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8/2/2019 Exegesis on 1 Corinthians 11 23-27
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SACRED HEART SCHOOL OF THEOLOGY
PAULS TEACHINGS ON THELORDS SUPPER AND ITS IMPLICATIONS IN
THE CHURCH OF CORINTH
1 Corinthians 11: 23-27
PAULINE LITERATURE
FR. CHARLES BROWN
By
J. ANGEL ANAYA
Hales Corners, December 1, 2008
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INTRODUCTION
In my attempt to decipher Pauls teachings to the church of Corinth as it is
presented in the 1st
Letter to the Corinthians, I have kept in mind three important facts that
will direct my exegesis on the pericope. First, the social and cultural background in which
the Corinthian Church developed the Christian message; second, the broader context of the
pericope and Pauls attempt to respond to a specific problem of the Christian community;
and finally a detailed analysis of the problem done by an analysis of some of the key words
used by Paul in the pericope.
I. GENERAL HISTORICAL AND LITERAL CONTEXT
Since ancient times, Corinth has been considered one of the most important port
cities of Greece. The original ancient Corinth was founded in the 10 century BC and was
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the richest and the largest port of Greece. What made Corinth wealthy was its closeness to
two of the most important ports. Lechaeum (by the Adriatic Sea), which controlled the
trade that came from Italy and Sicily, and Cenchreae (by the Aegean Sea) the eastern port
that controlled the trade from the eastern Mediterranean countries. These two ports were
only 4 miles apart from each other.
Destroyed by the Romans in 146 BC, the city was re-founded as a Roman colony
by Cesar in 44 BC and repopulated with freed slaves from Syria, Egypt, Rome, Greece and
Judea. Within 40 years, the commercial success made the city flourish again, becoming the
richest city of Greece by the middle of the first century.
Beginning the first century, Corinth had a vibrant Jewish community, but also,
because of its high tolerance to other religions, there were temples dedicated to the cult of
the emperor and to Greek and Egyptian deities. The only archeological finding that proves
the existence of a Jewish community is a fragmentary description Synagogue of the
Hebrews, at the time of Pauls visit (See Acts 18:4). 1
When Paul arrived in Corinth in 51 AD, the city was little more than 100 years old
and the capital of the province of Achaia. Regarding the fame of licentiousness and moral
depravity, most of the authors agree that in terms of sexual morality, Corinth was no worse
than any other Mediterranean port (Conzelmann, Furnish, Murphy-OConnor, Saffrey,
Wiseman). In written documents, the verb korinthizomai used as a synonym of to
fornicate was used exclusively by Athenian writers but there is no evidence that the verb
was used in the current speech.2
1Collins, Raymond F., First Corinthians, Collegeville (1999) p. 23.
2Murphy-OConnor, The First Letter to the Corinthians, in The New Jerome Bibical Commentary, p. 798-
799
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With this background, we see that Paul writes to a community that is greatly
influence by the make up of the Corinthian society: a dynamic and relatively young society
with less than a hundred years; made of individuals with no strong ethnic identity and many
even from a low origin 3 seeking to gain a higher status and material success. This social
features must have influenced the make up of the Corinthian Church and that explains in
part, why the divisions within the community: Now I appeal to you, brothers and sisters,
by the name of our Lord Jesus Christ, that all of you be in agreement and that there be no
divisions among you, but that you be united in the same mind and the same purpose.(1
Cor. 1:11- See also 3:3).
At this time in the life of Paul, according to the letter he has already suffered
persecutions and the consequences of preaching the Gospel: going hungry and thirsty;
poorly clothed beaten and homeless; enduring persecution (1 Cor. 4:10-13). He is very
conscious of the intensity and complete commitment he has put into the preaching of the
Gospel: I worked harder than any of them-though it was not I, but the grace of God that
is with me. (1 Cor. 15:10).
PURPOSE AND SUMMARY OF THE LETTER
Paul writes a letter to address the letter he received regarding particular questions
asked by the community. However, Pauls overriding concern is that the Corinthians be
the holy people God has called them to be. From this perspective, several dominant themes
that echo throughout the letter can be gathered together.4On the other hand, he answers
to a report received from the people of Chloe (1 Cor. 1:11) about some kind of factionist
3Consider your own call, brothers and sisters: not many of you were wise by human standars, not many
were powerful, not many were of noble birth (I Cor. 2:26). 4
Collins, Raymond F., First Corinthians, Collegeville (1999) p. 25.
