I do not want you to be unaware, brothers, that our ancestors were all under the cloud and all passed through the sea,

Transcription

1 1 Corinthians 10:1-13 (NAB) 1 I do not want you to be unaware, brothers, that our ancestors were all under the cloud and all passed through the sea, 2 and all of them were baptized into Moses in the cloud and in the sea. 3 All ate the same spiritual food, 4 and all drank the same spiritual drink, for they drank from a spiritual rock that followed them, and the rock was the Christ. 5 Yet God was not pleased with most of them, for they were struck down in the desert. 6 These things happened as examples for us, so that we might not desire evil things, as they did. 7 And do not become idolaters, as some of them did, as it is written, "The people sat down to eat and drink, and rose up to revel." 8 Let us not indulge in immorality as some of them did, and twenty-three thousand fell within a single day. 9 Let us not test Christ as some of them did, and suffered death by serpents. 10 Do not grumble as some of them did, and suffered death by the destroyer. 11 These things happened to them as an example, and they have been written down as a warning to us, upon whom the end of the ages has come. 12 Therefore, whoever thinks he is standing secure should take care not to fall. 13 No trial has come to you but what is human. God is faithful and will not let you be tried beyond your strength; but with the trial he will also provide a way out, so that you may be able to bear it. This paper will deal with the pericope 1 Corinthians 10:1-13, in which St. Paul deals with the subject of the overconfidence of the Corinthians. The research seems to focus mainly on Paul s use of the Old Testament as an example to the Corinthians and as a warning of the possible consequences they may face if they engage in unacceptable behaviors. The research further focuses on whether Paul made of use of pre-existing material in this letter (earlier midrash) or developed it himself. In this section, Paul speaks of the history of the Jews and also of the Eucharistic celebration. Paul warns the community that more is required than baptism and participation in the Eucharist. He warns them not to be overconfident of their salvation. 1

2 But, before delving into that material, a brief overview of the letter will help to put the section in the proper perspective. To begin, it can be argued that Paul wrote the letter from Ephesus after his confrontation with the silversmiths (Acts 19:23-40). Paul also states that the letter was composed during the Easter season and before the Pentecost festival. Thus it can be dated to the spring of 56 C.E. 2 Paul had written to the Corinthians before and had also received correspondence from the community there regarding everyday concerns with in the Christian community (1 Cor 5:9, 7:1). He had two main reasons for writing to the Corinthians: to deal with a schism that was occurring in the community and 2) to answer questions the Corinthians had about some practical questions of behavior 3 Before looking at the section dealing with the specific topics dealt with in 1 Corinthians 10:1-13, it will be beneficial to survey the chapters preceding this section. In chapters 5-6, Paul discusses some obstacles to unity in the community and who should and should not be allowed to be part of the Christian Community at Corinth. For example, Paul is outraged by the news that a man is having an illicit relationship with his stepmother and is outraged that the Corinthians seem to be condoning this activity (1 Cor 5). He also discusses the topic of lawsuits being brought by one Christian against another, telling them to settle their own disputes as brothers, rather than take it to a pagan court (1 Cor 6). Here, Paul also discusses sexual immorality, telling the Corinthians that their bodies are temples and should be treated as such (1 Cor 6:19). In chapter 7, Paul discusses questions regarding marriage that the Corinthians had written to him about (1

3 Cor 7:1 ff). It appears that the community, in expectation of the imminent return of Jesus, was engaged in some extreme practices of aestheticism. In chapter 8, Paul writes about the topic of idol meat. He tells the community that while eating this meat is really not a problem, they must be mindful of others in the community who might be scandalized by such activity and make decisions based on the good of all. In chapter 9, Paul discusses his authority as an Apostle of Christ and the fact that he does not exercise the rights due him as an apostle. His reason being his belief that he has been commissioned to preach the Gospel without charge so that all might receive it. In chapter 10, Paul begins his warning with a review of the events of the exodus and warns the Corinthians that they must not become overconfident; that more is required than to eat the spiritual food and partake of the spiritual drink (1 Cor 10:3) To begin our look at 1 Corinthians 10:1-13, we must look at the larger section that it is a part of. The source of the material from 8:1-11:1 has been a point of contention. 10:1-13 (or 10:1-23) are thought to have been from a separate source; perhaps from an earlier midrash, or sermon, not written by Paul. While the sections 8:1-9:23, and 10:23-11:1 are thought to have been part of an earlier letter to the Corinthians. 4 However, others argue that there are similarities between 1 Corinthians and Romans in that both speak of the example that should be set by stronger members of the community with regard to the foods that should be eaten or avoided by the community of believers. It is further claimed that Paul s use of the past episodes of Israel s history show that they were meant for the instruction of later Christians, and thus probably not a part of separate letters or sermons. 5

