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Context
Flee from Idolatry
15I speak to reasonable people; judge for yourselves what I say.16Is not the cup of blessing that we bless a participation in the blood of Christ? And is not the bread that we break a participation in the body of Christ?17Because there is one loaf, we who are many are one body; for we all partake of the one loaf.
Sermons






Summary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
The cup of blessing - The apostle speaks here of the Eucharist, which he illustrates by the כוס הברכה cos habberacah, cup of blessing, over which thanks were expressed at the conclusion of the passover. See this largely explained at the conclusion of the notes on Mat 26:75, and in my Discourse upon the Eucharist, 8vo. 2nd edit. 1814. The communion of the blood of Christ? - We who partake of this sacred cup, in commemoration of the death of Christ, are made partakers of his body and blood, and thus have fellowship with him; as those who partake of an idol feast, thereby, as much as they can, participate with the idol, to whom the sacrifice was offered. This I have proved at large in the above tract, to which I must refer the reader, as the subject is too voluminous to be inserted here.
Jamieson-Fausset-Brown Bible Commentary
The cup of blessing--answering to the Jewish "cup of blessing," over which thanks were offered in the Passover. It was in doing so that Christ instituted this part of the Lord's Supper (Mat 26:27; Luk 22:17, Luk 22:20). we bless--"we," not merely ministers, but also the congregation. The minister "blesses" (that is, consecrates with blessing) the cup, not by any priestly transmitted authority of his own, but as representative of the congregation, who virtually through him bless the cup. The consecration is the corporate act of the whole Church. The act of joint blessing by him and them (not "the cup" itself, which, as also "the bread," in the Greek is in the accusative), and the consequent drinking of it together, constitute the communion, that is, the joint participation "of the blood of Christ." Compare Co1 10:18, "They who eat . . . are partakers" (joint communicants). "Is" in both cases in this verse is literal, not represents. He who with faith partakes of the cup and the bread, partakes really but spiritually of the blood and body of Christ (Eph 5:30, Eph 5:32), and of the benefits of His sacrifice on the cross (compare Co1 10:18). In contrast to this is to have "fellowship with devils" (Co1 10:20). ALFORD explains, "The cup . . . is the [joint] participation (that is, that whereby the act of participation takes place) of the blood," &c. It is the seal of our living union with, and a means of our partaking of, Christ as our Saviour (Joh 6:53-57). It is not said, "The cup . . . is the blood," or "the bread . . . is the body," but "is the communion [joint-participation] of the blood . . . body." If the bread be changed into the literal body of Christ, where is the sign of the sacrament? Romanists eat Christ "in remembrance of Himself." To drink literal blood would have been an abomination to Jews, which the first Christians were (Lev 17:11-12). Breaking the bread was part of the act of consecrating it, for thus was represented the crucifixion of Christ's body (Co1 11:24). The distinct specification of the bread and the wine disproves the Romish doctrine of concomitancy, and exclusion of the laity from the cup.
John Gill Bible Commentary
The cup of blessing, which we bless,.... Meaning the cup of wine used in the Lord's supper, which being set apart for that service, is taken up, and the name of the Lord called upon over it; and he is blessed and praised for his wondrous love and grace, in the gift and mission of his Son, to shed his precious blood for us, for the remission of our sins; the whole church joining with the administrator, both in the act of blessing and praise over the cup, and in the participation of it. This cup is so called in allusion to the cup of wine used at common meals, or at the passover among the Jews, which they used to take and bless God with, and give him thanks for their mercies, and was commonly called , "the cup of blessing" (c). "Three things (says R. Judah (d)) shorten a man's days and years; when they give him the book of the law to read, and he does not read, , "the cup of blessing to bless with", and he does not bless, and when he accustoms himself to government.'' Again, so they comment on Gen 21:8 (e). "what is the meaning "of the day that Isaac was weaned?" the holy blessed God will make a feast for the righteous, in the day that he weans the people of the seed of Isaac, and after they eat and drink, they give to Abraham , "the cup of blessing to bless with"; he says to them, I will not bless, because Ishmael sprung from me; they give it to Isaac, he says to them, I am not fit to bless, for Esau came from me; they give it to Jacob, he says unto them I will not bless, for I married two sisters in their lifetime, which the law forbids me; they say to Moses, take it and bless, he says to them I will not bless, for I was not worthy to enter into