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I CORI THIA S 10 COMME TARY
Edited by Glenn Pease
Warnings From Israel's History
1. For I do not want you to be ignorant of the fact,
brothers, that our forefathers were all under the
cloud and that they all passed through the sea.
1. This is Paul's way of saying that he wants them to be informed. If you don't want
someone to be ignorant of something, then you inform them of it so they are not
ignorant, but knowledgable.
2. Clarke, "Under the cloud - It is manifest from Scripture that the miraculous
cloud in the wilderness performed a three-fold office to the Israelites.
1. It was a cloud in the form of a pillar to direct their journeyings by day.
2. It was a pillar of fire to give light to the camp by night.
3. It was a covering for them during the day, and preserved them from the
scorching rays of the sun; and supplied them with a sufficiency of aqueous particles,
not only to cool that burning atmosphere, but to give refreshment to themselves and
their cattle; and its humidity was so abundant that the apostle here represents the
people as thoroughly sprinkled and enveloped in its aqueous vapour.
1. BAR ES, "Were under the cloud - The cloud - the “Shechinah” - the visible
symbol of the divine presence and protection that attended them out of Egypt. This
went before them by day as a cloud to guide them, and by night it became a pillar of
fire to give them light; Exo_13:21-22. In the dangers of the Jews, when closely
pressed by the Egyptians, it went behind them, and became dark to the Egyptians,
but light to the Israelites, thus constituting a defense; Exo_14:20. In the wilderness,
when traveling through the burning desert, it seems to have been expanded over the
camp as a covering, and a defense from the intense rays of a burning sun; um_
10:34, “And the cloud of Jehovah was upon them by day;” um_14:14, “Thy cloud
standeth over them.” To this fact the apostle refers here. It was a symbol of the
divine favor and protection; comp Isa_4:5. It was a guide, a shelter, and a defense.
The Jewish Rabbis say that “the cloud encompassed the camp of the Israelites as a
wall encompasses a city, nor could the enemy come near them.” Pirke Eleazer,
chapter 44, as quoted by Gill. The probability is, that the cloud extended over the
whole camp of Israel, and that to those at. a distance it appeared as a pillar.
And all passed through the sea - The Red Sea, under the guidance of Moses, and by
the miraculous interposition of God; Exo_14:21-22. This was also a proof of the
divine protection and favor, and is so adduced by the apostle. His object is to
accumulate the evidences of the divine favor to them, and to show that they had as
many securities against apostasy as the Corinthians had, on which they so much
relied.
2. Clarke, "Under the cloud - It is manifest from Scripture that the miraculous
cloud in the wilderness performed a three-fold office to the Israelites.
1. It was a cloud in the form of a pillar to direct their journeyings by day.
2. It was a pillar of fire to give light to the camp by night.
3. It was a covering for them during the day, and preserved them from the
scorching rays of the sun; and supplied them with a sufficiency of aqueous particles,
not only to cool that burning atmosphere, but to give refreshment to themselves and
their cattle; and its humidity was so abundant that the apostle here represents the
people as thoroughly sprinkled and enveloped in its aqueous vapour.
3. GILL, "Moreover, brethren, I would not that ye should be ignorant,.... The
apostle having suggested his own fears and jealousies, lest, notwithstanding all his gifts
and grace, he should be left to do anything that might be a means of laying him aside,
and rendering him useless in his ministerial work; and which he hints for the use of
these Corinthians, who boasted of their knowledge, and made an imprudent use of their
Christian liberty, to the hurt of weak minds; he proceeds to lay before them the case of
the Jewish fathers, who, notwithstanding the many favours and privileges they were
blessed with, yet falling into lust, fornication, intemperance, and idolatry, their carcasses
fell in the wilderness, and entered not into the land of rest; wherefore the apostle would
not have them be ignorant, or unmindful, or take no notice of these things, since they
were for ensamples to them, and written for their admonition, and were warnings to
them to take care lest they should also fall: particularly the apostle's view is to dissuade
from the eating of things offered to idols, though a thing indifferent, and from their
imprudent use of their Christian liberty with respect unto it; since it was not only doing
an injury to weak believers, but it likewise exposed themselves to danger, who, by using
such freedom as to sit in an idol's temple, and there publicly eat, might be drawn into
idolatry itself; nor should they depend upon their knowledge, and gifts, and attainments,
since it is clear, from these instances, that the highest external privileges, favours, and
enjoyments, cannot secure men from falling: for which purpose it was proper to call to
mind,
how that all our fathers were under the cloud; which was a symbol of the divine
presence with the Israelites, as it was on Mount Sinai, and in the tabernacle and temple;
was a protection of them, being in the daytime as a pillar of cloud to screen them from
the scorching heat of the sun, and in the night time as a pillar of fire to preserve them
from beasts of prey, as well as in both to guide and direct them in the way; and was a
type of Christ, who is a covert from the heat, as well as the wind and storm; a protection
of his people from the vindictive justice and wrath of God, and from the rage and fury of
men and devils. This also might express the state and condition of the former
dispensation, which was dark and obscure in comparison of the present one, in which
saints, with open face, behold the glory of the Lord; and likewise the state of the people
of God in this world, even under the present dispensation, who, in comparison of the
heavenly glory, and the beatific vision the saints enjoy there see but through a glass
darkly. This cloud, which is sometimes represented as a pillar, was not an erect solid
body, which was at some distance before the Israelites, and merely as a guide, but was all
around them; it was before them, and behind them, and on each side, and was over
them; see Num_14:14 so that the apostle rightly says they were under it. And to distant
beholders in the daytime it looked like a pillar of cloud; and in the nighttime, the sun
being down, it looked like a pillar of fire; for one and the same thing is meant by both
and so the Jews say (z), that
"the pillar of cloud, ‫סובבו‬ encompassed the camp of Israel, as a wall encompasses a city,
nor could the enemy come at them.''
Hence those allusions to it in Isa_4:5. The Jews indeed speak of several clouds of glory;
nor are they agreed about the number of them:
"when the people of Israel were travelling in the wilderness, they say (a), they had clouds
of glory, ‫,מסחרן‬ "that surrounded them", four at the four winds of the world, that the evil
eye might not rule over them, ‫עלויהון‬ ‫מן‬ ‫וחד‬ "and one above them", that the heat and sun,
as also the hail and rain, might not have power over them; and one below them, which
carried them as a nurse carrieth her sucking child in her bosom; and another ran before
them at the distance of three days' journey, to level the mountains, and elevate the
plains, and it slew all the fiery serpents and scorpions in the wilderness.''
And elsewhere (b) it is said,
"how many were the clouds of glory, ‫,מקיפין‬ "that encompassed Israel" in the wilderness?
R. Hoshea and R. Josiah are divided. R. Josiah says five, four at the four winds, and one
went before them. R. Hoshea says seven, four at the four winds of the heavens, and one
‫,מלמעלן‬ "above them", and one below them, and one ran before them;''
to which he ascribes the above effects: but the Scripture speaks but of one cloud, which
departed at the death of Moses:
and all passed through the sea; the Red sea, in a very miraculous manner; Moses by
a divine order lift up his rod, and stretched out his hand over it, and the Lord by a strong
east wind caused it to go back, and made it dry land; the waters were divided, and rose
up as a wall, on the right hand, and on the left, so that the children of Israel passed
through it on dry ground, and all came safe to shore, and not one perished; and yet but
two of these entered into the land of Canaan. Origen (c) says,
"he had heard it as a tradition from the ancients, that in the passage through the sea, to
every tribe of Israel were made separate divisions of water, and that every tribe had its
own way open in the sea.''
And indeed this is a tradition of the Jews, whom he means by the ancients, or at least
such who had received it from them; by which it appears to be a very ancient one.
"R. Eliezer says (d), that in the day in which the waters flowed, and were congealed
together, there were twelve paths made, according to the twelve tribes, and the waters
became a wall.''
The same is related, by others (e): Mahomet has it in his Alcoran (f), in which he was
assisted by a Jew, and from whom he doubtless had it. He observes, it was said to Moses,
"smite the sea with thy rod, and when he had smitten it, it became divided into twelve
parts, between which were as many paths, and every part was like a vast mountain.''
But be this as it will, it is certain that they all passed through it, and came safe to shore.
4. HE RY, "In order to dissuade the Corinthians from communion with idolaters,
and security in any sinful course, he sets before them the example of the Jews, the
church under the Old Testament. They enjoyed great privileges, but, having been guilty
of heinous provocations, they fell under very grievous punishments. In these verses he
reckons up their privileges, which, in the main, were the same with ours.
I. He prefaces this discourse with a note of regard: “Moreover, brethren, I would not
that you should be ignorant. I would not have you without the knowledge of this matter;
it is a thing worthy both of your knowledge and attention. It is a history very instructive
and monitory.” Judaism was Christianity under a veil, wrapt up in types and dark hints.
The gospel was preached to them, in their legal rites and sacrifices. And the providence
of God towards them, and what happened to them notwithstanding these privileges, may
and ought to be warnings to us.
II. He specifies some of their privileges. He begins, 1. With their deliverance from Egypt:
“Our fathers, that is, the ancestors of us Jews, were under the cloud, and all passed
through the sea. They were all under the divine covering and conduct.” The cloud served
for both purposes: it sometimes contracted itself into a cloudy pillar, shining on one side
to show them their way, dark on the other to hide them from their pursuing enemies;
and sometimes spread itself over them as a mighty sheet, to defend them from the
burning sun in the sandy desert, Psa_105:39. They were miraculously conducted
through the Red Sea, where the pursuing Egyptians were drowned: it was a lane to them,
but a grave to these: a proper type of our redemption by Christ, who saves us by
conquering and destroying his enemies and ours. They were very dear to God, and much
in his favour, when he would work such miracles for their deliverance, and take them so
immediately under his guidance and protection.
5. JAMISO , "1Co_10:1-33. Danger of fellowship with idolatry illustrated in the
history of Israel: Such fellowship incompatible with fellowship in the Lord’s supper.
Even lawful things are to be forborne, so as not to hurt weak brethren.
Moreover — The oldest manuscripts read “for.” Thus the connection with the
foregoing chapter is expressed. Ye need to exercise self-denying watchfulness
notwithstanding all your privileges, lest ye be castaways. For the Israelites with all their
privileges were most of them castaways through want of it.
ignorant — with all your boasted “knowledge.”
our fathers — The Jewish Church stands in the relation of parent to the Christian
Church.
all — Arrange as the Greek, “Our fathers were all under the cloud”; giving the “all” its
proper emphasis. Not so much as one of so great a multitude was detained by force or
disease (Psa_105:37) [Bengel]. Five times the “all” is repeated, in the enumeration of the
five favors which God bestowed on Israel (1Co_10:1-4). Five times, correspondingly,
they sinned (1Co_10:6-10). In contrast to the “all” stands “many (rather, ‘the most’) of
them” (1Co_10:5). All of them had great privileges, yet most of them were castaways
through lust. Beware you, having greater privileges, of sharing the same doom through a
similar sin. Continuing the reasoning (1Co_9:24), “They which run in a race, run all, but
one receiveth the prize.”
under the cloud — were continually under the defense of the pillar of cloud, the
symbol of the divine presence (Exo_13:21, Exo_13:22; Psa_105:39; compare Isa_4:5).
passed through the sea — by God’s miraculous interposition for them (Exo_
14:29).
6. EBC, "FALLACIOUS PRESUMPTIONS
IN discussing the question regarding "things offered unto idols," Paul is led to treat at
large of Christian liberty, a subject to which he was always drawn. And partly to
encourage the Christians of Corinth to consider their weak and prejudiced brethren,
partly for other reasons, he reminds them how he himself abridged his liberty and
departed from his just claims in order that the Gospel he preached might find readier
acceptance. Besides, not only for the sake of the Gospel and of other men, but for his
own sake also, he must practise self-denial. It would profit him nothing to have been an
apostle unless he practised what he preached. He had felt that in considering the
spiritual condition of other men and trying to advance it he was apt to forget his own:
and he saw that all men were more or less liable to the same temptation, and were apt to
rest in the fact that they were Christians and to shrink from the arduous life which gives
that name its meaning. By means of two illustrations Paul fixes this idea in their minds,
first pointing them to their own games in which they saw that not all who entered for the
race obtained the prize, and then pointing them to the history of Israel, in which they
might plainly read that not all who began the journey to the promised land found
entrance into it.
The Israelites of the Exodus are here introduced as exemplifying a common experience.
They accepted the position of God’s people, but failed in its duties. They perceived the
advantages of being God’s subjects, but shrank from much which this implied. They
were willing to be delivered from bondage, but found themselves overweighted by the
responsibilities and risks of a free life. They were in contact with the highest advantages
men need possess, and yet failed to use them.
The amount of conviction which prompts us to form a connection with Christ may be
insufficient to stimulate us to do and endure all that results from that connection. The
children of Israel were all baptised unto Moses, but they did not implement their
baptism by a persistent and faithful adherence to him. They were baptised unto Moses
by their acceptance of his leadership in the Exodus. By passing through the Red Sea at
his command they definitely renounced Pharaoh and abandoned their old life, and as
definitely pledged and committed themselves to throw in their lot with Moses. By
passing the Egyptian frontier and following the guidance of the pillar of cloud they
professed their willingness to exchange a life of bondage, with its security and occasional
luxuries, for a life of freedom, with its hazards and hardships; and by that passage of the
Red Sea they were as certainly sworn to support and obey Moses as ever was Roman
soldier who took the oath to serve his emperor. When, at Brederode’s invitation, the
patriots of Holland put on the beggar’s wallet and tasted wine from the beggar’s bowl,
they were baptised unto William of Orange and their country’s cause. When the sailors
on board the "Swan" weighed anchor and beat out of Plymouth, they were baptised unto
Drake and pledged to follow him and fight for him to the death. Baptism means much;
but if it means anything it means that we commit and pledge ourselves to the life we are
called to by Him in whose name we are baptised. It draws a line across the life, and
proclaims that to whomsoever in time past we have been bound, and for whatsoever we
have lived, we now are pledged to this new Lord, and are to live in His service. Such a
pledge was given by every Israelite who turned his back on Egypt and passed through
that sea which was the defence of Israel and destruction to the enemy. The crossing was
at once actual deliverance from the old life and irrevocable committal to the new. They
died to Pharaoh, and were born again to Moses. They were baptised unto Moses.
And as the Israelites had thus a baptism analogous to the one Christian sacrament, so
had they a spiritual food and drink in the wilderness which formed a sacrament
analogous to the Christian communion. They were not shut out of Egypt, and
imprisoned in the desert, and left to do the best they could on their own resources. If
they failed to march steadily forward and fulfil their destiny as the emancipated people
of God, this failure was not due to any neglect on God’s part. The fare might be
somewhat Spartan, but a sufficiency was always provided. He who had encouraged them
to enter on this new life was prepared to uphold them in it and carry them through.
One of the expressions used by Paul in describing the sustenance of the Israelites has
given rise to some discussion. "They did all drink," he says, "the same spiritual drink, for
they drank of that spiritual Rock that followed them; and that Rock was Christ." Now
there happened to be a Jewish tradition which gave out that the rock smitten by Moses
was a detached block or boulder, "globular, like a beehive," which rolled after the camp
in its line of march, and was always at hand, with its unfailing water supply. This is
altogether too grotesque an idea. The fact is that the Israelites did not die of thirst in the
wilderness. It was quite likely they should; and but for the providential supply of water,
so large a company could not have been sustained. And no doubt not only in the rock at
Rephidim at the beginning of their journey and the rock of Kadesh at its close, but in
many most unlikely places during the intervening years, water was found. So that in
looking back on the entire journey. it might very naturally be said that the rock had
followed them, not meaning that wherever they went they had the same source to draw
from, but that throughout their journeyings they were supplied with water in places and
ways as unexpected and unlikely.
Paul’s point is that in the wilderness the food and drink of the Israelites were "spiritual,"
or, as we should more naturally say, sacramental; that is to say, their sustenance
continually spoke to them of God’s nearness and reminded them that they were His
people. And as Christ Himself, when He lifted the bread at the Last Supper, said, "This is
My body," so does Paul use analogous language and say, "That Rock was Christ," an
expression which gives us considerable insight into the significance of the Israelitish
types of Christ, and helps to rid our minds of some erroneous impressions we are apt to
cherish regarding them.
The manna and the water from the rock were given to sustain the Israelites and carry
them towards their promised land, but they were so given as to quicken faith in God. To
every Israelite his daily nourishment might reasonably be called spiritual, because it
reminded him that God was with him in the wilderness, and prompted him to think of
that purpose and destiny for the sake of which God was sustaining the people. To the
devout among them their daily food became a means of grace, deepening their faith in
the unseen God and rooting their life in a true dependence upon Him. The manna and
the water from the rock were sacramental, because they were continuous signs and seals
of God’s favour and redeeming efficiency and promise. They were types of Christ, serving
for Israel in the wilderness the purpose which Christ serves for us, enabling them to
believe in a heavenly Father who cared for them and accomplishing the same spiritual
union with the unseen God which Christ accomplishes for us.
It was in this sense that Paul could say that the rock was Christ. The Israelites in the
wilderness did not know that the rock was a type of Christ. They did not, as they drank of
the water, think of One who was to come and satisfy the whole thirst of men. The types
of Christ in the old times did not enable men to forecast the future; it was not through
the future they exercised an influence for good on the mind. They worked by exciting
there and then in the Jewish mind the same faith in God which Christ excites in our
mind. It was not knowledge that saved the Jew, but faith, attachment to the living God.
It was not the fragmentary and disjointed picture of a Redeemer thrown on the screen of
his hopes by the types, nor was it any thought of a future Deliverer, which saved him, but
his belief in God as his Redeemer there and then. This belief was quickened by the
various institutions, providences, and objects by which God convinced the Jews that He
was their Friend and Lord. Sacrifice they accepted as an institution of God’s
appointment intended to encourage them to believe in the forgiveness of sin and in
God’s favour; and without any thought of the realised ideal of sacrifice in Christ, the
believing and devout Israelite entered through sacrifice into fellowship with God. Every
sacrifice was a type of Christ; it did foreshadow that which was to be: but it was a type,
not because it revealed Christ to those who saw or offered it, but because for the time
being it served the same purpose as Christ now serves, enabling men to believe in the
forgiveness of sins.
But while in the mind of the Israelite there was no connection of the type with the Christ
that was to come, there was in reality a connection between them. The redemption of
men is one, whether accomplished in the days of the Exodus or in our own time. The
idea or plan of salvation is one, resting always on the same reasons and principles. The
Israelites were pardoned in view of the incarnation and atonement of Christ just as we
are. If it was needful for our salvation that Christ should come and live and suffer in
human nature, it was also needful for their salvation. The Lamb was slain "from the
foundation of the world," and the virtue of the sacrifice of Calvary was efficacious for
those who lived before as well as for those who lived after it. To the mind of God it was
present, and in His purpose it was determined, from the beginning; and it is in view of
Christ’s incarnation and work that sinners early or late have been restored to God. So
that everything by which God instructed men and taught them to believe in His mercy
and holiness was connected with Christ. It was to Christ it owed its existence, and really
it was a shadow of the coming substance. And as the shadow is named from the
substance, it may be truly said, "That Rock was Christ."
These outward blessings then of which St. Paul here speaks had very much the same
nature as the Christian sacraments to which he tacitly compares them. They were
intended to convey greater gifts and be the channels of a grace more valuable than
themselves. But to most of the Israelites they remained mere manna and water, and
brought no firmer assurance of God’s presence, no more fruitful acceptance of God’s
purpose. The majority took the husk and threw away the kernel; were so delayed by the
wrappings that they forgot to examine the gift they enclosed; accepted the physical
nourishment, but rejected the spiritual strength it contained. Instead of learning from
their wilderness experience the sufficiency of Jehovah and gathering courage to fulfil His
purpose with them, they began to murmur and lust after evil things, and were destroyed
by the destroyer. They had been baptised unto Moses, pledging themselves to his
leadership and committing themselves to the new life he opened to them; they had been
sustained by manna and water from the rock, which plainly told them that all nature
would work for them if they pressed forward to their God-appointed destiny: but the
most of them shrank from the hardships and hazards of the way, and could not lift their
heart to the glory of being led by God and used to fulfil His greatest purposes.
