, and brought down his judgments on them: For this cause many are weak and sickly among you, and many sleep. Some were punished with sickness, and some with death. Note, A careless and irreverent receiving of the Lord's supper may bring temporal punishments. Yet the connection seems to imply that even those who were thus punished were in a state of favour with God, at least many of them: They were chastened of the Lord, that they should not be condemned with the world, Co1 11:32. Now divine chastening is a sign of divine love: Whom the Lord loveth he chasteneth (Heb 12:6), especially with so merciful a purpose, to prevent their final condemnation. In the midst of judgment, God remembers mercy: he frequently punishes those whom he tenderly loves. It is kindness to use the rod to prevent the child's ruin. He will visit such iniquity as this under consideration with stripes, and yet make those stripes the evidence of his lovingkindness. Those were in the favour of God who yet so highly offended him in this instance, and brought down judgments on themselves; at least many of them were; for they were punished by him out of fatherly good-will, punished now that they might not perish for ever. Note, It is better to bear trouble in this world than to be miserable to eternity. And God punishes his people now, to prevent their eternal woe.
IV. He points out the duty of those who would come to the Lord's table. 1. In general: Let a man examine himself (Co1 11:28), try and approve himself. Let him consider the sacred intention of this holy ordinance, its nature, and use, and compare his own views in attending on it and his disposition of mind for it; and, when he has approved himself to his own conscience in the sight of God, then let him attend. Such self-examination is necessary to a right attendance at this holy ordinance. Note, Those who, through weakness of understanding, cannot try themselves, are by no means fit to eat of this bread and drink of this cup; nor those who, upon a fair trial, have just ground to charge themselves with impenitency, unbelief, and alienation from the life of God. Those should have the wedding-garment on who would be welcome at this marriage-feast-grace in habit, and grace in exercise. 2. The duty of those who were yet unpunished for their profanation of this ordinance: If we would judge ourselves, we should not be judged, Co1 11:31. If we would thoroughly search and explore ourselves, and condemn and correct what we find amiss, we should prevent divine judgments. Note, To be exact and severe on ourselves and our own conduct is the most proper way in the world not to fall under the just severity of our heavenly Father. We must not judge others, lest we be judged (Mat 7:1); but we must judge ourselves, to prevent our being judged and condemned by God. We may be critical as to ourselves, but should be very candid in judging others.
V. He closes all with a caution against the irregularities of which they were guilty (Co1 11:33, Co1 11:34), charging them to avoid all indecency at the Lord's table. They were to eat for hunger and pleasure only at home, and not to change the holy supper to a common feast; and much less eat up the provisions before those who could bring none did partake of them, lest they should come together for condemnation. Note, Our holy duties, through our own abuse, may prove matter of condemnation. Christians may keep Sabbaths, hear sermons, attend at sacraments, and only aggravate guilt, and bring on a heavier doom. A sad but serious truth! O! let all look to it that they do not come together at any time to God's worship, and all the while provoke him, and bring down vengeance on themselves. Holy things are to be used in a holy manner, or else they are profaned. What else was amiss in this matter, he tells them, he would rectify when he came to them.
Necessarily, therefore, against those who have cast off shame and unsparingly abuse meals, the insatiable to whom nothing is sufficient, the apostle, in continuation, again breaks forth in a voice of displeasure: "So that, my brethren, when ye come together to eat, wait for one another. And if any one is hungry, let him eat at home, that ye come not together to condemnation."
That too great lust of food is not to be desired. In Isaiah: "Let us eat and drink, for to-morrow we shall die. This sin shall not be remitted to you even until ye die." Also in Exodus: "And the people sate down to eat and drink, and rose up to play." Paul, in the first to the Corinthians: "Meat commendeth us not to God; neither if we eat shall we abound, nor if we eat not shall we want." . And again: "When ye come together to eat, wait one for another. If any is hungry, let him eat at home, that ye may not come together for judgment." Also to the Romans: "The kingdom of God is not meat and drink, but righteousness, and peace, and joy in the Holy Ghost." In the Gospel according to John: "I have meat which ye know not of. My meat is, that I should do His will who sent me, and should finish His work."
