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1 Corinthians 10:4
Verse
Context
Sermons
J. Vernon McGee
Bakht Singh
Carter Conlon
Chuck SmithChuck Smith
D.L. MoodySummary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
Adam Clarke Bible Commentary
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 הלחם הלז רוחני hallechem hallaz ruchani, that bread was spiritual, and מיים רוחניים היו 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 Co1 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.
Jamieson-Fausset-Brown Bible Commentary
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 32:30-31, Deu 32:37; Isa 28:16; Pe1 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 15:24-25; Exo 17:6; Num 20:8); and this drink for the body symbolized the spiritual drink from the Spiritual Rock (compare Joh 4:13-14; see on Co1 10:3).
John Gill Bible Commentary
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, , "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, , "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 , "the holy rock"; and Philo the Jew says (r) of this rock, that the broken rock is , "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. (k) Jarchi in Numb. xx. 2. (l) In Numb. xxi. 20. (m) In ib. (n) Jarchi in Numb. xx. 10. (o) Bemidbar Rabba, sect. 1. fol. 177. 2. (p) Gloss. in T. Bab. Pesach. fol. 54. 1. (q) Zohar in Num. fol. 87. 4. & Imre Binah in ib. (r) Lib. Allegor. l. 3. p. 1103.
1 Corinthians 10:4
Warnings from Israel’s Past
3They all ate the same spiritual food4and drank the same spiritual drink; for they drank from the spiritual rock that accompanied them, and that rock was Christ.5Nevertheless, God was not pleased with most of them, for they were struck down in the wilderness.
- Scripture
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- Commentary
(Exodus) Exodus 23:14-33
By J. Vernon McGee3.3K03:18ExpositionalEXO 23:141CO 10:41CO 10:9In this sermon, the preacher discusses the laws and guidance given to the Israelites before they enter the promised land. He emphasizes the importance of obeying the angel sent by God, who is believed to be Jesus Christ. The preacher also highlights the significance of keeping the feasts commanded by God, such as the Feast of Unleavened Bread and the Feast of Harvest. He warns against making covenants with the inhabitants of the land and serving other gods, as these actions led to the downfall of the Israelites in the past.
(Pdf Book) Perfect Security
By Bakht Singh93900:00Spiritual SecurityEbooksFaith in GodPSA 18:2PSA 119:165ISA 26:3LUK 6:49JHN 10:17ROM 4:251CO 10:4PHP 3:101JN 1:7REV 1:18Bakht Singh emphasizes the significance of recognizing the Lord as our Rock, Fortress, Deliverer, and God, illustrating how these attributes provide spiritual security and strength in life's trials. He draws parallels between the experiences of David and the believer's journey, highlighting the necessity of a personal relationship with Jesus Christ to experience true peace and deliverance from sin. Singh encourages believers to trust in God's promises and to rely on Him as their source of strength and guidance, especially during difficult times.
Right Jesus, Wrong Time
By Carter Conlon70340:09EXO 17:6PSA 40:1MAT 11:28LUK 24:13JHN 16:331CO 4:81CO 10:42CO 1:8HEB 12:1
This sermon emphasizes the importance of understanding that while we have the right Jesus, there is a timing and process to victory that involves trials, suffering, and perseverance. It encourages believers not to spike the ball too soon but to endure through difficulties, knowing that ultimate victory is assured through Christ. The message highlights the need for compassion, patience, and unity within the body of Christ, especially towards those who may have misunderstood the journey of faith.
Psalms 61:1
By Chuck Smith0Trust in GodFinding Refuge in ChristDEU 32:4PSA 18:2PSA 61:1ISA 26:3MAT 11:28ROM 8:281CO 10:42CO 12:9PHP 4:19HEB 4:16Chuck Smith emphasizes the importance of seeking refuge in God during overwhelming times, as illustrated in Psalms 61:1. He reflects on David's despair during Absalom's rebellion, reminding us that no matter how far we stray or how low we fall, God is always within reach, just a prayer away. Smith discusses the various circumstances that can lead us to feel overwhelmed and how God allows us to reach our limits to teach us to trust Him. Ultimately, he points to Jesus Christ as the Rock, our source of strength and shelter, encouraging us to come to Him for defense and support.
Psalms 61:2
By Chuck Smith0Trusting in God's StrengthGod as Our RefugeDEU 32:42SA 22:2PSA 18:2PSA 31:3PSA 61:2PSA 62:6ISA 26:4MAT 7:24ROM 8:371CO 10:4Chuck Smith emphasizes the importance of turning to God as our refuge when we feel overwhelmed by life's pressures and stresses. He highlights that in moments of despair, we often seek help in the wrong places, leading to irreversible decisions. Smith encourages believers to cry out to God, asking Him to 'lead me to the rock that is higher than I,' which symbolizes strength, security, and life. He draws parallels from scripture, illustrating how God is our rock and source of sustenance. Ultimately, trusting in God as our rock empowers us to find strength and shelter in Him.