the land of Israel, neither in life nor in death; they say to Joshua, take it and bless, he says I cannot bless, for I am not worthy of a son, as it is written, Nun his son, Joshua his son; they say to David, take thou it and bless, he saith unto them I will bless, and it is comely for me to bless; as it is said, "I will take the cup of salvation, and call upon the name of the Lord".'' Once more they ask (f), "what is a beautiful cup? , "the cup of blessing";'' and which, they (g) observe, ought to hold the fourth part of a log of wine. These instances clearly show from whence the apostle borrowed this expression, and which he chooses to make use of because well known to the Jews, and as being very appropriate to the cup in the Lord's supper, he is speaking of: is it not the communion of the blood of Christ? it is; that is, it is a sign, symbol, and token of fellowship with Christ in his death; it is a means of having communion with him, and of enjoying the blessings of grace which come through his blood; such as righteousness, peace, pardon, and atonement; all which true believers are made partakers of; and this part of the Lord's supper, the cup being drank of, is a testimony and an indication of the same: "the bread which we break"; which is the other part of the ordinance, which, though performed first, is mentioned last, because of the argument the apostle pursues upon it. The act of breaking the bread does not only design the distribution and eating of it, but the manner also in which it is prepared for distribution and eating, namely by breaking it into pieces; and which is aptly expressive of the body of Christ, which was wounded, bruised, and broken for us: is it not the communion of the body of Christ? it is; for not only believers by this act have communion with his mystical body, the church, but with his natural body, which was broken for them they in a spiritual sense and by faith eat his flesh, as well as drink his blood, and partake of him, of his sufferings and death, endured in his body, and of all the blessings of grace consequent thereon. The apostle's view in this instance, and his argument upon it, is this, that if believers, by eating the bread and drinking the wine in the Lord's supper, spiritually partake of Christ, of his body and of his blood, and have communion with him; then such who eat of things sacrificed unto idols, have in so doing communion with them, and partake of the table of devils, and so are guilty of idolatry, which he would have them avoid. (c) T. Hieros. Beracot, fol. 11. 3, 4. T. Bab. Beracot, fol. 51. 1, 2. & 52. 1. Pesachim, fol. 105. 2. 106. 1. 109. 2. (d) T. Bab. Berncot, fol. 55. 1. (e) Capthor, fol. 47. 1. (f) T. Bab. Sabbat, fol. 76. 2. & Erubin, fol. 29. 2. (g) Piske Tosephot in Sabbat, art. 287. & Erubin, art. 46. 157. Vid. Zohar in Exod. fol. 57. 3. & 59. 2, 3. & 65. 1.
Tyndale Open Study Notes
10:16-18 Paul affirms the spiritual meaning of sacred meals. In the Lord’s Supper, believers share in the blood and body of Christ (see also 11:17-34; Matt 26:26-28; Mark 14:22-24; Luke 22:19-20). Sharing one loaf unites believers as one body in Christ, just as the pagans’ religious meals unite them with the gods they worship (see 1 Cor 10:19-21).
Flee from Idolatry
15I speak to reasonable people; judge for yourselves what I say.16Is not the cup of blessing that we bless a participation in the blood of Christ? And is not the bread that we break a participation in the body of Christ?17Because there is one loaf, we who are many are one body; for we all partake of the one loaf.
- Scripture
- Sermons
- Commentary
(1 Corinthians) ch.10:14-10:33
By Zac Poonen35K44:13MAT 6:331CO 10:121CO 10:16In this sermon, the preacher discusses the concept of temptation and how it can manifest in various forms in our lives. He emphasizes the importance of giving our whole heart to God and seeking His grace in times of need to overcome temptation. The preacher also highlights the significance of the cup and bread in the Lord's table, explaining that they represent a fellowship and sharing in the blood and body of Christ. He warns against idolatry, which can take the form of distractions such as music, even Christian music, that consumes our time and hinders our devotion to God. The sermon concludes with the exhortation to flee from idolatry and prioritize our relationship with God above all else.
The Lord's Table
By T. Austin-Sparks2.2K32:05Lord's TableJHN 6:511CO 10:161CO 10:21In this sermon, the speaker emphasizes the profound and wonderful fact of the union between believers and Christ. They highlight that this union is not just a ceremony or ritual, but a testimony to the deep connection between us and Christ. The speaker warns against the temptation to give up on Christianity, as it would be like committing spiritual suicide. They refer to the scriptures in John 6:51, where Jesus declares himself as the living bread and emphasizes the identity and participation between believers and Christ. The speaker also addresses the need to approach the communion table with a fresh understanding and impact, rather than just going through the motions.