And so, says Paul, it may be with you. It is possible that you may have been baptised and
may have professedly, committed yourself to the Christian career, it is possible you may
have partaken of that bread and wine which convey undying life and energy to believing
recipients, and may yet have failed to use these as spiritual food, enabling you to fulfil all
the duties of the life you are pledged to. Had it been enough merely to show a readiness
to enter on the more arduous life, then all Israel would have been saved, for "all" without
exception passed through the Red Sea and committed themselves to life under God’s
leadership. Had it been enough outwardly to participate in that which actually links men
to God, then all Israel would have been inspired by God’s Spirit and strength, for "all"
without exception partook of the spiritual food and the spiritual drink. But the
disastrous and undeniable result was that the great mass of the people were overthrown
in the wilderness and did never set foot in the land of promise. And men have not yet
outlived this same danger of committing themselves to a life they find too hard and full
of risk. They see the advantages of a Christian career, and connect themselves with the
Christian Church; they instinctively perceive that it is there God is most fully known, and
that the purposes of God are there concentrated and running on to direct and perfect
results; they are drawn by their better self to throw in their lot with the Church, to forget
competing advantages, and spend themselves wholly on what is best: and yet the
difficulty of standing alone and acting on individual conviction rather than on current
understandings, the wearing depression of personal failure and insufficiency for high
and spiritual attainment, the distraction of the haunting doubt that after all they are
making sacrifices and suffering privations which are fruitless, unwise, unnecessary,
gradually betray the spirit into virtual renunciation of all Christian hopes and into a
practical willingness to return to the old life. And thus as the wilderness came to be
spotted all over with the burial places of those who had left the Red Sea behind them
with shouts of triumph and with hopes that broke out in song and dancing, as the route
of that once jubilant host might at last have been traced, as the great slave routes of
Africa are traceable, by the bones of men and the skeletons of children, so, alas! might
the Church’s march through the centuries be recognised by the far more horrifying
remains of those who once, with liveliest hope and unbroken sense of security, joined
themselves to the people of Christ, but silently lost hold of the hope that once drew them
on and either stole away on private enterprises of their own and were destroyed of the
destroyer, or withered in helpless imbecility, murmuring at their lot and stone blind to
its glory. As the retreat of Napoleon’s "grand army" from Moscow was marked by
corpses wearing the French uniform, but bringing neither strength nor lustre to their
cause, so must shame be reflected on the Church by the countless numbers of those who
can be identified with Christ’s cause only by the uniform they wear, and not by any
victories they have won. There were in the wilderness districts through which no
Israelite would willingly pass, districts in which many thousands had fallen, and which
were branded as vast "graves of lust," places whose very name stirred a deeper horror
and raised a quicker blush on the Israelite’s cheek than is raised on the Englishman’s by
the mention of Majuba Hill or Braddock’s defeat. And the Church’s territory also is
spotted with those vast charnel houses and places of defeat where even her mighty have
fallen, where the earth refuses to cover the disgrace and blot out the stain. These are not
things of the past. While women and children are starved though they toil all day and
half the night, with eagerest energy and the skill necessity gives; while life is to so many
thousands in our land a joyless and hopeless misery; while trade not only panders to
covetousness and selfishness, but directly contributes to what is immoral and
destructive, we can scarcely speak of the "glorious marching" of the Church of Christ. We
have our places of horror, which no right-hearted Christian can think of without a
shudder.
But while the distinction between the life we naturally seek and that to which God calls
us is felt by all from age to age, the forms in which this distinction makes itself felt vary
as the world grows older. To all men living in a world of sense it is difficult to live by
faith in the unseen. To every man it is the ultimate, severest test of character to
determine for what ends he will live and to carry out this determination; but the
temptations which avail to draw men aside from their reasonable decision are various as
the men themselves. Paul names the temptations to which the Corinthians, in common
with the Israelites, were exposed idolatry, fornication, murmuring, tempting Christ. He
saw clearly how difficult it was for the Corinthians to discard all heathen customs, how
much of what had been brightest in their life they must sacrifice if they were to renounce
absolutely the religion of their parents and friends and all the joyous, if licentious,
customs associated with that religion. Apparently some of them thought they might pass
from the Christian communion to the heathen temple, and after partaking of Christ’s
sacrament eat and drink in the idolatrous festival, entering into the entire service. They
seemed to think that they might be both Christians and pagans.
Against this vain attempt to combine the incompatible Paul warns them. Do not tempt
Christ, he says, by experimenting how far He will bear with your conformity to idolatry.
Some of the Israelites did so and were destroyed by serpents. Do not murmur that you
are hereby severed from all the enjoyments of life, dissociated from your heathen
friends, blackballed in society and in business, excluded from all national festivals and
from many private entertainments; do not count up your losses, but your gains. Your
temptations are severe, but "there hath no temptation taken you but such as is common
to man." Every man must make up his mind to a certain kind of life and go through with
it. No man can unite in his own life all advantages. He must deliberate and choose; and
having made his choice, he must not lament what he loses or be tempted from striving to
gain what he judges best by weakly and greedily craving for the second best also. He may
win the first prize; he may win the second: he cannot win both, and if he tries, he will
win neither.
The practical outcome of all that Paul has thus rapidly passed in review he utters in the
haunting words, "Let him that thinketh he standeth take heed lest he fall." In this life we
are never beyond the reach of temptation. And these temptations to which all of us are
exposed are real; they do sufficiently test character and show what it actually is. Our
suppositions regarding ourselves are often untrue. There is no reality corresponding,
Our state is actually not such as we conceive it to be. We are at ease and complacent
when we ought not to be at ease. We think we stand secure when we are on the point of
falling. We live as if we had reached the goal when the whole journey is yet before us.
Our future may be very different from what we wish or expect. Mere satisfaction with
our present condition is a very insecure foundation on which to build our hope for the
future. Mere reliance on a profession we have made, or on the fact that we are within
reach of means of grace, tends only to slacken our energies.
Heedlessness, taking things for granted, failure to sift matters thoroughly out, an
indolent unwillingness to probe our spiritual condition to the quick-this is what has
betrayed multitudes of Christians. "Wherefore let him that thinketh he standeth take
heed lest he fall."
If determined wickedness has slain its thousands, heedlessness has slain its tens of
thousands. Through lack of watchfulness men fall into sin which entangles them for life
and thwarts their best purposes. Through want of watchfulness men go on in sin which
exceedingly provokes God, till at last His hand falls heavily upon them. Every man is apt
to lay too much stress on the circumstance that he has joined himself to the number of
those who own the leadership of Christ. The question remains, How far has he gone with
his Leader? Many an Israelite compassionated the poor heathen whom he left behind in
the land of Egypt, and yet found that, with all his own apparent nearness to God, his
heart was heathen still. Whoever takes it for granted that things are welt with him,
whoever "thinketh he standeth"-he is the man who has especial and urgent need to "take
heed lest he fall."
CALVI , "What he had previously taught by two similitudes, he now confirms by
examples. The Corinthians grew wanton, and gloried, as if they had served out their
time, (520) or at least had finished their course, when they had scarcely left the
starting-point. This vain exultation and confidence he represses in this manner —
“As I see that you are quietly taking your ease at the very outset of your course, I
would not have you ignorant of what befell the people of Israel in consequence of
this, that their example may arouse you.” As, however, on examples being adduced,
any point of difference destroys the force of the comparison, Paul premises, that
there is no such dissimilarity between us and the Israelites, as to make our condition
different from theirs. Having it, therefore, in view to threaten the Corinthians with
the same vengeance as had overtaken them, he begins in this manner — “Beware of
glorying in any peculiar privilege, as if you were in higher esteem than they were in
the sight of God.” For they were favored with the same benefits as we at this day
enjoy; there was a Church of God among them, as there is at this day among us;
they had the same sacraments, to be tokens to them of the grace of God; (521) but,
on their abusing their privileges, they did not escape the judgment of God. (522) Be
afraid, therefore; for the same thing is impending over you. Jude makes use of the
same argument in his Epistle. (Jude 1:5.)
1. All were under the cloud. The Apostle’s object is to show, that the Israelites were
no less the people of God than we are, that we may know, that we will not escape
with impunity the hand of God, which punished them (523) with so much severity.
For the sum is this — “If God spared not them, neither will he spare you, for your
condition is similar.” That similarity he proves from this — that they had been
honored with the same tokens of God’s grace, for the sacraments are badges by
which the Church of God is distinguished. He treats first of baptism, and
TEACHES that the cloud, which protected the Israelites in the desert from the heat
of the sun, and directed their course, and also their passage through the sea, was to
them as a baptism; he says, also, that in the manna, and the water flowing from the
rock, there was a sacrament which corresponded with the sacred Supper.
They were, says he, baptized in Moses, that is, under the ministry or guidance of
Moses. For I take the particle εἰς to be used here instead of ἐν, agreeably to the
common usage of Scripture, because we are assuredly baptized in the name of
Christ, and not of any mere man, as he has stated in 1 Corinthians 1:13, and that for
two reasons. These are, first, because we are by baptism initiated (524) into the
doctrine of Christ alone; and, secondly, because his name alone is invoked,
inasmuch as baptism is founded on his influence alone. They were, therefore,
baptized in Moses, that is, under his guidance or ministry, as has been already
stated. How? I THE CLOUD and in the sea. “They were, then, baptized twice,”
some one will say. I answer, that there are two signs made mention of, making,
however, but one baptism, corresponding to ours.
Here, however, a more difficult question presents itself. For it is certain, that the
advantage of those gifts, which Paul makes mention of, was temporal. (525) The
cloud protected them from the heat of the sun, and showed them the way: these are
outward advantages of the present life. In like manner, their passage through the
sea was attended with this effect, that they got clear off from Pharaoh’s cruelty, and
escaped from imminent hazard of death. The advantage of our baptism, on the other
hand, is spiritual. Why then does Paul turn earthly benefits into sacraments, and
seek to find some spiritual mystery (526) in them? I answer, that it was not without
good reason that Paul sought in miracles of this nature something more than the
mere outward advantage of the flesh. For, though God designed to promote his
people’s advantage in respect of the present life, what he had mainly in view was, to
declare and manifest himself to be their God, and under that, eternal salvation is
comprehended.
The cloud, in various instances, (527) is called the symbol of his presence. As,
therefore, he declared by means of it, that he was present with them, as his peculiar
and chosen people, there can be no doubt that, in addition to an earthly advantage,
they had in it, besides, a token of spiritual life. Thus its use was twofold, as was also
that of the passage through the sea, for a way was opened up for them through the
midst of the sea, that they might escape from the hand of Pharaoh; but to what was
this owing, but to the circumstance, that the Lord, having taken them under his
guardianship and protection, determined by every means to defend them? Hence,
they concluded from this, that they were the objects of God’s care, and that he had
their salvation in charge. Hence, too, the Passover, which was instituted to celebrate
the remembrance of their deliverance, was nevertheless, at the same time, a
sacrament of Christ. How so? Because God had, under a temporal benefit,
manifested himself as a Savior. Any one that will attentively consider these things,
will find that there is no absurdity in Paul’s words. ay more, he will perceive both
in the spiritual substance and in the visible sign a most striking correspondence
between the baptism of the Jews, and ours.
It is however objected again, that we do not find a word of all this. (528) This I
admit, but there is no doubt, that God by his Spirit supplied the want of outward
preaching, as we may see in the instance of the brazen serpent, which was, as Christ
himself testifies, a spiritual sacrament, (John 3:14,) and yet not a word has come
down to us as to this thing, (529) but the Lord revealed to believers of that age, in
the manner he thought fit, the secret, which would otherwise have remained hid.
2. They were all baptized into Moses in the cloud
and in the sea.
1. Talk about a mass baptism! The entire nation of Israel, which was numbered in
many hundreds of thousands, were all baptized at once when they crossed the sea
behind Moses. Right away we have a paradox, for they were passing over on dry
ground because of God's miracle, and so we have the largest baptism in the history
of mankind, and they never got wet. Baptist want the whole body wet, and so the
whole body is dipped into the water to cover from head to toe. Many others just
pour water on the head, and still others just sprinkle small amounts of water to
baptize, but here is God doing the largest baptism ever, and he uses no water at all.
There was plenty if water there, but the only ones who got dipped in that were the
Egyptians who were hot on the trail of the Israelites to capture them. God let them
have all the water and it covered them with a depth far deeper than any baptistry
ever made, and they were drowned. Those baptized, however, were completely dry,
and so we have this paradox of baptism without water.
2. They were baptized into Moses, as we are baptized into Christ. Moses was the
head of God's people at that time, and so the people were baptized into him. It
means they were followers of Moses and were commited to him as their leader and
commander. When we are baptized into Christ we are making a public commitment
that says Jesus is our Lord and Master, and we are followers of him. He leads and
we follow, and that is what the people of God did with Moses.
3. . BAR ES, "And were all baptized - In regard to the meaning of the word
“baptized,” see the note at Mat_3:6. We are not to suppose that the rite of baptism, as we
understand it, was formally administered by Moses, or by any other person, to the Jews,
for there is not the least evidence that any such rite was then known, and the very
circumstances here referred to forbid such an interpretation. They were baptized “in the
cloud” and “in the sea,” and this cannot be understood as a religious rite administered by
the hand of man. It is to be remembered that the word “baptism” has two senses - the
one referring to the application of water as a religious rite, in whatever mode it is done;
and the other the sense of “dedicating, consecrating, initiating into,” or bringing under
obligation to. And it is evidently in this latter sense that the word is used here, as
denoting that they were devoted to Moses as a leader, they were brought under his laws,
they became bound to obey him, they were placed under his protection and guidance by
the miraculous interposition of God. This was done by the fact that their passing
through the sea, and under the cloud, in this manner, brought them under the authority
and direction of Moses as a leader, and was a public recognition of their being his
followers, and being bound to obey his laws.
Unto Moses - (εᅶς eis). This is the same preposition which is used in the form of
baptism prescribed in Mat_28:19. See the note at that place. It means that they were
thus devoted or dedicated to Moses; they received and acknowledged him as their ruler
and guide; they professed subjection to his laws, and were brought under his authority.
They were thus “initiated into” his religion, and thus recognized his divine mission, and
bound themselves to obey his injunctions - Bloomfield.
In the cloud - This cannot be proved to mean that they were enveloped and, as it
were, “immersed” in the cloud, for there is no evidence that the cloud thus enveloped
them, or that they were immersed in it as a person is in water. The whole account in the
Old Testament leads us to suppose that the cloud either passed before them as a pillar,
or that it had the same form in the rear of their camp, or that it was suspended over
them, and was thus the symbol of the divine protection. It would be altogether
improbable that the dark cloud would pervade the camp. It would thus embarrass their
movements, and there is not the slightest intheation in the Old Testament that it did.
Nor is there any probability in the supposition of Dr. Gill and others, that the cloud. as it
passed from the rear to the front of the camp, “let down a plentiful rain upon them,
whereby they were in such a condition as if they had been all over dipped in water.”
Because:
(1) There is not the slightest intheation of this in the Old Testament.
(2) The supposition is contrary to the very design of the cloud. It was not a natural
cloud, but was a symbol of the divine presence and protection. It was not to give rain on
the Israelites, or on the land, but it was to guide, and to be an emblem of the care of God.
(3) It is doing violence to the Scriptures to introduce suppositions in this manner
without the slightest authority. It is further to be observed, that this supposition does by
no means give any aid to the cause of the Baptist after all. In what conceivable sense
were they, even on this supposition, “immersed?” Is it “immersion in water” when one is
exposed to a shower of rain? We speak of being “sprinkled or drenched” by rain, but is it
not a violation of all propriety of language to say that a man is “immersed” in a shower?
If the supposition, therefore, is to be admitted, that rain fell from the cloud as it passed
over the Jews, and that this is meant here by “baptism unto Moses,” then it would follow
that “sprinkling” would be the mode referred to, since this is the only form that has
resemblance to a falling shower. But the supposition is not necessary. Nor is it needful to
suppose that water was applied to them at all. The thing itself is improbable; and the
whole case is met by the simple supposition that the apostle means that they were
initiated in this way into the religion of Moses, recognized his divine mission, and under
the cloud became his followers and subject to his laws. And if this interpretation is
correct, then it follows that the word “baptize” does not of necessity mean to “immerse.”
(See Editors’ Notes on Mat_3:6 and Mat_3:16.)
And in the sea - This is another expression that goes to determine the sense of the
word “baptize.” The sea referred to here is the Red Sea, and the event was the passage
through that sea. The fact in the case was, that the Lord caused a strong east wind to
blow all night, and made the sea dry land, and the waters were divided Exo_14:21, and
the waters were a wall unto them on the right hand and on the left, Exo_14:22. From
this whole narrative it is evident that they passed through the sea without being
“immersed” in it. The waters were driven into high adjacent walls for the very purpose
that they might pass between them dry and safe. There is the fullest proof that they were
not submerged in the water. Dr. Gill supposes that the water stood up above their heads,
and that “they seemed to be immersed in it.” This might be true; but this is to give up the
idea that the word baptize means always to immerse in water, since it is a fact, according
to this supposition, that they were not thus immersed, but only seemed to be. And all
that can be meant, therefore, is, that they were in this manner initiated into the religion
of Moses, convinced of his divine mission, and brought under subjection to him as their
leader, lawgiver, and guide. This passage is a very important one to prove that the word
baptism does not necessarily mean entire immersion in water. It is perfectly clear that
neither the cloud nor the waters touched them. “They went through the midst of the sea
on dry ground.” It remains only to be asked whether, if immersion was the only mode of
baptism known in the New Testament, the apostle Paul would have used the word not
only so as not necessarily to imply that, but as necessarily to mean something else? (See
Editors’ Notes on Mat_3:6 and Mat_3:16.)
4. CLARKE, "And were all baptized unto Moses - Rather Into Moses - into the
covenant of which Moses was the mediator; and by this typical baptism they were
brought under the obligation of acting according to the Mosaic precepts, as Christians
receiving Christian baptism are said to be baptized Into Christ, and are thereby brought
under obligation to keep the precepts of the Gospel.
5. . GILL, "And were all baptized unto Moses,.... "In or by Moses"; and so the
Syriac version renders it, ‫מושא‬ ‫,ביד‬ "by the hand of Moses"; by his means and direction,
he going before, they followed after him into the sea, and passed through on dry land,
and came out on the shore, which carried in it a resemblance of baptism; when they
believed the Lord, and his servant Moses, Exo_14:31 and gave up themselves to him as
their leader and commander through the wilderness: and this their baptism was
in the cloud, and in the sea; which may be considered either as together or
separately; if together, the agreement between them and baptism lay in this; the
Israelites, when they passed through the Red sea, hid the waters on each side of them,
which stood up as a wall higher than they, and the cloud over them, so that they were as
persons immersed in and covered with water; and very fitly represented the ordinance of
baptism as performed by immersion; and which is the way it was administered in the
apostles' time, to which he refers; and is the only way it ought to be administered in; and
in which only the Israelites' passage through the sea, and under the cloud, could be a
figure of it: or this may be considered separately, they were baptized in the cloud; which
was either, as Gataker (g) thinks, when the cloud went from before the face of the
Israelites, and stood behind them, and was between the two camps, to keep off the
Egyptians from them, which as it passed over them let down a plentiful rain upon them,
whereby they were in such a condition as if they had been all over dipped in water; or
their being all under the cloud, and all over covered with it, was a representation of the
ordinance of baptism, in which a person is all over covered with water; and then they
were baptized in the sea, as they passed through it, the waters standing up above their
heads, they seemed as if they were immersed in it. Very great is the resemblance between
that passage of theirs, and baptism. For instance, their following Moses into the sea,
which is meant by their being "baptized into him", was an acknowledgment of their
regard unto him, as their guide and governor, as baptism is a following of Christ, who
has left us an example that we should tread in his steps; and is an owning him to be our
prophet to teach us, and lead us the way; and it is a profession of our faith in him, as our
surety and Saviour, and a subjection to him as our King and Governor. This their
baptism in the sea was after their coming out of Egypt, and at their first entrance on
their journey to Canaan's land, as our baptism is, or should be, after a person is brought
out of worse than Egyptian bondage and darkness, and has believed on the Lord Jesus
Christ, and at the beginning of his profession of him, and entrance on his Christian race.
