The Meaning of 1 Corinthians 10:16 Explained

1 Corinthians 10:16

KJV: The cup of blessing which we bless, is it not the communion of the blood of Christ? The bread which we break, is it not the communion of the body of Christ?

YLT: The cup of the blessing that we bless -- is it not the fellowship of the blood of the Christ? the bread that we break -- is it not the fellowship of the body of the Christ?

Darby: The cup of blessing which we bless, is it not the communion of the blood of the Christ? The bread which we break, is it not the communion of the body of the Christ?

ASV: The cup of blessing which we bless, is it not a communion of the blood of Christ? The bread which we break, is it not a communion of the body of Christ?

KJV Reverse Interlinear

The cup  of blessing  which  we bless,  is it  not  the communion  of the blood  of Christ?  The bread  which  we break,  is it  not  the communion  of the body  of Christ? 

What does 1 Corinthians 10:16 Mean?

Verse Meaning

The apostle employed rhetorical questions again to make his point. He was setting the Corinthians up for what he would say in 1 Corinthians 10:19-21.
Most New Testament references to the bread and the cup in the Lord"s Supper occur in that order. Here Paul reversed the normal order. He probably turned them around because he wanted to give more attention to the bread in the verses that follow. The cup may focus on the vertical dimension of fellowship between the believer and the Lord whereas the bread focuses on the horizontal dimension (cf. 1 Corinthians 10:17). [1] The pagan feasts also emphasized both dimensions of fellowship, with the god and with the fellow-worshippers.
The "cup of blessing" was a technical term for the third of four cups of wine that the Jews drank in the Passover celebration. At the Last Supper the drinking of this cup preceded the giving of thanks for the bread (cf. Luke 22:17-20). However the Lord"s Supper only involved eating bread and drinking one cup (cf. 1 Corinthians 11:23-29).
Paul described the cup as a cup of blessing, a common Jewish expression for the last cup of wine drunk at many meals. The Jews used it as a kind of toast to God for His goodness. [2] However, Paul turned this around by saying we bless the cup. That Isaiah , we give thanks to God for the cup because of what it symbolizes, namely, our sharing in the benefits of Christ"s shed blood (cf. 1 Corinthians 11:25).
Likewise the bread used at the Christian feast, the Lord"s Supper, is a symbol of our participation in the effects of Christ"s slain body (cf. 1 Corinthians 11:24). The Greek word here translated "sharing" (NASB) or "participation" (NIV koinonia) in other places reads "fellowship" or "communion." This is why another name for the Lord"s Supper is the communion service.

Context Summary

1 Corinthians 10:11-22 - Have No Fellowship With Evil
By the end of the world is meant the end of one great era and the beginning of another. The Jewish dispensation was passing, the Christian age coming. What gracious encouragement shines in 1 Corinthians 13:1-13! Our faithful God! The tempter must get permission before assailing us, Luke 22:32. No temptation is unprecedented, and as others have conquered so may we, Hebrews 4:15. The pressure of temptation is always accompanied by a corresponding store of grace, if only our eyes were open to perceive it.
To abstain from idol feasts was the clear duty of all Christians. By partaking of heathen sacrifices which were offered to demons, they became one with the demons and their votaries; just as in the Lord's Supper we show our oneness not only with the Savior but with each other. It was clear, therefore, that the Corinthian Christians could not consistently partake of idol feasts and the Lord's Supper. What an incentive is given here to frequent and reverent participation in the Lord's Supper! It proclaims our union with Him and His people, and it gives us a distaste for all that is alien to its spirit. [source]

Chapter Summary: 1 Corinthians 10

1  The sacraments of the Jews are types of ours;
7  and their punishments,
11  examples for us
13  We must flee from idolatry
21  We must not make the Lord's table the table of demons;
24  and in all things we must have regard for our brothers

