1 Coríntios 11:34

The rest — or, literally, the remaining matters — doubtless refers to some other details connected with the charity-feasts.

From the foregoing we gather the following outline of the method of celebration of the Lord’s Supper in the Apostolic Church.
It was a common practice amongst the Greeks at this time to hold a feast called eranos, to which all contributed, and of which all partook. A similar arrangement soon sprang up in the Christian communities, and were called agapæ, or “charity-feasts.” At these gatherings was celebrated — probably at first daily, and afterwards weekly — the Lord’s Supper. It consisted of two parts — a loaf broken and distributed during the meal, and a cup partaken of by all present after it. This bread and this cup were distinguished from the meal itself by the solemn declaration over them of the fact of the institution (1 Coríntios 11:26). The entire feast, however, had a solemnity and sanctity imparted to it by the eucharistic acts which accompanied it; and while this bread and this wine constituted the “Supper of the Lord,” the entire “charity-feast” became consecrated by it as a “Lord’s Supper” (1 Coríntios 11:20), the phrase being similar to “Lord’s day” (Apocalipse 1:10). To it the brethren came, not as individuals, but as members of the body of Christ. This gathering of the Church was His body now on earth; that sacramental bread and wine, the symbols of His body, which had been on earth, and which had been given for them. To the charity-feast the rich brought of their abundance, the poor of their poverty. But once assembled there everything was common. The party spirit which raged outside soon invaded these sacred scenes. The rich members ceased to discern in that gathering “the Body,” and to discern themselves as “members of that Body.” They regarded themselves as individuals, and the food which they brought as their own. The poor were put to shame; some of them arriving late would remain hungry, while the rich had eaten and drunk to excess. On those who acted thus there fell naturally God’s judgments of sickness and of death. To correct this terrible evil and grave scandal, St. Paul recalls to them the solemnity of the act of Holy Communion, what it meant, how it was instituted. He reminds them of how the whole feast was consecrated by having that eucharistic bread and wine united with it, and he commands those who wanted merely to satisfy their natural hunger to do so at home before coming to the “Lord’s Supper.” The two thoughts of communion with Christ and communion with one another, and of the bread and wine being the medium of the union with Him, and the source of the Christian unity, intersect and interlace each other, like the fine threads of some tapestry which are so skilfully interwoven that you cannot distinguish them while you look on the image or scene which they definitely produce. We may with theological subtlety dissever them; but if we do so we shall lose that loving image of the Holy Communion which the Apostle wrought out in his teaching, and on which he and the early Church gazed with tender adoration, and from which they drew the deepest draughts of spiritual life.

When I come. — There is no definite indication of an approaching visit in these words. They are quite general “whenever I come”