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 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 [1] 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, [2] by its having become customary for one to partake of his own feast separately, participation being done away. [3] 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, [4] 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. [5] Nay even among ourselves, who have the pure administration of the Supper restored to us, [6] in virtue of a return, as it were, from captivity, [7] how much irreverence! How much hypocrisy on the part of many! What a disgraceful mixture, while, without any discrimination, wicked and openly abandoned persons intrude themselves, such as no man of character and decency would admit to common intercourse! [8] And yet after all, we wonder how it comes that there are so many wars, so many pestilences, so many failures of the crop, so many disasters and calamities -- as if the cause were not manifest! And assuredly, we must not expect a termination to our calamities, until we have removed the occasion of them, by correcting our faults.

Footnotes

1 - "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."

2 - "Vne forme estrange et du tout autre;" -- "A strange and quite different form."

3 - "Sans en distribuer ne communiquer aux autres;" -- "Without distributing or communicating of it to others."

4 - "Ils pechent plus audacieusement, et a bride auallee;" -- "They sin more daringly, and with a loose bridle."

5 - The above paragraph is aptly designated in the old English translation by Thomas Tymme, (1573) "a lyuely description of the Popishe Masse." -- Ed.

6 - "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."

7 - Calvin 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.

8 - "Lesquels vn homme de bien, et qui auroit honnestete en quelque recommendation, ne receuroit iamais a sa table;" -- "Whom a man of principle -- that had any regard to decency -- would never admit to his table."

For this cause - On account of the improper manner of celebrating the Lord's Supper; see 1-Corinthians 11:21.
Many are weak - (ἀσθενεῖς astheneis). Evidently referring to prevailing bodily sickness and disease. This is the natural and obvious interpretation of this passage. The sense clearly is, that God had sent among them bodily distempers as an expression of the divine displeasure and judgment for their improper mode of celebrating the Lord's Supper. That it was not uncommon in those times for God in an extraordinary manner to punish people with calamity, sickness, or death for their sins is evident from the New Testament; see the 1-Corinthians 5:5 note; Acts 5:1-10; Acts 13:11 notes; 1-Timothy 1:20 note; and perhaps 1-John 5:16 note; and James 5:14-15 notes. It may possibly have been the case that the intemperance and gluttony which prevailed on these occasions was the direct cause of no small part of the bodily disease which prevailed, and which in some cases terminated in death.
And many sleep - Have died. The death of Christians in the Scriptures is commonly represented under the image of "sleep;" Daniel, 1-Corinthians 12:2; John 11:11-12; 1-Corinthians 15:51; 1-Thessalonians 4:14; 1-Thessalonians 5:10. Perhaps it may be implied by the use of this mild term here, instead of the harsher word "death," that these were true Christians. This sentiment is in accordance with all that Paul states in regard to the church at Corinth. Notwithstanding all their irregularities, he does not deny that they were sincere Christians, and all his appeals and reasonings proceed on that supposition, though there was among them much ignorance and irregularity. God often visits his own people with trial; and though they are his children, yet this does not exempt them from affliction and discipline on account of their imperfections, errors, and sins. The "practical lesson" taught by this is, that Christians should serve God with purity; that they should avoid sin in every form; and that the commission of sin will expose them, as well as others, to the divine displeasure. The reason why this judgment was inflicted on the Corinthians was, that there might be a suitable impression made of the holy nature of that ordinance, and that Christians might be led to observe it in a proper manner. If it be asked whether God ever visits his people now with his displeasure for their improper manner of observing this ordinance, we may reply:
(1) That we have no reason to suppose that he inflicts "bodily" diseases and corporeal punishments on account of it. But,
(2) There is no reason to doubt that the improper observance of the Lord's Supper, like the improper observance of any other religious duty, will be followed with the expression of God's displeasure, and with a spiritual blightling on the soul. This may be evinced in the following modes:
(a) In hardening the heart by an improper familiarity with the most sacred and solemn ordinances of religion.
(b) Increased coldness and deadness in the service of God. If the ordinances of the gospel are not the means of making us better, they are the means of making us worse.
(c) The loss of the favor of God, or of those pure, and spiritual, and elevated joys which we might have obtained by a proper observance of the ordinance.
There is no reason to doubt that God may make it the occasion of manifesting his displeasure. It may be followed by a lack of spiritual comfort and peace; by a loss of communion with God; and by a withholding of those comforts from the soul which might have been enjoyed, and which are imparted to those who observe it in a proper manner. The general principle is, that an improper discharge of any duty will expose us to his displeasure, and to the certain loss of all those favors which might have resulted from a proper discharge of the duty, and to the tokens of the divine displeasure. And this is as true of prayer, or of any other religious duty, as of an improper observance of the Lord's Supper.

For this cause - That they partook of this sacred ordinance without discerning the Lord's body; many are weak and sickly: it is hard to say whether these words refer to the consequences of their own intemperance or to some extraordinary disorders inflicted immediately by God himself. That there were disorders of the most reprehensible kind among these people at this sacred supper, the preceding verses sufficiently point out; and after such excesses, many might be weak and sickly among them, and many might sleep, i.e. die; for continual experience shows us that many fall victims to their own intemperance. How ever, acting as they did in this solemn and awful sacrament, they might have "provoked God to plague them with divers diseases and sundry kinds of death." Communion service.

(21) For this cause many [are] weak and sickly among you, and many sleep.
(21) The profaning of the body and blood of the Lord in his mysteries is harshly punished by him, and therefore such wrongs ought diligently to be prevented by each one judging and correcting himself.

For this cause many are weak and sickly,.... Because of their unworthy participation of the Lord's supper, many in the Corinthian church were attended with bodily infirmities and diseases; either by way of fatherly chastisement and correction in such who were truly the Lord's people, though they had behaved unworthily; or by way of punishment to such who were not, and had sinned very grossly:
and many sleep; that is, die a corporeal death, which is often in Scripture signified by sleep, and frequently used of the saints, and their death, and may intend and include some of them here; for though the Lord might resent so far their unworthy conduct and behaviour at his table, as to remove them out of this world by death, yet their souls may be saved in the day of the Lord Jesus.

weak . . . sickly--He is "weak" who has naturally no strength: "sickly," who has lost his strength by disease [TITTMANN, Greek Synonyms of the New Testament].
sleep--are being lulled in death: not a violent death; but one the result of sickness, sent as the Lord's chastening for the individual's salvation, the mind being brought to a right state on the sick bed (1-Corinthians 11:31).

For this cause - Which they had not observed. Many sleep - In death.