(17) For we being many are one bread.--Better, For it is one bread, and we, the many, are one body, for we all take a portion of that one bread. This verse explains how "the breaking" of the bread was the significant act which expressed sacramentally the communion of the body of Christ. There is one bread, it is broken into many pieces, and as we all (though each receives only a fragment) partake of the one bread which unbroken consisted of these pieces, we though many individuals are one body, even the Body of Christ with whom, as well as with each other, we have communion in that act.

Verse 17. - We being many are one bread, and one body. It is easy to see how we are "one body," of which Christ is the Head, and we are the members. This is the metaphor used in 1 Corinthians 12:12, 13 and Romans 12:5. The more difficult expression, "we are one bread," is explained in the next clause. The meaning seems to be - We all partake of the loaf, and thereby become qualitatively, as it were, a part of it, as it of us, even as we all become members of Christ's one body, which that loaf sacramentally represents Some commentators, disliking the harshness of the expression, render it, "Because there is one bread, we being many are one body;" or, "For there is one bread. We being many are one body." But the language and context support the rendering of our version; and the supposed "physiology" is not so modern as to be at all surprising.

10:15-22 Did not the joining in the Lord's supper show a profession of faith in Christ crucified, and of adoring gratitude to him for his salvation ? Christians, by this ordinance, and the faith therein professed, were united as the grains of wheat in one loaf of bread, or as the members in the human body, seeing they were all united to Christ, and had fellowship with him and one another. This is confirmed from the Jewish worship and customs in sacrifice. The apostle applies this to feasting with idolaters. Eating food as part of a heathen sacrifice, was worshipping the idol to whom it was made, and having fellowship or communion with it; just as he who eats the Lord's supper, is accounted to partake in the Christian sacrifice, or as they who ate the Jewish sacrifices partook of what was offered on their altar. It was denying Christianity; for communion with Christ, and communion with devils, could never be had at once. If Christians venture into places, and join in sacrifices to the lust of the flesh, the lust of the eye, and the pride of life, they will provoke God.For we being many, are one bread and one body,.... The several members of the church of Christ; particular believers are indeed many, considered in themselves, in their own persons; yet by virtue of their union to Christ, which is manifested by their communion with him, they are one bread with him, the bread of life, and one body with his, signified by the bread; they are of one and the same mass and lump, they are incorporated together, they are flesh of his flesh, and one spirit with him: or they are one bread and body among themselves; as bread consists of many grains of corn which have been ground and kneaded together, and make up one loaf; and as the members of an human body are many, and make up one body; so believers, though they are many, yet are one body, of which Christ is the head; one in union with him and one another, and one in their communion together at the Lord's table; and so the Syriac, Arabic, and Ethiopic versions read, "as therefore the bread is one, so we all are one body"; having communion with Christ and one another:

for we are all partakers of that one bread; in the supper, which is all of the same nature and kind, and is a symbol of the body of Christ, and our fellowship with him and each other. The application designed is this, that as believers, by partaking of the same bread, appear to be the same body, and of the same mass and lump with one another; so such as eat things sacrificed unto idols, appear to be of the same mass and lump with Heathen idolaters: Dr. Lightfoot has very pertinently produced some passages out of Maimonides, concerning mixing, associating, or communion of neighbours in courts on sabbath eves, that so they may enter into each other's houses on the sabbath day, for the illustration of this passage; of which mixing the Jews have a whole treatise in their Misna and Talmud, which they call Erubin; and of which they say (h).

"but how is this mixture or association? it is thus, they mix together, , "in one food", which they prepare on the eve of the sabbath; and it is as if they should say, for we are all mixed together, and have all one food; nor does anyone of us divide the right from his neighbour--they do not mix in courts, but "with a whole loaf" only; though the mass or lump baked may be the quantity of a "seah", yet if it is broken, they do not associate with it; but if it is whole, though it be but the value of a farthing, they mix with it--how do they mix or associate together in the courts? they collect , "one whole cake", out of every house, and put all in one vessel, in one of the houses of the court--and the whole association being gathered together, blesses the Lord--and eats:''

upon which the above learned writer observes, that if it were customary among the Israelites, to join together in one political or economical body, by the eating of many loaves collected from this, and that, and the other man; we are much more associated together into one body, by eating one and the same bread, appointed us by our Saviour.

(h) Maimon. Hilch. Erubin, c. 1. sect. 6, 8, 16.