I Corinthians 10:16 · Bible study
1 Corinthians 10:16 Commentary: Participating in Christ
Greek · 11 what the commentators say
Meaning in one sentence
Paul asks if the cup of blessing is not a participation in Christ's blood. A study of how the Eucharist unifies believers and excludes idol fellowship.
Research Summary
- Meaning: The Lord’s Supper is a real participation (κοινωνία) in the blood and body of Christ, uniting believers with him and excluding fellowship with idols.
- Key words: εὐλογία (eulogia, blessing), εὐλογέω (eulogeō, we bless), κοινωνία (koinōnia, communion/participation).
- Main debate: Whether “communion” denotes a symbolic fellowship or a real, spiritual partaking of Christ’s body and blood.
- Theological theme: Eucharistic participation and its demand for exclusive allegiance to Christ.
- Best use: As a foundation for teaching on the Lord’s Supper and for exhorting believers to avoid compromises with idolatry or syncretism.
Translation Comparison
BSB Berean Standard Bible 2020
Is 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?
WEB World English Bible 2000
The cup of blessing which we bless, isn’t it a sharing of the blood of Christ? The bread which we break, isn’t it a sharing of the body of Christ?
KJV King James Version 1769
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?
ASV American Standard Version 1901
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?
YLT Young's Literal Translation 1898
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 Darby Bible 1890
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?
Douay-Rheims Douay-Rheims Bible 1899
The chalice of benediction which we bless, is it not the communion of the blood of Christ? And the bread which we break, is it not the partaking of the body of the Lord?
Translations in other languages (10 available)
La copa de bendición que bendecimos, ¿ no es la comunión de la sangre de Cristo? El pan que partimos, ¿ no es la comunión del cuerpo de Cristo?
Por acaso o copo da bênção, que nós bendizemos, não é a comunhão do sangue de Cristo? O pão que partimos, não é a comunhão do corpo de Cristo?
La coupe de bénédiction que nous bénissons, n’est-elle pas la communion au sang de Christ? Le pain que nous rompons, n’ est-il pas la communion au corps de Christ?
Der gesegnete Kelch, welchen wir segnen, ist der nicht die Gemeinschaft des Blutes Christi? Das Brot, das wir brechen, ist das nicht die Gemeinschaft des Leibes Christi?
De drinkbeker der dankzegging, dien wij dankzeggende zegenen, is die niet een gemeenschap des bloeds van Christus? Het brood, dat wij breken, is dat niet een gemeenschap des lichaams van Christus?
Il calice della benedizione che noi benediciamo, non è egli la comunione col sangue di Cristo? Il pane, che noi rompiamo, non è egli la comunione col corpo di Cristo?
Kielich błogosławienia, który błogosławimy, izali nie jest społecznością krwi Chrystusowej? Chleb, który łamiemy, izali nie jest społecznością ciała Chrystusowego?
Чаша благословения, которую благословляем, не есть ли приобщение Крови Христовой? Хлеб, который преломляем, не есть ли приобщение Тела Христова?
我們所 祝福 的 杯，豈不 是 同領 基督 的血嗎？我們所 擘開 的餅，豈不 是 同領 基督 的身體嗎？
The cup of blessing which we take, does it not give us a part in the blood of Christ? and is not the broken bread a taking part in the body of Christ?