The Cup and the Fire - Part 1
By T. Austin-Sparks2.1K39:02Christian LifeMAT 20:22LUK 12:49ACT 12:21CO 10:161CO 11:182CO 1:5In this sermon on Luke 12:49-50, the speaker explores the relationship between the "cut of the load" and the scattering of fire in the earth. He emphasizes that the scattering of fire is dependent upon the drinking of the cup, which is a symbol of suffering and persecution. The speaker highlights the historical examples of Martin Marshall and James, who both drank the cup and experienced persecution. He also emphasizes that the drinking of the cup leads to spiritual progress and enlargement, and that it is a demonstration of love, both from God and among believers.
Not Becoming, but Being, 1967
By Norman Grubb2.0K1:05:26Christ In UsMAT 22:37ROM 5:51CO 10:16In this sermon, the speaker emphasizes the importance of the baptism of the spirit as a living union and unity with God. They explain that this baptism provides a basis for freedom from guilt and a complete redemption and renewal. The speaker also discusses the incredible fact that God, who is the upholder of the universe, became a human in the form of Jesus Christ. They highlight the significance of this event and how it should impact our personal experiences and faith. The sermon concludes by emphasizing the importance of personal experience and how it is through this experience that a general fact, such as the incarnation of God, becomes meaningful to individuals.
Communion
By Paris Reidhead1.9K20:40Communion1CO 10:16In this sermon, the preacher talks about the importance of fellowship and communion with God. He uses the example of a Muslim trader who becomes a missionary and offers fellowship to a village in Africa. The preacher emphasizes the significance of sharing in a common dish and breaking bread together as a symbol of unity and love. He also discusses the crisis of being filled with the fullness of God and the need for communion in marriage. The sermon concludes with a reminder of the privilege of partaking in communion and the importance of being in fellowship with God.
Why and How We Celebrate the Lord's Supper
By John Piper1.7K34:101CO 10:16This sermon delves into the significance of the Lord's Supper, emphasizing the historical origin, the importance of believing participants, the physical and mental actions involved, the spiritual significance of partaking in Christ's body and blood, and the sacred seriousness of approaching the Lord's table with reverence and discernment.
Our Word - His Word, 1977
By Norman Grubb1.3K1:30:28ScripturesGEN 1:32KI 4:4PSA 16:10PSA 33:6ACT 2:271CO 10:16EPH 2:2In this sermon, the speaker emphasizes the presence and power of God in our lives. He references Ephesians 2:2 and 2 Kings 4:4-5 to highlight how the Spirit of Error and the God of this world can blind our minds. The speaker explains that as vessels of God, we need to undergo a change of place and a change of God's nature. He emphasizes that God is always awake and working in love to perfect and save everything. The sermon concludes by reminding listeners to operate on earth in preparation for their eternal purpose.
(The Role of Demons in Today's Society) Part 2
By Dean Hochstetler1.1K58:37MAT 6:331CO 10:141CO 10:16PHP 2:10COL 3:232TI 3:16HEB 10:25In this sermon, the speaker focuses on 1st Corinthians 10, stating that it is one of the least understood passages in the New Testament due to our erroneous worldview. The sermon begins with a discussion on idolatry and the importance of leaving it behind. The speaker then delves into the realm of magic, distinguishing between harmless tricks and magic with demonic power. The sermon also addresses the influence of toys, books, and games that may have connections to the demonic realm. The speaker emphasizes the need for Christians to be discerning and cautious in their choices, avoiding practices that go against biblical teachings.
Worship and Lord's Table - Part 5
By Bakht Singh1.0K33:44CommunionMAT 6:33ROM 6:231CO 10:16HEB 9:221JN 1:9REV 5:9In this sermon, Brother Baxing emphasizes the importance of partaking in the bread and cup ceremony, which is a testimony ordained by the Lord himself. He warns the listeners that it is not a mere custom or ritual, but a sacred act that should be approached with reverence. Brother Baxing explains that through the bread and cup, our guilty state and connection to sin can be washed away by the blood of Jesus Christ. Only then can our spirits be cleansed and filled with the life of the Lord. This message encourages believers to participate in the ceremony with a sincere heart and understanding of its significance.
