Commentary on the Epistles to the Corinthians John Calvin (continued)
Commentary on the Corinthians
Christ with unwashed hands, (Mark 7:2,) 707 nay more, as if it were a thing of nought, they consider not how great is the value of it. 708 They will therefore pay the penalty of so dreadful a profanation." Let my readers keep in mind what I stated a little ago, that the body 709 is presented to them, though their unworthiness deprives them of a participation in it.
1 Corinthians 11:30-34
1 Corinthians 11:30-34 30. For this cause many are weak and sickly among you, and many sleep. 30. Propterea inter vos infirmi sunt multi, et aegroti, et dormiunt multi. 31. For if we would judge ourselves, we should not be judged. 31. Si enim ipsi nos iudicassemus, non iudicaremur. 32. But when we are judged, we are chastened of the Lord, that we should not be condemned with the world.
32. Porro quum iudicamur, a Domino corripimur, ne cum hoc mundo damnemur.
33. Wherefore, my brethren, when ye come together to eat, tarry one for another.
33. Itaque, fratres mei, dum convenitis ad edendum, alii alios ex spectate. 34. And if any man hunger, let him eat at home; that ye come not together unto condemnation. And the rest will I set in order when I come.
34. Si autem quispiam esurit, domi edat, ne in iudicium edatis; caetera autem, quum venero, disponam.
30. For this cause, etc. After having treated in a general way of unworthy eating, and of the kind of punishment that awaits those who pollute this sacrament, he now instructs the Corinthians as to the chastisement which they were at that time enduring. It is not known whether a pestilence was raging there at that time, or whether they were laboring under other kinds of disease. However it may have been as to this, we infer from Paul's words, that the Lord had sent some scourge upon them for their correction. Nor does Paul merely conjecture, that it is on that account that they are punished, but he affirms it as a thing that was perfectly well known by him. He says, then, that many lay sick — that many were kept long in a languishing condition, and that many had died, in consequence of that abuse of the Supper, because they had offended God. By this he intimates, that 707"Ils manient le corps precieux de Christ irreueremment, c'est a dire, sans nettoyer leur conscience;" — "They handle the precious body of Christ irreverently, that is to say, without washing their conscience."
708In the Vat and Alex MSS. and the Copt version, the reading is simply {μη} {διακρίνων} {τὸ} {σῶμα} --- not distinguishing the body; while later copies have {τὸ} {σῶμα} {τοῦ} {Κυρίον} --- the body of the Lord The verb {διακρίνω} is employed by Herodotus in the sense of distinguishing, in the following expression: {διακρίνων} {ουδενα} --- without any distinction of persons (Herod. 3. 39.) It is supposed by some that the word, as employed here, contains an allusion to the distinguishing of meats under the Mosaic law. --- Ed
709"Le corps de Christ;" — "The body of Christ."
John Calvin by diseases and other chastisements from God, we are admonished to think of our sins; for God does not afflict us without good reason, for he takes no pleasure in our afflictions.
The subject is a copious and ample one; but let it suffice to advert to it here in a single word. If in Paul's times an ordinary abuse of the Supper 710 could kindle the wrath of God against the Corinthians, so that he punished them thus severely, what ought we to think as to the state of matters at the present day? We see, throughout the whole extent of Popery, not merely horrid profanations of the Supper, but even a sacrilegious abomination set up in its room. In the first place, it is prostituted to filthy lucre (1 Timothy 3:8) and merchandise. Secondly, it is maimed, by taking away the use of the cup. Thirdly, it is changed into another aspect, 711 by its having become customary for one to partake of his own feast separately, participation being done away. 712 Fourthly, there is there no explanation of the meaning of the sacrament, but a mumbling that would accord better with a magical incantation, or the detestable sacrifices of the Gentiles, than with our Lord's institution. Fifthly, there is an endless number of ceremonies, abounding partly with trifles, partly with superstition, and consequently manifest pollutions. Sixthly, there is the diabolical invention of sacrifice, which contains an impious blasphemy against the death of Christ. Seventhly, it is fitted to intoxicate miserable men with carnal confidence, while they present it to God as if it were an expiation, and think that by this charm they drive off everything hurtful, and that without faith and repentance. Nay more, while they trust that they are armed against the devil and death, and are fortified against God by a sure defense, they venture to sin with much more freedom, 713 and become more obstinate. Eighthly, an idol is there adored in the room of Christ. In short, it is filled with all kinds of abomination. 714
Nay even among ourselves, who have the pure administration of the Supper restored to us, 715 in virtue of a return, as it were, from captivity, 716 how much irreverence! How much hypocrisy on the part of many! What a disgraceful mixture, while, without any discrimination, wicked and openly
710"Vn tel abus de la Cene qui n'estoit pas des plus grans;" — "Such an abuse of the Supper, as was not one of the greatest."
711"Vne forme estrange et du tout autre;" — "A strange and quite different form." 712"Sans en distribuer ne communiquer aux autres;" — "Without distributing or communicating of it to others."
713"Ils pechent plus audacieusement, et a bride auallee;" — "They sin more daringly, and with a loose bridle."
714The above paragraph is aptly designated in the old English translation by Thomas Tymme, (1573) "a lyuely description of the Popishe Masse." — Ed.
715"Le pur vsage de la Cene en son entier, qui nous a este finalement rendu par la grace de Dieu;" — "The pure use of the Supper in its completeness, which has been at last restored to us by the grace of God."
716Calvin here employs the term postliminum, (restoration from captivity,) and most felicitously compares the restoration of the pure observance of religious ordinances, consequent upon the Reformation from Popery, to the recovery, by a Roman citizen, of his superior privileges, on his return from a state of captivity, during which they had been — not forfeited — but merely suspended. — Ed.