(10:1-4) For I do not want you to be unaware, brethren, that our fathers were all under the cloud and all passed through the sea; 2 and all were baptized into Moses in the cloud and in the sea; 3 and all ate the same spiritual food; 4 and all drank the same spiritual drink, for they were drinking from a spiritual rock which followed them; and the rock was Christ.
The connecting word (“For…”) shows that these are ways that believers can be “disqualified” from the race set before them (9:27).
Were they “unaware” in the sense that they had never read these OT narratives? Not likely. Fee writes, “The nature of the following argument suggests that they were well aware of the data of the OT text; Paul wants to make sure they do not miss its significance for their lives.”[]
The Israelites were our spiritual “fathers.” It’s interesting to note that Paul tells these Gentile people that the Jewish people in the Exodus were “our fathers.” Gentiles are brought in to the believing community through Jesus. What can we learn from the example of the Israelites?
“All under the cloud.” This refers to the leading of the Holy Spirit.
“All passed through the sea.” This refers to God rescue from slavery.
“All were baptized into Moses in the cloud and in the sea.” This refers to being identified with Moses,[] and God leading them from judgment.
“All ate the same spiritual food.” This refers to God’s provision through His word (Deut. 8:3), but also through his provision of manna. The manna only lasted one day; so, today’s spiritual food wouldn’t last for tomorrow’s hunger. Similarly, we need to read the word daily to receive our spiritual food.
“All drank the same spiritual drink.” This refers to our inner thirst for God (Jn. 4:10-14; 7:38-39).
“They were drinking from a spiritual rock which followed them; and the rock was Christ.” In Exodus 17, the people tested God and put him on trial, because he didn’t provide water yet. Then, God told Moses, “Pass before the people and take with you some of the elders of Israel; and take in your hand your staff with which you struck the Nile, and go” (Ex. 17:5). The last time Moses used this staff, God was empowering him to dispense judgment on Egypt. Moses used his staff to turn the Nile into blood (Ex. 7:20), to bring the frogs (Ex. 8:5), to bring the gnats (Ex. 8:16), to bring fire and hail from the sky (Ex. 9:23), to bring locusts (Ex. 10:13), and to drown Pharaoh and his army (Ex. 14:16, 27). By telling Moses to bring his staff, it implied that someone was about to receive judgment.
But then, God said, “Behold, I will stand before you there on the rock at Horeb; and you shall strike the rock, and water will come out of it, that the people may drink” (Ex. 17:6). In the entirety of the OT, God is never said to “stand before” someone. People “stand before” Almighty God—not the other way around. This is the language of a servant before a master—not God before his rebellious people.[]
When God first appeared to Moses, he told Moses to remove his sandals because the area had suddenly become “holy ground” (Ex. 3:5). Here, however, God was standing “on the rock” in front of Moses, and Moses strikes him with the staff of judgment. Instead of wiping them off the face of the Earth (!!), God accepts their accusations and gives them an abundance of water. Bruckner writes, “Though God had cause to be angry after all of the acts of provision and deliverance, the text does not suggest any anger and we should not assume it is there.”[] It’s no wonder that Paul would write about this event in the NT, and state that “the rock was Christ” (1 Cor. 10:4).
They “all” had these divine blessings. The word “all” is mentioned five times. Yet “most” of them missed out on the Promised Land. Similarly, the Christian Corinthians were “all” in Christ, but “most” of them were squandering these blessings. Many commentators see a parallel between the spiritual food and drink and the Lord’s Supper mentioned later.[] In our estimation, the parallel is between the blessings—not the specific expression of those blessings. After all, the Lord’s Supper itself is a memorial—not a vehicle—of God’s grace.
(10:5) “Nevertheless, with most of them God was not well-pleased; for they were laid low in the wilderness.”
The first four verses (vv.1-4) are one long sentence in Greek.[] Here we see a new sentence, which shows a major contrast to the blessings just listed.
Why was God displeased with “most” of the people of Israel? The problem wasn’t with God’s blessings, but with their lack of faith. The people were rescued by God from Egypt; yet most of them didn’t make it to the Promised Land because of their idolatry. God could get the people out of Egypt, but he couldn’t get Egypt out of them!
Paul’s analogy is not that we will be judged and sent to hell. The analogy is that we will be ineffective for Christ (1 Cor. 3:10-15; 9:24-27). The author of Hebrews uses this same OT narrative to refer to the rest we can experience when we have rest from our works through faith—not the rest of death in heaven (see comments on Heb. 3:7-4:11).
(10:6, 11) “Now these things happened as examples for us, so that we would not crave evil things as they also craved… 11 Now these things happened to them as an example, and they were written for our instruction, upon whom the ends of the ages have come.”