Why Die in the Wilderness
By Ian G. North7951:02:25Wilderness1CO 10:121CO 10:161CO 10:181CO 10:31In this sermon, the preacher emphasizes the importance of learning from the examples and warnings found in the Old Testament. He highlights the need for Christians to be cautious and not fall into temptation, as God is faithful and provides a way out. The preacher also addresses the issue of idolatry, warning against becoming idolaters like the people in Exodus 32. He concludes by urging Christians to seek true contentment in godliness and to learn from the mistakes of their ancestors.
Interdependent Churches
By Anton Bosch70344:00Interdependent Churches1CO 10:161CO 14:33EPH 4:1TIT 3:13In this sermon, the speaker emphasizes the importance of unity among believers based on the truth of the Word of God. He highlights the need for agreement and alignment in faith and purpose. The speaker also mentions the significance of having one Lord who controls our lives and the importance of not being controlled by materialism or other gods. Additionally, he mentions the concept of mutual learning and benefiting from one another's gifts and skills in the context of the church. The sermon references Ephesians 4, which speaks about the unity of the Spirit and the shared characteristics of true believers.
Passover
By David Ravenhill64149:25ROM 6:4ROM 8:141CO 5:71CO 6:191CO 10:16HEB 6:1HEB 12:1HEB 12:22REV 5:9This sermon delves into the parallel between the Old Testament Passover and its fulfillment in Jesus Christ. It emphasizes the importance of moving from shadows to substance, highlighting the detailed fulfillment of God's plan. The sermon covers various aspects such as creation, substitution, inspection, affection, execution, application, confession, protection, impartation, separation, declaration, celebration, sanctification, unification, direction, redemption, immersion, and destination, all pointing towards the ultimate destination of being in the presence of God.
The Dual Meaning of the Breaking of Bread
By Zac Poonen63016:13PSA 139:16JHN 6:38ROM 12:21CO 10:161CO 11:24EPH 2:8HEB 10:51JN 3:16This sermon delves into the profound meaning behind the breaking of bread and partaking of the cup, emphasizing the importance of understanding God's mind through His word for life transformation. It explores the significance of Jesus' body being broken for us, symbolizing His complete surrender to God's will, and challenges believers to follow His example by denying their own will and embracing God's plan for their lives. The sermon also highlights the vertical aspect of the cross, surrendering to God's will, and the horizontal aspect, emphasizing unity and sacrificial love among believers in the body of Christ.
Fellowship With Christ and His Body
By Zac Poonen53728:541CO 10:16This sermon emphasizes the significance of the breaking of bread in symbolizing Jesus' death on the cross, highlighting the importance of both vertical (relationship with God) and horizontal (relationship with fellow believers) aspects of the cross. It stresses the need for genuine commitment and involvement in the body of Christ, not treating it like a restaurant but as a family. The message also underscores the importance of battling sin, examining oneself before partaking in the bread and cup, and being sincere in seeking Jesus with a pure heart.
The Communion 4 - the Lord's Table
By G.W. North1431:36:53CommunionUnity in Christ1CO 10:16G.W. North emphasizes the profound significance of communion at the Lord's Table, urging believers to understand that it represents the communion of the body and blood of Christ. He warns against the divisions and heresies that plagued the Corinthian church, stressing that true communion requires unity and a heart aligned with God's will. North highlights that participation in communion is not merely a ritual but a deep spiritual connection with Christ, facilitated by the Holy Spirit. He calls for a return to the original intent of communion, which is to partake in the life of Christ and to be in fellowship with one another as members of His body. Ultimately, he invites all to embrace this communion, which is a call to live under the lordship of Jesus Christ.
On Communion in the Lords Supper.
By Philip Doddridge1PSA 26:2PSA 28:9PRO 15:19ISA 60:8MAT 16:241CO 5:111CO 10:161CO 11:24COL 2:22TH 3:6Philip Doddridge preaches about the importance of ratifying one's dedication to God through the Ordinance of Baptism by partaking in the Table of the Lord, as a way to express love for Jesus, surrender to God, and unity with fellow Christians. The ends for which the Ordinance was instituted, its usefulness, and the Authority of Christ's Appointment are emphasized to encourage participation. Objections of unfitness and weakness of grace are addressed, urging serious thoughtfulness on the subject and insisting on the observance of this precept. The chapter closes with a prayer for those desiring to attend the Table of the Lord but facing doubts, seeking guidance, removal of doubts, and blessings for the church and its members.