4 In 1 Corinthians 10:1-13, Paul makes a mostly theological presentation. That is, he places little emphasis on the relationship between believers, but rather focuses on their relationship with God. 6 Here, Paul begins the section (10:1-5), I do not want you to be ignorant brothers. This is a common method used by Paul to indicate that what follows is important or to begin a new section. Here, it indicates that the previous discussion of social issues has ended and the theological discussion is now beginning. 7 In this passage, Paul will warn the Corinthians of the impending consequences of their actions by comparing the present day to the tribulations suffered by the Israelites throughout their history. 8 The Corinthians are warned that just as the Israelites failed to reach the promised land, they may also fail because of their participation in a variety of forbidden vices (idolatry etc.). 9 In this first section of the pericope (vv. 1-5), Paul shows the parallels between the present situation of the Corinthians and the past of Israel. In the Exodus, one can clearly see the themes of Eucharist and Baptism. 10 Paul begins the section with a saying that he has used in other letters five times: Brothers, I do not want you to be ignorant (unaware). From the use in 1 Cor 10:1 and previous uses, it seems that Paul uses this method to introduce material that he does not think his readers have understood. We do not know how much knowledge Paul s audience had of the Old Testament texts he references, but it seems clear they have some knowledge. It seems that what Paul wants to make sure they understand is the interpretation of those passages. 11 In using this statement to begin the section, the audience would know that what follows is important for them to be aware of.

5 As Paul then continues with the first verse he writes of the Israelites being under a cloud and that they all passed through the sea (v1). The use of under can be seen in Ps 105:39, He spread a cloud to cover them. The cloud indicates that God was protecting the Jews as they were led through the Reed Sea. In verse 2, he speaks of baptism, when he writes that all were baptized into Moses. In Exodus14:15-16, the sea splits in two allowing the Israelites to cross on dry land. Just as the Israelites were led to freedom by Moses, so to are Christians led to freedom from sin through baptism into Christ. 12 As the phrase into Moses is not found in the Jewish sources, we can assume that Paul has taken this from the Christian ritual of baptism. Here, he is showing Moses is the redeemer of Israel, just as Christ is the redeemer of the New Israel. 13 In verse three, Paul continues this theme, writing about the spiritual drink and spiritual food consumed by the Israelites in the Exodus. Here, the Christian tradition of commemorating the Lord s Supper is being referred to. In the spiritual food, it seems clear that Paul is making reference to the Manna that was given by God to the Israelites (Exodus 16:4-36). Further, he refers to the spiritual drink that came from the spiritual rock. References to this are found in Numbers 20:2-13, 21:16-20, and Exodus 17:1-7. Here, both the food and water are given by God, to the Israelites, as gifts. Paul then identifies the rock as Christ. 14. Thus, we can see that the series used by Paul: the spiritual food, the spiritual drink, the spiritual rock, the Christ is meant to show that it is through the Spirit that all united in the Lord s Supper and with Christ. 15 The use of the term spiritual is important here for Paul s theology. In the above passages, Paul uses the term spiritual in describing the food and drink given to the Israelites by God. In 1 Cor.15:44,46, Paul speaks of the spiritual body after the resurrection. Here, we see the importance of Christ s

6 resurrection in Paul s theology of the Eucharist, and thus his contention that the rock was Christ (v. 5) 16 In this section, the audience clearly seems themselves as following the Israelites in faith, and through the use of the Israelites as an example, the Corinthians can see the importance of avoiding the same mistakes. There is some question as to whether Paul meant that the rock was to be literally seen as Christ, or if this was to be taken in a figurative sense. The consensus opinion seems to be that Paul meant for the rock to be understood literally as Christ, and that here Paul is arguing for the pre-existence of Christ. This will become more important when the relationship between God s actions with regard to the Israelites in the Exodus, and his actions toward the Christians of Paul s time are compared later in the section. 17 In 10:5, Paul then relates that even though the Israelites had been given these gifts, which clearly pre-figure the sacraments of Baptism and Eucharist, He (God) was still not pleased with them. This is clear when we read the desert was strewn with their corpses (v.5, NEB). This theme is paralleled in Numbers 14:16. The message for the Corinthians is straight forward: even though they have been given the gifts of Baptism and the Eucharist, God can become displeased with them. Their participation in these activities does not insure their salvation. If they continue to participate in idol worship, etc. they can lose their standing with God. 18 Paul wants the Corinthians to be clear that just as the Israelites were redeemed by God and received gifts from Him, they did not reach their ultimate goal, so to must the Corinthians (and all Christians) realize that even though Christ has been sent and resurrected, they have not yet reached the ultimate goal. 19