Greek Commentary for 1 Corinthians 10:16

The cup of blessing [το ποτηριον της ευλογιας]
The cup over which we pronounce a blessing as by Christ at the institution of the ordinance. [source]
A communion of the blood of Christ [κοινωνια του αιματος του Χριστου]
Literally, a participation in (objective genitive) the blood of Christ. The word κοινωνια — Koinéōnia is an old one from κοινωνος — Koinéōnos partner, and so here and Philemon 2:1; Philemon 3:10. It can mean also fellowship (Galatians 2:9) or contribution (2 Corinthians 8:4; Philemon 1:5). It is, of course, a spiritual participation in the blood of Christ which is symbolized by the cup. Same meaning for κοινωνια — Koinéōnia in reference to “the body of Christ.” The bread which we break (τον αρτον ον κλωμεν — ton arton hon klōmen). The loaf. Inverse attraction of the antecedent (αρτον — arton) to the case (accusative) of the relative (ον — hon) according to classic idiom (Robertson, Grammar, p. 488). Αρτος — Artos probably from αρω — arō 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 then cup in 1 Corinthians 11:24-27. [source]
The bread which we break [τον αρτον ον κλωμεν]
The loaf. Inverse attraction of the antecedent Αρτος — Artos probably from αρω — arō 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 then cup in 1 Corinthians 11:24-27. [source]
The cup of blessing [τὸ ποτήριον τῆς εὐλογίας]
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 Peter 1:3. It is the same as eucharistia (thanksgiving ), applied as the designation of the Lord's Supper: Eucharist. See 1 Corinthians 14:16; 1 Timothy 4:4, 1 Timothy 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. [source]
Communion [κοινωνία]
Or participation. See on fellowship, 1 John 1:3; see on Acts 2:42; see on partners, Luke 5:10. 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. [source]