Verse in Context
Original Language (Koine Greek)
New Testament · Koine Greek · I Corinthians 10:16
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators across traditions agree that this verse describes the Lord’s Supper as the means of true participation in Jesus Christ. The phrase “cup of blessing” echoes the Jewish Passover practice (Clarke, Gill) where a cup was blessed and shared. The word “communion” (G2842 κοινωνία) denotes joint participation, stronger than mere partaking (Cambridge Bible). Vincent’s Word Studies notes the term means partnership or sharing. The rhetorical questions expect a positive answer: through the cup and bread, believers really share in the blood and body of Christ (Barnes, JFB). This sharing is real but spiritual; Calvin says the cup is set apart for a mystical consecration. Barnes specifies that no physical change occurs, but the elements are solemnly set apart for a sacred use. Jamieson-Fausset-Brown argue that “is” is literal, the cup is the communion, not merely represents it. All agree that this participation creates a bond with Christ which cannot coexist with fellowship with idols, Paul’s central point in the surrounding argument (1 Corinthians 10:14, 22). The verse thus grounds Christian exclusive allegiance in the nature of the Eucharist itself.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Real spiritual presence: Calvin, Barnes, JFB, and others argue from κοινονία as participation and from the contrast with idolatry (v.20-21) that the elements are means of true spiritual fellowship with Christ, not mere symbols.
- Transubstantiation: Roman Catholic teaching holds that the bread and wine become the literal body and blood of Christ. This view points to Jesus' words ('This is my body') and the strong language of 'participation' as indicating a physical change.
- Symbolic/commemorative only: Some evangelical traditions see 'communion' as a fellowship based on common remembrance, not a physical or spiritual change. They emphasize the memorial interpretation of Luke 22:19.
What is clear: The act of eating the bread and drinking the cup creates a real bond of participation in Christ that excludes fellowship with any other spiritual power.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Meaning of 'communion' (κοινωνία) | It denotes a real sharing or participation, not merely a mental remembrance. | Roman Catholics understand it as receiving the literal body and blood through transubstantiation; many Protestants see it as a spiritual, sacramental presence; some evangelicals emphasize the fellowship aspect without endorsing a physical change. |
| Cup of blessing: consecration or thanksgiving? | The cup is set apart for sacred use in the Eucharist. | Calvin and others argue that 'we bless' means to consecrate the cup, while others (like Grotius, mentioned in Barnes) think it means to give thanks to God over the cup. The difference affects whether the emphasis is on the element's change or on the church's act of gratitude. |
| Implications for idolatry | Partaking of the Lord’s Supper creates a bond that excludes fellowship with demons. | Some Christians apply this strictly to participation in non-Christian worship (explicit idolatry), while others extend it to any unholy alliance or compromise with the world. |
| Who performs the blessing? | The whole congregation participates in the act of blessing. | Some traditions emphasize the role of the ordained minister as the representative who sets apart the elements; others stress the corporate action of the entire church, with the minister giving voice to the assembly (Jamieson-Fausset-Brown). |
Historical & Cultural Context
Paul writes to a church in Corinth, a city filled with pagan temples where sacrificial feasts were common social events (see 1 Corinthians 8, 10). Christians felt the pull of these gatherings, perhaps for relationships, business, or family ties. To argue against this, Paul draws a parallel between the Lord’s Supper and sacrificial meals of both Israel and the Gentiles.
The “cup of blessing” borrows directly from the Jewish Passover. The rabbis used the exact expression “cup of blessing” ( כוס של ברכה ) for the cup of wine over which thanksgiving was recited at the close of the Passover meal (Gill). Jesus himself likely used such a cup when he instituted the Supper (Matthew 26:27; Luke 22:20). By calling it the “cup of blessing which we bless,” Paul highlights the church’s corporate act: the congregation, through the minister, praises God for redemption and sets the cup apart for its appointed purpose (Calvin, Barnes). This act is not a private consecration by a priest but the joint action of the whole assembly (Jamieson-Fausset-Brown).
In verse 18, Paul cites Israel’s practice: those who eat the sacrifices participate in the altar. In verse 20, he states that pagan sacrifices are offered to demons. The logic is strong: if sharing the cup and bread makes believers participants in Christ, then sharing an idol feast makes them participants with demons. No one can drink both the cup of the Lord and the cup of demons (verse 21). The verse therefore directly supports Paul’s exhortation: “Flee from idolatry” (1 Corinthians 10:14).
