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CANDLER SCHOOL OF THEOLOGY
PAUL’S CHRISTOLOGICAL MESSAGE OF TYPOLOGY TO THE CORINTHIANS:
AN EXEGETICAL ANALYSIS OF
1 CORINTHIANS 10:1-13
SUBMITTED TO DR. CARL R. HOLLADAYIN PARTIAL FULFILLMENT OF
NT613: 1 CORINTHIANS
BYMATTHEW A. LEEDECEMBER 3, 2013
CONTENTS
LIST OF ABBREVIATIONS............................................................................................iii
INTRODUCTION...............................................................................................................1
TEXT AND TRANSLATION.............................................................................................2
The Israelites Baptized Into Moses 2
Spiritual Food and Drink, the Spiritual Rock, and Divine Retribution 5
“Now These Things Happened as Our Types” 10
Concluding Advice and Encouragement 15
PAUL’S USE OF THE OLD TESTAMENT....................................................................17
FUNCTION OF 10:1-13....................................................................................................18
CONCLUSION..................................................................................................................19
BIBLIOGRAPHY..............................................................................................................22
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ABBREVIATIONS
CEV Contemporary English Version1-2 Cor 1-2 CorinthiansDeut DeuteronomyESV English Standard VersionExod ExodusGB Good News Bible Gen GenesisGk GreekHeb HebrewsICC International Critical CommentaryIsa IsaiahISV International Standard VersionJB Jerusalem BibleJudg JudgesKJV King James VersionLXX SeptuagintNAB New American Bible Neh NehemiahNET New English TranslationNIV New International VersionNJB New Jerusalem BibleNLT New Living TranslationNRSV New Revised Standard VersionNT New TestamentNum NumbersOT Old TestamentProv ProverbsPs PsalmsRSV Revised Standard VersionRom Romans1-2 Sam 1-2 SamuelSBL Society of Biblical Literature1-2 Thess 1-2 Thessalonians
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INTRODUCTION
Over the past few decades, 1 Corinthians 10:1-13 has troubled scholars and has been rethought,
reanalyzed, and reinterpreted, bringing about a variety of exegetical questions and
considerations. Beneath these questions and considerations lies the rich passage, which calls for
its own interpretation. Throughout his discourse, Paul employs theological claims, scriptural
references, metaphorical and paradoxical language, and irony in his letter to persuade the
Corinthian community; however, the language and style used in chapter 10 has raised several
interpretive concerns. Wayne A. Meeks suggests verses 1-13 are a literary unit of paraenesis,
composed prior to its use in the letter to the Corinthians, which Paul adapted for his epistolary
admonition.1 This suggestion is one of many, for it is highly debated whether Paul’s method is
properly termed allegorical, typological, midrashic, or some other. However, there is a
Christological message within the Pauline letters; and while these suggestions are fundamental to
understanding the origin of the passage, 1 Corinthians 10:1-13 nonetheless begs an exegetical
and interpretive reading in which I argue is Paul’s Christological message of typology to the
Corinthians. To come to this understanding, we will closely examine the text and its
translation(s), identify the function of 10:1-13 in retrospect of Paul’s writing, and call attention to
Paul’s important use of Old Testament scripture.
1 Wayne A. Meeks, “And Rose Up To Play: Midrash and Paraenesis in 1 Corinthians 13:1-22,” JSNT 16 (1982): 65. Dr. Wayne A. Meeks was professor of New Testament studies at Yale University; paraenesis (παραίνεσις), advice or exhortation, particularly of religious nature.
1
TEXT AND TRANSLATION
To allow for an easier approach to the exegetical issues of the passage, I have separated 1
Corinthians 10:1-13 into four sections: the Israelites Baptized Into Moses (vv. 1-2), Spiritual
Food and Drink, the Spiritual Rock, and Divine Retribution (vv. 3-5), “Now These Things
Happened as Our Types” (vv. 6-11), Concluding Advice and Encouragement (vv. 12-13). For
each section, I give my own translation and discuss exegetical issues. Scriptural references in
discussion are from the NRSV unless otherwise noted.