The descent of the Israelites into the sea, when they seemed as buried in the waters, and
their ascent out of it again on the shore, has a very great agreement with baptism, as
administered by immersion, in which the person baptized goes down into the water, is
buried with Christ therein, and comes up out of it as out of a grave, or as the children of
Israel out of the Red sea; and as they, when they came out of it, could rejoice and sing in
the view of their salvation and safety, and of the destruction of all their enemies, so the
believer can, and does rejoice in this ordinance, in the view of his salvation by Christ,
and safety in him, and of all his sins being buried and drowned in the sea of his blood;
witness the instances of the eunuch and jailer. But though the Israelites were all in this
sense baptized, yet they did not all inherit the land of Canaan.
4. HE RY, "They had sacraments like ours. (1.) They were all baptized unto Moses
in the cloud, and in the sea (1Co_10:2), or into Moses, that is, brought under obligation
to Moses's law and covenant, as we are by baptism under the Christian law and
covenant. It was to them a typical baptism. (2.) They did all eat of the same spiritual
meat, and drink of the same spiritual drink, that we do. The manna on which they fed
was a type of Christ crucified, the bread which came down from heaven, which whoso
eateth shall live forever. Their drink was a stream fetched from a rock which followed
them in all their journeyings in the wilderness; and this rock was Christ, that is, in type
and figure. He is the rock on which the Christian church is built; and of the streams that
issue from him do all believers drink, and are refreshed. Now all the Jews did eat of this
meat, and drink of this rock, called here a spiritual rock, because it typified spiritual
things. These were great privileges. One would think that this should have saved them;
that all who ate of that spiritual meat, and drank of that spiritual drink, should have
been holy and acceptable to God. Yet was it otherwise: With many of them God was not
well pleased; for they were overthrown in the wilderness, 1Co_10:5. Note, Men may
enjoy many and great spiritual privileges in this world, and yet come short of eternal life.
Many of those who were baptized unto Moses in the cloud and sea, that is, had their
faith of his divine commission confirmed by these miracles, were yet overthrown in the
wilderness, and never saw the promised land. Let none presume upon their great
privileges, or profession of the truth; these will not secure heavenly happiness, nor
prevent judgments here on earth, except the root of the matter be in us.
5. JAMISO , "And — “And so” [Bengel].
baptized unto Moses — the servant of God and representative of the Old Testament
covenant of the law: as Jesus, the Son of God, is of the Gospel covenant (Joh_1:17; Heb_
3:5, Heb_3:6). The people were led to believe in Moses as God’s servant by the miracle
of the cloud protecting them, and by their being conducted under him safely through the
Red Sea; therefore they are said to be “baptized unto” him (Exo_14:31). “Baptized” is
here equivalent to “initiated”: it is used in accommodation to Paul’s argument to the
Corinthians; they, it is true, have been “baptized,” but so also virtually were the Israelites
of old; if the virtual baptism of the latter availed not to save them from the doom of lust,
neither will the actual baptism of the former save them. There is a resemblance between
the symbols also: for the cloud and sea consist of water, and as these took the Israelites
out of sight, and then restored them again to view, so the water does to the baptized
[Bengel]. Olshausen understands “the cloud” and “the sea” as symbolizing the Spirit and
water respectively (Joh_3:5; Act_10:44-47). Christ is the pillar cloud that screens us
from the heat of God’s wrath. Christ as “the light of the world” is our “pillar of fire” to
guide us in the darkness of the world. As the rock when smitten sent forth the waters, so
Christ, having been once for all smitten, sends forth the waters of the Spirit. As the
manna bruised in mills fed Israel, so Christ, when “it pleased the Lord to bruise Him,”
has become our spiritual food. A strong proof of inspiration is given in this fact, that the
historical parts of Scripture, without the consciousness even of the authors, are covert
prophecies of the future.
3. They all ate the same spiritual food
1. The food they lived on was manna, and it was not raised by them, but was a gift of
God's grace, as he gave them their daily food. It was spiritual food in that it came
from God rather than from his creation as natural food does. Ps. 78:24-25 "And had
rained down manna upon them to eat, and had given them of the corn of heaven. 25
Man did eat angels' food: he sent them meat to the full."
1. BAR ES, "And did all eat the same spiritual meat - That is, “manna.” Exo_
16:15, Exo_16:35; Neh_9:15, Neh_9:20. The word meat here is used in the old English
sense of the word, to denote “food” in general. They lived on “manna.” The word
“spiritual” here is evidently used to denote that which was given by the Spirit, or by God;
that which was the result of his miraculous gift, and which was not produced in the
ordinary way, and which was not the gross food on which people are usually supported.
It had an excellency and value from the fact that it was the immediate gift of God, and is
thus called “angels food.” Psa_78:25. It is called by Josephus “divine and extraordinary
food.” Ant. Psa_3:1. In the language of the Scriptures, that which is distinguished for
excellence, which is the immediate gift of God, which is unlike that which is gross and of
earthly origin, is called “spiritual,” to denote its purity, value, and excellence. Compare
Rom_7:14; 1Co_3:1; 1Co_15:44, 1Co_15:46; Eph_1:3. The idea of Paul here is, that all
the Israelites were nourished and supported in this remarkable manner by food given
directly by God; that they all had thus the evidence of the divine protection and favor,
and were all under his care.
2. CLARKE, "Spiritual meat - The manna which is here called spiritual.
1. Because it was provided supernaturally; and,
2. Because it was a type of Christ Jesus, who speaking of it, Joh_6:31, etc., tells us
that it was a type of that true bread which came down from heaven, which gives
life to the world, Joh_6:33, and that himself was the bread of life, Joh_6:48.
3. GILL, "And did all eat the same spiritual meat. Meaning the manna; and
which the Jews also call (h) ‫רוחני‬ ‫,מאכל‬ "spiritual food", as also their sacrifices, (i) ‫רוחני‬ ‫לחם‬
, "spiritual bread": not that the manna was so in own nature; it was corporeal food, and
served for the nourishment of the body; but either because it was prepared by angels,
who are ministering spirits, at the command of God, and hence called angels' food, Psa_
78:25 or rather because it had a mystical and spiritual meaning in it; it was not the true
bread, but was typical of Christ, who is so: it resembled Christ in its original; it was
prepared of God, as Christ is, as his salvation prepared before the face of all his people; it
was the free gift of God, as Christ is to the mystical Israel; it came down from heaven, as
Christ, the true bread of life did: it answered to him in its nature; it was in form round,
expressive of his being from everlasting to everlasting, and of the perfection both of his
divine and human natures; it was in colour white, signifying his purity of nature, and
holiness of life and conversation; it was in quantity small, setting forth his outward
meanness and despicableness in the eyes of men; and in quality it was sweet in taste, as
Christ, and all the blessings and fruits of his grace are to believers. The usefulness of the
manna was very great, a vast number, even all the Israelites, were supplied with it, and
supported by it for forty years together, as all the elect of God, and the whole family of
Christ are by the fulness of grace which is in him; and as in order that it might be proper
and suitable food, it was ground in mills, or beaten in a mortar, and baked in pans; so
Christ was bruised, and wounded, and endured great sufferings, and death itself, that he
might be agreeable food for our faith: and as the Israelites had all an equal quantity of
this food, none had more or less than others, so all the saints have an equal share and
interest in Christ, in his blood, righteousness, and sacrifice; as they have the same like
precious faith, they have the same object of it. To say no more, as the manna was the
food of the wilderness, or of the people of Israel, whilst travelling in it, so Christ, and the
fulness of grace that is in him, are the food and supply of the spiritual Israel, and church
of God, whilst they are passing through this world to the heavenly glory. Now, though all
the Israelites did not eat of Christ, the true bread, which was typified by the manna; yet
they all ate the same food, which had a spiritual meaning in it, and a respect to Christ,
but did not all enter into the land flowing with milk and honey.
4. RWP, "The same spiritual meat (to auto pneumatikon brōma). Westcott and
Hort needlessly bracket to auto. Brōma is food, not just flesh. The reference is to the
manna (Exo_16:13.) which is termed “spiritual” by reason of its supernatural character.
Jesus called himself the true bread from heaven (Joh_6:35) which the manna typified.
5. JAMISO , "same spiritual meat — As the Israelites had the water from the
rock, which answered to baptism, so they had the manna which corresponded to the
other of the two Christian sacraments, the Lord’s Supper. Paul plainly implies the
importance which was attached to these two sacraments by all Christians in those days:
“an inspired protest against those who lower their dignity, or deny their necessity”
[Alford]. Still he guards against the other extreme of thinking the mere external
possession of such privileges will ensure salvation. Moreover, had there been seven
sacraments, as Rome teaches, Paul would have alluded to them, whereas he refers to
only the two. He does not mean by “the same” that the Israelites and we Christians have
the “same” sacrament; but that believing and unbelieving Israelites alike had “the same”
spiritual privilege of the manna (compare 1Co_10:17). It was “spiritual meat” or food;
because given by the power of God’s spirit, not by human labor [Grotius and Alford]
Gal_4:29, “born after the Spirit,” that is, supernaturally. Psa_78:24, “corn of heaven”
(Psa_105:40). Rather, “spiritual” in its typical signification, Christ, the true Bread of
heaven, being signified (Joh_6:32). Not that the Israelites clearly understood the
signification; but believers among them would feel that in the type something more was
meant; and their implicit and reverent, though indistinct, faith was counted to them for
justification, of which the manna was a kind of sacramental seal. “They are not to be
heard which feign that the old fathers did look only for transitory promises” [Article VII,
Church of England], as appears from this passage (compare Heb_4:2).
6. CALVI , "The same spiritual meat He now makes mention of the other
sacrament, which corresponds to the Holy Supper of the Lord. “The manna,” says
he, “and the water that flowed forth from the rock, served not merely for the food of
the body, but also for the spiritual nourishment of souls.” It is true, that both were
means of sustenance for the body, but this does not hinder their serving also another
purpose. While, therefore, the Lord relieved the necessities of the body, he, at the
same time, provided for the everlasting welfare of souls. These two things would be
easily reconciled, were there not a difficulty presented in Christ’s words, (John
6:31,) where he makes the manna the corruptible food of the belly, which he
contrasts with the true food of the soul. That statement appears to differ widely
from what Paul says here. This knot, too, is easily solved. It is the manner of
scripture, when treating of the sacraments, or other things, to speak in some cases
according to the capacity of the hearers, and in that case it has respect not to the
nature of the thing, but to the mistaken idea of the hearers. Thus, Paul does not
always speak of circumcision in the same way, for when he has a view to the
appointment of God in it, he says, that it was a seal of the righteousness of the faith,
(Romans 4:11,) but when he is disputing with those who gloried in an outward and
bare sign, and reposed in it a mistaken confidence of salvation, he says, that it is a
token of condemnation, because men bind themselves by it to keep the whole law
(Galatians 5:2.) For he takes merely the opinion that the false apostles had of it,
because he contends, not against the pure institution of God, but against their
mistaken view. In this way, as the carnal multitude preferred Moses to Christ,
because he had fed the people in the desert for forty years, and looked to nothing in
the manna but the food of the belly, (as I DEED they sought nothing else,) Christ in
his reply does not explain what was meant by the manna, but, passing over
everything else, suits his discourse to the idea entertained by his hearers. “Moses is
held by you in the highest esteem, and even in admiration, as a most eminent
Prophet, because he filled the bellies of your fathers in the desert. For this one thing
you object against me: I am accounted nothing by you, because I do not supply you
with food for the belly. But if you reckon corruptible food of so much importance,
what ought you to think of the life-giving bread, with which souls are nourished up
unto eternal life?.” We see then that the Lord speaks there — not according to the
nature of the thing, but rather according to the apprehension of his hearers. (530)
Paul, on the other hand, looks here — not to the ordinance of God, but to the abuse
of it by the wicked.
Farther, when he says that the fathers ate the same spiritual meat, he shows, first,
what is the virtue and efficacy of the Sacraments, and, secondly, he declares, that
the ancient Sacraments of the Law had the same virtue as ours have at this day. For,
if the manna was spiritual food, it follows, that it is not bare emblems that are
presented to us in the Sacraments, but that the thing represented is at the same time
truly imparted, for God is not a deceiver to feed us with empty fancies. (531) A sign,
it is true, is a sign, and retains its essence, but, as Papists act a ridiculous part, who
dream of transformations, (I know not of what sort,) so it is not for us to separate
between the reality and the emblem which God has conjoined. Papists confound the
reality and the sign: profane men, as, for example, Suenckfeldius, and the like,
separate the signs from the realities. Let us maintain a middle course, (532) or, in
other words, let us observe the connection appointed by the Lord, but still keep
them distinct, that we may not mistakingly transfer to the one what belongs to the
other.
It remains that we speak of the second point — the resemblance between the ancient
signs and ours. It is a well-known dogma of the schoolmen — that the Sacraments of
the ancient law were emblems of grace, but ours confer it. This passage is admirably
suited for refuting that error, for it shows that the reality of the Sacrament was
presented to the ancient people of God no less than to us. It is therefore a base fancy
of the Sorbonists, that the holy fathers under the law had the signs without the
reality. I grant, I DEED, that the efficacy of the signs is furnished to us at once
more clearly and more abundantly from the time of Christ’s manifestation in the
flesh than it was possessed by the fathers. Thus there is a difference between us and
them only in degree, or, (as they commonly say,) of “more and less,” for we receive
more fully what they received in a smaller measure. It is not as if they had had bare
emblems, while we enjoy the reality. (533)
Some explain it to mean, that they (534) ate the same meat together among
themselves, and do not wish us to understand that there is a comparison between us
and them; but these do not consider Paul’s object. For what does he mean to say
here, but that the ancient people of God were honored with the same benefits with
us, and were partakers of the same sacraments, that we might not, from confiding in
any peculiar privilege, imagine that we would be exempted from the punishment
which they endured? At the same time, I should not be prepared to contest the point
with any one; I merely state my own opinion. In the meantime, I am well aware,
what show of reason is advanced by those who adopt the opposite interpretation —
that it suits best with the similitude made use of immediately before — that all the
Israelites had the same race-ground marked out for them, and all started from the
same point: all entered upon the same course: all were partakers of the same hope,
but many were shut out from the reward. When, however, I take everything
attentively into consideration, I am not induced by these considerations to give up
my opinion; for it is not without good reason that the Apostle makes mention of two
sacraments merely, and, more particularly, baptism. For what purpose was this, but
to contrast them with us? Unquestionably, if he had restricted his comparison to the
body of that people, he would rather have brought forward circumcision, and other
sacraments that were better known and more distinguished, but, instead of this, he
chose rather those that were more obscure, because they served more as a contrast
between us and them. or would the application that he subjoins be otherwise so
suitable — “All things that happened to them are examples to us, inasmuch as we
there see the judgments of God that are impending over us, if we involve ourselves
in the same crimes.”
4. and drank the same spiritual drink; for they
drank from the spiritual rock that accompanied
them, and that rock was Christ.
1. BAR ES, "And did all drink the same spiritual drink - The idea here is
essentially the same as in the previous verse, that they had been highly favored of God,
and enjoyed tokens of the divine care and guardianship. That was manifested in the
miraculous supply of water in the desert, thus showing that they were under the divine
protection, and were objects of the divine favor. There can be no doubt that by “spiritual
drink” here, the apostle refers to the water that was made to gush from the rock that was
smitten by Moses. Exo_17:6; Num_20:11. Why this is called “spiritual” has been a
subject on which there has been much difference of opinion. It cannot be because there
was anything special in the nature of the water, for it was evidently real water, suited to
allay their thirst. There is no evidence, as many have supposed, that there was a
reference in this to the drink used in the Lord’s Supper. But it must mean that it was
bestowed in a miraculous and supernatural manner; and the word “spiritual” must be
used in the sense of supernatural, or that which is immediately given by God. Spiritual
blessings thus stand opposed to natural and temporal blessings, and the former denote
those which are immediately given by God as an evidence of the divine favor. That the
Jews used the word “spiritual” in this manner is evident from the writings of the Rabbis.
Thus, they called the manna “spiritual food” (Yade Mose in Shemor Rabba, fol. 109. 3);
and their sacrifices they called “spiritual bread” (Tzeror Hammer, fol. 93. 2). - Gill. The
drink, therefore, here referred to was that bestowed in a supernatural manner and as a
proof of the divine favor.
For they drank of that spiritual Rock - Of the waters which flowed from that
Rock. The Rock here is called “spiritual,” not from anything special in the nature of the
rock, but because it was the source to them of supernatural mercies, and became thus
the emblem and demonstration of the divine favor, and of spiritual mercies conferred
upon them by God.
That followed them - Margin. “Went with” ᅊκολουθούσης akolouthousēs. This
evidently cannot mean that the rock itself literally followed them, any more than that
they literally drank the rock, for one is as expressly affirmed, if it is taken literally, as the
other. But as when it is said they “drank of the rock,” it must mean that they drank of the
water that flowed from the rock; so when it is said that the “rock followed” or
accompanied them, it must mean that the water that flowed from the rock accompanied
them. This figure of speech is common everywhere. Thus, the Saviour said 1Co_11:25,
“This cup is the new testament,” that is, the wine in this cup represents my blood, etc.;
and Paul says 1Co_11:25, 1Co_11:27, “whosoever shall drink this cup of the Lord
unworthily,” that is, the wine in the cup, etc., and “as often as ye drink this cup,” etc.,
that is, the wine contained in the cup. It would be absurd to suppose that the rock that
was smitten by Moses literally followed them in the wilderness; and there is not the
slightest evidence in the Old Testament that it did. Water was twice brought out of a rock
to supply the needs of the children of Israel. Once at Mount Horeb, as recorded in Exo_
17:6, in the wilderness of Sin, in the first year of their departure from Egypt. The second
time water was brought from a rock about the time of the death of Miriam at Kadesh,
and probably in the 40th year of their departure from Egypt, Num_20:1. It was to the
former of these occasions that the apostle evidently refers. In regard to this we may
observe:
(1) That there must have been furnished a large quantity of water to have supplied the
needs of more than two million people.
(2) It is expressly stated Deu_9:21), that “the brook ‫נחל‬ nachal, stream, torrent, or
river, see Num_34:5; Jos_15:4, Jos_15:47; 1Ki_8:65; 2Ki_24:7) descended out of the
mount,” and was evidently a stream of considerable size.
(3) Mount Horeb was higher than the adjacent country, and the water that thus
gushed from the rock, instead of collecting into a pool and becoming stagnant, would
flow off in the direction of the sea.
(4) The sea to which it would naturally flow would be the Red Sea, in the direction of
the Eastern or Elanitic branch of that sea.
(5) The Israelites would doubtless, in their journeyings, be influenced by the natural
direction of the water, or would not wander far from it, as it was daily needful for the
supply of their needs.
(6) At the end of thirty-seven years we find the Israelites at Ezion-geber, a seaport on
the eastern branch of the Red Sea, where the waters probably flowed into the sea; Num_
33:36. In the 40th year of their departure from Egypt, they left this place to go into
Canaan by the country of Edom, and were immediately in distress again by the lack of
water. It is thus probable that the water from the rock continued to flow, and that it
constituted a stream, or river; that it was near their camp all the time until they came to
Ezion-geber; and that thus, together with the daily supply of manna, it was a proof of the
protection of God, and an emblem of their dependence. If it be said that there is now no
such stream to be found there, it is to be observed that it is represented as miraculous,
and that it would be just as reasonable to look for the daily descent of manna there in
quantities sufficient to supply more than two million people, as to expect to find the
gushing and running river of water. The only question is, whether God can work a
miracle, and whether there is evidence that he has done it. This is not the place to
examine that question. But the evidence is as strong that he performed this miracle as
that he gave the manna, and neither of them is inconsistent with the power, the wisdom,
or the benevolence of God.