7 In 1 Cor 10:6-10, Paul issues a stern warning to the Corinthians. In the previous passages Paul has used the example of the Israelites as an example of those who broke their covenant with God and what happened as a result. He goes on to illustrate how this relationship was broken and compares it to the situation of the Corinthians. 20 Just as Paul told the Exodus story in v.1-4, he now retells it. But this time the purpose is to warn the Corinthians. Paul outlines the behaviors that the Corinthians must refrain from if they wish to avoid the fate of the Israelites. 21 In 6-10, Paul uses four examples of unacceptable behavior from the Exodus event as an example for the Corinthians. Verse 6 begins, These things happened as an example (NAB). Here, the word that is translated as example, can also be read as type. In the Old Testament, this can be types of actions that will be fulfilled in the New Testament (see Romans5:14). Here, it seems, that rather than providing types of actions to be fulfilled at a later time, Paul is instead providing a lesson for the Corinthians by giving negative examples and their corresponding consequences. 22 That is, the Corinthians should take note of what happened to the Israelites, and se that they do not fall into the same traps. The theme (if not the specific text) for desiring evil can be seen in Numbers 11:4-36. The material in this section contains both the themes of craving evil, and of eating what is forbidden and God s punishment thereof. Paul also writes in other letters about the negative aspects of desire: Romans 7:7, 13:8-10; Gal 5: The idea of desiring or craving evil can be seen as an overall term for disobedience toward God. Further, the list of sins is not meant to be all encompassing, and all of them may not have necessarily been present in the community of Corinth. However, Paul does seem to be more

8 concerned with idolatry. This is brought out in the discussion of Old Testament themes and is present in 1 Corinthians Paul states that the Corinthians should be kept from evil desires (v. 6, NAB).Other translations use the phrase craving evil things in this verse. The craving or desiring of evil things is not the first sin the list, rather Paul follows this general warning with the four sins of idolatry, fornication, testing the Lord, and complaining. 24 Paul begins this section by exhorting the Corinthians to avoid idolatry. This these can be traced back to Exodus (32:1-35) in the story of the golden calf. Here we read, The people sat down to eat and drink and rose up to play. (32:6) The Corinthians would understand this to mean that idolatry is connected to eating and perhaps with some sort of sexual misconduct ( playing ). In this example, Paul says nothing of the punishment for this activity, but it seems safe to say that he believed it was a given. 25 Paul seems most concerned here with the cultic meals being participated in by some in the community and in the following section (10:14-22) he discusses this at length. 26 This topic had also been discussed in chapter 8 in some detail. As can be seen earlier in the letter (ch. 8) Paul is not so much forbidding the eating of meat that has been sacrificed to idols, but rather, the actual participation in pagan cultic meals. 27 In 10:14-25, Paul draws a distinction between the pagan meals and the Lord s Supper, warning the Corinthians that they must not intermingle the two. The Corinthians are being exhorted as to the importance of the Lord s Supper. In verse 7, Paul is setting the stage for this teaching as he warns the Corinthians against idolatry.

9 In verse 8 Paul warns the Corinthians of the dangers of engaging in fornication when he writes, Let us not indulge in lewdness as some of them did, so that in one day twenty three thousand perished. This passage can also be seen as referring to Numbers 25:1ff where the act of having illicit relations with Moabite women is contained. Here, there is a small difference in detail, as Paul writes that 23,000 were killed, while Numbers 25:9 states that 24,000 died. He may have been thinking of a different occasion, and this discrepancy really does not change the meaning of his warning. 28 It seems that a more important question here is that of why Paul included fornication in his list of vices for the Corinthians. It can be argued that this warning was not just a general admonition, but was brought about by the actual conduct of the Corinthians. For example, earlier in the letter in 1 Corinthians 5:1-11, Paul tells the of a man having an illicit affair with his stepmother, and in 6:12-20, the Corinthians are admonished for their involvement with prostitutes. 29 However, some commentators have argued that Paul is instead taking his examples strictly form the Old Testament and is not referring to specific instances in Corinth. 30 Regardless of whether Paul was referring to specific instances or issuing general warnings, it seems that the Corinthians would have gotten a clear message of what is to be considered acceptable behavior and what is to be avoided. From the available evidence it seems the more convincing argument is that he was referring to the actual behavior of some in the community, as least with regard to fornication, as it is a topic he touches on in more than one place in the letter (chapters 5,6).