Paul tells them to wait for one another so that they may make their offering together and serve one another.
"Wherefore when ye come together to eat, wait one for another." Thus, while their fear was yet at its height and the terror of hell remained, he chooses again to bring in also the exhortation in behalf of the poor, on account of which he said all these things; implying that if they do not this they must partake unworthily. But if the not imparting of our goods excludes from that Table, much more the violently taking away. And he said not, "wherefore, when ye come together, impart to them that need," but, which has a more reverential sound, "wait one for another." For this also prepared the way for and intimated that, and in a becoming form introduced the exhortation. Then further to shame them,
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SUMMARY
The Apostle Paul, in 1 Corinthians 11:33, delivers a concise yet profound instruction to the Corinthian believers regarding their communal gatherings, particularly the Lord's Supper, urging them to practice patient consideration and mutual regard. This command directly addresses the selfish and divisive behaviors that had marred their fellowship, emphasizing the importance of unity and selflessness as foundational to their shared meals and the sacred observance of Christ's sacrifice.
CONTEXT
Literary Context: This verse serves as a pivotal concluding instruction following Paul's extensive and stern rebuke of the Corinthian church's conduct during their communal meals and the observance of the Lord's Supper. In the preceding verses, specifically 1 Corinthians 11:17-22, Paul details how their gatherings, intended for spiritual edification, had become occasions for division and shame. He highlights the egregious practice where wealthier members arrived early, consumed their food and drink, and even became inebriated, while poorer members, often arriving later from their labor, were left hungry and humiliated. This behavior directly contradicted the very essence of the Lord's Supper, which Paul recounts as a solemn remembrance of Christ's sacrificial love and a symbol of unity in 1 Corinthians 11:23-26. The command to "tarry one for another" in 1 Corinthians 11:33 is therefore a practical, immediate remedy designed to restore order, dignity, and brotherly love to their assemblies, ensuring that the sacred meal is observed with proper reverence and communal participation.
Historical & Cultural Context: The early Christian church often met in house churches, which were typically the homes of wealthier members. These gatherings frequently included a communal meal (often called an agape or "love feast") that preceded or accompanied the Lord's Supper. In Roman and Greek society, banquets often reflected social hierarchies, with patrons eating first and better, while dependents waited or received lesser portions. The Corinthian church, a diverse community with significant social and economic disparities, appears to have replicated these societal norms within their Christian gatherings. Many members were slaves or laborers who would work long hours and arrive late, while others, being free and wealthy, could arrive early. This disparity, combined with a lack of Christian consideration, led to the abuses Paul condemns. The cultural expectation of social stratification clashed with the Christian ideal of equality and unity in Christ, which Paul champions throughout 1 Corinthians. Paul's instruction aims to subvert these pagan social norms and establish a distinctively Christian ethos of mutual honor and self-sacrifice within their worship.
Key Themes: This verse powerfully contributes to several overarching themes in 1 Corinthians and the broader New Testament. Foremost is the theme of Christian Unity, directly addressing the divisions that plagued the Corinthian church, as seen in 1 Corinthians 1:10. The instruction to "tarry one for another" is a practical outworking of Love and Consideration for Others, echoing Paul's emphasis on selfless love in 1 Corinthians 13. It underscores the importance of Order and Decorum in corporate worship, ensuring that gatherings reflect the holiness and purpose of God, a theme Paul also develops in 1 Corinthians 14. Finally, it reinforces the Sacredness and Proper Observance of the Lord's Supper, linking communal behavior to the spiritual integrity of this central Christian ordinance, as detailed in 1 Corinthians 11:27-32.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Paul employs a clear Imperative Mood in this verse ("tarry"), signaling a direct command and emphasizing the urgency and non-negotiable nature of the instruction. This is coupled with Direct Address ("my brethren"), which creates a personal and authoritative tone, reinforcing the pastoral concern behind the command. The verse also functions as a Remedy or Corrective Instruction, providing a practical solution to the specific abuses detailed earlier in the chapter. Implicitly, there is also a Contrast between the current disorderly and selfish behavior of some Corinthians and the desired orderly and selfless conduct that should characterize a truly unified body of Christ.