And that Rock was Christ - This cannot be intended to be understood literally, for
it was not literally true. The rock from which the water flowed was evidently an ordinary
rock, a part of Mount Horeb; and all that this can mean is, that that rock, with the
stream of water thus gushing from it, was a representation of the Messiah. The word was
is thus often used to denote similarity or representation, and is not to be taken literally.
Thus, in the institution of the Lord’s Supper, the Saviour says of the bread, “This is my
body,” that is, it represents my body. Thus, also of the cup, “This cup is the new
testament in my blood,” that is, it represents my blood, 1Co_11:24-25. Thus, the gushing
fountain of water might be regarded as a representation of the Messiah, and of the
blessings which result from him. The apostle does not say that the Israelites knew that
this was designed to be a representation of the Messiah, and of the blessings which flow
from him, though there is nothing improbable in the supposition that they so
understood and regarded it, since all their institutions were probably regarded as typical.
But he evidently does mean to say that the rock was a vivid and affecting representation
of the Messiah; that the Jews did partake of the mercies that flow from him; and that
even in the desert they were under his care, and had in fact among them a vivid
representation of him in some sense corresponding with the emblematic representation
of the same favors which the Corinthian and other Christians had in the Lord’s Supper.
This representation of the Messiah, perhaps, was understood by Paul to consist in the
following things:
(1) Christians, like the children of Israel, are passing through the world as pilgrims,
and to them that world is a wilderness - a desert.
(2) They need continued supplies, as the Israelites did, in their journey. The world,
like that wilderness, does not meet their necessities, or supply their needs.
(3) That rock was a striking representation of the fulness of the Messiah, of the
abundant grace which he imparts to his people.
(4) It was an illustration of their continued and constant dependence on him for the
daily supply of their needs. It should be observed that many expositors understand this
literally. Bloomfield translates it: “and they were supplied with drink from the spiritual
Rock which followed them, even Christ.” So Rosenmuller, Calvin, Glass, etc. In defense
of this interpretation, it is said, that the Messiah is often called “a rock” in the
Scriptures; that the Jews believe that the “angel of Jehovah” who who attended them
(Exo_3:2, and other places) was the Messiah; and that the design of the apostle was, to
show that this “attending Rock,” the Messiah, was the source of all their blessings, and
particularly of the water that gushed from the rock. But the interpretation suggested
above seems to me to be most natural. The design of the apostle is apparent. It is to show
to the Corinthians, who relied so much on their privileges, and felt themselves so secure,
that the Jews had the very same privileges - had the highest tokens of the divine favor
and protection, were under the guidance and grace of God, and were partakers
constantly of that which adumbrated or typified the Messiah, in a manner as real, and in
a form as much suited to keep up the remembrance of their dependence, as even the
bread and wine in the Lord’s Supper.
2. CLARKE, "Spiritual drink - By the βρωµα πνευµατικον spiritual meat, and ποµα
πνευµατικον, spiritual drink, the apostle certainly means both meat and drink, which
were furnished to the Israelitish assembly miraculously, as well as typically: and he
appears to borrow his expression from the Jews themselves, who expressly say ‫הלז‬ ‫הלחם‬
‫רוחני‬ hallechem hallaz ruchani, that bread was spiritual, and ‫היו‬ ‫רוחניים‬ ‫מיים‬ meyim
ruchainiyim haiu, the waters were spiritual. Alschech in legem. fol. 238, to which opinion
the apostle seems particularly to refer. See Schoettgen.
The spiritual rock that followed them - There is some difficulty in this verse.
How could the rock follow them? It does not appear that the rock ever moved from the
place where Moses struck it. But to solve this difficulty, it is said that rock here is put, by
metonymy, for the water of the rock; and that this water did follow them through the
wilderness. This is more likely; but we have not direct proof of it. The ancient Jews,
however, were of this opinion, and state that the streams followed them in all their
journeyings, up the mountains, down the valleys, etc., etc.; and that when they came to
encamp, the waters formed themselves into cisterns and pools; and that the rulers of the
people guided them, by their staves, in rivulets to the different tribes and families. And
this is the sense they give to Num_21:17 : Spring up, O well, etc. See the places in
Schoettgen.
Others contend, that by the rock following them we are to understand their having
carried of its waters with them on their journeyings. This we know is a common custom
in these deserts to the present day; and that the Greek verb ακολουθεω, to follow, has
this sense, Bishop Pearce has amply proved in his note on this place. The Jews suppose
that the rock itself went with the Israelites, and was present with them in their thirty-
eight stations, for only so many are mentioned. See Alschech in legem. fol. 236. And see
Schoettgen.
Now, though of all the senses already given that of Bishop Pearce is the best, yet it
does appear that the apostle does not speak about the rock itself, but of Him whom it
represented; namely, Christ: this was the Rock that followed them, and ministered to
them; and this view of the subject is rendered more probable by what is said 1Co_10:9,
that they tempted Christ, and were destroyed by serpents. The same rock is in the vale of
Rephidim to the present day; and it bears aboriginal marks of the water that flowed from
it in the fissures that appear on its sides. It is one block of fine granite, about seven yards
long, five broad, and - high. A fragment of this typical rock now lies before me, brought
by a relative of my own, who broke it off, and did not let it pass into any hand till he
placed it in mine. See the note on Exo_17:6.
3. GILL, "And did all drink the same spiritual drink,.... By which is meant the
water out of the rock, which was typical of the blood of Christ, which is drink indeed,
and not figurative, as this was, for which reason it is called spiritual; or of the grace of
Christ, often signified by water, both in the Old and New Testament; and is what Moses
and the law could not give; for righteousness and life, grace and salvation, could never be
had by the works of the law: and very unpromising it was, and is to carnal men, that
these should come by a crucified Christ, as it was to the Israelites, that water, in such
plenty, should gush out of the rock in Horeb; but as those waters did not flow from
thence without the rock being stricken by the rod of Moses, so the communication of the
blessings of grace from Christ is through his being smitten by divine justice with the rod
of the law; through his being, stricken for the transgressions of his people, and and being
made sin, and a curse of the law in their room and stead. And as those waters continued
through the wilderness as a constant supply for them, so the grace of Christ is always
sufficient for his people; a continual supply is afforded them; goodness and mercy follow
them all the days of their lives:
for they drank, of that spiritual rock that followed them; by which the apostle
means not Christ himself, for he went before them as the angel of God's presence, but
the rock that typified him; not that the rock itself removed out of its place, and went
after them, but the waters out of the rock ran like rivers, and followed them in the
wilderness wherever they went, for the space of eight and thirty years, or thereabout,
and then were stopped, to make trial of their faith once more; this was at Kadesh when
the rock was struck again, and gave forth its waters, which, as the continual raining of
the manna, was a constant miracle wrought for them. And this sense of the apostle is
entirely agreeable to the sentiments of the Jews, who say, that the Israelites had the well
of water all the forty years (k). The Jerusalem Targum (l) says of the
"well given at Mattanah, that it again became unto them violent overflowing brooks, and
again ascended to the tops of the mountains, and descended with them into the ancient
valleys.''
And to the same purpose the Targum of Jonathan ben Uzziel (m),
"that it again ascended with them to the highest mountains, and from the highest
mountains it descended with them to the hills, and encompassed the whole camp of
Israel, and gave drink to everyone at the gate of his own dwelling place; and from the
high mountains it descended with them into the deep valleys.''
Yea, they speak of the rock in much the same language the apostle does, and seem to
understand it of the rock itself, as if that really went along with the Israelites in the
wilderness. Thus one of their writers (n) on those words, "must we fetch you water out of
this rock?" makes this remark:
"for they knew it not, ‫הסלע‬ ‫שהלך‬ ‫,לפי‬ "for that rock went", and remained among the
rocks.''
And in another place it is said (o),
"that the rock became in the form of a beehive; (elsewhere (p) it is said to be round as a
sieve;) and rolled along, ‫עמהם‬ ‫,ובאת‬ "and came with them", in their journeys; and when
the standard bearers encamped, and the tabernacle stood still, the rock came, and
remained in the court of the tent of the congregation; and the princes came and stood
upon the top of it, and said, ascend, O well, and it ascended.''
Now, though in this account there is a mixture of fable, yet there appears something of
the old true tradition received in the Jewish church, which the apostle has here respect
to.
And the rock was Christ: that is, it signified Christ, it was a type of him. So the Jews
(q) say, that the Shekinah is called ‫קדוש‬ ‫,סלע‬ "the holy rock"; and Philo the Jew says (r) of
this rock, that the broken rock is η σοφια του θεου, "the wisdom of God". Christ may be
compared to the rock for his outward meanness in his parentage and education, in his
ministry and audience, in his life and death; and for his height also, being made higher
than the kings of the earth, than the angels in heaven, and than the heavens themselves;
and for shelter and safety from the wrath of God, and from the rage of men; and for
firmness, solidity, and strength, which are seen in his upholding all things by his power,
in bearing the sins of his people, and the punishment due unto them, in the support of
his church, and bearing up his people under all afflictions and temptations, and in
preserving them from a total and final falling away: and a rock he appears to be, as he is
the foundation of his church and every believer, against which hell and earth can never
prevail; and to it he may be likened for duration, his love being immovable, his
righteousness everlasting, his salvation eternal, and he, as the foundation of his church,
abiding for ever.
4. HE RY, "They did all eat of the same spiritual meat, and drink of the same
spiritual drink, that we do. The manna on which they fed was a type of Christ crucified,
the bread which came down from heaven, which whoso eateth shall live forever. Their
drink was a stream fetched from a rock which followed them in all their journeyings in
the wilderness; and this rock was Christ, that is, in type and figure. He is the rock on
which the Christian church is built; and of the streams that issue from him do all
believers drink, and are refreshed. Now all the Jews did eat of this meat, and drink of
this rock, called here a spiritual rock, because it typified spiritual things. These were
great privileges. One would think that this should have saved them; that all who ate of
that spiritual meat, and drank of that spiritual drink, should have been holy and
acceptable to God. Yet was it otherwise:
5. JAMISO , "drink — (Exo_17:6). In Num_20:8, “the beasts” also are mentioned
as having drunk. The literal water typified “spiritual drink,” and is therefore so called.
spiritual Rock that followed them — rather, “accompanied them.” Not the literal
rock (or its water) “followed” them, as Alford explains, as if Paul sanctioned the Jews’
tradition (Rabbi Solomon on Num_20:2) that the rock itself, or at least the stream from
it, followed the Israelites from place to place (compare Deu_9:21). But Christ, the
“Spiritual Rock” (Psa_78:20, Psa_78:35; Deu_32:4, Deu_32:15, Deu_32:18, Deu_
32:30, Deu_32:31, Deu_32:37; Isa_28:16; 1Pe_2:6), accompanied them (Exo_33:15).
“Followed” implies His attending on them to minister to them; thus, though mostly
going before them, He, when occasion required it, followed “behind” (Exo_14:19). He
satisfied all alike as to their bodily thirst whenever they needed it; as on three occasions
is expressly recorded (Exo_15:24, Exo_15:25; Exo_17:6; Num_20:8); and this drink for
the body symbolized the spiritual drink from the Spiritual Rock (compare Joh_4:13,
Joh_4:14; see on 1Co_10:3).
6. RWP, "For they drank of a spiritual rock that followed them (epinon ek
pneumatikēs akolouthousēs petras). Change to the imperfect epinon shows their continual
access to the supernatural source of supply. The Israelites were blessed by the water
from the rock that Moses smote at Rephidim (Exo_17:6) and at Kadesh (Num_20:11)
and by the well of Beer (Num_21:16). The rabbis had a legend that the water actually
followed the Israelites for forty years, in one form a fragment of rock fifteen feet high
that followed the people and gushed out water. Baur and some other scholars think that
Paul adopts this “Rabbinical legend that the water-bearing Rephidim rock journeyed
onwards with the Israelites” (Findlay). That is hard to believe, though it is quite possible
that Paul alludes to this fancy and gives it a spiritual turn as a type of Christ in allegorical
fashion. Paul knew the views of the rabbis and made use of allegory on occasion (Gal_
4:24).
And the rock was Christ (hē petra de ēn ho Christos). He definitely states here in
symbolic form the preexistence of Christ. But surely “we must not disgrace Paul by
making him say that the pre-incarnate Christ followed the march of Israel in the shape of
a lump of rock” (Hofmann). He does mean that Christ was the source of the water which
saved the Israelites from perishing (Robertson and Plummer) as he is the source of
supply for us today.
7. CALVI , "That rock was Christ Some absurdly pervert these words of Paul, as if
he had said, that Christ was the spiritual rock, and as if he were not speaking of that
rock which was a visible sign, for we see that he is expressly treating of outward
signs. The objection that they make — that the rock is spoken of as spiritual, is a
frivolous one, inasmuch as that epithet is applied to it simply that we may know that
it was a token of a spiritual mystery. In the mean time, there is no doubt, that he
compares our sacraments with the ancient ones. Their second objection is more
foolish and more childish — “How could a rock,” say they, “that stood firm in its
place, follow the Israelites?” — as if it were not abundantly manifest, that by the
word rock is meant the stream of water, which never ceased to accompany the
people. For Paul extols (535) the grace of God, on this account, that he commanded
the water that was drawn out from the rock to flow forth wherever the people
journeyed, as if the rock itself had followed them. ow if Paul’s meaning were, that
Christ is the spiritual foundation of the Church, what occasion were there for his
using the past tense? (536) It is abundantly manifest, that something is here
expressed that was peculiar to the fathers. Away, then, with that foolish fancy by
which contentious men choose rather to show their impudence, than admit that they
are sacramental forms of expression! (537)
I have, however, already stated, that the reality of the things signified was exhibited
in connection with the ancient sacraments. As, therefore, they were emblems of
Christ, it follows, that Christ was connected with them, not locally, nor by a natural
or substantial union, but sacramentally. On this principle the Apostle says, that the
rock was Christ, for nothing is more common than metonymy in speaking of
sacraments. The name of the thing, therefore, is transferred here to the sign — not
as if it were strictly applicable, but figuratively, on the ground of that connection
which I have mentioned. I touch upon this, however, the more slightly, because it
will be more largely treated of when we come to the 11th Chapter.
There remains another question. “Seeing that we now in the Supper eat the body of
Christ, and drink his blood, how could the Jews be partakers of the same spiritual
meat and drink, when there was as yet no flesh of Christ that they could eat?” I
answer, that though his flesh did not as yet exist, it was, nevertheless, food for them.
or is this an empty or sophistical subtilty, for their salvation depended on the
benefit of his death and resurrection. Hence, they required to receive the flesh and
the blood of Christ, that they might participate in the benefit of redemption. This
reception of it was the secret work of the Holy Spirit, who wrought in them in such a
manner, that Christ’s flesh, though not yet created, was made efficacious in them.
He means, however, that they ate in their own way, which was different from ours,
(538) and this is what I have previously stated, that Christ is now presented to us
more fully, according to the measure of the revelation. For, in the present day, the
eating is substantial, which it could not have been then — that is, Christ feeds us
with his flesh, which has been sacrificed for us, and appointed as our food, and from
this we derive life.
8. Ex. 17:6 "6 Behold, I will stand before thee there upon the rock in Horeb; and
thou shalt smite the rock, and there shall come water out of it, that the people may
drink. And Moses did so in the sight of the elders of Israel. " um. 20:11, "And
Moses lifted up his hand, and with his rod he smote the rock twice: and the water
came out abundantly, and the congregation drank, and their beasts also." It was
normal water as H2O, but it was given by special order from God as a gift from
heaven, and so it is called a spiritual drink. Their daily food and drink were
supernatual in origin, and the water from the rock was water from the Lord Jesus
Christ in his pre-incarnate state. It was not a natural rock, though it no doubt
looked like it to the people, but it was a supernatural rock that was able to bleed life
giving water. In the Old Testament Christ bled water to save his people, and in the
ew Testament he bled blood to save them, and the blood was more effective, for it
saved not just in a temporal way, but it an eternal way.
9. um. 21:14-17, "Wherefore it is said in the book of the wars of the LORD, What
he did in the Red sea, and in the brooks of Arnon, 15 And at the stream of the
brooks that goeth down to the dwelling of Ar, and lieth upon the border of Moab. 16
And from thence they went to Beer: that is the well whereof the LORD spake unto
Moses, Gather the people together, and I will give them water. 17 Then Israel sang
this song, Spring up, O well; sing ye unto it:"
10. The Jews saw the water that came from the rock as a stream that followed the
people, and many Christians feel that is probable. But it can also be seen that the
rock was spiritual, and like the cloud and fire pillar that followed them, so this rock
could have also done the same. Other Jews feel that the actual rock followed them.
Anyway you look at it, the rock was Christ, and he was the source of life in the Old
as he is in the ew Testament. There has always been just one Savior, and it is
Christ. Clarke in his commentary says, "The same rock is in the vale of Rephidim to
the present day; and it bears aboriginal marks of the water that flowed from it in
the fissures that appear on its sides. It is one block of fine granite, about seven yards
long..."
11. Jesus The Rock
I go to the Rock that is higher than I
I find in Him, my full supply,
He is my Rock, my strength and guide,
I will go to Him, what' ever betide.
This Rock holds the world in His hands
Things that happen are part of His plan,
He is in control all over the land,
I'll go to the Rock, He holds my hand.
He's the Rock of my salvation
My joy and inspiration,
He wraps me and draws me to His side,
So I'll cling to the Rock and there abide...
he's the rock of my salvation
my joy and inspiration
I go the Rock that is higher than I
He waits to hear each time I cry,
He wraps me in His arms of love,
I go to the Rock....From up above.
If tears will take me to the Rock
Than Lord just let it be,
I'll yield to Your unfailing love,
I'll go to the Rock, Higher than me.
He's the rock of my salvation
my joy and inspiration
Will you stay close to the Rock?
While the clouds are hanging low,
Pray and press in closer and closer,
Allow Him always to take full control.
In Him I find life's full supply
He grips me with His love and grace,
I find in Him such amazing love,
My precious Rock of Ages took my place.
written by Bernice Ward
12. Jesus Is A Rock In The Weary Land
Written by: Traditional
With the Charioteers
Arranged By: Axel Stordahl
<The Charioteers>
Jesus is a rock in the <weary land, the weary land, the weary land.>
Jesus is a rock in the <weary land, the shelter in the time of storm.>
Jesus is a rock in the <weary land, the weary land, the weary land.>
Jesus is a rock in the <weary land, he's the shelter in the time of storm.>
Sometimes I feel discouraged and speak my words in vain.
But then the Holy Spirit revives my soul again.
Jesus is a rock in the <weary land, the weary land, the weary land.>
Jesus is a rock in the <weary land, he's the shelter in the time of storm.>
I know I've been converted, and Lord I ain't in a chain,
'Cause is my Captain, and the angels done tie my hand.
Jesus is a rock in the <weary land, the weary land, the weary land.>
Jesus is a rock in the <weary land, the shelter in the time of storm.>
13. Jesus Is My Rock
(written by Rev. Gerald Thompson)
(recorded by Rev. Gerald Thompson & The Tennesse Full Gospel Baptist Church
Mass Choir)
Chorus
Jesus is my rock,
my rock, my sword and shield,
and He's my wheel in the middle of a wheel.
He guides my footsteps and wipes away all my tears,
Jesus is my rock, my rock, my sword and shield.
Verse
Rock of ages (yes, Lord)
cleft for me (yes, Lord)
let me hide (yes, Lord)
myself in Thee (yes, Lord).
I get tired (yes, Lord),
I get weak (yes, Lord),
I get worn (yes, Lord),
Well I read (yes, Lord)
in Your word (yes, Lord),
where you feed (yes, Lord)
the little bird (yes, Lord),
I tell you Jesus,
(Jesus is my rock, my rock, my sword and shield).
Chorus
Vamp
Jesus is my rock
Ending
Jesus is my rock,
my rock, my sword and shield.