Letter 1
By St. Athanasius1LEV 23:2ISA 58:5JHN 7:37ROM 13:111CO 2:91CO 5:71CO 10:161CO 13:132CO 6:2Athanasius preaches about the importance of observing the season of feasts, fasting, and trumpets, emphasizing the need to discern the time for celebrating the salvation of God. He highlights the significance of fasting with a humble soul, avoiding sinful behaviors, and nurturing virtues. Athanasius connects the Old Testament practices of feasts and sacrifices to the fulfillment in Christ, urging believers to keep the feast with sincerity, truth, and love towards God and others. He concludes with a call to remember the poor, show kindness to strangers, and love God and neighbor wholeheartedly, looking forward to the eternal blessings prepared for those who love Him.
Bishop Cosin on the Doctrine of the Eucharist
By J.H. Newman1MAT 26:26LUK 22:19JHN 6:551CO 10:161CO 11:27John Cosin, Bishop of Durham, preaches about the spiritual presence of Christ in the Sacrament of the Lord's Supper, emphasizing the true and infallible nature of Christ's words in instituting the Eucharist. He explains that the Bread and Wine are consecrated by Christ's words to communicate His blessed Body and Blood to believers in a sacramental and mystic sense, not in a gross and carnal manner. Cosin contrasts the Protestant belief in a spiritual and true presence of Christ in the Sacrament with the Roman Catholic doctrine of Transubstantiation, highlighting the Protestants' reverence for the mystery of the Sacrament and their refusal to inquire into the manner of Christ's presence with perplexing inquiries.
Bishop Cosin on the Doctrine of the Eucharist. (Continued).
By J.H. Newman0MAT 26:26LUK 22:19JHN 6:631CO 10:161CO 11:23John Cosin, Bishop of Durham, refutes the doctrine of Transubstantiation, showing it to be a novelty not found in Scripture or the writings of the Fathers. He argues that the words of institution clearly indicate that the Bread is given as the Body of Christ, not that it is substantially changed into it. Cosin highlights the spiritual and mystic presence of Christ's Body in the Eucharist, as affirmed by the early Church Fathers like Justin Martyr, Irenaeus, Tertullian, and Origen. He emphasizes that the Bread and Wine remain in their substance, becoming sacramental signs of the Body and Blood of Christ, not transformed into them. Cosin's defense of the orthodox doctrine against the rise of Transubstantiation is a testament to the faithfulness to Scripture and tradition.
John Jewell
By Ian Paisley0PSA 119:105JHN 4:24JHN 6:53JHN 8:311CO 10:161CO 11:30COL 3:162TI 3:16HEB 4:121PE 2:2John Jewell, Bishop of Salisbury, passionately speaks against the practices of the Roman Catholic Church, particularly focusing on the Holy Communion and the Mass. He challenges the congregation to reflect on the discrepancies between the teachings of the Church of Rome and the original instructions of Christ and the apostles. Jewell urges the listeners to search the Scriptures, judge their own actions, and not be swayed by blind traditions or emotions. He emphasizes the importance of partaking in the Lord's Supper with true understanding and reverence, aligning with God's truth and worshiping in spirit and truth.
Many Blessings Are Given Those Who Receive Communion Worthily
By Thomas a Kempis0PSA 34:8JHN 6:531CO 10:161CO 11:271PE 2:24Thomas a Kempis delivers a powerful sermon on the significance of approaching the Sacrament with reverence, faith, and a deep desire to be united with God. He acknowledges the limitations of human understanding in comprehending the great mystery of the Sacrament, emphasizing the need for divine grace to truly experience the spiritual benefits it offers. Through communion, believers find healing for their souls and bodies, strength to overcome weaknesses, and a deepening of virtues like faith, hope, and charity.
The Bread of the Covenant
By Richard E. Bieber0MAT 26:26LUK 22:19JHN 6:51ROM 12:11CO 10:161CO 11:27Richard E. Bieber delves into the profound message in John 6 where Jesus speaks about eating His flesh and drinking His blood, causing many to stumble and turn away. The sermon emphasizes that partaking in the sacrament of communion is not just a ritual but a covenant that binds us to Jesus, compelling us to live out His grace by showing mercy, compassion, and love to others. It challenges believers to discern the Body of Christ not only in the bread and wine but also in the people around them, reminding them that they are called to be broken bread and poured out wine for those they encounter.