Reverse Greek Commentary Search for 1 Corinthians 10:16

Luke 5:10 Partners [κοινωνοὶ]
In Luke 5:7 the word rendered partners is μέτοχοι ; from μετά ,with, and ἔχω ,to have. The word here denotes a closer association, a common interest. The kindred noun, κοινωνία ,fellowship, is used of the fellowship of believers with Christ (1 Corinthians 1:9); the communion of the body and blood of Christ (1 Corinthians 10:16); the communion of the Holy Ghost (2 Corinthians 13:14). The persons referred to in Luke 5:7 might have been only hired workmen (Mark 1:20), temporarily associated with the principals. [source]
Acts 2:42 Fellowship [κοινωνιαι]
Old word from κοινωνος — Koinōnos (partner, sharer in common interest) and this from κοινος — Koinos what is common to all. This partnership involves participation in, as the blood of Christ (Philemon 2:1) or co-operation in the work of the gospel (Philemon 1:5) or contribution for those in need (2 Corinthians 8:4; 2 Corinthians 9:13). Hence there is wide diversity of opinion concerning the precise meaning of κοινωνια — Koinōnia in this verse. It may refer to the distribution of funds in Acts 2:44 or to the oneness of spirit in the community of believers or to the Lord‘s Supper (as in 1 Corinthians 10:16) in the sense of communion or to the fellowship in the common meals or αγαπαε — agapae (love-feasts). The breaking of bread (τηι κλασει του αρτου — tēi klasei tou artou). The word κλασις — klasis is an old word, but used only by Luke in the N.T. (Luke 24:35; Acts 2:42), though the verb κλαω — klaō occurs in other parts of the N.T. as in Acts 2:46. The problem here is whether Luke refers to the ordinary meal as in Luke 24:35 or to the Lord‘s Supper. The same verb κλαω — klaō is used of breaking bread at the ordinary meal (Luke 24:30) or the Lord‘s Supper (Luke 22:19). It is generally supposed that the early disciples attached so much significance to the breaking of bread at the ordinary meals, more than our saying grace, that they followed the meal with the Lord‘s Supper at first, a combination called αγαπαι — agapai or love-feasts. “There can be no doubt that the Eucharist at this period was preceded uniformly by a common repast, as was the case when the ordinance was instituted” (Hackett). This led to some abuses as in 1 Corinthians 11:20. Hence it is possible that what is referred to here is the Lord‘s Supper following the ordinary meal. “To simply explain τηι κλασει του αρτου — tēi klasei tou artou as=‹The Holy Communion‘ is to pervert the plain meaning of words, and to mar the picture of family life, which the text places before us as the ideal of the early believers” (Page). But in Acts 20:7 they seem to have come together especially for the observance of the Lord‘s Supper. Perhaps there is no way to settle the point conclusively here. The prayers Services where they prayed as in Acts 1:14, in the temple (Acts 3:1), in their homes (Acts 4:23). [source]
Acts 20:7 When we were gathered together [συνηγμενων ημων]
Genitive absolute, perfect passive participle of συναγω — sunagō to gather together, a formal meeting of the disciples. See this verb used for gatherings of disciples in Acts 4:31; Acts 11:26; Acts 14:27; Acts 15:6, Acts 15:30; Acts 19:7, Acts 19:8; 1 Corinthians 5:4. In Hebrews 10:25 the substantive επισυναγωγην — episunagōgēn is used for the regular gatherings which some were already neglecting. It is impossible for a church to flourish without regular meetings even if they have to meet in the catacombs as became necessary in Rome. In Russia today the Soviets are trying to break up conventicles of Baptists. They probably met on our Saturday evening, the beginning of the first day at sunset. So these Christians began the day (Sunday) with worship. But, since this is a Gentile community, it is quite possible that Luke means our Sunday evening as the time when this meeting occurs, and the language in John 20:19 “it being evening on that day the first day of the week” naturally means the evening following the day, not the evening preceding the day. To break bread (κλασαι αρτον — klasai arton). First aorist active infinitive of purpose of κλαω — klaō The language naturally bears the same meaning as in Acts 2:42, the Eucharist or the Lord‘s Supper which usually followed the Αγαπη — Agapē See note on 1 Corinthians 10:16. The time came, when the Αγαπη — Agapē was no longer observed, perhaps because of the abuses noted in 1 Corinthians 11:20. Rackham argues that the absence of the article with bread here and its presence (τον αρτον — ton arton) in Acts 20:11 shows that the Αγαπη — Agapē is ] referred to in Acts 20:7 and the Eucharist in Acts 20:11, but not necessarily so because τον αρτον — ton arton may merely refer to αρτον — arton in Acts 20:7. At any rate it should be noted that Paul, who conducted this service, was not a member of the church in Troas, but only a visitor. Discoursed Imperfect middle because he kept on at length. Intending (μελλω — mellō). Being about to, on the point of. On the morrow Locative case with ημεραι — hēmerāi understood after the adverb επαυριον — epaurion If Paul spoke on our Saturday evening, he made the journey on the first day of the week (our Sunday) after sunrise. If he spoke on our Sunday evening, then he left on our Monday morning. Prolonged his speech (Παρετεινεν τον λογον — Pareteinen ton logon). Imperfect active (same form as aorist) of παρατεινω — parateinō old verb to stretch beside or lengthwise, to prolong. Vivid picture of Paul‘s long sermon which went on and on till midnight (μεχρι μεσονυκτιου — mechri mesonuktiou). Paul‘s purpose to leave early next morning seemed to justify the long discourse. Preachers usually have some excuse for the long sermon which is not always clear to the exhausted audience. [source]
Acts 20:7 To break bread [κλασαι αρτον]
First aorist active infinitive of purpose of κλαω — klaō The language naturally bears the same meaning as in Acts 2:42, the Eucharist or the Lord‘s Supper which usually followed the Αγαπη — Agapē See note on 1 Corinthians 10:16. The time came, when the Αγαπη — Agapē was no longer observed, perhaps because of the abuses noted in 1 Corinthians 11:20. Rackham argues that the absence of the article with bread here and its presence (τον αρτον — ton arton) in Acts 20:11 shows that the Αγαπη — Agapē is ] referred to in Acts 20:7 and the Eucharist in Acts 20:11, but not necessarily so because τον αρτον — ton arton may merely refer to αρτον — arton in Acts 20:7. At any rate it should be noted that Paul, who conducted this service, was not a member of the church in Troas, but only a visitor. [source]
Romans 7:5 In the flesh [ἐν τῇ σαρκί]
Σάρξ fleshoccurs in the classics in the physical sense only. Homer commonly uses it in the plural as denoting all the flesh or muscles of the body. Later the singular occurs in the same sense. Paul's use of this and other psychological terms must be determined largely by the Old-Testament usage as it appears in the Septuagint. 1. In the physical sense. The literal flesh. In the Septuagint τὰ κρέα flesh(plural) is used where the reference is to the parts of animals slain, and αἱ σάρκες , flesh (plural) where the reference is to flesh as the covering of the living body. Hence Paul uses κρέα in Romans 14:21; 1 Corinthians 8:13, of the flesh of sacrificed animals. Compare also the adjective σάρκιμος fleshy 2 Corinthians 3:3; and Ezekiel 11:19; Ezekiel 36:26, Sept. -DIVIDER-
-DIVIDER-
2. Kindred. Denoting natural or physical relationship, Romans 1:3; Romans 9:3-8; Romans 11:14; Galatians 4:23, Galatians 4:29; 1 Corinthians 10:18; Philemon 1:16. This usage forms a transition to the following sense: the whole human body. Flesh is the medium in and through which the natural relationship of man manifests itself. Kindred is conceived as based on community of bodily substance. Therefore:-DIVIDER-
3. The body itself. The whole being designated by the part, as being its main substance and characteristic, 1 Corinthians 6:16; 1 Corinthians 7:28; 2 Corinthians 4:11; 2 Corinthians 7:5; 2 Corinthians 10:3; 2 Corinthians 12:7. Romans 2:28; Galatians 6:13, etc. Paul follows the Septuagint in sometimes using σῶμα bodyand sometimes σάρξ fleshin this sense, so that the terms occasionally seem to be practically synonymous. Thus 1 Corinthians 6:16, 1 Corinthians 6:17, where the phrase one body is illustrated and confirmed by one flesh. See Genesis 2:24; Ephesians 5:28, Ephesians 5:31, where the two are apparently interchanged. Compare 2 Corinthians 4:10, 2 Corinthians 4:11; 1 Corinthians 5:3, and Colossians 2:5. Σάρξ , however, differs from σῶμα in that it can only signify the organism of an earthly, living being consisting of flesh and bones, and cannot denote “either an earthly organism that is not living, or a living organism that is not earthly” (Wendt, in Dickson). Σῶμα not thus limited. Thus it may denote the organism of the plant (1 Corinthians 15:37, 1 Corinthians 15:38) or the celestial bodies (1 Corinthians 15:40). Hence the two conceptions are related as general and special: σῶμα bodybeing the material organism apart from any definite matter (not from any sort of matter), σάρξ , flesh, the definite, earthly, animal organism. The two are synonymons when σῶμα is used, from the context, of an earthly, animal body. Compare Philemon 1:22; 2 Corinthians 5:1-8. -DIVIDER-