10 Following fornication, Paul warns the Corinthians against testing the Lord (10:9). This warning comes from Numbers 21:5-6 where the people complain to Moses about a lack of food and water. Following their complaint, snakes are sent as punishment. This theme is also seen in Psalms 78:18 in an outcry for food in the wilderness. There is also a question as to whether this verse is a general warning, or a reference to a specific situation in Corinth. It seems likely that this is more of a general warning and that Paul is trying to warn the Corinthians away from testing the Lord by reminding them of the example from the Exodus. 31 The fourth, and final warning issued by Paul refers to grumbling. Or perhaps murmuring. This warning does not seem to be in reference to any specific situation at Corinth and does not allude to any specific Old Testament passage. Thus, it would appear that this can also be taken as a general admonition for the community of Corinth. However, when Paul refers to the avenging angel (NAB) that was sent as a punisher, this seems to be a reference to the angel that passed over the houses of the Israelites, but brought death to the Egyptians. 32 Overall, then these warning present Israel and the Exodus experience as a type for the instruction of, and as a warning to, Christians. By listing the various sins, whether they are specific to the Corinthians, or general warnings, and their corresponding consequences, Paul has served notice to the Corinthians that their salvation is not assured. 33 They (and we in the present) must be on guard. The celebration of Baptism and the Eucharist do guarantee salvation; faithfulness to the Gospel and love of neighbor

11 is also required. Here, it would be the hope of Paul that the Corinthians would take heed of his warning and amend their lives as necessary. Paul begins verse eleven, The things that happened to them to serve as an example. He states that all must be on the watch, lest he fall (10:12). Paul concludes with the promise, He (God) will not let you be tested beyond your strength. Along with the test, he will give you a way out of it, so that you may be able to endure it (10:13) (NAB). Paul wants the Corinthians to realize that while judgement had already been passed on the Israelites, they (the Corinthians) have received a warning that they might not suffer the same fate. The fate of the Corinthians has not yet been determined; they still have time. 34

12 Endnotes 1 Wendall Lee Willis Idol Meat in Corinth: The Pauline Argument in 1 Corinthians 8 and 10, SBLDS, 68 Chico: Scholars Press, Bo Reicke. Re-examining Paul s Letters: The History of the Pauline Correspondence. Trinity Press International, Reicke, 50 4 B.J Oropeza. Laying to rest the Midrash: Paul s Message on Meat Sacrificed to Idols in Light of Deuternomistic Tradition, Biblia 79 (1998) 58 5 Oropeza, Joop Smit, About the Idol Offerings Rhetoric, Social Context and Theology of Paul s Discourse in First Corinthians 8:1-11:1. Peeters, Leuven Joop Smit Do Not Be Idolators Paul s Rhetoric in First Corinthians 10:1-22, NovT 39 (1997) 43 8 Willis Oropeza Smit, Do Not Be Idolaters, Willis Jerome Biblical Commentary, Volume 2. Ed. by Raymond Brown, Joseph Fitzmyer, Englewood Cliffs, (NJ: Prentice Hall :1968), William Baird, 1 Corinthians 10:1-13 Interpretation 44 (1990) Ibid Smit, About the Idol Offerings, Jerome Biblical Commentary, Willis Baird, Willis, Smit, About the Idol Offerings Paul J. Sampley, "1 Corinthians" The New Interpreters Bible, Nashville:Abingdon, 2002: Baird, Willis, Ibid Baird, Willis, Ben Witherington, "Why Not Idol Meat? Is It What You Eat or Where You Eat It" Bible Review 10, (1994), Baird, Willis, Ibid. 31 Ibid., Baird, 288, Willis, Jerome Biblical Commentary, Willis,

13 Works Cited Baird, William. "1 Corinthians 10:1-13" Interpretation 44, ( 1990), Biblical Studies Foundation, Accessed 31 August, Online: Jerome Biblical Commentary, Volume 2. Ed. by Raymond Brown, Joseph Fitzmyer, Englewood Cliffs, (NJ: Prentice Hall :1968) Oropeza, B.J. "Laying to Rest the Midrash: Paul's Message on meat Sacrificed to Idols in Light of Deuteronomic Tradition." Biblica 79 (1998) Reicke, Bo. Re-examining Paul's Letters: The History of the Pauline Correspondence. Harrisburg: Trinity Press International: Sampley, J. Paul "1 Corinthians" The New Interpreters Bible, Nashville:Abingdon, 2002 Smit, Joop. About the Idol Offerings: Rhetoric, Social Context and Theology of Paul's Discourse 8:1-11:1, Leuven: Peeters, "'Do Not Be Idolaters' : Paul's Rhetoric in First Corinthians 10:1-22." NovT 39, (1997) Willis, Wendell Lee, Idol Meat in Corinth: The Pauline Argument in 1 Corinthians 8 and 10, Chico: Scholars Press, Society of Biblical Literature, Witherington, Ben "Why Not Idol Meat? Is It What You Eat or Where You Eat It" Bible Review 10, (1994)