The story of the Exodus serves as an illustration for those in the new covenant not to fall back into idolatry. Paul uses the word “examples” (typoi) or “types” that point to later spiritual realities. We’re supposed to learn from these events, so that we don’t allow history to repeat itself.
(10:7) “Do not be idolaters, as some of them were; as it is written, ‘The people sat down to eat and drink, and stood up to play.’”
Idol-worship is anything that takes first-place in our lives (Col. 3:5). Paul cites Exodus 32:6, and he likely chooses this part of the narrative because it “focuses on eating and drinking in the presence of the idol” and “this most closely associates Israel’s action to the Corinthian context.”[] In Exodus 32, the people were rescued and then fell almost immediately into orgies and idolatry. The term “play” almost “certainly carries overtones of sexual play.”[] Consequently, God judged 3,000 Levites (Ex. 32:28) and brought a plague on many others (Ex. 32:35).
(10:8) “Nor let us act immorally, as some of them did, and twenty-three thousand fell in one day.”
23,000 people died as a result of this raucous immorality (Num. 25:1-9). Hence, Paul is connecting idolatry with sexual immorality. The Temple of Aphrodite was standing in Corinth, where the idol worship led to religious prostitution.
(10:9) “Nor let us try the Lord, as some of them did, and were destroyed by the serpents.”
God rescued the people, but he also physically disciplined the people afterwards (Num. 21:4-7; Ps. 78:18). The people said, “The people spoke against God and Moses, ‘Why have you brought us up out of Egypt to die in the wilderness? For there is no food and no water, and we loathe this miserable food’” (Num. 21:5). Taylor writes, “Once again the contextual link between the Corinthian situation and the example of Israel is apparent in the mention of food and drink.”[]
The “Lord” can either refer to Yahweh or the Lord Jesus. Many manuscripts read “Christ” here instead of “Lord.”[] Indeed, Fee argues that the original reading was “Christ,” and that this is “almost certain.”[] This would have powerful implications for the deity of Christ.
The insanity of gratitude results in what we have to say about God’s blessings. In the OT context, the Israelites literally said, “There’s nothing to eat out here, and we hate this food!” (Num. 21:5)
(10:10) “Nor grumble, as some of them did, and were destroyed by the destroyer.”
Idolatry isn’t the only way to forfeit God’s blessing. “Grumbling” can do this as well (Num. 14:1-38; 16:41-49). To “grumble” (goguzzete) means “to express oneself in low tones of disapprobation, grumble, murmur” or “to express oneself in low tones of affirmation, speak secretly, whisper” (BDAG). When the workers were angry with the grace of the landowner, they “grumbled at the landowner” (Mt. 20:11). Likewise, the Pharisees “grumbled” at the liberty of Jesus’ disciples (Lk. 5:30). Here, in this narrative, the people “grumbled” at God’s provision.
(10:11) “Now these things happened to them as an example, and they were written for our instruction, upon whom the ends of the ages have come.”
These accounts were recorded so that we could learn from them.
“Upon whom the ends of the ages have come.” After reflecting on the OT age, Paul states that “we are now in the final age.”[] Contrary to Preterist interpreters, the ends of the ages refers to the Church Age. The entire Church Age is characterized as the “last days” or the “end of the age,” because this is the final culmination in God’s plan.
(10:12) “Therefore let him who thinks he stands take heed that he does not fall.”
We shouldn’t be so self-righteous that we think that we are immune to falling into sin like those people. Similar to 1 Corinthians 8:11, Fee argues that Paul is worried about their loss of salvation. He writes, “Some sins are so incompatible with life in Christ that sure judgment, meaning loss of salvation, is the inevitable result of persistence in them. These are not matters of being ‘taken in,’ as it were, by temptation, thus falling into sin. These are deliberate acts, predicated on a false security, that put God to the test, as though daring him to judge one of his ‘baptized ones.’”[] We fully disagree. Surely this is a lot to pack into the terse phrase “take heed that he does not fall.” Paul is concerned about the inconsistency of believers falling into idolatry and sin—not the impossibility of this. Paul could be warning them about their physical loss of life if they persist in sin (cf. 1 Cor. 11:27), but not the spiritual loss of eternal life. If we follow the OT typological warnings, physical death is in view—not spiritual death.
(10:13) “No temptation has overtaken you but such as is common to man; and God is faithful, who will not allow you to be tempted beyond what you are able, but with the temptation will provide the way of escape also, so that you will be able to endure it.”
We all share temptation in “common.” We need to remember that when we’re tempted with sin that we aren’t unique or weird. We all need help and can confess with confidence that we’re all struggling in some way. Furthermore, we can be confident that no temptation will be too difficult to escape. Our role is to look for that escape and seize it (v.14). Are you thinking or saying concepts like these?