The Common Preciousness
By G.W. North0CommunionSpiritual UnionLUK 22:19JHN 6:511CO 10:16G.W. North emphasizes the profound meaning of communion as a 'common union' that transcends mere sharing, highlighting its preciousness as a deliberate act of will that makes the spiritual nourishment of Christ's body and blood accessible to all believers. He explains that while communion elements may seem simple, they symbolize the deep and necessary connection between Christ and His followers, inviting them to partake in His life. This act of communion is not just a ritual but a purposeful sharing that requires active participation from believers to fully experience the grace and presence of Jesus.
Your Position Tested
By George Cutting0MAT 18:20JHN 20:19ACT 20:71CO 10:161CO 11:23EPH 4:3George Cutting challenges the congregation to imagine the early disciples like Peter, James, and John living in modern times, meeting in the simplicity of divine order as at the beginning, free from denominational labels and human rules, solely focused on the fellowship of the apostles and the breaking of bread in remembrance of Christ. He emphasizes the importance of leaving sectarian ground and embracing the apostles' doctrine to experience true fellowship and unity in Christ, guided by the eternal Word that the apostles lived by.
The Christian Sacraments
By Olin Alfred Curtis0MAT 28:19MRK 14:22JHN 6:53ACT 2:38ROM 6:31CO 6:111CO 10:161CO 11:231CO 12:13TIT 3:4Olin Alfred Curtis delves into the significance of Christian sacraments, emphasizing their personal intention, symbol of grace, and means of grace. Each sacrament serves as a token of personal Christian intention, symbolizing events in grace such as regeneration and redemptional union with Christ, and acting as a means to open up one's inner life to the Spirit of God for Christian growth. The discussion also touches on the number of sacraments, the formula of Christian baptism, the mode of baptism, and the mystical experience of communion in the Lord's Supper.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
The cup of blessing - The apostle speaks here of the Eucharist, which he illustrates by the כוס הברכה cos habberacah, cup of blessing, over which thanks were expressed at the conclusion of the passover. See this largely explained at the conclusion of the notes on Mat 26:75, and in my Discourse upon the Eucharist, 8vo. 2nd edit. 1814. The communion of the blood of Christ? - We who partake of this sacred cup, in commemoration of the death of Christ, are made partakers of his body and blood, and thus have fellowship with him; as those who partake of an idol feast, thereby, as much as they can, participate with the idol, to whom the sacrifice was offered. This I have proved at large in the above tract, to which I must refer the reader, as the subject is too voluminous to be inserted here.
Jamieson-Fausset-Brown Bible Commentary
The cup of blessing--answering to the Jewish "cup of blessing," over which thanks were offered in the Passover. It was in doing so that Christ instituted this part of the Lord's Supper (Mat 26:27; Luk 22:17, Luk 22:20). we bless--"we," not merely ministers, but also the congregation. The minister "blesses" (that is, consecrates with blessing) the cup, not by any priestly transmitted authority of his own, but as representative of the congregation, who virtually through him bless the cup. The consecration is the corporate act of the whole Church. The act of joint blessing by him and them (not "the cup" itself, which, as also "the bread," in the Greek is in the accusative), and the consequent drinking of it together, constitute the communion, that is, the joint participation "of the blood of Christ." Compare Co1 10:18, "They who eat . . . are partakers" (joint communicants). "Is" in both cases in this verse is literal, not represents. He who with faith partakes of the cup and the bread, partakes really but spiritually of the blood and body of Christ (Eph 5:30, Eph 5:32), and of the benefits of His sacrifice on the cross (compare Co1 10:18). In contrast to this is to have "fellowship with devils" (Co1 10:20). ALFORD explains, "The cup . . . is the [joint] participation (that is, that whereby the act of participation takes place) of the blood," &c. It is the seal of our living union with, and a means of our partaking of, Christ as our Saviour (Joh 6:53-57). It is not said, "The cup . . . is the blood," or "the bread . . . is the body," but "is the communion [joint-participation] of the blood . . . body." If the bread be changed into the literal body of Christ, where is the sign of the sacrament? Romanists eat Christ "in remembrance of Himself." To drink literal blood would have been an abomination to Jews, which the first Christians were (Lev 17:11-12). Breaking the bread was part of the act of consecrating it, for thus was represented the crucifixion of Christ's body (Co1 11:24). The distinct specification of the bread and the wine disproves the Romish doctrine of concomitancy, and exclusion of the laity from the cup.
