can only mean the cup on which we implore a blessing ; that is, which we pray may be blessed to the end for which it was appointed, viz. to be to us the communion of the blood of Christ. That is, the means of communicating to us the bene- fits of Christ's death. Just as we bless our food when we pray that God would make it the means of nourishing our bodies. The other interpretations of this clause are unnatu- ral, because they require something to be supplied which is not in the text. Thus some say the meaning is, "taking which," or " holding which in our hands," or " over which," we give thanks. All this is unnecessary, as the words give a perfectly good sense as they stand (o evXoyovixev), which (cup) we bless. This passage, therefore, seems to determine the mean- ing of such passages as Matt. 26, 26 and Mark 14, 22, " Hav- ing blessed (viz. the bread) he brake it." The bread or cup was the thing blessed. Comp. Luke 9, 16, where it is said our Lord, " having taken the five loaves and the two fishes, and having looked up to heaven, he blessed them?'' This also shows that " having given thanks " in such connections means " having with thanksgiving implored the blessing of God." The cup therefore is blessed by the prayer, in which we ask that God would make it answer the end of its appointment.
Is it not the communion of the blood of Christ f That is, is it not the means of participating of the blood of Christ ? He who partakes of the cup, partakes of Christ's blood. This, of course, is true only of believers. Paul is writing to believ- ers, and assumes the presence of faith in the receiver. Thus baptism is said to wash away sin, and the word of God is said to sanctify, not from any virtue in them ; not as an external rite or as words addressed to the outward ear ; not to all in- discriminately who are baptized or who hear the word ; but as means of divine appointment, when received by faith and attended by the working of his Spirit. The believing recep- tion of the cup is as certainly connected with a participation of Christ's blood, as the believing reception of the word is connected with an experience of its life-giving power. The whole argument of the apostle is founded on this idea. He wishes to prove that partaking of the sacrificial feasts of the heathen brought men into real communion with demons, be- cause participation of the Lord's supper makes us really par- takers of Christ. The word Koivwvia, communion^ means par- ticipation^ from the verb Kotvwvcw, to partake of ; in Heb. 2, 14, it is said, Christ took part of flesh and blood. Rom. 15, 17,