Commentary on the Epistles to the Corinthians John Calvin
Commentary on the Corinthians was a very ancient one. 660 Now they gave the name of Agapae 661 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 662 a kind of banquet, which might accustom them rather to sobriety and frugality, 663 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." 664
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
22. Have ye not houses? From this we see that the Apostle was utterly dissatisfied with this custom of feasting, even though the abuse formerly mentioned had not existed. For, though it seems allowable for the whole Church to partake at one common table, yet this, on the other hand, is wrong — to convert a sacred assembly to purposes foreign to its nature. We know for what exercises a Church should assemble — to hear doctrine, to
660Pliny is supposed to refer to the {Αγαπὰι} (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
661"Agapas, c'est a dire Charitez;" — "Agapae, that is to say — Loves." 662"Par succession de temps;" — "In process of time." 663"Qu'autrement;" — "Than otherwise." 664"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."