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n xi. 24 ff.; 1
, an , a Mixx κοινωνια TOU σώματος του
΄ iE 26; Rom. vii. 4; Ph. ili. 21;
Col. i. 22; Heb. x. 10; 1 Pet. ii. 24. Mt. xxiv. τα; Mk. vi. 2.
ἓν σῶμα "οἱ "πολλοί ἐσμεν,
ο Ver. 33; Ρ See ix. 22.
Hallel. Such a technical Hebraism would scarcely be obvious to the Cor., and the ger. so construed is artificial in point of Gr. idiom; whereas the former construc- tion is natural, and gives a sense in keep- ing with the readers’ experience.—ré ποτήριον, τὸν ἄρτον are acc. by inverse velative attraction, a constr. not un- known, though rare, in cl. Gr. (see Wr., p. 204). Hf. thinks that, with the merg- ing of these nouns in the rel. clause, the act of blessing the cup and breaking the bread becomes the real subject of κοινωνία in each instance—as though P. wrote, ‘‘ when we bless the cup, break the bread, is it not a communion, etc. ? ”’ In any case, the ‘‘communion’’ looks beyond the bare ποτήριον and ἄρτος to the whole sacred action, the usus poculi, etc. (Bg.), of which they form the centre. ‘ The bread ”’ is ‘‘ blessed” equally with ‘*the cup,”’ but in its case the prominent symbolic act is that of breaking (see parls.), which connotes the distribution to ‘‘many”’ of the ‘‘one loaf.’? Thus “the sacramental bread came to be known as the κλασμός: so Did., § 9” (Ed.).—On the pl. εὐλογοῦμεν, κλῶμεν, Mr. observes: ‘* Whose was it to officiate in this consecration? At this date, when the order of public worship in the Church was far from being settled, any Christian man was competent. By the time of Justin (Aol. i. 65) the function was τε- served for the προεστώς, but on the understanding that he represented the community and acted in communion with it (see Ritschl, Altkath. Kirche,? pp. 365 Ε). The pls. of our passage speak out of the consciousness of the Christian fellowship, in which it is matter of in- difference who may be, in this instance or that, its administrative organ.’’—ovyi κοινωνία τοῦ αἵματος, τοῦ σώματος, τοῦ Χριστοῦ ; “Is it not a communion of (or in) the blood, the body, of Christ ?”’ (cf., for the gen. after κοινωνία, note on i. g) —not ‘fa communion with the blood, εἰς... The stress lies on τοῦ Χριστοῦ in both questions: through the cup and loaf believers participate together in Christ, in the sacrifice of His blood offered to God (Rom. iii. 25, Eph. i. 7, Heb. ix. 11 Π., 24 ff.), and in the whole redemption wrought through His bodily life and death and resurrection. τὸ σῶμα τοῦ Χριστοῦ
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