14. "Jesus is the Rock"
James Banfield, copyright 4/2006
This song was given to James Banfield by the Lord. Jesus is the ROCK, yes, he's the
same "Rock of Ages" that was sung about in the old time hymn books, and in this
more modern version, Jesus is STILL the ROCK ...OF AGES! The song is written,
composed, arranged, and recorded by James Banfield, mixdown & audio
engineering & mastering by BJ Marchand, of In Faith Studios, Bamberg, SC. (803)
824-9217
15. JESUS IS THE ROCK!
(Style: 006 8 Beat Rock BPM: 115 Measures 85)
Key of E
Walkin Down the Blvd – You think you're alone
Ya Think You gonna play your card – The ace in the hole
What the devil's got for you – I can't Really say
The Devil's got the Joker – And he's ready to play...
Chorus
A
Dont Bend (Cause Jesus Dont Bend)
( canon sung by Marty Clayton Banfield)
E
Dont Give In ( O Dont Give in)
A
Dont lie (Cause Jesus Dont lie)
B7
Jesus is The Rock! - Oh Ye ah!
E
I'm Standing on the Rock, Well the Rock of Ages
Learnin all about Him, in my bible pages
I'm standing on the Rock, The Rock that wont roll
Jesus is the Rock, that freed my soul (* to chorus)
So what we got to say to you, we'll speak to the crowd
Jesus is the only one, who can be found
What the Devil's got for you – I cant really say
Remember where the Joker is – Get ready to play( * back to chorus above)
I'm standing on the Rock, Well the Rock of Ages
Learning all about Him, In My Bible Pages
Standin on the Rock, The Rock that won't Roll
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I corinthians 10 commentary

  • 1. I CORI THIA S 10 COMME TARY Edited by Glenn Pease Warnings From Israel's History 1. For I do not want you to be ignorant of the fact, brothers, that our forefathers were all under the cloud and that they all passed through the sea. 1. This is Paul's way of saying that he wants them to be informed. If you don't want someone to be ignorant of something, then you inform them of it so they are not ignorant, but knowledgable. 2. Clarke, "Under the cloud - It is manifest from Scripture that the miraculous cloud in the wilderness performed a three-fold office to the Israelites. 1. It was a cloud in the form of a pillar to direct their journeyings by day. 2. It was a pillar of fire to give light to the camp by night. 3. It was a covering for them during the day, and preserved them from the scorching rays of the sun; and supplied them with a sufficiency of aqueous particles, not only to cool that burning atmosphere, but to give refreshment to themselves and their cattle; and its humidity was so abundant that the apostle here represents the people as thoroughly sprinkled and enveloped in its aqueous vapour. 1. BAR ES, "Were under the cloud - The cloud - the “Shechinah” - the visible symbol of the divine presence and protection that attended them out of Egypt. This went before them by day as a cloud to guide them, and by night it became a pillar of fire to give them light; Exo_13:21-22. In the dangers of the Jews, when closely pressed by the Egyptians, it went behind them, and became dark to the Egyptians, but light to the Israelites, thus constituting a defense; Exo_14:20. In the wilderness, when traveling through the burning desert, it seems to have been expanded over the camp as a covering, and a defense from the intense rays of a burning sun; um_
  • 2. 10:34, “And the cloud of Jehovah was upon them by day;” um_14:14, “Thy cloud standeth over them.” To this fact the apostle refers here. It was a symbol of the divine favor and protection; comp Isa_4:5. It was a guide, a shelter, and a defense. The Jewish Rabbis say that “the cloud encompassed the camp of the Israelites as a wall encompasses a city, nor could the enemy come near them.” Pirke Eleazer, chapter 44, as quoted by Gill. The probability is, that the cloud extended over the whole camp of Israel, and that to those at. a distance it appeared as a pillar. And all passed through the sea - The Red Sea, under the guidance of Moses, and by the miraculous interposition of God; Exo_14:21-22. This was also a proof of the divine protection and favor, and is so adduced by the apostle. His object is to accumulate the evidences of the divine favor to them, and to show that they had as many securities against apostasy as the Corinthians had, on which they so much relied. 2. Clarke, "Under the cloud - It is manifest from Scripture that the miraculous cloud in the wilderness performed a three-fold office to the Israelites. 1. It was a cloud in the form of a pillar to direct their journeyings by day. 2. It was a pillar of fire to give light to the camp by night. 3. It was a covering for them during the day, and preserved them from the scorching rays of the sun; and supplied them with a sufficiency of aqueous particles, not only to cool that burning atmosphere, but to give refreshment to themselves and their cattle; and its humidity was so abundant that the apostle here represents the people as thoroughly sprinkled and enveloped in its aqueous vapour. 3. GILL, "Moreover, brethren, I would not that ye should be ignorant,.... The apostle having suggested his own fears and jealousies, lest, notwithstanding all his gifts and grace, he should be left to do anything that might be a means of laying him aside, and rendering him useless in his ministerial work; and which he hints for the use of these Corinthians, who boasted of their knowledge, and made an imprudent use of their Christian liberty, to the hurt of weak minds; he proceeds to lay before them the case of the Jewish fathers, who, notwithstanding the many favours and privileges they were blessed with, yet falling into lust, fornication, intemperance, and idolatry, their carcasses fell in the wilderness, and entered not into the land of rest; wherefore the apostle would not have them be ignorant, or unmindful, or take no notice of these things, since they were for ensamples to them, and written for their admonition, and were warnings to them to take care lest they should also fall: particularly the apostle's view is to dissuade from the eating of things offered to idols, though a thing indifferent, and from their imprudent use of their Christian liberty with respect unto it; since it was not only doing an injury to weak believers, but it likewise exposed themselves to danger, who, by using such freedom as to sit in an idol's temple, and there publicly eat, might be drawn into idolatry itself; nor should they depend upon their knowledge, and gifts, and attainments, since it is clear, from these instances, that the highest external privileges, favours, and enjoyments, cannot secure men from falling: for which purpose it was proper to call to mind, how that all our fathers were under the cloud; which was a symbol of the divine presence with the Israelites, as it was on Mount Sinai, and in the tabernacle and temple; was a protection of them, being in the daytime as a pillar of cloud to screen them from
  • 3. the scorching heat of the sun, and in the night time as a pillar of fire to preserve them from beasts of prey, as well as in both to guide and direct them in the way; and was a type of Christ, who is a covert from the heat, as well as the wind and storm; a protection of his people from the vindictive justice and wrath of God, and from the rage and fury of men and devils. This also might express the state and condition of the former dispensation, which was dark and obscure in comparison of the present one, in which saints, with open face, behold the glory of the Lord; and likewise the state of the people of God in this world, even under the present dispensation, who, in comparison of the heavenly glory, and the beatific vision the saints enjoy there see but through a glass darkly. This cloud, which is sometimes represented as a pillar, was not an erect solid body, which was at some distance before the Israelites, and merely as a guide, but was all around them; it was before them, and behind them, and on each side, and was over them; see Num_14:14 so that the apostle rightly says they were under it. And to distant beholders in the daytime it looked like a pillar of cloud; and in the nighttime, the sun being down, it looked like a pillar of fire; for one and the same thing is meant by both and so the Jews say (z), that "the pillar of cloud, ‫סובבו‬ encompassed the camp of Israel, as a wall encompasses a city, nor could the enemy come at them.'' Hence those allusions to it in Isa_4:5. The Jews indeed speak of several clouds of glory; nor are they agreed about the number of them: "when the people of Israel were travelling in the wilderness, they say (a), they had clouds of glory, ‫,מסחרן‬ "that surrounded them", four at the four winds of the world, that the evil eye might not rule over them, ‫עלויהון‬ ‫מן‬ ‫וחד‬ "and one above them", that the heat and sun, as also the hail and rain, might not have power over them; and one below them, which carried them as a nurse carrieth her sucking child in her bosom; and another ran before them at the distance of three days' journey, to level the mountains, and elevate the plains, and it slew all the fiery serpents and scorpions in the wilderness.'' And elsewhere (b) it is said, "how many were the clouds of glory, ‫,מקיפין‬ "that encompassed Israel" in the wilderness? R. Hoshea and R. Josiah are divided. R. Josiah says five, four at the four winds, and one went before them. R. Hoshea says seven, four at the four winds of the heavens, and one ‫,מלמעלן‬ "above them", and one below them, and one ran before them;'' to which he ascribes the above effects: but the Scripture speaks but of one cloud, which departed at the death of Moses: and all passed through the sea; the Red sea, in a very miraculous manner; Moses by a divine order lift up his rod, and stretched out his hand over it, and the Lord by a strong east wind caused it to go back, and made it dry land; the waters were divided, and rose up as a wall, on the right hand, and on the left, so that the children of Israel passed through it on dry ground, and all came safe to shore, and not one perished; and yet but two of these entered into the land of Canaan. Origen (c) says,
  • 4. "he had heard it as a tradition from the ancients, that in the passage through the sea, to every tribe of Israel were made separate divisions of water, and that every tribe had its own way open in the sea.'' And indeed this is a tradition of the Jews, whom he means by the ancients, or at least such who had received it from them; by which it appears to be a very ancient one. "R. Eliezer says (d), that in the day in which the waters flowed, and were congealed together, there were twelve paths made, according to the twelve tribes, and the waters became a wall.'' The same is related, by others (e): Mahomet has it in his Alcoran (f), in which he was assisted by a Jew, and from whom he doubtless had it. He observes, it was said to Moses, "smite the sea with thy rod, and when he had smitten it, it became divided into twelve parts, between which were as many paths, and every part was like a vast mountain.'' But be this as it will, it is certain that they all passed through it, and came safe to shore. 4. HE RY, "In order to dissuade the Corinthians from communion with idolaters, and security in any sinful course, he sets before them the example of the Jews, the church under the Old Testament. They enjoyed great privileges, but, having been guilty of heinous provocations, they fell under very grievous punishments. In these verses he reckons up their privileges, which, in the main, were the same with ours. I. He prefaces this discourse with a note of regard: “Moreover, brethren, I would not that you should be ignorant. I would not have you without the knowledge of this matter; it is a thing worthy both of your knowledge and attention. It is a history very instructive and monitory.” Judaism was Christianity under a veil, wrapt up in types and dark hints. The gospel was preached to them, in their legal rites and sacrifices. And the providence of God towards them, and what happened to them notwithstanding these privileges, may and ought to be warnings to us. II. He specifies some of their privileges. He begins, 1. With their deliverance from Egypt: “Our fathers, that is, the ancestors of us Jews, were under the cloud, and all passed through the sea. They were all under the divine covering and conduct.” The cloud served for both purposes: it sometimes contracted itself into a cloudy pillar, shining on one side to show them their way, dark on the other to hide them from their pursuing enemies; and sometimes spread itself over them as a mighty sheet, to defend them from the burning sun in the sandy desert, Psa_105:39. They were miraculously conducted through the Red Sea, where the pursuing Egyptians were drowned: it was a lane to them, but a grave to these: a proper type of our redemption by Christ, who saves us by conquering and destroying his enemies and ours. They were very dear to God, and much in his favour, when he would work such miracles for their deliverance, and take them so immediately under his guidance and protection. 5. JAMISO , "1Co_10:1-33. Danger of fellowship with idolatry illustrated in the history of Israel: Such fellowship incompatible with fellowship in the Lord’s supper. Even lawful things are to be forborne, so as not to hurt weak brethren. Moreover — The oldest manuscripts read “for.” Thus the connection with the foregoing chapter is expressed. Ye need to exercise self-denying watchfulness notwithstanding all your privileges, lest ye be castaways. For the Israelites with all their
  • 5. privileges were most of them castaways through want of it. ignorant — with all your boasted “knowledge.” our fathers — The Jewish Church stands in the relation of parent to the Christian Church. all — Arrange as the Greek, “Our fathers were all under the cloud”; giving the “all” its proper emphasis. Not so much as one of so great a multitude was detained by force or disease (Psa_105:37) [Bengel]. Five times the “all” is repeated, in the enumeration of the five favors which God bestowed on Israel (1Co_10:1-4). Five times, correspondingly, they sinned (1Co_10:6-10). In contrast to the “all” stands “many (rather, ‘the most’) of them” (1Co_10:5). All of them had great privileges, yet most of them were castaways through lust. Beware you, having greater privileges, of sharing the same doom through a similar sin. Continuing the reasoning (1Co_9:24), “They which run in a race, run all, but one receiveth the prize.” under the cloud — were continually under the defense of the pillar of cloud, the symbol of the divine presence (Exo_13:21, Exo_13:22; Psa_105:39; compare Isa_4:5). passed through the sea — by God’s miraculous interposition for them (Exo_ 14:29). 6. EBC, "FALLACIOUS PRESUMPTIONS IN discussing the question regarding "things offered unto idols," Paul is led to treat at large of Christian liberty, a subject to which he was always drawn. And partly to encourage the Christians of Corinth to consider their weak and prejudiced brethren, partly for other reasons, he reminds them how he himself abridged his liberty and departed from his just claims in order that the Gospel he preached might find readier acceptance. Besides, not only for the sake of the Gospel and of other men, but for his own sake also, he must practise self-denial. It would profit him nothing to have been an apostle unless he practised what he preached. He had felt that in considering the spiritual condition of other men and trying to advance it he was apt to forget his own: and he saw that all men were more or less liable to the same temptation, and were apt to rest in the fact that they were Christians and to shrink from the arduous life which gives that name its meaning. By means of two illustrations Paul fixes this idea in their minds, first pointing them to their own games in which they saw that not all who entered for the race obtained the prize, and then pointing them to the history of Israel, in which they might plainly read that not all who began the journey to the promised land found entrance into it. The Israelites of the Exodus are here introduced as exemplifying a common experience. They accepted the position of God’s people, but failed in its duties. They perceived the advantages of being God’s subjects, but shrank from much which this implied. They were willing to be delivered from bondage, but found themselves overweighted by the responsibilities and risks of a free life. They were in contact with the highest advantages men need possess, and yet failed to use them. The amount of conviction which prompts us to form a connection with Christ may be insufficient to stimulate us to do and endure all that results from that connection. The children of Israel were all baptised unto Moses, but they did not implement their baptism by a persistent and faithful adherence to him. They were baptised unto Moses by their acceptance of his leadership in the Exodus. By passing through the Red Sea at his command they definitely renounced Pharaoh and abandoned their old life, and as definitely pledged and committed themselves to throw in their lot with Moses. By
  • 6. passing the Egyptian frontier and following the guidance of the pillar of cloud they professed their willingness to exchange a life of bondage, with its security and occasional luxuries, for a life of freedom, with its hazards and hardships; and by that passage of the Red Sea they were as certainly sworn to support and obey Moses as ever was Roman soldier who took the oath to serve his emperor. When, at Brederode’s invitation, the patriots of Holland put on the beggar’s wallet and tasted wine from the beggar’s bowl, they were baptised unto William of Orange and their country’s cause. When the sailors on board the "Swan" weighed anchor and beat out of Plymouth, they were baptised unto Drake and pledged to follow him and fight for him to the death. Baptism means much; but if it means anything it means that we commit and pledge ourselves to the life we are called to by Him in whose name we are baptised. It draws a line across the life, and proclaims that to whomsoever in time past we have been bound, and for whatsoever we have lived, we now are pledged to this new Lord, and are to live in His service. Such a pledge was given by every Israelite who turned his back on Egypt and passed through that sea which was the defence of Israel and destruction to the enemy. The crossing was at once actual deliverance from the old life and irrevocable committal to the new. They died to Pharaoh, and were born again to Moses. They were baptised unto Moses. And as the Israelites had thus a baptism analogous to the one Christian sacrament, so had they a spiritual food and drink in the wilderness which formed a sacrament analogous to the Christian communion. They were not shut out of Egypt, and imprisoned in the desert, and left to do the best they could on their own resources. If they failed to march steadily forward and fulfil their destiny as the emancipated people of God, this failure was not due to any neglect on God’s part. The fare might be somewhat Spartan, but a sufficiency was always provided. He who had encouraged them to enter on this new life was prepared to uphold them in it and carry them through. One of the expressions used by Paul in describing the sustenance of the Israelites has given rise to some discussion. "They did all drink," he says, "the same spiritual drink, for they drank of that spiritual Rock that followed them; and that Rock was Christ." Now there happened to be a Jewish tradition which gave out that the rock smitten by Moses was a detached block or boulder, "globular, like a beehive," which rolled after the camp in its line of march, and was always at hand, with its unfailing water supply. This is altogether too grotesque an idea. The fact is that the Israelites did not die of thirst in the wilderness. It was quite likely they should; and but for the providential supply of water, so large a company could not have been sustained. And no doubt not only in the rock at Rephidim at the beginning of their journey and the rock of Kadesh at its close, but in many most unlikely places during the intervening years, water was found. So that in looking back on the entire journey. it might very naturally be said that the rock had followed them, not meaning that wherever they went they had the same source to draw from, but that throughout their journeyings they were supplied with water in places and ways as unexpected and unlikely. Paul’s point is that in the wilderness the food and drink of the Israelites were "spiritual," or, as we should more naturally say, sacramental; that is to say, their sustenance continually spoke to them of God’s nearness and reminded them that they were His people. And as Christ Himself, when He lifted the bread at the Last Supper, said, "This is My body," so does Paul use analogous language and say, "That Rock was Christ," an expression which gives us considerable insight into the significance of the Israelitish types of Christ, and helps to rid our minds of some erroneous impressions we are apt to cherish regarding them. The manna and the water from the rock were given to sustain the Israelites and carry
  • 7. them towards their promised land, but they were so given as to quicken faith in God. To every Israelite his daily nourishment might reasonably be called spiritual, because it reminded him that God was with him in the wilderness, and prompted him to think of that purpose and destiny for the sake of which God was sustaining the people. To the devout among them their daily food became a means of grace, deepening their faith in the unseen God and rooting their life in a true dependence upon Him. The manna and the water from the rock were sacramental, because they were continuous signs and seals of God’s favour and redeeming efficiency and promise. They were types of Christ, serving for Israel in the wilderness the purpose which Christ serves for us, enabling them to believe in a heavenly Father who cared for them and accomplishing the same spiritual union with the unseen God which Christ accomplishes for us. It was in this sense that Paul could say that the rock was Christ. The Israelites in the wilderness did not know that the rock was a type of Christ. They did not, as they drank of the water, think of One who was to come and satisfy the whole thirst of men. The types of Christ in the old times did not enable men to forecast the future; it was not through the future they exercised an influence for good on the mind. They worked by exciting there and then in the Jewish mind the same faith in God which Christ excites in our mind. It was not knowledge that saved the Jew, but faith, attachment to the living God. It was not the fragmentary and disjointed picture of a Redeemer thrown on the screen of his hopes by the types, nor was it any thought of a future Deliverer, which saved him, but his belief in God as his Redeemer there and then. This belief was quickened by the various institutions, providences, and objects by which God convinced the Jews that He was their Friend and Lord. Sacrifice they accepted as an institution of God’s appointment intended to encourage them to believe in the forgiveness of sin and in God’s favour; and without any thought of the realised ideal of sacrifice in Christ, the believing and devout Israelite entered through sacrifice into fellowship with God. Every sacrifice was a type of Christ; it did foreshadow that which was to be: but it was a type, not because it revealed Christ to those who saw or offered it, but because for the time being it served the same purpose as Christ now serves, enabling men to believe in the forgiveness of sins. But while in the mind of the Israelite there was no connection of the type with the Christ that was to come, there was in reality a connection between them. The redemption of men is one, whether accomplished in the days of the Exodus or in our own time. The idea or plan of salvation is one, resting always on the same reasons and principles. The Israelites were pardoned in view of the incarnation and atonement of Christ just as we are. If it was needful for our salvation that Christ should come and live and suffer in human nature, it was also needful for their salvation. The Lamb was slain "from the foundation of the world," and the virtue of the sacrifice of Calvary was efficacious for those who lived before as well as for those who lived after it. To the mind of God it was present, and in His purpose it was determined, from the beginning; and it is in view of Christ’s incarnation and work that sinners early or late have been restored to God. So that everything by which God instructed men and taught them to believe in His mercy and holiness was connected with Christ. It was to Christ it owed its existence, and really it was a shadow of the coming substance. And as the shadow is named from the substance, it may be truly said, "That Rock was Christ." These outward blessings then of which St. Paul here speaks had very much the same nature as the Christian sacraments to which he tacitly compares them. They were intended to convey greater gifts and be the channels of a grace more valuable than themselves. But to most of the Israelites they remained mere manna and water, and brought no firmer assurance of God’s presence, no more fruitful acceptance of God’s