THEOLOGICAL AND THEMATIC CONNECTIONS
This seemingly simple command to "tarry one for another" carries profound theological weight, extending far beyond table manners to touch upon the very nature of the church as the body of Christ. It underscores the New Testament's consistent emphasis on Christian love, selflessness, and unity as essential marks of genuine faith. By commanding mutual waiting, Paul insists that the corporate identity of the church must supersede individual desires or social distinctions, especially in acts of worship. This reflects the koinonia (fellowship) that defines the Christian community, where believers are called to bear one another's burdens and prioritize the well-being of the whole. The Lord's Supper, in particular, is meant to be a powerful symbol of this unity, a communal remembrance of Christ's unified body broken for all, and therefore, its observance must reflect that truth in practice.
REFLECTION AND APPLICATION
The timeless relevance of 1 Corinthians 11:33 lies in its call for radical selflessness and patient consideration within the Christian community. While the specific context was the Lord's Supper in ancient Corinth, the underlying principle applies to all aspects of church life and indeed, to all human relationships. It challenges us to move beyond individualistic consumption—whether of resources, time, or attention—and embrace a posture of mutual deference. This means being mindful of those who might be overlooked, disadvantaged, or simply slower to participate. It calls for a willingness to slow down, to wait, to ensure that no one is left out or shamed, and that all can participate fully and with dignity. In a world that often prioritizes efficiency and personal gratification, "tarrying one for another" is a counter-cultural act of love, fostering genuine community and reflecting the inclusive heart of God.
Questions for Reflection
FAQ
What was the specific problem Paul was addressing in the Corinthian church that led to this instruction?
Answer: Paul was addressing a severe problem of disunity, selfishness, and social stratification that manifested during the Corinthian church's communal meals and the observance of the Lord's Supper. Wealthier members, able to arrive early, would eat their fill and even get drunk, while poorer members, often slaves or laborers who arrived later, were left with nothing. This created divisions, shamed the less fortunate, and utterly desecrated the sacred purpose of the Lord's Supper, which was meant to symbolize unity in Christ's body. Paul's instruction in 1 Corinthians 11:33 directly commands them to rectify this by waiting for one another, ensuring everyone partakes together and with mutual respect, thus upholding the communal nature of the meal.
Does "tarry one for another" only apply to eating the Lord's Supper?
Answer: While the immediate context of 1 Corinthians 11:33 is the communal meal associated with the Lord's Supper, the principle of "tarrying one for another" extends beyond this specific act. It embodies a broader New Testament ethic of Christian love, patience, and mutual consideration that should characterize all aspects of church life and indeed, all relationships among believers. It encourages prioritizing the community over individual desires, ensuring inclusivity, and fostering genuine fellowship. This principle can be applied to how we conduct worship services, small group meetings, decision-making processes, and even how we use our spiritual gifts, as highlighted in 1 Corinthians 12 and 1 Corinthians 14.
CHRIST-CENTERED FULFILLMENT
The command to "tarry one for another" finds its ultimate fulfillment and deepest meaning in the person and work of Jesus Christ. Our Lord did not "eat" alone, but patiently waited for and sought out the lost, the marginalized, and the broken, inviting them to His table. He exemplified perfect selflessness, not seeking His own comfort or glory, but "emptying himself, by taking the form of a servant" as described in Philippians 2:7. Jesus' entire ministry was an act of "tarrying" for humanity, waiting for the opportune time to offer Himself as the ultimate sacrifice, so that all who believe might be brought into communion with God and with one another. The Lord's Supper itself, which was the context for Paul's instruction, is a profound symbol of Christ's waiting and ultimate sacrifice for us, the communal meal where we remember His body broken and blood shed for the forgiveness of sins, uniting us as one body in Him (1 Corinthians 10:16-17). Therefore, when believers "tarry one for another," they are not merely following a rule, but embodying the very heart of Christ, who patiently gathers His own, ensuring that none are left behind, and all are welcomed to the feast of His grace, foreshadowing the great marriage supper of the Lamb in Revelation 19:9.