SEV Biblia, Chapter 10:16
La copa de bendicin que bendecimos, ¿no es la confraternidad de la sangre del Cristo? El pan que partimos, ¿no es la confraternidad del cuerpo del Cristo?
Clarke's Bible Commentary - 1 Corinthians 10:16
Verse 16. The cup of blessing] The apostle speaks here of the Eucharist, which he illustrates by the hkrbh swk 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 Matt. xxvi. 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.
John Gill's Bible Commentary
Ver. 16. The cup of blessing, which we bless , etc.] Meaning the cup of wine used in the Lords 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 hkrb l swk , the cup of blessing f194 . Three things (says R. Judah f195 ) shorten a mans days and years; when they give him the book of the law to read, and he does not read, rbl hkrb l swk , the cup of blessing to bless with, and he does not bless, and when he accustoms himself to government.
Again, so they comment on ( Genesis 21:8) f196 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 rbl hkrb l swk , 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 f197 , what is a beautiful cup? hkrb l swk , the cup of blessing; and which, they 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 Lords 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 Lords 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 apostles view in this instance, and his argument upon it, is this, that if believers, by eating the bread and drinking the wine in the Lords 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. Ver. 17. For we being many, are one bread and one body , etc.] The several members of the church of Christ; particular believers are indeed many, considered in themselves, in their own persons; yet by virtue of their union to Christ, which is manifested by their communion with him, they are one bread with him, the bread of life, and one body with his, signified by the bread; they are of one and the same mass and lump, they are incorporated together, they are flesh of his flesh, and one spirit with him: or they are one bread and body among themselves; as bread consists of many grains of corn which have been ground and kneaded together, and make up one loaf; and as the members of an human body are many, and make up one body; so believers, though they are many, yet are one body, of which Christ is the head; one in union with him and one another, and one in their communion together at the Lords table; and so the Syriac, Arabic, and Ethiopic versions read, as therefore the bread is one, so we all are one body; having communion with Christ and one another: for we are all partakers of that one bread ; in the supper, which is all of the same nature and kind, and is a symbol of the body of Christ, and our fellowship with him and each other. The application designed is this, that as believers, by partaking of the same bread, appear to be the same body, and of the same mass and lump with one another; so such as eat things sacrificed unto idols, appear to be of the same mass and lump with Heathen idolaters: Dr. Lightfoot has very pertinently produced some passages out of Maimonides, concerning mixing, associating, or communion of neighbours in courts on sabbath eves, that so they may enter into each others houses on the sabbath day, for the illustration of this passage; of which mixing the Jews have a whole treatise in their Misna and Talmud, which they call Erubin; and of which they say f199 but how is this mixture or association? it is thus, they mix together, dja lkamb , in one food, which they prepare on the eve of the sabbath; and it is as if they should say, for we are all mixed together, and have all one food; nor does anyone of us divide the right from his neighbour they do not mix in courts, but hmyl tpb with a whole loaf only; though the mass or lump baked may be the quantity of a seah, yet if it is broken, they do not associate with it; but if it is whole, though it be but the value of a farthing, they mix with it how do they mix or associate together in the courts? they collect hmyl tja hlh , one whole cake, out of every house, and put all in one vessel, in one of the houses of the court and the whole association being gathered together, blesses the Lord and eats: upon which the above learned writer observes, that if it were customary among the Israelites, to join together in one political or economical body, by the eating of many loaves collected from this, and that, and the other man; we are much more associated together into one body, by eating one and the same bread, appointed us by our Saviour.
Matthew Henry Commentary
Verses 15-22 - Did not the joining in the Lord's supper show a profession of faith in Christ crucified, and of adoring gratitude to him for his salvation Christians, by this ordinance, and the faith therein professed, wer united as the grains of wheat in one loaf of bread, or as the member in the human body, seeing they were all united to Christ, and ha fellowship with him and one another. This is confirmed from the Jewis worship and customs in sacrifice. The apostle applies this to feastin with idolaters. Eating food as part of a heathen sacrifice, wa worshipping the idol to whom it was made, and having fellowship of communion with it; just as he who eats the Lord's supper, is accounte to partake in the Christian sacrifice, or as they who ate the Jewis sacrifices partook of what was offered on their altar. It was denyin Christianity; for communion with Christ, and communion with devils could never be had at once. If Christians venture into places, and joi in sacrifices to the lust of the flesh, the lust of the eye, and the pride of life, they will provoke God.
Greek Textus Receptus
το 3588 T-NSN ποτηριον 4221 N-NSN της 3588 T-GSF ευλογιας 2129 N-GSF ο 3739 R-ASN ευλογουμεν 2127 5719 V-PAI-1P ουχι 3780 PRT-I κοινωνια 2842 N-NSF του 3588 T-GSN αιματος 129 N-GSN του 3588 T-GSM χριστου 5547 N-GSM εστιν 2076 5748 V-PXI-3S τον 3588 T-ASM αρτον 740 N-ASM ον 3739 R-ASM κλωμεν 2806 5719 V-PAI-1P ουχι 3780 PRT-I κοινωνια 2842 N-NSF του 3588 T-GSN σωματος 4983 N-GSN του 3588 T-GSM χριστου 5547 N-GSM εστιν 2076 5748 V-PXI-3S
Vincent's NT Word Studies
16. The cup of blessing (to pothrion thv eulogiav). Lit., the blessing: the cup over which the familiar formula of blessing is pronounced. Hence the Holy Supper was often styled Eulogia (Blessing). For blessing, see on blessed, 1 Pet. i. 3. It is the same as eucharistia (thanksgiving), applied as the designation of the Lord's Supper: Eucharist. See ch. xiv. 16; 1 Timothy iv. 4, 5. The cup is first mentioned, perhaps, because Paul wishes to dwell more at length on the bread; or possibly, because drinking rather than eating characterized the idol-feasts.Communion (koinwnia). Or participation. See on fellowship, 1 John i. 3; Acts ii. 42; partners, Luke v. 10. The Passover was celebrated by families, typifying an unbroken fellowship of those who formed one body, with the God who had passed by the blood-sprinkled doors.
Robertson's NT Word Studies
10:16 {The cup of blessing} (to poterion tes eulogias). The cup over which we pronounce a blessing as by Christ at the institution of the ordinance. {A communion of the blood of Christ} (koinwnia tou haimatos tou cristou). Literally, a participation in (objective genitive) the blood of Christ. The word koinwnia is an old one from koinwnos, partner, and so here and #Php 2:1; 3:10. It can mean also fellowship (#Ga 2:9) or contribution (#2Co 8:4; Php 1:5). It is, of course, a spiritual participation in the blood of Christ which is symbolized by the cup. Same meaning for koinwnia in reference to "the body of Christ." {The bread which we break} (ton arton hon klwmen). The loaf. Inverse attraction of the antecedent (arton) to the case (accusative) of the relative (hon) according to classic idiom (Robertson, _Grammar_, p. 488). artos probably from arw, to join or fit (flour mixed with water and baked). The mention of the cup here before the bread does not mean that this order was observed for see the regular order of bread and qen cup in #11:24-27.
