Commentary on the Epistles to the Corinthians John Calvin
John Calvin particular question, from which he had for a little digressed, for, lest bare doctrine should have little effect among them, he has introduced those general exhortations that we have read, but now he pursues the discussion on which he had entered — that it is not allowable for a Christian man to connect himself with the superstitions of the wicked, so as to take part in them. Flee, says he, from idolatry In the first place, let us observe what meaning he attaches to the term Idolatry He certainly did not suspect the Corinthians of such a degree of ignorance or carelessness 570 as to think, that they worshipped idols in their heart. But as they made no scruple of frequenting the assemblies of the wicked, and observing along with them certain rites instituted in honor of idols, he condemns this liberty taken by them, as being a very bad example. It is certain, then, that when he here makes mention of idolatry, he, speaks of what is outward, or, if you prefer it, of the profession 571 of idolatry. For as God is said to be worshipped by the bending of the knee, and other tokens of reverence, while the principal and genuine worship of him is inward, so is it also as to idols, for the case holds the same in things opposite. It is to no purpose that very many in the present day endeavor to excuse outward actions 572 on this pretext, that the heart is not in them, while Paul convicts of idolatry those very acts, and assuredly with good reason. For, as we owe to God not merely the secret affection of the heart, but also outward adoration, the man who offers to an idol an appearance of adoration takes away so much of the honor due to God. Let him allege as he may that his heart is quite away from it. The action itself is to be seen, in which the honor that is due to God is transferred to an idol.
15. I speak as to wise men. As he was about to take his argument from the mystery of the Supper, he arouses them by this little preface, that they may consider more attentively the magnitude of the thing. 573 "I do not address mere novices. You understand the efficacy of the sacred Supper in it we are ingrafted into the Lord's body. How unseemly a thing is it then, that you should enter into fellowship with the wicked, so as to be united in one body. At the same time, he tacitly reproves their want of consideration in this respect, that, while accurately instructed in the school of Christ, they allowed themselves in gross vice, as to which there was no difficulty in forming an opinion.
16. The cup of blessing While the sacred Supper of Christ has two elements — bread and wine — he begins with the second. He calls it, the cup of blessing, as having been set apart for a mystical benediction. 574 For I do not agree with those who understand blessing to mean thanksgiving, and
570"Tant despourueus de sens et cognoissance de Dieu;" — "So devoid of judgment and knowledge of God."
571"La profession et demonstrance;" — "The profession and display." 572"Les actes ou gestes externes d'idolatrie;" — "The outward acts or gestures of idolatry.' 573"L'excellence de ce mystere;" — "The excellence of this mystery." 574"A la consecration mystique" — "For a mystical consecration."
Commentary on the Corinthians interpret the verb to bless, as meaning to give thanks I acknowledge, indeed, that it is sometimes employed in this sense, but never in the construction that Paul has here made use of, for the idea of Erasmus, as to supplying a preposition, 575 is exceedingly forced. On the other hand, the meaning that I adopt is easy, and has nothing of intricacy.
To bless the cup, then, is to set it apart for this purpose, that it may be to us an emblem of the blood of Christ. This is done by the word of promise, when believers meet together according to Christ's appointment to celebrate the remembrance of his death in this Sacrament. The consecration, however, which the Papists make use of, is a kind of sorcery derived from heathens, 576 which has nothing in common with the pure rite observed by Christians. Everything, it is true, that we eat is sanctified by the word of God, as Paul himself elsewhere bears witness, (1 Timothy 4:5;) but that blessing is for a different purpose — that our use of the gifts of God may be pure, and may tend to the glory of their Author, and to our advantage. On the other hand, the design of the mystical blessing in the Supper is, that the wine may be no longer a common beverage, but set apart for the spiritual nourishment of the soul, while it is an emblem of the blood of Christ.
Paul says, that the cup which has been in this manner blessed is {κοινωνίαν} — the comnunion of the blood of the Lord. It is asked, in what sense? Let contention be avoided, and there will be nothing of obscurity. It is true, that believers are united together by Christ's blood, so as to become one body. It is also true, that a unity of this kind is with propriety termed {κοινωνία} (communion.) I make the same acknowledgment as to the bread Farther, I observe what Paul immediately adds, as it were, by way of explanation — that we all become one body, because we are together partakers of the same bread But whence, I pray you, comes that {κοινωνία} (communion) between us, but from this, that we are united to Christ in such a way, that we are flesh of his flesh, and bone of his bones? (Ephesians 5:30.)
For we must first of all be incorporated (so to speak) into Christ, that we may be united to each other. In addition to this, Paul is not disputing at present merely in reference to a mutual fellowship among men, but as to the spiritual union between Christ and believers, with the view of drawing from this, that it is an intolerable sacrilege for them to be polluted by fellowship with idols. From the connection of the passage, therefore, we may conclude, that ({κοινωνίαν}) the communion of the blood is that connection which we have with the blood of Christ, when he engrafts all of us together into his body, that he may live in us, and we in him.
575"Qu'on supplee Pour;" — "That for should be supplied." The original words {ὅ} {εὐλογοῦμεν}, are supposed by many eminent interpreters to be instead of {καθ} {᾿} {ὅ} {εὐλογοῦμεν} {τὸν} {Θεὸν} --- for which we give thanks to God. --- Ed
576The reader will find this subject more largely dwelt upon in the Harmony, vol. 3, p. 206. — Ed.