John Gill Bible Commentary
The cup of blessing, which we bless,.... Meaning the cup of wine used in the Lord's supper, which being set apart for that service, is taken up, and the name of the Lord called upon over it; and he is blessed and praised for his wondrous love and grace, in the gift and mission of his Son, to shed his precious blood for us, for the remission of our sins; the whole church joining with the administrator, both in the act of blessing and praise over the cup, and in the participation of it. This cup is so called in allusion to the cup of wine used at common meals, or at the passover among the Jews, which they used to take and bless God with, and give him thanks for their mercies, and was commonly called , "the cup of blessing" (c). "Three things (says R. Judah (d)) shorten a man's days and years; when they give him the book of the law to read, and he does not read, , "the cup of blessing to bless with", and he does not bless, and when he accustoms himself to government.'' Again, so they comment on Gen 21:8 (e). "what is the meaning "of the day that Isaac was weaned?" the holy blessed God will make a feast for the righteous, in the day that he weans the people of the seed of Isaac, and after they eat and drink, they give to Abraham , "the cup of blessing to bless with"; he says to them, I will not bless, because Ishmael sprung from me; they give it to Isaac, he says to them, I am not fit to bless, for Esau came from me; they give it to Jacob, he says unto them I will not bless, for I married two sisters in their lifetime, which the law forbids me; they say to Moses, take it and bless, he says to them I will not bless, for I was not worthy to enter into the land of Israel, neither in life nor in death; they say to Joshua, take it and bless, he says I cannot bless, for I am not worthy of a son, as it is written, Nun his son, Joshua his son; they say to David, take thou it and bless, he saith unto them I will bless, and it is comely for me to bless; as it is said, "I will take the cup of salvation, and call upon the name of the Lord".'' Once more they ask (f), "what is a beautiful cup? , "the cup of blessing";'' and which, they (g) observe, ought to hold the fourth part of a log of wine. These instances clearly show from whence the apostle borrowed this expression, and which he chooses to make use of because well known to the Jews, and as being very appropriate to the cup in the Lord's supper, he is speaking of: is it not the communion of the blood of Christ? it is; that is, it is a sign, symbol, and token of fellowship with Christ in his death; it is a means of having communion with him, and of enjoying the blessings of grace which come through his blood; such as righteousness, peace, pardon, and atonement; all which true believers are made partakers of; and this part of the Lord's supper, the cup being drank of, is a testimony and an indication of the same: "the bread which we break"; which is the other part of the ordinance, which, though performed first, is mentioned last, because of the argument the apostle pursues upon it. The act of breaking the bread does not only design the distribution and eating of it, but the manner also in which it is prepared for distribution and eating, namely by breaking it into pieces; and which is aptly expressive of the body of Christ, which was wounded, bruised, and broken for us: is it not the communion of the body of Christ? it is; for not only believers by this act have communion with his mystical body, the church, but with his natural body, which was broken for them they in a spiritual sense and by faith eat his flesh, as well as drink his blood, and partake of him, of his sufferings and death, endured in his body, and of all the blessings of grace consequent thereon. The apostle's view in this instance, and his argument upon it, is this, that if believers, by eating the bread and drinking the wine in the Lord's supper, spiritually partake of Christ, of his body and of his blood, and have communion with him; then such who eat of things sacrificed unto idols, have in so doing communion with them, and partake of the table of devils, and so are guilty of idolatry, which he would have them avoid. (c) T. Hieros. Beracot, fol. 11. 3, 4. T. Bab. Beracot, fol. 51. 1, 2. & 52. 1. Pesachim, fol. 105. 2. 106. 1. 109. 2. (d) T. Bab. Berncot, fol. 55. 1. (e) Capthor, fol. 47. 1. (f) T. Bab. Sabbat, fol. 76. 2. & Erubin, fol. 29. 2. (g) Piske Tosephot in Sabbat, art. 287. & Erubin, art. 46. 157. Vid. Zohar in Exod. fol. 57. 3. & 59. 2, 3. & 65. 1.
Tyndale Open Study Notes
10:16-18 Paul affirms the spiritual meaning of sacred meals. In the Lord’s Supper, believers share in the blood and body of Christ (see also 11:17-34; Matt 26:26-28; Mark 14:22-24; Luke 22:19-20). Sharing one loaf unites believers as one body in Christ, just as the pagans’ religious meals unite them with the gods they worship (see 1 Cor 10:19-21).