“I’m too strange for you to change me.”
“God, you’re not”
“I couldn’t help falling into sin.”
If so, you are directly contradicting what God says in this verse: He says that he’s faithful, and you are believing that he’s not!
(10:14) “Therefore, my beloved, flee from idolatry.”
Paul earlier told them to “flee immorality” (1 Cor. 6:18). Now he uses the same language to tell them to “flee idolatry.”
(10:15) “I speak as to wise men; you judge what I say.”
If you are so wise, then you should listen to this wisdom from Paul.
Read verses 1-4. Is Paul using an allegorical interpretation of these Old Testament stories? If he is interpreting them allegorically, how would that affect our view of hermeneutics? (i.e. the art and science of interpretation)
Read verse 6. Paul states that the sin of the people in the Wilderness Wandering was an “example” for us today. What about those accounts speaks to us today? What is the example Paul is referring to?
Read verses 13-15. From these verses, list ten insights regarding temptation and how to overcome it.
(10:16) “Is not the cup of blessing which we bless a sharing in the blood of Christ? Is not the bread which we break a sharing in the body of Christ?”
When we celebrate the Lord’s Supper, we’re sharing in Jesus’ work for us, just as the priests shared in the Temple sacrifices (v.18). The “blood” and “body” are not literal manifestations of Jesus’ body (see “Transubstantiation”). Even in this text we see that the “cup” is being compared to Jesus’ “blood.” A hyper-literal reading of this text would state that the physical “cup” is actually the literal “blood” of Christ!
(10:17) “Since there is one bread, we who are many are one body; for we all partake of the one bread.”
We should share from one piece of bread, because we’re one body of Christ.
(10:18-20) “Look at the nation Israel; are not those who eat the sacrifices sharers in the altar? 19 What do I mean then? That a thing sacrificed to idols is anything, or that an idol is anything? 20 No, but I say that the things which the Gentiles sacrifice, they sacrifice to demons and not to God; and I do not want you to become sharers in demons.”
The idol isn’t real, but demons stand behind idolatry. Morris writes, “The problem before the Corinthians was a difficult one. To eat idol meat might be held to sanction idolatry; not to eat it might imply that the idol was real. Paul starts with vigorous questions that imply that the idol sacrifice and the idol are both shams.”[]
(10:21) “You cannot drink the cup of the Lord and the cup of demons; you cannot partake of the table of the Lord and the table of demons.”
“You cannot partake.” Of course, we are physically able to drink from both. The point isn’t that we are unable to do so—only that this is inconsistent. True spirituality is mutually exclusive with idolatry.
(10:22-23) “Or do we provoke the Lord to jealousy? We are not stronger than He, are we? 23 All things are lawful, but not all things are profitable. All things are lawful, but not all things edify.”
Paul returns to the topics he was discussing in chapters 8-9. As we can see, he has been making this case in chapter 10 in order to show why we shouldn’t stumble our brother. We’re allowed to eat the meat, but is it beneficial to others?
“We are not stronger than He, are we?” This could be a jab at the “strong” in Corinth.[] With all of their knowledge, they weren’t using it to build up the “weak.” In effect, these people were claiming to be so “strong” in their knowledge that they were “stronger” than God himself.
“Not all things edify.” This circles back to Paul’s original contention: “Knowledge makes arrogant, but love edifies” (1 Cor. 8:1).
(10:24) “Let no one seek his own good, but that of his neighbor.”
We should think of what is best for each other.
(10:25-26) “Eat anything that is sold in the meat market without asking questions for conscience’ sake; 26 for the earth is the Lord’s, and all it contains.”
“Eat anything that is sold in the meat market without asking questions.” Morris writes, “This is in sharp contrast to the Jewish approach. Jews were very scrupulous and made searching inquiries before they would eat meat. Paul’s attitude was revolutionary. He took seriously the truth that an idol is nothing. This refusal to ask questions shows it did not matter to him whether a piece of meat had been offered to an idol or not. He discouraged over-scrupulousness.”[] Blomberg writes, “Paul’s command is unqualified: feel free to buy it and eat it.”[]
“The earth is the Lord’s, and all it contains.” Food is intrinsically good, because God created everything (citing Ps. 24:1; cf. 1 Tim. 4:4-5). In the parallel passage in Romans 14, Paul’s view is identical: “I know and am convinced in the Lord Jesus that nothing is unclean in itself; but to him who thinks anything to be unclean, to him it is unclean” (Rom. 14:14).