-DIVIDER-
Σῶμα bodyand not σάρξ fleshis used when the reference is to a metaphorical organism, as the church, Romans 12:4sqq.; 1 Corinthians 10:16; 12:12-27; Ephesians 1:23; Ephesians 2:16; Colossians 1:18, etc. -DIVIDER-
-DIVIDER-
The σάρξ is described as mortal (2 Corinthians 4:11); subject to infirmity (Galatians 4:13; 2 Corinthians 12:7); locally limited (Colossians 2:15); an object of fostering care (Ephesians 5:29). -DIVIDER-
-DIVIDER-
4. Living beings generally, including their mental nature, and with a correlated notion of weakness and perishableness. Thus the phrase πᾶσα σάρξ allflesh (Genesis 6:12; Isaiah 49:26; Isaiah 49:23). This accessory notion of weakness stands in contrast with God. In Paul the phrase all flesh is cited from the Old Testament (Romans 3:20; Galatians 2:16) and is used independently (1 Corinthians 1:29). In all these instances before God is added. So in Galatians 1:16, flesh and blood implies a contrast of human with divine wisdom. Compare 1 Corinthians 15:50; Ephesians 6:12. This leads up to-DIVIDER-
5. Man “either as a creature in his natural state apart from Christ, or the creaturely side or aspect of the man in Christ.” Hence it is correlated with ἄνθρωπος man 1 Corinthians 3:3; Romans 6:19; 2 Corinthians 5:17. Compare Romans 6:6; Ephesians 4:22; Colossians 3:9; Galatians 5:24. Thus the flesh would seem to be interchangeable with the old man. -DIVIDER-
-DIVIDER-
It has affections and lusts (Galatians 5:24); willings (Ephesians 2:3; Romans 8:6, Romans 8:7); a mind (Colossians 2:18); a body (Colossians 2:11). -DIVIDER-
-DIVIDER-
It is in sharp contrast with πνεῦμα spirit(Galatians 3:3, Galatians 3:19; Galatians 5:16, Galatians 5:17, Galatians 5:19-24; Galatians 6:8; Romans 8:4). The flesh and the spirit are thus antagonistic. Σάρξ fleshbefore or in contrast with his reception of the divine element whereby he becomes a new creature in Christ: the whole being of man as it exists and acts apart from the influence of the Spirit. It properly characterizes, therefore, not merely the lower forms of sensual gratification, but all - the highest developments of the life estranged from God, whether physical, intellectual, or aesthetic. -DIVIDER-
-DIVIDER-
It must be carefully noted:-DIVIDER-
1. That Paul does not identify flesh and sin. Compare, flesh of sin, Romans 8:3. See Romans 7:17, Romans 7:18; 2 Corinthians 7:1; Galatians 2:20. -DIVIDER-
-DIVIDER-
2. That Paul does not identify σάρξ withthe material body nor associate sin exclusively and predominantly with the body. The flesh is the flesh of the living man animated by the soul ( ψυχή ) as its principle of life, and is distinctly used as coordinate with ἄνθρωπος manAs in the Old Testament, “it embraces in an emphatic manner the nature of man, mental and corporeal, with its internal distinctions.” The spirit as well as the flesh is capable of defilement (2 Corinthians 7:1; compare 1 Corinthians 7:34). Christian life is to be transformed by the renewing of the mind (Romans 12:2; compare Ephesians 4:23). -DIVIDER-
-DIVIDER-
3. That Paul does not identify the material side of man with evil. The flesh is not the native seat and source of sin. It is only its organ, and the seat of sin's manifestation. Matter is not essentially evil. The logical consequence of this would be that no service of God is possible while the material organism remains. See Romans 12:1. The flesh is not necessarily sinful in itself; but as it has existed from the time of the introduction of sin through Adam, it is recognized by Paul as tainted with sin. Jesus appeared in the flesh, and yet was sinless (2 Corinthians 5:21).The motions of sins ( τὰ παθήματα τῶν ἁμαρτιῶν )Motions used in earlier English for emotions or impulses. Thus Bacon: “He that standeth at a stay where others rise, can hardly avoid motions of envy” (“Essay” xiv.). The word is nearly synonymous with πάθος passion(Romans 1:26, note). From πάθειν tosuffer; a feeling which the mind undergoes, a passion, desire. Rev., sinful passions: which led to sins.Did work ( ἐνηργεῖτο )Rev., wrought. See 2 Corinthians 1:6; 2 Corinthians 4:12; Ephesians 3:20; Galatians 5:6; Philemon 2:13; Colossians 1:29. Compare Mark 6:14, and see on power, John 1:12. [source]

