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20. This is not to eat the Lord’s supper He now reproves the abuse that had crept in among the Corinthians as to the Lord’s Supper, in respect of their mixing up profane banquets with the sacred and spiritual feast, and that too with contempt of the poor. Paul says, that in this way it is not the Lord’s supper that is partaken of — not that a single abuse altogether set aside the sacred institution of Christ, and reduced it to nothing, but that they polluted the sacrament by observing it in a wrong way. For we are accustomed to say, in common conversation, that a thing is not done at all, if it is not done aright. Now this was no trivial abuse, as we shall afterwards see. If you understand the words is not as meaning, is not allowable, ⁶⁵⁵⁶⁵⁵     Paraeus and some others take the words ὀυκ ἔστι is not, as used for, ουκ ἔξεστι is not allowable. — Ed the meaning will amount to the same thing — that the Corinthians were not in a state of preparation for partaking of the Lord’s supper, as being in so divided a state. What I stated a little ago, however, is more simple — that he condemns that profane admixture, which had nothing in it akin to the Lord’s Supper.

21. For every one of you taketh before others his own supper. It is truly wonderful, and next to a miracle, ⁶⁵⁶⁶⁵⁶     “Quasi incroyable;” — “As it were incredible.” that Satan could have accomplished so much in so short a time. We are, however, admonished by this instance, how much antiquity, without reason on its side, can effect, or, in other words, how much influence a long continued custom has, while not sanctioned by a single declaration of the word of God. This, having become customary, was looked upon as lawful. Paul was then at hand to interfere. What then must have been the state of matters after the death of the Apostles? With what liberty Satan must have sported himself. ⁶⁵⁷⁶⁵⁷     “A ioue ses tours;” — “Have played off his tricks.” Yet here is the great strength of Papists: “The thing is ancient — it was done long ago — let it, therefore, have the weight of a revelation from heaven.”

It is uncertain, however, what was the origin of this abuse, or what was the occasion of its springing up so soon. Chrysostom is of opinion, that it originated in the love-feasts, ⁶⁵⁸⁶⁵⁸     “Vne sorte de banquets qui se faisoyent par charite;” — “A kind of banquets that were held, by way of love.” (ἀπὸ τῶν ἀγαπῶν) and that, while the rich had been accustomed ⁶⁵⁹⁶⁵⁹     “Premierement;” — “At first.” to bring with them from their houses the means of feasting with the poor indiscriminately and in common, they afterwards began to exclude the poor, and to guzzle over their delicacies by themselves. And, certainly, it appears from Tertullian, that that custom was a very ancient one. ⁶⁶⁰⁶⁶⁰     Pliny is supposed to refer to the Αγαπὰι (love-feasts) in his 97^th 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 Now they gave the name of Agapae ⁶⁶¹⁶⁶¹     “Agapas, c’est a dire Charitez;” — “Agapae, that is to say — Loves.” 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 ⁶⁶²⁶⁶²     “Par succession de temps;” — “In process of time.” a kind of banquet, which might accustom them rather to sobriety and frugality, ⁶⁶³⁶⁶³     “Qu’autrement;” — “Than otherwise.” 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.” ⁶⁶⁴⁶⁶⁴     “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.”

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