(10:27-29a) “If one of the unbelievers invites you and you want to go, eat anything that is set before you without asking questions for conscience’ sake. 28 But if anyone says to you, ‘This is meat sacrificed to idols,’ do not eat it, for the sake of the one who informed you, and for conscience’ sake; 29 I mean not your own conscience, but the other man’s.”
We shouldn’t violate another person’s conscience in a way that would lead them to sin. This might be comparable to eating a greasy cheeseburger in front of a Hindu-covert to Christ (i.e. a faith-system that holds cows to be sacred). This would be stumbling to them if they just came to faith. Later, of course, we should discuss that cows are not sacred, and we are free to eat meat. But in the immediate setting, this could cause that person to be so horrified that they could walk away from Christ. We should sacrifice this right for the sake of the other person.
(10:29b-30) “For why is my freedom judged by another’s conscience? 30 If I partake with thankfulness, why am I slandered concerning that for which I give thanks?”
We shouldn’t let other people’s sensitive conscience change our moral values. Instead, we should do what we can to help our brother with the weak conscience.
(10:31-33) “Whether, then, you eat or drink or whatever you do, do all to the glory of God. 32 Give no offense either to Jews or to Greeks or to the church of God; 33 just as I also please all men in all things, not seeking my own profit but the profit of the many, so that they may be saved.”
The question boils down to this: What would glorify God the most and what would reach the most people for Christ? (cf. Col. 3:17; 9:19-23) Indeed, Paul equates reaching people for Christ with glorifying God.
The Corinthians were struggling with whether or not to eat meat sacrificed to idols. How does this section give both caution and encouragement regarding this question? How do Paul’s words give them freedom, while also offering restrictions?
Gordon D. Fee, The First Epistle to the Corinthians, The New International Commentary on the New Testament (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 1987), 443.
Mark Taylor, 1 Corinthians, ed. E. Ray Clendenen, vol. 28, The New American Commentary (Nashville, TN: B&H Publishing Group, 2014), 227.
Typically, a person would “stand before” royalty or someone greater than themselves. This language is the position of humility. For just a few examples, see Exodus 9:3; Numbers 5:16; 8:13; 27:19; Deuteronomy 7:24; 9:2; 10:8; 1 Samuel 16:22; 1 Kings 10:8; Ezra 9:15; Job 41:10.
James K. Bruckner, Exodus, ed. W. Ward Gasque, Robert L. Hubbard Jr., and Robert K. Johnston, Understanding the Bible Commentary Series (Grand Rapids, MI: Baker Books, 2012), 158.
Leon Morris, 1 Corinthians: An Introduction and Commentary, vol. 7, Tyndale New Testament Commentaries (Downers Grove, IL: InterVarsity Press, 1985), 140.
Gordon D. Fee, The First Epistle to the Corinthians, The New International Commentary on the New Testament (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 1987), 442.
Gordon D. Fee, The First Epistle to the Corinthians, The New International Commentary on the New Testament (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 1987), 449.
Mark Taylor, 1 Corinthians, ed. E. Ray Clendenen, vol. 28, The New American Commentary (Nashville, TN: B&H Publishing Group, 2014), 232.
Gordon D. Fee, The First Epistle to the Corinthians, The New International Commentary on the New Testament (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 1987), 454.
Mark Taylor, 1 Corinthians, ed. E. Ray Clendenen, vol. 28, The New American Commentary (Nashville, TN: B&H Publishing Group, 2014), 233.
Leon Morris, 1 Corinthians: An Introduction and Commentary, vol. 7, Tyndale New Testament Commentaries (Downers Grove, IL: InterVarsity Press, 1985), 141.
Gordon D. Fee, The First Epistle to the Corinthians, The New International Commentary on the New Testament (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 1987), 457.
Mark Taylor, 1 Corinthians, ed. E. Ray Clendenen, vol. 28, The New American Commentary (Nashville, TN: B&H Publishing Group, 2014), 236.
Gordon D. Fee, The First Epistle to the Corinthians, The New International Commentary on the New Testament (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 1987), 462.
Leon Morris, 1 Corinthians: An Introduction and Commentary, vol. 7, Tyndale New Testament Commentaries (Downers Grove, IL: InterVarsity Press, 1985), 144.
Mark Taylor, 1 Corinthians, ed. E. Ray Clendenen, vol. 28, The New American Commentary (Nashville, TN: B&H Publishing Group, 2014), 244.
Leon Morris, 1 Corinthians: An Introduction and Commentary, vol. 7, Tyndale New Testament Commentaries (Downers Grove, IL: InterVarsity Press, 1985), 145-146.
Craig Blomberg, 1 Corinthians: The NIV Application Commentary (Grand Rapids, MI: Zondervan, 1994), 171.
James is an elder at Dwell Community Church, where he teaches classes in theology, apologetics, and weekly Bible studies.
