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?
The cup of blessing - answering to the Passover "cup of blessing," over which "blessing" was offered to God. It was in doing so that Christ instituted this part of the Lord's supper (Luke 22:17; Luke 22:20).
We bless - "we," not merely ministers, but also the congregation. The minister 'blesses' (i:e., consecrates with blessing) the cup to be the sign of Christ's blood, and a means of our union with His glorified humanity; not by any priestly transmitted authority, but as representing the congregation, who virtually through him bless the cup. The consecration is the corporate act of the Church. The joint blessing by Him and them (not "the cup" itself, which, as also "the bread," in the Greek is accusative), and the consequent drinking together, constitute "the communion" - i:e., joint participation "of the blood of Christ" (cf. 1 Corinthians 10:18). "Is" in both cases is literal. He who with faith partakes of the cup and the bread, partakes really (because spiritually) of the blood and body of Christ (Ephesians 5:30; Ephesians 5:32), and of the benefits of His sacrifice on the cross (Hebrews 13:10). In contrast to this is "fellowship with devils" (1 Corinthians 10:20). "The cup" (i:e., the wine in the cup), etc., is that whereby, through faith, the participation takes place of the blood, etc. It is the seal, and a means of our living union with our Saviour (John 6:53; John 6:57). It is not said, 'The cup ... is the blood,' or 'The bread ... is the body,' but 'is the communion' (joint-participation of the blood ... body). If the bread be changed into the body of Christ, where is the sign of the sacrament? Romanists eat Christ 'in remembrance of Himself.' To drink blood would have been an abomination to Jews and Christians alike (Leviticus 17:11-12; Acts 15:29). Breaking the bread was part of the consecrating of it; for thus was represented the crucifixion of Christ's body. The specification of both bread and wine disproves the Romish doctrine of concomitancy, and exclusion of the laity from the cup.