  • 8. purpose. The majority took the husk and threw away the kernel; were so delayed by the wrappings that they forgot to examine the gift they enclosed; accepted the physical nourishment, but rejected the spiritual strength it contained. Instead of learning from their wilderness experience the sufficiency of Jehovah and gathering courage to fulfil His purpose with them, they began to murmur and lust after evil things, and were destroyed by the destroyer. They had been baptised unto Moses, pledging themselves to his leadership and committing themselves to the new life he opened to them; they had been sustained by manna and water from the rock, which plainly told them that all nature would work for them if they pressed forward to their God-appointed destiny: but the most of them shrank from the hardships and hazards of the way, and could not lift their heart to the glory of being led by God and used to fulfil His greatest purposes. And so, says Paul, it may be with you. It is possible that you may have been baptised and may have professedly, committed yourself to the Christian career, it is possible you may have partaken of that bread and wine which convey undying life and energy to believing recipients, and may yet have failed to use these as spiritual food, enabling you to fulfil all the duties of the life you are pledged to. Had it been enough merely to show a readiness to enter on the more arduous life, then all Israel would have been saved, for "all" without exception passed through the Red Sea and committed themselves to life under God’s leadership. Had it been enough outwardly to participate in that which actually links men to God, then all Israel would have been inspired by God’s Spirit and strength, for "all" without exception partook of the spiritual food and the spiritual drink. But the disastrous and undeniable result was that the great mass of the people were overthrown in the wilderness and did never set foot in the land of promise. And men have not yet outlived this same danger of committing themselves to a life they find too hard and full of risk. They see the advantages of a Christian career, and connect themselves with the Christian Church; they instinctively perceive that it is there God is most fully known, and that the purposes of God are there concentrated and running on to direct and perfect results; they are drawn by their better self to throw in their lot with the Church, to forget competing advantages, and spend themselves wholly on what is best: and yet the difficulty of standing alone and acting on individual conviction rather than on current understandings, the wearing depression of personal failure and insufficiency for high and spiritual attainment, the distraction of the haunting doubt that after all they are making sacrifices and suffering privations which are fruitless, unwise, unnecessary, gradually betray the spirit into virtual renunciation of all Christian hopes and into a practical willingness to return to the old life. And thus as the wilderness came to be spotted all over with the burial places of those who had left the Red Sea behind them with shouts of triumph and with hopes that broke out in song and dancing, as the route of that once jubilant host might at last have been traced, as the great slave routes of Africa are traceable, by the bones of men and the skeletons of children, so, alas! might the Church’s march through the centuries be recognised by the far more horrifying remains of those who once, with liveliest hope and unbroken sense of security, joined themselves to the people of Christ, but silently lost hold of the hope that once drew them on and either stole away on private enterprises of their own and were destroyed of the destroyer, or withered in helpless imbecility, murmuring at their lot and stone blind to its glory. As the retreat of Napoleon’s "grand army" from Moscow was marked by corpses wearing the French uniform, but bringing neither strength nor lustre to their cause, so must shame be reflected on the Church by the countless numbers of those who can be identified with Christ’s cause only by the uniform they wear, and not by any victories they have won. There were in the wilderness districts through which no Israelite would willingly pass, districts in which many thousands had fallen, and which
  • 9. were branded as vast "graves of lust," places whose very name stirred a deeper horror and raised a quicker blush on the Israelite’s cheek than is raised on the Englishman’s by the mention of Majuba Hill or Braddock’s defeat. And the Church’s territory also is spotted with those vast charnel houses and places of defeat where even her mighty have fallen, where the earth refuses to cover the disgrace and blot out the stain. These are not things of the past. While women and children are starved though they toil all day and half the night, with eagerest energy and the skill necessity gives; while life is to so many thousands in our land a joyless and hopeless misery; while trade not only panders to covetousness and selfishness, but directly contributes to what is immoral and destructive, we can scarcely speak of the "glorious marching" of the Church of Christ. We have our places of horror, which no right-hearted Christian can think of without a shudder. But while the distinction between the life we naturally seek and that to which God calls us is felt by all from age to age, the forms in which this distinction makes itself felt vary as the world grows older. To all men living in a world of sense it is difficult to live by faith in the unseen. To every man it is the ultimate, severest test of character to determine for what ends he will live and to carry out this determination; but the temptations which avail to draw men aside from their reasonable decision are various as the men themselves. Paul names the temptations to which the Corinthians, in common with the Israelites, were exposed idolatry, fornication, murmuring, tempting Christ. He saw clearly how difficult it was for the Corinthians to discard all heathen customs, how much of what had been brightest in their life they must sacrifice if they were to renounce absolutely the religion of their parents and friends and all the joyous, if licentious, customs associated with that religion. Apparently some of them thought they might pass from the Christian communion to the heathen temple, and after partaking of Christ’s sacrament eat and drink in the idolatrous festival, entering into the entire service. They seemed to think that they might be both Christians and pagans. Against this vain attempt to combine the incompatible Paul warns them. Do not tempt Christ, he says, by experimenting how far He will bear with your conformity to idolatry. Some of the Israelites did so and were destroyed by serpents. Do not murmur that you are hereby severed from all the enjoyments of life, dissociated from your heathen friends, blackballed in society and in business, excluded from all national festivals and from many private entertainments; do not count up your losses, but your gains. Your temptations are severe, but "there hath no temptation taken you but such as is common to man." Every man must make up his mind to a certain kind of life and go through with it. No man can unite in his own life all advantages. He must deliberate and choose; and having made his choice, he must not lament what he loses or be tempted from striving to gain what he judges best by weakly and greedily craving for the second best also. He may win the first prize; he may win the second: he cannot win both, and if he tries, he will win neither. The practical outcome of all that Paul has thus rapidly passed in review he utters in the haunting words, "Let him that thinketh he standeth take heed lest he fall." In this life we are never beyond the reach of temptation. And these temptations to which all of us are exposed are real; they do sufficiently test character and show what it actually is. Our suppositions regarding ourselves are often untrue. There is no reality corresponding, Our state is actually not such as we conceive it to be. We are at ease and complacent when we ought not to be at ease. We think we stand secure when we are on the point of falling. We live as if we had reached the goal when the whole journey is yet before us. Our future may be very different from what we wish or expect. Mere satisfaction with our present condition is a very insecure foundation on which to build our hope for the
  • 10. future. Mere reliance on a profession we have made, or on the fact that we are within reach of means of grace, tends only to slacken our energies. Heedlessness, taking things for granted, failure to sift matters thoroughly out, an indolent unwillingness to probe our spiritual condition to the quick-this is what has betrayed multitudes of Christians. "Wherefore let him that thinketh he standeth take heed lest he fall." If determined wickedness has slain its thousands, heedlessness has slain its tens of thousands. Through lack of watchfulness men fall into sin which entangles them for life and thwarts their best purposes. Through want of watchfulness men go on in sin which exceedingly provokes God, till at last His hand falls heavily upon them. Every man is apt to lay too much stress on the circumstance that he has joined himself to the number of those who own the leadership of Christ. The question remains, How far has he gone with his Leader? Many an Israelite compassionated the poor heathen whom he left behind in the land of Egypt, and yet found that, with all his own apparent nearness to God, his heart was heathen still. Whoever takes it for granted that things are welt with him, whoever "thinketh he standeth"-he is the man who has especial and urgent need to "take heed lest he fall." CALVI , "What he had previously taught by two similitudes, he now confirms by examples. The Corinthians grew wanton, and gloried, as if they had served out their time, (520) or at least had finished their course, when they had scarcely left the starting-point. This vain exultation and confidence he represses in this manner — “As I see that you are quietly taking your ease at the very outset of your course, I would not have you ignorant of what befell the people of Israel in consequence of this, that their example may arouse you.” As, however, on examples being adduced, any point of difference destroys the force of the comparison, Paul premises, that there is no such dissimilarity between us and the Israelites, as to make our condition different from theirs. Having it, therefore, in view to threaten the Corinthians with the same vengeance as had overtaken them, he begins in this manner — “Beware of glorying in any peculiar privilege, as if you were in higher esteem than they were in the sight of God.” For they were favored with the same benefits as we at this day enjoy; there was a Church of God among them, as there is at this day among us; they had the same sacraments, to be tokens to them of the grace of God; (521) but, on their abusing their privileges, they did not escape the judgment of God. (522) Be afraid, therefore; for the same thing is impending over you. Jude makes use of the same argument in his Epistle. (Jude 1:5.) 1. All were under the cloud. The Apostle’s object is to show, that the Israelites were no less the people of God than we are, that we may know, that we will not escape with impunity the hand of God, which punished them (523) with so much severity. For the sum is this — “If God spared not them, neither will he spare you, for your condition is similar.” That similarity he proves from this — that they had been honored with the same tokens of God’s grace, for the sacraments are badges by which the Church of God is distinguished. He treats first of baptism, and TEACHES that the cloud, which protected the Israelites in the desert from the heat
  • 11. of the sun, and directed their course, and also their passage through the sea, was to them as a baptism; he says, also, that in the manna, and the water flowing from the rock, there was a sacrament which corresponded with the sacred Supper. They were, says he, baptized in Moses, that is, under the ministry or guidance of Moses. For I take the particle εἰς to be used here instead of ἐν, agreeably to the common usage of Scripture, because we are assuredly baptized in the name of Christ, and not of any mere man, as he has stated in 1 Corinthians 1:13, and that for two reasons. These are, first, because we are by baptism initiated (524) into the doctrine of Christ alone; and, secondly, because his name alone is invoked, inasmuch as baptism is founded on his influence alone. They were, therefore, baptized in Moses, that is, under his guidance or ministry, as has been already stated. How? I THE CLOUD and in the sea. “They were, then, baptized twice,” some one will say. I answer, that there are two signs made mention of, making, however, but one baptism, corresponding to ours. Here, however, a more difficult question presents itself. For it is certain, that the advantage of those gifts, which Paul makes mention of, was temporal. (525) The cloud protected them from the heat of the sun, and showed them the way: these are outward advantages of the present life. In like manner, their passage through the sea was attended with this effect, that they got clear off from Pharaoh’s cruelty, and escaped from imminent hazard of death. The advantage of our baptism, on the other hand, is spiritual. Why then does Paul turn earthly benefits into sacraments, and seek to find some spiritual mystery (526) in them? I answer, that it was not without good reason that Paul sought in miracles of this nature something more than the mere outward advantage of the flesh. For, though God designed to promote his people’s advantage in respect of the present life, what he had mainly in view was, to declare and manifest himself to be their God, and under that, eternal salvation is comprehended. The cloud, in various instances, (527) is called the symbol of his presence. As, therefore, he declared by means of it, that he was present with them, as his peculiar and chosen people, there can be no doubt that, in addition to an earthly advantage, they had in it, besides, a token of spiritual life. Thus its use was twofold, as was also that of the passage through the sea, for a way was opened up for them through the midst of the sea, that they might escape from the hand of Pharaoh; but to what was this owing, but to the circumstance, that the Lord, having taken them under his guardianship and protection, determined by every means to defend them? Hence, they concluded from this, that they were the objects of God’s care, and that he had their salvation in charge. Hence, too, the Passover, which was instituted to celebrate the remembrance of their deliverance, was nevertheless, at the same time, a sacrament of Christ. How so? Because God had, under a temporal benefit, manifested himself as a Savior. Any one that will attentively consider these things, will find that there is no absurdity in Paul’s words. ay more, he will perceive both in the spiritual substance and in the visible sign a most striking correspondence between the baptism of the Jews, and ours.
  • 12. It is however objected again, that we do not find a word of all this. (528) This I admit, but there is no doubt, that God by his Spirit supplied the want of outward preaching, as we may see in the instance of the brazen serpent, which was, as Christ himself testifies, a spiritual sacrament, (John 3:14,) and yet not a word has come down to us as to this thing, (529) but the Lord revealed to believers of that age, in the manner he thought fit, the secret, which would otherwise have remained hid. 2. They were all baptized into Moses in the cloud and in the sea. 1. Talk about a mass baptism! The entire nation of Israel, which was numbered in many hundreds of thousands, were all baptized at once when they crossed the sea behind Moses. Right away we have a paradox, for they were passing over on dry ground because of God's miracle, and so we have the largest baptism in the history of mankind, and they never got wet. Baptist want the whole body wet, and so the whole body is dipped into the water to cover from head to toe. Many others just pour water on the head, and still others just sprinkle small amounts of water to baptize, but here is God doing the largest baptism ever, and he uses no water at all. There was plenty if water there, but the only ones who got dipped in that were the Egyptians who were hot on the trail of the Israelites to capture them. God let them have all the water and it covered them with a depth far deeper than any baptistry ever made, and they were drowned. Those baptized, however, were completely dry, and so we have this paradox of baptism without water. 2. They were baptized into Moses, as we are baptized into Christ. Moses was the head of God's people at that time, and so the people were baptized into him. It means they were followers of Moses and were commited to him as their leader and commander. When we are baptized into Christ we are making a public commitment that says Jesus is our Lord and Master, and we are followers of him. He leads and we follow, and that is what the people of God did with Moses. 3. . BAR ES, "And were all baptized - In regard to the meaning of the word “baptized,” see the note at Mat_3:6. We are not to suppose that the rite of baptism, as we understand it, was formally administered by Moses, or by any other person, to the Jews, for there is not the least evidence that any such rite was then known, and the very circumstances here referred to forbid such an interpretation. They were baptized “in the cloud” and “in the sea,” and this cannot be understood as a religious rite administered by the hand of man. It is to be remembered that the word “baptism” has two senses - the one referring to the application of water as a religious rite, in whatever mode it is done;
  • 13. and the other the sense of “dedicating, consecrating, initiating into,” or bringing under obligation to. And it is evidently in this latter sense that the word is used here, as denoting that they were devoted to Moses as a leader, they were brought under his laws, they became bound to obey him, they were placed under his protection and guidance by the miraculous interposition of God. This was done by the fact that their passing through the sea, and under the cloud, in this manner, brought them under the authority and direction of Moses as a leader, and was a public recognition of their being his followers, and being bound to obey his laws. Unto Moses - (εᅶς eis). This is the same preposition which is used in the form of baptism prescribed in Mat_28:19. See the note at that place. It means that they were thus devoted or dedicated to Moses; they received and acknowledged him as their ruler and guide; they professed subjection to his laws, and were brought under his authority. They were thus “initiated into” his religion, and thus recognized his divine mission, and bound themselves to obey his injunctions - Bloomfield. In the cloud - This cannot be proved to mean that they were enveloped and, as it were, “immersed” in the cloud, for there is no evidence that the cloud thus enveloped them, or that they were immersed in it as a person is in water. The whole account in the Old Testament leads us to suppose that the cloud either passed before them as a pillar, or that it had the same form in the rear of their camp, or that it was suspended over them, and was thus the symbol of the divine protection. It would be altogether improbable that the dark cloud would pervade the camp. It would thus embarrass their movements, and there is not the slightest intheation in the Old Testament that it did. Nor is there any probability in the supposition of Dr. Gill and others, that the cloud. as it passed from the rear to the front of the camp, “let down a plentiful rain upon them, whereby they were in such a condition as if they had been all over dipped in water.” Because: (1) There is not the slightest intheation of this in the Old Testament. (2) The supposition is contrary to the very design of the cloud. It was not a natural cloud, but was a symbol of the divine presence and protection. It was not to give rain on the Israelites, or on the land, but it was to guide, and to be an emblem of the care of God. (3) It is doing violence to the Scriptures to introduce suppositions in this manner without the slightest authority. It is further to be observed, that this supposition does by no means give any aid to the cause of the Baptist after all. In what conceivable sense were they, even on this supposition, “immersed?” Is it “immersion in water” when one is exposed to a shower of rain? We speak of being “sprinkled or drenched” by rain, but is it not a violation of all propriety of language to say that a man is “immersed” in a shower? If the supposition, therefore, is to be admitted, that rain fell from the cloud as it passed over the Jews, and that this is meant here by “baptism unto Moses,” then it would follow that “sprinkling” would be the mode referred to, since this is the only form that has resemblance to a falling shower. But the supposition is not necessary. Nor is it needful to suppose that water was applied to them at all. The thing itself is improbable; and the whole case is met by the simple supposition that the apostle means that they were initiated in this way into the religion of Moses, recognized his divine mission, and under the cloud became his followers and subject to his laws. And if this interpretation is correct, then it follows that the word “baptize” does not of necessity mean to “immerse.” (See Editors’ Notes on Mat_3:6 and Mat_3:16.) And in the sea - This is another expression that goes to determine the sense of the word “baptize.” The sea referred to here is the Red Sea, and the event was the passage through that sea. The fact in the case was, that the Lord caused a strong east wind to
  • 14. blow all night, and made the sea dry land, and the waters were divided Exo_14:21, and the waters were a wall unto them on the right hand and on the left, Exo_14:22. From this whole narrative it is evident that they passed through the sea without being “immersed” in it. The waters were driven into high adjacent walls for the very purpose that they might pass between them dry and safe. There is the fullest proof that they were not submerged in the water. Dr. Gill supposes that the water stood up above their heads, and that “they seemed to be immersed in it.” This might be true; but this is to give up the idea that the word baptize means always to immerse in water, since it is a fact, according to this supposition, that they were not thus immersed, but only seemed to be. And all that can be meant, therefore, is, that they were in this manner initiated into the religion of Moses, convinced of his divine mission, and brought under subjection to him as their leader, lawgiver, and guide. This passage is a very important one to prove that the word baptism does not necessarily mean entire immersion in water. It is perfectly clear that neither the cloud nor the waters touched them. “They went through the midst of the sea on dry ground.” It remains only to be asked whether, if immersion was the only mode of baptism known in the New Testament, the apostle Paul would have used the word not only so as not necessarily to imply that, but as necessarily to mean something else? (See Editors’ Notes on Mat_3:6 and Mat_3:16.) 4. CLARKE, "And were all baptized unto Moses - Rather Into Moses - into the covenant of which Moses was the mediator; and by this typical baptism they were brought under the obligation of acting according to the Mosaic precepts, as Christians receiving Christian baptism are said to be baptized Into Christ, and are thereby brought under obligation to keep the precepts of the Gospel. 5. . GILL, "And were all baptized unto Moses,.... "In or by Moses"; and so the Syriac version renders it, ‫מושא‬ ‫,ביד‬ "by the hand of Moses"; by his means and direction, he going before, they followed after him into the sea, and passed through on dry land, and came out on the shore, which carried in it a resemblance of baptism; when they believed the Lord, and his servant Moses, Exo_14:31 and gave up themselves to him as their leader and commander through the wilderness: and this their baptism was in the cloud, and in the sea; which may be considered either as together or separately; if together, the agreement between them and baptism lay in this; the Israelites, when they passed through the Red sea, hid the waters on each side of them, which stood up as a wall higher than they, and the cloud over them, so that they were as persons immersed in and covered with water; and very fitly represented the ordinance of baptism as performed by immersion; and which is the way it was administered in the apostles' time, to which he refers; and is the only way it ought to be administered in; and in which only the Israelites' passage through the sea, and under the cloud, could be a figure of it: or this may be considered separately, they were baptized in the cloud; which was either, as Gataker (g) thinks, when the cloud went from before the face of the Israelites, and stood behind them, and was between the two camps, to keep off the Egyptians from them, which as it passed over them let down a plentiful rain upon them, whereby they were in such a condition as if they had been all over dipped in water; or their being all under the cloud, and all over covered with it, was a representation of the ordinance of baptism, in which a person is all over covered with water; and then they