Textual Notes
The consulted sources note no significant textual variants for 1 Corinthians 10:16. The Greek text is stable across the major manuscript traditions.
Reception History
This verse has been central to Christian reflection on the Lord’s Supper from the early church onward. It was cited to argue for the reality of Christ’s presence in the Eucharist, often against those who saw the meal as purely symbolic. During the Reformation, 1 Corinthians 10:16 became a key text in debates over transubstantiation and the nature of communion. Calvin used it to defend a “mystical consecration” distinct from the Roman Catholic view of priestly transformation. In the Wesleyan tradition, it underscored the means of grace as channels of real spiritual blessing. Across denominations, the verse continues to ground teaching on both the sacramental presence of Christ and the exclusive loyalty that communion requires.
Preaching This Verse
Three-point outline
- The Cup We Bless: Our corporate thanksgiving and consecration bind us to Christ.
- Communion with Christ: This is a real, spiritual participation in his blood and body, not a mere symbol.
- Exclusive Fellowship: Because of that participation, we cannot also share in what is offered to idols.
Five-point outline
- Roots in Passover: Paul adapts the Jewish “cup of blessing” familiar to his readers.
- The Act of Blessing: The congregation, through the minister, sets the cup apart by prayer and praise.
- The Nature of Communion (κοινωνία): Co-participation in the blood and body of Christ, a bond stronger than fellowship.
- The Result, Unity: The one loaf makes many one body (verse 17); communion unites us to Christ and each other.
- The Application, Separation: Because this bond exists, we must flee anything that competes for our allegiance, especially idolatry.
Illustration hooks
- Think of a family meal where bonds are formed. You would not share that kind of intimacy with a stranger or an enemy. The Lord’s Supper is that intimate, and sharing it with idols breaks the bond.
- A wedding reception has a unity toast; all who drink are symbolically joining in the couple’s joy. If later you went to a rival celebration toasting a different union, the first toast is compromised. So the cup of Christ and the cup of demons cannot both be drunk.
- A new Christian invited to a religious festival that honors another deity feels tension. This verse gives a clear reason to decline, not out of judgment but out of loyalty to Christ.
Questions your congregation is asking
- If I take communion but then participate in non-Christian religious events, have I broken my fellowship with Christ?
- Does this verse mean the bread and wine actually become the body and blood of Christ, or is that just symbolic language?
- How can I explain to my non-Christian friends why I cannot join in their religious celebrations without sounding rude?
Leading a Discussion
Paul uses the Lord’s Supper to show that Christians cannot take part in pagan worship. The cup and bread are not empty rituals; they are a real participation in Christ. This truth shapes our choices and our sense of belonging.
Discussion questions
- What does Paul mean by “the cup of blessing” and why does he remind the Corinthians that “we bless” it? (See also Matthew 26:26, 28.)
- The term “communion” (κοινωνία) can also be translated “participation.” How does this translation affect your understanding of what happens when you take the Lord’s Supper?
- Read verse 18. How does the Old Testament practice of eating sacrifices help Paul’s argument? What does that tell us about the meaning of sacrificial meals?
- Paul says the cup is “a participation in the blood of Christ” and the bread “a participation in the body of Christ.” Why does he specify both blood and body separately?
- In verses 19, 21, Paul contrasts the Lord’s cup with the “cup of demons.” What does this teach about the exclusive nature of our relationship with Christ?
- How does this verse help us decide whether to attend events where the primary activity is worship of another god? What principles do you take away?