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discussions arisen in the community: What I mean is that each of you says: I belong to
Paul, or I belong to Apollos, or I belong to Cephas or I belong to Christ. (1 Cor. 1:14).
According to Collins, the same people from Chloe might have brought also the letter to
Paul. 5
In brief, the letter deals with the divisions that have arisen within the community,
reminding them also of his authority and paternity over them (Chaps. 1-4). After that, Paul
addresses the problems of sexual immorality and reproaches the fact brothers are sending
members or the community to pagan courts (Chaps. 5-6). Now, Paul starts answering the
questions asked in the letter they sent him regarding virginity and marriage: Now,
concerning the matters about which you wrote (7: 1a). In chapters 8 and 10 he
addresses the issue of eating food sacrificed to the idols and in chapter 9 he gives reasons
of why he does not use his legitimate rights as an apostle. In chapters 11-14 Paul addresses
some problems regarding the table of the Lord, worship and the use of spiritual gifts for the
benefit of the whole community. In chapter 15 he gives some teachings regarding the
resurrection. Finally, he ends the letter in chapter 16 talking about the collection for the
Christians of Jerusalem.
LITERARY CONTEXT OF THE PERICOPE
In the general corpus of the letter, Paul is concerned with the unity of the Church,
especially in an environment where competition, sexual immorality and individualism
seems to play and important role. Collins divides the problems of the Corinthian
community in two groups: one of ideological nature and the other of behavioral issues
placed in a theological context.6
As for 1 Cor. 23-27, we see Paul addressing not only a
5Ibid. 16-17.
6Ibid. p. 17.
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liturgical issue, also: a theological attitude can be discerned behind the forming of the
groups, and individualistic pneumatism, which leads to rallying around party heads.7
In the particular context, our pericope is preceded by Pauls treatment on the issue
of proper ways of worshiping (1 Cor. 11: 2-16). According to Murphy-OConnor, the fact
that the letter mentions ways in which some men or even women dress their hair, might
indicate some kind of homosexual tendencies.8To this, Pauls arguments focuses on
presenting Gods intended differentiation and interdependence between man and woman
since creation (1 Cor. 11:11). In chapter 11: 17-22, Paul will start addressing the issues that
have aroused during the celebration of the Supper of the Lord. What Paul tries to say in
short is that it is not possible to celebrate a real eucaristia in the community when
its members do not love one another. The reasons: because of divisions (v. 18); factions
(v.19); individualistic partaking of the supper (vv. 20-22).
After Pauls narrative of the Lords institution (vv. 23-27) which will be treated in
detail afterwards, Paul ends with an exhortation, inviting them to examine their attitudes in
face of Gods judgment. He sums up the issue of social discrimination dung the Eucharistic
celebration by waiting for one another of eating at home if they are hungry, less the Lords
Supper become a motive of condemnation (vv. 33-34).
II. THE MAIN ISSUE IN 1 COR. 11:23-27
The redemptive significance of the Lords Supper, does not have meaning and
effect in a community that practices social discrimination.
7Conzelmann, Hans,A Commentary on the First Epistle to the Corinthians, Philadelphia: Fortress Press,
(1975) p. 194.8
Murphy-OConnor, Jerome, The First Letter to the Corinthians, in The New Jerome Biblical Commentary,(1990) p. 808.
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By their social discrimination during the Eucharist, they are missing the real
meaning and scope of the Eucharistic celebration which is to be as one body in the Lord.
In response to this issue, Paul:
Quotes an early Christian tradition of the institution narrative, which he receivedand he faithfully hands over to them.
States the eschatological scope ofthe Eucharistic celebration: Proclaim the Lordsdeath until he comes.
He finally finishes with an admonition to receive the body and blood of the Lord ina worthy manner.
In the pericope we see an early Liturgical Institution Narrative, the earliest, according to
Collins.9
III. VERSE BY VERSE ANALYSIS
23 , ,
24
.25
, , .
26 , , .
27 , .
V. 23- When Paul begins the verse, For I received from the Lord what I also handed
on to you he uses with the emphatic and then states the
tradition that was passed on him, we need to keep in mind two important facts about the
wording: First, ego is used here to make emphasis on the statement that follows;
9Collins, Raymond F., First Corinthians, Collegeville (1999) p. 425.