Emblems of the Spirit
By D.L. Moody0Emblems of the Holy SpiritPower Of GodACT 2:3EXO 17:6PSA 51:10ISA 44:3MAT 3:11JHN 7:38JHN 14:26ROM 8:261CO 10:4EPH 1:13D.L. Moody emphasizes the various emblems of the Holy Spirit, illustrating how elements like water, fire, wind, rain, and the dove represent the Spirit's work in our lives. He explains that just as water from the smitten rock in Exodus symbolizes the cleansing and refreshing nature of the Holy Spirit, so too do fire and wind represent purification and revival. Moody encourages believers to invite the Holy Spirit to search their hearts and to recognize His gentle, guiding presence. He concludes with a call to rely not on human wisdom but on the power of God through the Spirit. This message serves as a reminder of the abundant blessings and transformative power of the Holy Spirit in the life of a believer.
February 8. 1678. the Motion of the Earth.
By Jane Lead0PSA 18:2PRO 10:25ISA 26:4MAT 7:241CO 10:4Jane Lead describes a vision where the Earth was in turmoil, with its inhabitants shaking and unable to find stability. In the midst of chaos, a voice reveals that the unmovable Rock, Jehovah, is the only sure foundation. Those who know this truth are called to cling to it and lead others to safety.
The Incarnation Part 10 - "The First Prophecy"
By Charles Alexander0EXO 4:22ISA 60:3HOS 11:11CO 10:4HEB 13:81PE 1:12Charles Alexander delves into the profound prophecies fulfilled in the early history of Jesus, focusing on the journey of the wise men, the flight into Egypt, and the return to Nazareth, all guided by ancient prophecies. He emphasizes the divine significance of Christ's birth, the symbolism behind the gifts of the wise men, and the miraculous events surrounding the Holy Family. Charles explores the deep mysteries of Old Testament prophecies pointing to the redemption brought by Jesus, highlighting the eternal presence and compassion of God throughout history.
God's Building.
By Gareth Evans0MAT 16:18ACT 10:411CO 1:261CO 3:101CO 10:4EPH 2:201PE 2:4Gareth Evans delves into the concept of the church as a building, a bride, and a body, emphasizing the importance of structure, dwelling place, and God's presence within His people. He explores the story of David wanting to build a dwelling place for God, highlighting God's promise to build a house through David's 'greater son,' Jesus. Evans discusses the blueprint of the church, with Jesus as the chief cornerstone and the foundation built on the apostles and prophets, emphasizing that the church is 'the called-out ones' chosen by God for His purpose.
To Suffering Friends in Prison at Bristol
By George Fox0MAT 7:24MAT 16:181CO 10:41PE 2:8REV 6:15The preacher delves into the significance of the term 'petra' in the Bible, highlighting its representation of a massive, unmovable rock, contrasting it with 'petros' which signifies a smaller, movable stone. Jesus uses 'petra' to symbolize a solid foundation in Luke 8:6, 13. The sermon explores various biblical references to 'petra,' emphasizing its role as a symbol of firmness, hard-heartedness, and the foundation of faith. It draws parallels between 'petra' in the Old Testament and its representation of Christ as the unshakable Rock in the New Testament, urging believers to anchor their lives on the solid foundation of Jesus Christ.
The Smitten Rock
By Henry Law0EXO 17:6PSA 62:7ISA 53:4JHN 4:141CO 10:4Henry Law preaches about the trials and temptations believers face in their faith journey, emphasizing the cyclical nature of afflictions and the need to find refuge in God during times of trouble. He highlights the significance of Christ as the Rock of salvation, symbolizing strength, love, and grace, and encourages believers to cast their cares and sins upon Him. Law delves into the concept of Christ being smitten for our sins, portraying the cross as the ultimate symbol of redemption and salvation. He urges readers to seek refuge in the wounds of Christ, where they are safe from all harm and guilt.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
Adam Clarke Bible Commentary
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 הלחם הלז רוחני hallechem hallaz ruchani, that bread was spiritual, and מיים רוחניים היו 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 Co1 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.
Jamieson-Fausset-Brown Bible Commentary
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 32:30-31, Deu 32:37; Isa 28:16; Pe1 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 15:24-25; Exo 17:6; Num 20:8); and this drink for the body symbolized the spiritual drink from the Spiritual Rock (compare Joh 4:13-14; see on Co1 10:3).
John Gill Bible Commentary
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, , "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, , "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 , "the holy rock"; and Philo the Jew says (r) of this rock, that the broken rock is , "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. (k) Jarchi in Numb. xx. 2. (l) In Numb. xxi. 20. (m) In ib. (n) Jarchi in Numb. xx. 10. (o) Bemidbar Rabba, sect. 1. fol. 177. 2. (p) Gloss. in T. Bab. Pesach. fol. 54. 1. (q) Zohar in Num. fol. 87. 4. & Imre Binah in ib. (r) Lib. Allegor. l. 3. p. 1103.