1 Corinthians 10:17 Body []
Passing from the literal sense, the Lord's body (1 Corinthians 10:16), to the figurative sense, the body of believers, the Church. [source]
1 Corinthians 14:16 Else if thou bless with the spirit [επει εαν ευλογηις εν πνευματι]
Third class condition. He means that, if one is praying and praising God (1 Corinthians 10:16) in an ecstatic prayer, the one who does not understand the ecstasy will be at a loss when to say “amen” at the close of the prayer. In the synagogues the Jews used responsive amens at the close of prayers (Nehemiah 5:13; Nehemiah 8:6; 1 Chronicles 16:36; Psalm 106:48). [source]
Galatians 4:24 For these are []
Hagar and Sarah are, allegorically. Signify. Comp. Matthew 13:20, Matthew 13:38; Matthew 26:26, Matthew 26:28; 1 Corinthians 10:4, 1 Corinthians 10:16. [source]

What do the individual words in 1 Corinthians 10:16 mean?

The cup - of blessing that we bless not a participation is it in the blood - of Christ The bread that we break body is it
Τὸ ποτήριον τῆς εὐλογίας εὐλογοῦμεν οὐχὶ κοινωνία ἐστὶν τοῦ αἵματος τοῦ Χριστοῦ τὸν ἄρτον ὃν κλῶμεν σώματος ἐστιν

ποτήριον  cup 
Parse: Noun, Nominative Neuter Singular
Root: ποτήριον  
Sense: a cup, a drinking vessel.
τῆς  - 
Parse: Article, Genitive Feminine Singular
Root:  
Sense: this, that, these, etc.
εὐλογίας  of  blessing 
Parse: Noun, Genitive Feminine Singular
Root: εὐγλωττία 
Sense: praise, laudation, panegyric: of Christ or God.
  that 
Parse: Personal / Relative Pronoun, Accusative Neuter Singular
Root: ὅς 
Sense: who, which, what, that.
εὐλογοῦμεν  we  bless 
Parse: Verb, Present Indicative Active, 1st Person Plural
Root: εὐλογέω 
Sense: to praise, celebrate with praises.
κοινωνία  a  participation 
Parse: Noun, Nominative Feminine Singular
Root: κοινωνία  
Sense: fellowship, association, community, communion, joint participation, intercourse.
ἐστὶν  is  it 
Parse: Verb, Present Indicative Active, 3rd Person Singular
Root: εἰμί  
Sense: to be, to exist, to happen, to be present.
τοῦ  in  the 
Parse: Article, Genitive Neuter Singular
Root:  
Sense: this, that, these, etc.
αἵματος  blood 
Parse: Noun, Genitive Neuter Singular
Root: αἷμα  
Sense: blood.
τοῦ  - 
Parse: Article, Genitive Masculine Singular
Root:  
Sense: this, that, these, etc.
Χριστοῦ  of  Christ 
Parse: Noun, Genitive Masculine Singular
Root: Χριστός  
Sense: Christ was the Messiah, the Son of God.
ἄρτον  bread 
Parse: Noun, Accusative Masculine Singular
Root: ἄρτος  
Sense: food composed of flour mixed with water and baked.
ὃν  that 
Parse: Personal / Relative Pronoun, Accusative Masculine Singular
Root: ὅς 
Sense: who, which, what, that.
κλῶμεν  we  break 
Parse: Verb, Present Indicative Active, 1st Person Plural
Root: κλάω  
Sense: to break.
σώματος  body 
Parse: Noun, Genitive Neuter Singular
Root: σῶμα  
Sense: the body both of men or animals.
ἐστιν  is  it 
Parse: Verb, Present Indicative Active, 3rd Person Singular
Root: εἰμί  
Sense: to be, to exist, to happen, to be present.