  • 15. were baptized in the sea, as they passed through it, the waters standing up above their heads, they seemed as if they were immersed in it. Very great is the resemblance between that passage of theirs, and baptism. For instance, their following Moses into the sea, which is meant by their being "baptized into him", was an acknowledgment of their regard unto him, as their guide and governor, as baptism is a following of Christ, who has left us an example that we should tread in his steps; and is an owning him to be our prophet to teach us, and lead us the way; and it is a profession of our faith in him, as our surety and Saviour, and a subjection to him as our King and Governor. This their baptism in the sea was after their coming out of Egypt, and at their first entrance on their journey to Canaan's land, as our baptism is, or should be, after a person is brought out of worse than Egyptian bondage and darkness, and has believed on the Lord Jesus Christ, and at the beginning of his profession of him, and entrance on his Christian race. The descent of the Israelites into the sea, when they seemed as buried in the waters, and their ascent out of it again on the shore, has a very great agreement with baptism, as administered by immersion, in which the person baptized goes down into the water, is buried with Christ therein, and comes up out of it as out of a grave, or as the children of Israel out of the Red sea; and as they, when they came out of it, could rejoice and sing in the view of their salvation and safety, and of the destruction of all their enemies, so the believer can, and does rejoice in this ordinance, in the view of his salvation by Christ, and safety in him, and of all his sins being buried and drowned in the sea of his blood; witness the instances of the eunuch and jailer. But though the Israelites were all in this sense baptized, yet they did not all inherit the land of Canaan. 4. HE RY, "They had sacraments like ours. (1.) They were all baptized unto Moses in the cloud, and in the sea (1Co_10:2), or into Moses, that is, brought under obligation to Moses's law and covenant, as we are by baptism under the Christian law and covenant. It was to them a typical baptism. (2.) They did all eat of the same spiritual meat, and drink of the same spiritual drink, that we do. The manna on which they fed was a type of Christ crucified, the bread which came down from heaven, which whoso eateth shall live forever. Their drink was a stream fetched from a rock which followed them in all their journeyings in the wilderness; and this rock was Christ, that is, in type and figure. He is the rock on which the Christian church is built; and of the streams that issue from him do all believers drink, and are refreshed. Now all the Jews did eat of this meat, and drink of this rock, called here a spiritual rock, because it typified spiritual things. These were great privileges. One would think that this should have saved them; that all who ate of that spiritual meat, and drank of that spiritual drink, should have been holy and acceptable to God. Yet was it otherwise: With many of them God was not well pleased; for they were overthrown in the wilderness, 1Co_10:5. Note, Men may enjoy many and great spiritual privileges in this world, and yet come short of eternal life. Many of those who were baptized unto Moses in the cloud and sea, that is, had their faith of his divine commission confirmed by these miracles, were yet overthrown in the wilderness, and never saw the promised land. Let none presume upon their great privileges, or profession of the truth; these will not secure heavenly happiness, nor prevent judgments here on earth, except the root of the matter be in us. 5. JAMISO , "And — “And so” [Bengel]. baptized unto Moses — the servant of God and representative of the Old Testament covenant of the law: as Jesus, the Son of God, is of the Gospel covenant (Joh_1:17; Heb_
  • 16. 3:5, Heb_3:6). The people were led to believe in Moses as God’s servant by the miracle of the cloud protecting them, and by their being conducted under him safely through the Red Sea; therefore they are said to be “baptized unto” him (Exo_14:31). “Baptized” is here equivalent to “initiated”: it is used in accommodation to Paul’s argument to the Corinthians; they, it is true, have been “baptized,” but so also virtually were the Israelites of old; if the virtual baptism of the latter availed not to save them from the doom of lust, neither will the actual baptism of the former save them. There is a resemblance between the symbols also: for the cloud and sea consist of water, and as these took the Israelites out of sight, and then restored them again to view, so the water does to the baptized [Bengel]. Olshausen understands “the cloud” and “the sea” as symbolizing the Spirit and water respectively (Joh_3:5; Act_10:44-47). Christ is the pillar cloud that screens us from the heat of God’s wrath. Christ as “the light of the world” is our “pillar of fire” to guide us in the darkness of the world. As the rock when smitten sent forth the waters, so Christ, having been once for all smitten, sends forth the waters of the Spirit. As the manna bruised in mills fed Israel, so Christ, when “it pleased the Lord to bruise Him,” has become our spiritual food. A strong proof of inspiration is given in this fact, that the historical parts of Scripture, without the consciousness even of the authors, are covert prophecies of the future. 3. They all ate the same spiritual food 1. The food they lived on was manna, and it was not raised by them, but was a gift of God's grace, as he gave them their daily food. It was spiritual food in that it came from God rather than from his creation as natural food does. Ps. 78:24-25 "And had rained down manna upon them to eat, and had given them of the corn of heaven. 25 Man did eat angels' food: he sent them meat to the full." 1. BAR ES, "And did all eat the same spiritual meat - That is, “manna.” Exo_ 16:15, Exo_16:35; Neh_9:15, Neh_9:20. The word meat here is used in the old English sense of the word, to denote “food” in general. They lived on “manna.” The word “spiritual” here is evidently used to denote that which was given by the Spirit, or by God; that which was the result of his miraculous gift, and which was not produced in the ordinary way, and which was not the gross food on which people are usually supported. It had an excellency and value from the fact that it was the immediate gift of God, and is thus called “angels food.” Psa_78:25. It is called by Josephus “divine and extraordinary food.” Ant. Psa_3:1. In the language of the Scriptures, that which is distinguished for excellence, which is the immediate gift of God, which is unlike that which is gross and of earthly origin, is called “spiritual,” to denote its purity, value, and excellence. Compare Rom_7:14; 1Co_3:1; 1Co_15:44, 1Co_15:46; Eph_1:3. The idea of Paul here is, that all the Israelites were nourished and supported in this remarkable manner by food given directly by God; that they all had thus the evidence of the divine protection and favor,
  • 17. and were all under his care. 2. CLARKE, "Spiritual meat - The manna which is here called spiritual. 1. Because it was provided supernaturally; and, 2. Because it was a type of Christ Jesus, who speaking of it, Joh_6:31, etc., tells us that it was a type of that true bread which came down from heaven, which gives life to the world, Joh_6:33, and that himself was the bread of life, Joh_6:48. 3. GILL, "And did all eat the same spiritual meat. Meaning the manna; and which the Jews also call (h) ‫רוחני‬ ‫,מאכל‬ "spiritual food", as also their sacrifices, (i) ‫רוחני‬ ‫לחם‬ , "spiritual bread": not that the manna was so in own nature; it was corporeal food, and served for the nourishment of the body; but either because it was prepared by angels, who are ministering spirits, at the command of God, and hence called angels' food, Psa_ 78:25 or rather because it had a mystical and spiritual meaning in it; it was not the true bread, but was typical of Christ, who is so: it resembled Christ in its original; it was prepared of God, as Christ is, as his salvation prepared before the face of all his people; it was the free gift of God, as Christ is to the mystical Israel; it came down from heaven, as Christ, the true bread of life did: it answered to him in its nature; it was in form round, expressive of his being from everlasting to everlasting, and of the perfection both of his divine and human natures; it was in colour white, signifying his purity of nature, and holiness of life and conversation; it was in quantity small, setting forth his outward meanness and despicableness in the eyes of men; and in quality it was sweet in taste, as Christ, and all the blessings and fruits of his grace are to believers. The usefulness of the manna was very great, a vast number, even all the Israelites, were supplied with it, and supported by it for forty years together, as all the elect of God, and the whole family of Christ are by the fulness of grace which is in him; and as in order that it might be proper and suitable food, it was ground in mills, or beaten in a mortar, and baked in pans; so Christ was bruised, and wounded, and endured great sufferings, and death itself, that he might be agreeable food for our faith: and as the Israelites had all an equal quantity of this food, none had more or less than others, so all the saints have an equal share and interest in Christ, in his blood, righteousness, and sacrifice; as they have the same like precious faith, they have the same object of it. To say no more, as the manna was the food of the wilderness, or of the people of Israel, whilst travelling in it, so Christ, and the fulness of grace that is in him, are the food and supply of the spiritual Israel, and church of God, whilst they are passing through this world to the heavenly glory. Now, though all the Israelites did not eat of Christ, the true bread, which was typified by the manna; yet they all ate the same food, which had a spiritual meaning in it, and a respect to Christ, but did not all enter into the land flowing with milk and honey. 4. RWP, "The same spiritual meat (to auto pneumatikon brōma). Westcott and Hort needlessly bracket to auto. Brōma is food, not just flesh. The reference is to the manna (Exo_16:13.) which is termed “spiritual” by reason of its supernatural character. Jesus called himself the true bread from heaven (Joh_6:35) which the manna typified.
  • 18. 5. JAMISO , "same spiritual meat — As the Israelites had the water from the rock, which answered to baptism, so they had the manna which corresponded to the other of the two Christian sacraments, the Lord’s Supper. Paul plainly implies the importance which was attached to these two sacraments by all Christians in those days: “an inspired protest against those who lower their dignity, or deny their necessity” [Alford]. Still he guards against the other extreme of thinking the mere external possession of such privileges will ensure salvation. Moreover, had there been seven sacraments, as Rome teaches, Paul would have alluded to them, whereas he refers to only the two. He does not mean by “the same” that the Israelites and we Christians have the “same” sacrament; but that believing and unbelieving Israelites alike had “the same” spiritual privilege of the manna (compare 1Co_10:17). It was “spiritual meat” or food; because given by the power of God’s spirit, not by human labor [Grotius and Alford] Gal_4:29, “born after the Spirit,” that is, supernaturally. Psa_78:24, “corn of heaven” (Psa_105:40). Rather, “spiritual” in its typical signification, Christ, the true Bread of heaven, being signified (Joh_6:32). Not that the Israelites clearly understood the signification; but believers among them would feel that in the type something more was meant; and their implicit and reverent, though indistinct, faith was counted to them for justification, of which the manna was a kind of sacramental seal. “They are not to be heard which feign that the old fathers did look only for transitory promises” [Article VII, Church of England], as appears from this passage (compare Heb_4:2). 6. CALVI , "The same spiritual meat He now makes mention of the other sacrament, which corresponds to the Holy Supper of the Lord. “The manna,” says he, “and the water that flowed forth from the rock, served not merely for the food of the body, but also for the spiritual nourishment of souls.” It is true, that both were means of sustenance for the body, but this does not hinder their serving also another purpose. While, therefore, the Lord relieved the necessities of the body, he, at the same time, provided for the everlasting welfare of souls. These two things would be easily reconciled, were there not a difficulty presented in Christ’s words, (John 6:31,) where he makes the manna the corruptible food of the belly, which he contrasts with the true food of the soul. That statement appears to differ widely from what Paul says here. This knot, too, is easily solved. It is the manner of scripture, when treating of the sacraments, or other things, to speak in some cases according to the capacity of the hearers, and in that case it has respect not to the nature of the thing, but to the mistaken idea of the hearers. Thus, Paul does not always speak of circumcision in the same way, for when he has a view to the appointment of God in it, he says, that it was a seal of the righteousness of the faith, (Romans 4:11,) but when he is disputing with those who gloried in an outward and bare sign, and reposed in it a mistaken confidence of salvation, he says, that it is a token of condemnation, because men bind themselves by it to keep the whole law (Galatians 5:2.) For he takes merely the opinion that the false apostles had of it, because he contends, not against the pure institution of God, but against their mistaken view. In this way, as the carnal multitude preferred Moses to Christ, because he had fed the people in the desert for forty years, and looked to nothing in the manna but the food of the belly, (as I DEED they sought nothing else,) Christ in his reply does not explain what was meant by the manna, but, passing over everything else, suits his discourse to the idea entertained by his hearers. “Moses is held by you in the highest esteem, and even in admiration, as a most eminent
  • 19. Prophet, because he filled the bellies of your fathers in the desert. For this one thing you object against me: I am accounted nothing by you, because I do not supply you with food for the belly. But if you reckon corruptible food of so much importance, what ought you to think of the life-giving bread, with which souls are nourished up unto eternal life?.” We see then that the Lord speaks there — not according to the nature of the thing, but rather according to the apprehension of his hearers. (530) Paul, on the other hand, looks here — not to the ordinance of God, but to the abuse of it by the wicked. Farther, when he says that the fathers ate the same spiritual meat, he shows, first, what is the virtue and efficacy of the Sacraments, and, secondly, he declares, that the ancient Sacraments of the Law had the same virtue as ours have at this day. For, if the manna was spiritual food, it follows, that it is not bare emblems that are presented to us in the Sacraments, but that the thing represented is at the same time truly imparted, for God is not a deceiver to feed us with empty fancies. (531) A sign, it is true, is a sign, and retains its essence, but, as Papists act a ridiculous part, who dream of transformations, (I know not of what sort,) so it is not for us to separate between the reality and the emblem which God has conjoined. Papists confound the reality and the sign: profane men, as, for example, Suenckfeldius, and the like, separate the signs from the realities. Let us maintain a middle course, (532) or, in other words, let us observe the connection appointed by the Lord, but still keep them distinct, that we may not mistakingly transfer to the one what belongs to the other. It remains that we speak of the second point — the resemblance between the ancient signs and ours. It is a well-known dogma of the schoolmen — that the Sacraments of the ancient law were emblems of grace, but ours confer it. This passage is admirably suited for refuting that error, for it shows that the reality of the Sacrament was presented to the ancient people of God no less than to us. It is therefore a base fancy of the Sorbonists, that the holy fathers under the law had the signs without the reality. I grant, I DEED, that the efficacy of the signs is furnished to us at once more clearly and more abundantly from the time of Christ’s manifestation in the flesh than it was possessed by the fathers. Thus there is a difference between us and them only in degree, or, (as they commonly say,) of “more and less,” for we receive more fully what they received in a smaller measure. It is not as if they had had bare emblems, while we enjoy the reality. (533) Some explain it to mean, that they (534) ate the same meat together among themselves, and do not wish us to understand that there is a comparison between us and them; but these do not consider Paul’s object. For what does he mean to say here, but that the ancient people of God were honored with the same benefits with us, and were partakers of the same sacraments, that we might not, from confiding in any peculiar privilege, imagine that we would be exempted from the punishment which they endured? At the same time, I should not be prepared to contest the point with any one; I merely state my own opinion. In the meantime, I am well aware, what show of reason is advanced by those who adopt the opposite interpretation — that it suits best with the similitude made use of immediately before — that all the
  • 20. Israelites had the same race-ground marked out for them, and all started from the same point: all entered upon the same course: all were partakers of the same hope, but many were shut out from the reward. When, however, I take everything attentively into consideration, I am not induced by these considerations to give up my opinion; for it is not without good reason that the Apostle makes mention of two sacraments merely, and, more particularly, baptism. For what purpose was this, but to contrast them with us? Unquestionably, if he had restricted his comparison to the body of that people, he would rather have brought forward circumcision, and other sacraments that were better known and more distinguished, but, instead of this, he chose rather those that were more obscure, because they served more as a contrast between us and them. or would the application that he subjoins be otherwise so suitable — “All things that happened to them are examples to us, inasmuch as we there see the judgments of God that are impending over us, if we involve ourselves in the same crimes.” 4. and drank the same spiritual drink; for they drank from the spiritual rock that accompanied them, and that rock was Christ. 1. BAR ES, "And did all drink the same spiritual drink - The idea here is essentially the same as in the previous verse, that they had been highly favored of God, and enjoyed tokens of the divine care and guardianship. That was manifested in the miraculous supply of water in the desert, thus showing that they were under the divine protection, and were objects of the divine favor. There can be no doubt that by “spiritual drink” here, the apostle refers to the water that was made to gush from the rock that was smitten by Moses. Exo_17:6; Num_20:11. Why this is called “spiritual” has been a subject on which there has been much difference of opinion. It cannot be because there was anything special in the nature of the water, for it was evidently real water, suited to allay their thirst. There is no evidence, as many have supposed, that there was a reference in this to the drink used in the Lord’s Supper. But it must mean that it was bestowed in a miraculous and supernatural manner; and the word “spiritual” must be used in the sense of supernatural, or that which is immediately given by God. Spiritual blessings thus stand opposed to natural and temporal blessings, and the former denote those which are immediately given by God as an evidence of the divine favor. That the Jews used the word “spiritual” in this manner is evident from the writings of the Rabbis. Thus, they called the manna “spiritual food” (Yade Mose in Shemor Rabba, fol. 109. 3); and their sacrifices they called “spiritual bread” (Tzeror Hammer, fol. 93. 2). - Gill. The drink, therefore, here referred to was that bestowed in a supernatural manner and as a proof of the divine favor. For they drank of that spiritual Rock - Of the waters which flowed from that Rock. The Rock here is called “spiritual,” not from anything special in the nature of the
  • 21. rock, but because it was the source to them of supernatural mercies, and became thus the emblem and demonstration of the divine favor, and of spiritual mercies conferred upon them by God. That followed them - Margin. “Went with” ᅊκολουθούσης akolouthousēs. This evidently cannot mean that the rock itself literally followed them, any more than that they literally drank the rock, for one is as expressly affirmed, if it is taken literally, as the other. But as when it is said they “drank of the rock,” it must mean that they drank of the water that flowed from the rock; so when it is said that the “rock followed” or accompanied them, it must mean that the water that flowed from the rock accompanied them. This figure of speech is common everywhere. Thus, the Saviour said 1Co_11:25, “This cup is the new testament,” that is, the wine in this cup represents my blood, etc.; and Paul says 1Co_11:25, 1Co_11:27, “whosoever shall drink this cup of the Lord unworthily,” that is, the wine in the cup, etc., and “as often as ye drink this cup,” etc., that is, the wine contained in the cup. It would be absurd to suppose that the rock that was smitten by Moses literally followed them in the wilderness; and there is not the slightest evidence in the Old Testament that it did. Water was twice brought out of a rock to supply the needs of the children of Israel. Once at Mount Horeb, as recorded in Exo_ 17:6, in the wilderness of Sin, in the first year of their departure from Egypt. The second time water was brought from a rock about the time of the death of Miriam at Kadesh, and probably in the 40th year of their departure from Egypt, Num_20:1. It was to the former of these occasions that the apostle evidently refers. In regard to this we may observe: (1) That there must have been furnished a large quantity of water to have supplied the needs of more than two million people. (2) It is expressly stated Deu_9:21), that “the brook ‫נחל‬ nachal, stream, torrent, or river, see Num_34:5; Jos_15:4, Jos_15:47; 1Ki_8:65; 2Ki_24:7) descended out of the mount,” and was evidently a stream of considerable size. (3) Mount Horeb was higher than the adjacent country, and the water that thus gushed from the rock, instead of collecting into a pool and becoming stagnant, would flow off in the direction of the sea. (4) The sea to which it would naturally flow would be the Red Sea, in the direction of the Eastern or Elanitic branch of that sea. (5) The Israelites would doubtless, in their journeyings, be influenced by the natural direction of the water, or would not wander far from it, as it was daily needful for the supply of their needs. (6) At the end of thirty-seven years we find the Israelites at Ezion-geber, a seaport on the eastern branch of the Red Sea, where the waters probably flowed into the sea; Num_ 33:36. In the 40th year of their departure from Egypt, they left this place to go into Canaan by the country of Edom, and were immediately in distress again by the lack of water. It is thus probable that the water from the rock continued to flow, and that it constituted a stream, or river; that it was near their camp all the time until they came to Ezion-geber; and that thus, together with the daily supply of manna, it was a proof of the protection of God, and an emblem of their dependence. If it be said that there is now no such stream to be found there, it is to be observed that it is represented as miraculous, and that it would be just as reasonable to look for the daily descent of manna there in quantities sufficient to supply more than two million people, as to expect to find the gushing and running river of water. The only question is, whether God can work a miracle, and whether there is evidence that he has done it. This is not the place to
