exegesis on 1 corinthians 11 23-27

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.


(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.

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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


(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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exegesis on 1 corinthians 11 23-27

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