- If the Eucharist is a real participation in Christ, how should that change the way we prepare for and receive it?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Matthew 26:26 | As they were eating, Jesus took bread, gave thanks for it, and broke it. He gave to the disciples and said, “Take, eat; this is my body.” |
| Matthew 26:28 | for this is my blood of the new covenant, which is poured out for many for the remission of sins. |
| Mark 14:22 | As they were eating, Jesus took bread, and when he had blessed it, he broke it and gave to them, and said, “Take, eat. This is my body.” |
| Mark 14:25 | Most certainly I tell you, I will no more drink of the fruit of the vine until that day when I drink it anew in God’s Kingdom.” |
| Luke 22:19 | He took bread, and when he had given thanks, he broke and gave it to them, saying, “This is my body which is given for you. Do this in memory of me.” |
| Luke 22:20 | Likewise, he took the cup after supper, saying, “This cup is the new covenant in my blood, which is poured out for you. |
| John 6:53 | Jesus therefore said to them, “Most certainly I tell you, unless you eat the flesh of the Son of Man and drink his blood, you don’t have life in yourselves. |
| John 6:58 | This is the bread which came down out of heaven—not as our fathers ate the manna and died. He who eats this bread will live forever.” |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
11 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke ties the Eucharistic cup directly to the Passover cup of blessing, explaining that sharing this cup gives believers actual fellowship with Christ's body and blood. He draws a parallel: as eating an idol feast means participating with the idol, so the Eucharist means participating with Christ.
Barnes' Notes on the Bible Protestant 1832
Barnes argues that the "cup of blessing" is called blessed not because it conveys a blessing, but because it has been solemnly set apart for a sacred use through prayer and praise. He insists the wine remains only wine, with no physical change. The cup's blessing lies in its dedication to commemorating Christ's love.
Calvin's Commentaries Reformed 1564
Calvin insists that "blessing the cup" does not mean giving thanks over it. Instead, it means setting the cup apart for a sacred purpose so it becomes an emblem of Christ's blood. This consecration happens when believers gather as Christ appointed, not through any ritual magic.
Cambridge Bible for Schools and Colleges Anglican 1880
This commentary stresses that "communion" in this verse must be understood in the widest sense: Christ actively feeding His people with His flesh and blood, and believers jointly sharing in that one sacrifice. The detail of who breaks the bread, it notes, remains undecided from Paul's wording.
Geneva Bible Notes Reformed 1599
The Geneva Notes treat the cup and bread not as mere symbols but as a true communion in Christ’s body and blood. The rhetorical question expects the answer that believers genuinely share in Christ through these elements, making the Lord’s Supper a real participation.
Gill's Exposition of the Bible Baptist 1748
Gill traces Paul's phrase "the cup of blessing" to a well-known Jewish custom — the cup of wine over which thanks was given at meals and Passover. He argues that the cup and bread in the Lord's Supper are means of real communion with Christ's blood and body, and this fellowship excludes any participation with idol sacrifices.
Jamieson-Fausset-Brown Commentary Protestant 1871
The blessing of the cup is a corporate act of the whole congregation, not something the minister does by his own priestly authority. He speaks as the people's representative, and together they consecrate it. The word "is" means real participation in Christ's blood and body, not a literal change into physical flesh and blood.
Lange's Commentary Reformed 1857
Lange insists that the bread and wine in the Lord's Supper are a real means of communion with Christ's body and blood, not mere symbols. This makes any participation in idol feasts a direct contradiction, as it objectively brings one into fellowship with demons regardless of the participant's intention. The act itself, not the worshiper's intent, determines the spiritual union.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry notes that Paul, though an inspired apostle, still appealed to the Corinthians' own reason and conscience, inviting them to judge whether his argument was just. This shows it is no dishonor for a spiritual teacher to submit his teaching to the rational judgment of his hearers.
Vincent's Word Studies Evangelical 1887
Vincent notes that "the cup of blessing" literally means the cup over which a blessing formula is pronounced, a term related to Eulogia. He suggests the cup is mentioned first either because Paul plans to dwell on the bread or because drinking marked idol-feasts. He ties communion to Passover's typology of unbroken fellowship among one body.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley emphasizes that the cup and bread are not mere symbols but the means by which believers actually share in the benefits Christ purchased through His blood and body. The blessing sets these elements apart for this sacred purpose, making them the channel of communion with Christ's sacrifice.