  • 22. examine that question. But the evidence is as strong that he performed this miracle as that he gave the manna, and neither of them is inconsistent with the power, the wisdom, or the benevolence of God. And that Rock was Christ - This cannot be intended to be understood literally, for it was not literally true. The rock from which the water flowed was evidently an ordinary rock, a part of Mount Horeb; and all that this can mean is, that that rock, with the stream of water thus gushing from it, was a representation of the Messiah. The word was is thus often used to denote similarity or representation, and is not to be taken literally. Thus, in the institution of the Lord’s Supper, the Saviour says of the bread, “This is my body,” that is, it represents my body. Thus, also of the cup, “This cup is the new testament in my blood,” that is, it represents my blood, 1Co_11:24-25. Thus, the gushing fountain of water might be regarded as a representation of the Messiah, and of the blessings which result from him. The apostle does not say that the Israelites knew that this was designed to be a representation of the Messiah, and of the blessings which flow from him, though there is nothing improbable in the supposition that they so understood and regarded it, since all their institutions were probably regarded as typical. But he evidently does mean to say that the rock was a vivid and affecting representation of the Messiah; that the Jews did partake of the mercies that flow from him; and that even in the desert they were under his care, and had in fact among them a vivid representation of him in some sense corresponding with the emblematic representation of the same favors which the Corinthian and other Christians had in the Lord’s Supper. This representation of the Messiah, perhaps, was understood by Paul to consist in the following things: (1) Christians, like the children of Israel, are passing through the world as pilgrims, and to them that world is a wilderness - a desert. (2) They need continued supplies, as the Israelites did, in their journey. The world, like that wilderness, does not meet their necessities, or supply their needs. (3) That rock was a striking representation of the fulness of the Messiah, of the abundant grace which he imparts to his people. (4) It was an illustration of their continued and constant dependence on him for the daily supply of their needs. It should be observed that many expositors understand this literally. Bloomfield translates it: “and they were supplied with drink from the spiritual Rock which followed them, even Christ.” So Rosenmuller, Calvin, Glass, etc. In defense of this interpretation, it is said, that the Messiah is often called “a rock” in the Scriptures; that the Jews believe that the “angel of Jehovah” who who attended them (Exo_3:2, and other places) was the Messiah; and that the design of the apostle was, to show that this “attending Rock,” the Messiah, was the source of all their blessings, and particularly of the water that gushed from the rock. But the interpretation suggested above seems to me to be most natural. The design of the apostle is apparent. It is to show to the Corinthians, who relied so much on their privileges, and felt themselves so secure, that the Jews had the very same privileges - had the highest tokens of the divine favor and protection, were under the guidance and grace of God, and were partakers constantly of that which adumbrated or typified the Messiah, in a manner as real, and in a form as much suited to keep up the remembrance of their dependence, as even the bread and wine in the Lord’s Supper. 2. CLARKE, "Spiritual drink - By the βρωµα πνευµατικον spiritual meat, and ποµα
  • 23. πνευµατικον, spiritual drink, the apostle certainly means both meat and drink, which were furnished to the Israelitish assembly miraculously, as well as typically: and he appears to borrow his expression from the Jews themselves, who expressly say ‫הלז‬ ‫הלחם‬ ‫רוחני‬ hallechem hallaz ruchani, that bread was spiritual, and ‫היו‬ ‫רוחניים‬ ‫מיים‬ meyim ruchainiyim haiu, the waters were spiritual. Alschech in legem. fol. 238, to which opinion the apostle seems particularly to refer. See Schoettgen. The spiritual rock that followed them - There is some difficulty in this verse. How could the rock follow them? It does not appear that the rock ever moved from the place where Moses struck it. But to solve this difficulty, it is said that rock here is put, by metonymy, for the water of the rock; and that this water did follow them through the wilderness. This is more likely; but we have not direct proof of it. The ancient Jews, however, were of this opinion, and state that the streams followed them in all their journeyings, up the mountains, down the valleys, etc., etc.; and that when they came to encamp, the waters formed themselves into cisterns and pools; and that the rulers of the people guided them, by their staves, in rivulets to the different tribes and families. And this is the sense they give to Num_21:17 : Spring up, O well, etc. See the places in Schoettgen. Others contend, that by the rock following them we are to understand their having carried of its waters with them on their journeyings. This we know is a common custom in these deserts to the present day; and that the Greek verb ακολουθεω, to follow, has this sense, Bishop Pearce has amply proved in his note on this place. The Jews suppose that the rock itself went with the Israelites, and was present with them in their thirty- eight stations, for only so many are mentioned. See Alschech in legem. fol. 236. And see Schoettgen. Now, though of all the senses already given that of Bishop Pearce is the best, yet it does appear that the apostle does not speak about the rock itself, but of Him whom it represented; namely, Christ: this was the Rock that followed them, and ministered to them; and this view of the subject is rendered more probable by what is said 1Co_10:9, that they tempted Christ, and were destroyed by serpents. The same rock is in the vale of Rephidim to the present day; and it bears aboriginal marks of the water that flowed from it in the fissures that appear on its sides. It is one block of fine granite, about seven yards long, five broad, and - high. A fragment of this typical rock now lies before me, brought by a relative of my own, who broke it off, and did not let it pass into any hand till he placed it in mine. See the note on Exo_17:6. 3. GILL, "And did all drink the same spiritual drink,.... By which is meant the water out of the rock, which was typical of the blood of Christ, which is drink indeed, and not figurative, as this was, for which reason it is called spiritual; or of the grace of Christ, often signified by water, both in the Old and New Testament; and is what Moses and the law could not give; for righteousness and life, grace and salvation, could never be had by the works of the law: and very unpromising it was, and is to carnal men, that these should come by a crucified Christ, as it was to the Israelites, that water, in such plenty, should gush out of the rock in Horeb; but as those waters did not flow from thence without the rock being stricken by the rod of Moses, so the communication of the blessings of grace from Christ is through his being smitten by divine justice with the rod of the law; through his being, stricken for the transgressions of his people, and and being
  • 24. made sin, and a curse of the law in their room and stead. And as those waters continued through the wilderness as a constant supply for them, so the grace of Christ is always sufficient for his people; a continual supply is afforded them; goodness and mercy follow them all the days of their lives: for they drank, of that spiritual rock that followed them; by which the apostle means not Christ himself, for he went before them as the angel of God's presence, but the rock that typified him; not that the rock itself removed out of its place, and went after them, but the waters out of the rock ran like rivers, and followed them in the wilderness wherever they went, for the space of eight and thirty years, or thereabout, and then were stopped, to make trial of their faith once more; this was at Kadesh when the rock was struck again, and gave forth its waters, which, as the continual raining of the manna, was a constant miracle wrought for them. And this sense of the apostle is entirely agreeable to the sentiments of the Jews, who say, that the Israelites had the well of water all the forty years (k). The Jerusalem Targum (l) says of the "well given at Mattanah, that it again became unto them violent overflowing brooks, and again ascended to the tops of the mountains, and descended with them into the ancient valleys.'' And to the same purpose the Targum of Jonathan ben Uzziel (m), "that it again ascended with them to the highest mountains, and from the highest mountains it descended with them to the hills, and encompassed the whole camp of Israel, and gave drink to everyone at the gate of his own dwelling place; and from the high mountains it descended with them into the deep valleys.'' Yea, they speak of the rock in much the same language the apostle does, and seem to understand it of the rock itself, as if that really went along with the Israelites in the wilderness. Thus one of their writers (n) on those words, "must we fetch you water out of this rock?" makes this remark: "for they knew it not, ‫הסלע‬ ‫שהלך‬ ‫,לפי‬ "for that rock went", and remained among the rocks.'' And in another place it is said (o), "that the rock became in the form of a beehive; (elsewhere (p) it is said to be round as a sieve;) and rolled along, ‫עמהם‬ ‫,ובאת‬ "and came with them", in their journeys; and when the standard bearers encamped, and the tabernacle stood still, the rock came, and remained in the court of the tent of the congregation; and the princes came and stood upon the top of it, and said, ascend, O well, and it ascended.'' Now, though in this account there is a mixture of fable, yet there appears something of the old true tradition received in the Jewish church, which the apostle has here respect to. And the rock was Christ: that is, it signified Christ, it was a type of him. So the Jews (q) say, that the Shekinah is called ‫קדוש‬ ‫,סלע‬ "the holy rock"; and Philo the Jew says (r) of
  • 25. this rock, that the broken rock is η σοφια του θεου, "the wisdom of God". Christ may be compared to the rock for his outward meanness in his parentage and education, in his ministry and audience, in his life and death; and for his height also, being made higher than the kings of the earth, than the angels in heaven, and than the heavens themselves; and for shelter and safety from the wrath of God, and from the rage of men; and for firmness, solidity, and strength, which are seen in his upholding all things by his power, in bearing the sins of his people, and the punishment due unto them, in the support of his church, and bearing up his people under all afflictions and temptations, and in preserving them from a total and final falling away: and a rock he appears to be, as he is the foundation of his church and every believer, against which hell and earth can never prevail; and to it he may be likened for duration, his love being immovable, his righteousness everlasting, his salvation eternal, and he, as the foundation of his church, abiding for ever. 4. HE RY, "They did all eat of the same spiritual meat, and drink of the same spiritual drink, that we do. The manna on which they fed was a type of Christ crucified, the bread which came down from heaven, which whoso eateth shall live forever. Their drink was a stream fetched from a rock which followed them in all their journeyings in the wilderness; and this rock was Christ, that is, in type and figure. He is the rock on which the Christian church is built; and of the streams that issue from him do all believers drink, and are refreshed. Now all the Jews did eat of this meat, and drink of this rock, called here a spiritual rock, because it typified spiritual things. These were great privileges. One would think that this should have saved them; that all who ate of that spiritual meat, and drank of that spiritual drink, should have been holy and acceptable to God. Yet was it otherwise: 5. JAMISO , "drink — (Exo_17:6). In Num_20:8, “the beasts” also are mentioned as having drunk. The literal water typified “spiritual drink,” and is therefore so called. spiritual Rock that followed them — rather, “accompanied them.” Not the literal rock (or its water) “followed” them, as Alford explains, as if Paul sanctioned the Jews’ tradition (Rabbi Solomon on Num_20:2) that the rock itself, or at least the stream from it, followed the Israelites from place to place (compare Deu_9:21). But Christ, the “Spiritual Rock” (Psa_78:20, Psa_78:35; Deu_32:4, Deu_32:15, Deu_32:18, Deu_ 32:30, Deu_32:31, Deu_32:37; Isa_28:16; 1Pe_2:6), accompanied them (Exo_33:15). “Followed” implies His attending on them to minister to them; thus, though mostly going before them, He, when occasion required it, followed “behind” (Exo_14:19). He satisfied all alike as to their bodily thirst whenever they needed it; as on three occasions is expressly recorded (Exo_15:24, Exo_15:25; Exo_17:6; Num_20:8); and this drink for the body symbolized the spiritual drink from the Spiritual Rock (compare Joh_4:13, Joh_4:14; see on 1Co_10:3). 6. RWP, "For they drank of a spiritual rock that followed them (epinon ek pneumatikēs akolouthousēs petras). Change to the imperfect epinon shows their continual access to the supernatural source of supply. The Israelites were blessed by the water from the rock that Moses smote at Rephidim (Exo_17:6) and at Kadesh (Num_20:11) and by the well of Beer (Num_21:16). The rabbis had a legend that the water actually followed the Israelites for forty years, in one form a fragment of rock fifteen feet high
  • 26. that followed the people and gushed out water. Baur and some other scholars think that Paul adopts this “Rabbinical legend that the water-bearing Rephidim rock journeyed onwards with the Israelites” (Findlay). That is hard to believe, though it is quite possible that Paul alludes to this fancy and gives it a spiritual turn as a type of Christ in allegorical fashion. Paul knew the views of the rabbis and made use of allegory on occasion (Gal_ 4:24). And the rock was Christ (hē petra de ēn ho Christos). He definitely states here in symbolic form the preexistence of Christ. But surely “we must not disgrace Paul by making him say that the pre-incarnate Christ followed the march of Israel in the shape of a lump of rock” (Hofmann). He does mean that Christ was the source of the water which saved the Israelites from perishing (Robertson and Plummer) as he is the source of supply for us today. 7. CALVI , "That rock was Christ Some absurdly pervert these words of Paul, as if he had said, that Christ was the spiritual rock, and as if he were not speaking of that rock which was a visible sign, for we see that he is expressly treating of outward signs. The objection that they make — that the rock is spoken of as spiritual, is a frivolous one, inasmuch as that epithet is applied to it simply that we may know that it was a token of a spiritual mystery. In the mean time, there is no doubt, that he compares our sacraments with the ancient ones. Their second objection is more foolish and more childish — “How could a rock,” say they, “that stood firm in its place, follow the Israelites?” — as if it were not abundantly manifest, that by the word rock is meant the stream of water, which never ceased to accompany the people. For Paul extols (535) the grace of God, on this account, that he commanded the water that was drawn out from the rock to flow forth wherever the people journeyed, as if the rock itself had followed them. ow if Paul’s meaning were, that Christ is the spiritual foundation of the Church, what occasion were there for his using the past tense? (536) It is abundantly manifest, that something is here expressed that was peculiar to the fathers. Away, then, with that foolish fancy by which contentious men choose rather to show their impudence, than admit that they are sacramental forms of expression! (537) I have, however, already stated, that the reality of the things signified was exhibited in connection with the ancient sacraments. As, therefore, they were emblems of Christ, it follows, that Christ was connected with them, not locally, nor by a natural or substantial union, but sacramentally. On this principle the Apostle says, that the rock was Christ, for nothing is more common than metonymy in speaking of sacraments. The name of the thing, therefore, is transferred here to the sign — not as if it were strictly applicable, but figuratively, on the ground of that connection which I have mentioned. I touch upon this, however, the more slightly, because it will be more largely treated of when we come to the 11th Chapter. There remains another question. “Seeing that we now in the Supper eat the body of Christ, and drink his blood, how could the Jews be partakers of the same spiritual meat and drink, when there was as yet no flesh of Christ that they could eat?” I answer, that though his flesh did not as yet exist, it was, nevertheless, food for them. or is this an empty or sophistical subtilty, for their salvation depended on the
  • 27. benefit of his death and resurrection. Hence, they required to receive the flesh and the blood of Christ, that they might participate in the benefit of redemption. This reception of it was the secret work of the Holy Spirit, who wrought in them in such a manner, that Christ’s flesh, though not yet created, was made efficacious in them. He means, however, that they ate in their own way, which was different from ours, (538) and this is what I have previously stated, that Christ is now presented to us more fully, according to the measure of the revelation. For, in the present day, the eating is substantial, which it could not have been then — that is, Christ feeds us with his flesh, which has been sacrificed for us, and appointed as our food, and from this we derive life. 8. Ex. 17:6 "6 Behold, I will stand before thee there upon the rock in Horeb; and thou shalt smite the rock, and there shall come water out of it, that the people may drink. And Moses did so in the sight of the elders of Israel. " um. 20:11, "And Moses lifted up his hand, and with his rod he smote the rock twice: and the water came out abundantly, and the congregation drank, and their beasts also." It was normal water as H2O, but it was given by special order from God as a gift from heaven, and so it is called a spiritual drink. Their daily food and drink were supernatual in origin, and the water from the rock was water from the Lord Jesus Christ in his pre-incarnate state. It was not a natural rock, though it no doubt looked like it to the people, but it was a supernatural rock that was able to bleed life giving water. In the Old Testament Christ bled water to save his people, and in the ew Testament he bled blood to save them, and the blood was more effective, for it saved not just in a temporal way, but it an eternal way. 9. um. 21:14-17, "Wherefore it is said in the book of the wars of the LORD, What he did in the Red sea, and in the brooks of Arnon, 15 And at the stream of the brooks that goeth down to the dwelling of Ar, and lieth upon the border of Moab. 16 And from thence they went to Beer: that is the well whereof the LORD spake unto Moses, Gather the people together, and I will give them water. 17 Then Israel sang this song, Spring up, O well; sing ye unto it:" 10. The Jews saw the water that came from the rock as a stream that followed the people, and many Christians feel that is probable. But it can also be seen that the rock was spiritual, and like the cloud and fire pillar that followed them, so this rock could have also done the same. Other Jews feel that the actual rock followed them. Anyway you look at it, the rock was Christ, and he was the source of life in the Old as he is in the ew Testament. There has always been just one Savior, and it is Christ. Clarke in his commentary says, "The same rock is in the vale of Rephidim to the present day; and it bears aboriginal marks of the water that flowed from it in the fissures that appear on its sides. It is one block of fine granite, about seven yards long..." 11. Jesus The Rock
  • 28. I go to the Rock that is higher than I I find in Him, my full supply, He is my Rock, my strength and guide, I will go to Him, what' ever betide. This Rock holds the world in His hands Things that happen are part of His plan, He is in control all over the land, I'll go to the Rock, He holds my hand. He's the Rock of my salvation My joy and inspiration, He wraps me and draws me to His side, So I'll cling to the Rock and there abide... he's the rock of my salvation my joy and inspiration I go the Rock that is higher than I He waits to hear each time I cry, He wraps me in His arms of love, I go to the Rock....From up above. If tears will take me to the Rock Than Lord just let it be, I'll yield to Your unfailing love, I'll go to the Rock, Higher than me. He's the rock of my salvation my joy and inspiration Will you stay close to the Rock? While the clouds are hanging low, Pray and press in closer and closer, Allow Him always to take full control. In Him I find life's full supply He grips me with His love and grace, I find in Him such amazing love, My precious Rock of Ages took my place. written by Bernice Ward 12. Jesus Is A Rock In The Weary Land Written by: Traditional With the Charioteers Arranged By: Axel Stordahl <The Charioteers>
  • 29. Jesus is a rock in the <weary land, the weary land, the weary land.> Jesus is a rock in the <weary land, the shelter in the time of storm.> Jesus is a rock in the <weary land, the weary land, the weary land.> Jesus is a rock in the <weary land, he's the shelter in the time of storm.> Sometimes I feel discouraged and speak my words in vain. But then the Holy Spirit revives my soul again. Jesus is a rock in the <weary land, the weary land, the weary land.> Jesus is a rock in the <weary land, he's the shelter in the time of storm.> I know I've been converted, and Lord I ain't in a chain, 'Cause is my Captain, and the angels done tie my hand. Jesus is a rock in the <weary land, the weary land, the weary land.> Jesus is a rock in the <weary land, the shelter in the time of storm.> 13. Jesus Is My Rock (written by Rev. Gerald Thompson) (recorded by Rev. Gerald Thompson & The Tennesse Full Gospel Baptist Church Mass Choir) Chorus Jesus is my rock, my rock, my sword and shield, and He's my wheel in the middle of a wheel. He guides my footsteps and wipes away all my tears, Jesus is my rock, my rock, my sword and shield. Verse Rock of ages (yes, Lord) cleft for me (yes, Lord) let me hide (yes, Lord) myself in Thee (yes, Lord). I get tired (yes, Lord), I get weak (yes, Lord), I get worn (yes, Lord),
  • 30. Well I read (yes, Lord) in Your word (yes, Lord), where you feed (yes, Lord) the little bird (yes, Lord), I tell you Jesus, (Jesus is my rock, my rock, my sword and shield). Chorus Vamp Jesus is my rock Ending Jesus is my rock, my rock, my sword and shield. 14. "Jesus is the Rock" James Banfield, copyright 4/2006 This song was given to James Banfield by the Lord. Jesus is the ROCK, yes, he's the same "Rock of Ages" that was sung about in the old time hymn books, and in this more modern version, Jesus is STILL the ROCK ...OF AGES! The song is written, composed, arranged, and recorded by James Banfield, mixdown & audio engineering & mastering by BJ Marchand, of In Faith Studios, Bamberg, SC. (803) 824-9217 15. JESUS IS THE ROCK! (Style: 006 8 Beat Rock BPM: 115 Measures 85) Key of E Walkin Down the Blvd – You think you're alone Ya Think You gonna play your card – The ace in the hole What the devil's got for you – I can't Really say The Devil's got the Joker – And he's ready to play...
  • 31. Chorus A Dont Bend (Cause Jesus Dont Bend) ( canon sung by Marty Clayton Banfield) E Dont Give In ( O Dont Give in) A Dont lie (Cause Jesus Dont lie) B7 Jesus is The Rock! - Oh Ye ah! E I'm Standing on the Rock, Well the Rock of Ages Learnin all about Him, in my bible pages I'm standing on the Rock, The Rock that wont roll Jesus is the Rock, that freed my soul (* to chorus) So what we got to say to you, we'll speak to the crowd Jesus is the only one, who can be found What the Devil's got for you – I cant really say Remember where the Joker is – Get ready to play( * back to chorus above) I'm standing on the Rock, Well the Rock of Ages Learning all about Him, In My Bible Pages Standin on the Rock, The Rock that won't Roll