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Second, this serious thing Paul is about to state is that tradition matters, and, as Dunn
states, the Lords Supperwas an adaptation of the Jewish Passover the blessing and
breaking of the bread was the typical first act of the meal as a whole, while, as it is
explicitly stated here, the cup came after supper.10 In using the wordsparalambano to receive and parelabon to pass on Paul is using a technical
term both in Jewish and Greek tradition. Now, the fact that Paul affirms that he
received from the Lord does not imply that is was not a private revelation but he is
referring to the origin of the words (Conzelmann; David R. Hall; Dunn; Richard A.
Horsley; Murphy-OConnor). Here, Paul is a link in the chain of tradition reaching
back to Jesus, whose authority remains present in the Church.11
Another detail worthy
to be notices is the use of kyrios instead of Jesus which denotes the emphasis Paul
gives to the glorified Jesus. V. 23b That the Lord Jesus on the night when he was
betrayed took bread is considered by Conzelmann a piece of fixed pre-Pauline
tradition12
V. 24a- took bread, and haven given thanks, he broke it: This sequence is found in all
the synoptic Gospels Mat. 26:26; Mark. 14:22 and Luke 22:19 which follows the order
in a Jewish meal in which the giving thanks and breaking of the bread makes every one
a participant of the blessing. The NRSV adds a loaf of to the word bread. However,
that word is not present in the oldest manuscripts.
10Dunn, James D.G., 1 Corinthians, Sheffield, England: Sheffield Academic Press, (1995) p. 77
11Murphy-OConnor, The First Letter to the Corinthians, NJ: Prentice Hall, p. 809.
12Conzelmann, Hans,A Commentary on the First Epistle to the Corinthians, Philadelphia: Fortress Press,
(1975) p. 196.
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V.24b- This is my body that is for your sake. Do this in remembrance of me: In the
words of Conzelmann, the bread is the body in the sense of sacramental identity,13
which we can translate as sacramental communion in the body of Christ. In the words
that is for your sake we can see a sacrificial oblation that, according to Collins, could
be linked with the biblical language of Lev. 5:8 and Deut. 28:23, and also in the context
of the Suffering Servant of Isa. 53:12 as the offering of the servant in behalf of others
and who bore the sin for many. Collins also highlights the fact that the expression for
your sake appears in the NT more than thirty texts in reference to
Jesus death.
14
The term anamnesis, remembrance is more that simple
commemoration (as it was done for heroes in ancient times) Here has the scope of
sacramental presence, actualization of Jesus presence among the community.
V. 25- In the same way he took the cup after supper saying: This cup is the new
covenant in my blood. Do this as often as you drink it in remembrance of me
In the term the new covenant in my blood we find many nuances in the term and its
scope. As Conzelmann notes, the parallels are not body and blood, but body and
covenant.15 On the other hand, in the narrative of Mark, we found covenant as the
definition for blood This is my blood of the covenant (Mark 14: 24). Here in this
pericope, Paul defines the blood in terms of covenant. In other places, Paul uses
covenant (Gal. 3:15) as the ratification of a persons will. In this new covenant, Paul
introduces a new meaning: without abrogating the Previous Covenant with the Jewish
People, the Lord Jesus, by offering his blood as the New Covenant is inaugurating a
13Ibid. 198
14Collins, Raymond F., First Corinthians, Collegeville (1999) p. 432
15Conzelmann, Hans,A Commentary on the First Epistle to the Corinthians, Philadelphia: Fortress Press,
(1975) p. 199
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new era in which all peoples must be included (in contrast to the Jewish People who
acquire their covenantal rights by blood, in the sense of lineage. For Conzelmann, the
use ofkainos, new, has a eschatological connotation that he links with 2 Cor.
5:17 So if anyone is in Christ, there is a new creation: everything old has passed
away; see, everything has become new.
V. 26- For as often as you eat this bread and drink this cup, you proclaim the Lords
death until he comes
Paul stresses not only the eating of the bread and drinking of the cup, but also gives an
eschatological meaning to the whole Supper of the Lord. Celebrating the Lords Supper
implies here that we participate in the memorial of Jesus death, resurrection and returning.
Jeremias connects this verse with his interpretation of the word memorial when saying
the intention is that God shall remember his Messiah by bringing about the parusia16
This eschatological tone helps the Corinthians their fallibility and their status as pilgrims on
this earth (1 Cor 1:7-9; 18:4-5; 10:1-5).
This idea can also be associated with the early Christian expression Maranatha Come,
Lord Jesus.
V. 27- Whoever, therefore, eats the bread or drinks the cup of the Lord in an
unworthy manner, will be answerable for the body and blood of the Lord.
Paul invites the Corinthians and to discern in the face of Gods judgment their attitudes
when having the Supper of the Lord, and as Conzelmann says, the man who offends
against the elements, offends against the Lord himself.17
Here we take into account the
Pauline understanding of the Church as the body of the Lord and perhaps he is keeping in
16Jeremias, Joachim, The Eucharistic Words of Jesus, Philadelphia: Fortress Press, 1977, p. 15
17Conzelmann, Hans,A Commentary on the First Epistle to the Corinthians, p. 202
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mind the lack of loving concern that the Christians at Corinth are showing, especially when
they are not recognizing in the poor their brothers and sisters, all members of one body. So
for Paul, is Pauls short hand way of talking about an individuals assessment of two
distinguishable but inseparable matters: how well ones life relates to Christ and how well
ones life ties one to others, who, though many, are one body in Christ.18
IV. SUMMARY OF PAULS MESSAGE
In this pericope, Pauls intent is to make the Corinthian community be aware of the
sacredness and seriousness of being members of the body of Christ, no matter the social
status or position. The Supper of the Lord, as a remembrance of their identity as Christians
and as a sacrament in which Jesus is really present cannot take effect in the life of the
community if they discriminate or dismiss the poor and the lowly. Paul makes a clear
option for the poor and weak, and brings back their dignity as members of the body of
Christ, no matter their origin or position in society.
V. WHAT DOES THIS MESSAJE HAS TO DO WITH US?
The redemptive significance of the Supper of the Lord, or the Eucharist in our present
terms does not depend on the mere ritualistic action in itself. We keep and value the
tradition that was passed unto us, not only about the Eucharist but also about all the rites,
dogmas and believes. However, those elements do not make for what really is the center
and core of our Church: one body, though many. The body of Christ is made of its
members, and some of his members are poor and some are rich; some are citizens and some
are undocumented, but all as valuable as the same Christ. And that assertion in Paul is so,
18The New Interpreters Bible, Vol X, Abingdon Press: Nashville, 2002, p. 936
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that he teaches the Corinthians who boast themselves of having gifts but without denying
the value of having spiritual gifts, that there is a more excellent way: the way of loving,
accepting, being compassionateespecially with the poor and needy- welcoming others to
the Table of the Lord where the Real Presence of the Lord take form of Bread and Wine
and is consumed to proclaim to the world that each peace of the bread is now part of one
community, the Church.
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BIBLIOGRAPHY
Collins, Raymond F., First Corinthians, Collegeville (1999)
Barret, C.K.,A commentary on the First Epistle to the Corinthians, Harper and Row: New
York, 1968
Bruce, F.F., TheNew International Commentary on the New Testament: 1 Epistle to the
Corinthians, Grand Rapids: W.B. Eerdmans Pub. Co. 1987
Conzelmann, Hans,A Commentary on the First Epistle to the Corinthians, Philadelphia:Fortress Press, (1975)
Dunn, James D.G., 1 Corinthians, Sheffield, England: Sheffield Academic Press, (1995)
Goulder, Michael D., Paul and the Competing Mission in Corinth, Peabody, Mass. :Hendrickson Publishers, 2001
Hal, David R, The Unity of the Corinthian Correspondence, New York: T & T Clark Int.,
2003
Harrisville, Roy, 1 Corinthians, Minneapolis, Minn. : Augsburg Pub. House, 1987
Hawthorne, Gerald F.Dictionary of Paul and His Letters, Illinois: Intervarsity Press, 1993.
Horsely, Richard A., 1 Corinthians, Nashville: Abingdon Press, 1998
Jeremias, Joachim, The Eucharistic Words of Jesus, Philadelphia: Fortress Press, 1977
Ridderbos, Herman, Paul: an Outline of His Theology, W. B Eerddmans Pub. 1975
The New Interpreters Bible, Vol X, Abingdon Press: Nashville, 2002
Brown, Raymond E. Edit. The New Jerome Biblical Commentary, New Jersey: PrenticeHall, 1990
Theological Dictionary of the New Testament, Vol II, Grand Rapids MI, WM. B.Eerdmans Pub. Co., 1966
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