The Israelites Baptized Into Moses
1For I do not want you to be ignorant, brothers, that our fathers were all under the cloud and all passed through the sea 2and all were baptized into Moses in the cloud and in the sea
When reading the two chapters, there may be some confusion as to how 9 and 10 relate, with
such an abrupt change between 9:27 and 10:1. However, it is important to note that some
translations (RSV, NRSV, GNB, JB) leave out the Greek word γὰρ, which is the particle “for.”
Beginning the verse “I do not want” may render more disconnect between the two verses rather
than “For I do not want.” The particle in 10:1 plays an important role in linking Paul’s argument
in chapter 10 to chapter 9.2 While there are passages throughout 1 Corinthians that are believed
to be inserts or late additions, I believe there is indeed a connection between 9:27 and 10:1. In
the final verses of chapter 9, Paul uses an analogy of athletics. “Do you not know that in a race
the runners all compete, but only one receives the prize? Run in such a way that you may win it.”
22 Gregory J. Lockwood, 1 Corinthians: A Theological Exposition of Sacred Scripture (CC; St. Louis, MO: Concordia Publishing House, 2000), 321.
2
The same principle is applied in chapter 10; Paul is arguing from the “all” to the “few.”3 “All”
now refers to οί πατέρες ἠμῶν; “all our fathers.” This most likely indicates that even though
most Corinthian believers came from a Gentile background, Paul still thought of them as being
related to the ancient Israelite people of God.4 The “few” refers to the Corinthians being
addressed in the letter, since “God was not pleased with most of them (ancient Israelites), and
they were struck down in the wilderness,” as Paul writes in verse 5. These fathers who were
struck down in the wilderness displeased God and failed to win the race and gain the prize.
Moreover, “For I do not want,” allows the reader to maintain a sense of what Paul’s argument is
and how it remains throughout chapter 9 into chapter 10.
Paul’s introductory formula is a powerful one, in that it encourages his readers to pay
attention to what is to follow, the important statement: “our fathers were all under the cloud and
all passed through the sea, and all were baptized into Moses in the cloud and in the sea.”5 We
must first turn to Exod 13:21 and 14:22 in order to see the comparison in Old Testament
scripture. 13:21 – “The Lord went in front of them in a pillar of cloud by day, to lead them along
the way, and in a pillar of fire by night, to give them light, so that they might travel by day and
by night.” 14:22 – “The Israelites went into the sea on dry ground, the waters forming a wall for
them on their right and on their left.”
Pharaoh let the people go and by being in front of them in a pillar of fire and going the
roundabout way of wilderness toward the Sea of Reeds, God led the Israelites and provided
protection. And the Sea of Reeds was then parted, water on the right and left, allowing the
33 Derek Newton, Deity and Diet: The Dilemma of Sacrificial Food at Corinth (JSNT 169; Sheffield, UK: Sheffield Academic Press, 1998), 325.
44 Newton, Deity and Diet, 326.55 Richard M. Davidson, Typology in Scripture: A study of hermeneutical τύπος
structures, (AUSS 2; Berrien Springs, MI: Andrews University Press, 1981), 209. This introductory format is also used by Paul in 12:1, Rom 1:13, 11:25, 2 Cor 1:8, and 1 Thess 4:13.
3
Israelites to walk through on dry ground. Working from the historical narrative as a whole, it is
clear that Paul references the story of the Exodus and the ancient Israelites crossing the Sea of
Reeds. Thus, for the Corinthians, Paul is assuming that his readers know the historical events of
which he is referencing by use of the definite article “the.” Paul’s way of writing “Under the
cloud (ὑπὸ τὴν νεφέλην)” and “through the sea (διὰ τὴς θαλάσσης)” indicates his assumption of
these events to the Corinthians.6
After introducing the historical event, Paul then suggests something quite remarkable. He
utilizes Christian baptism and applies its meaning within the context of the Exodus story. The
Exodus story clearly portrays Israel passing through the sea with the pillar of cloud in front as
divine activity; however, there is no implication that Israel was baptized into Moses.7 There are a
number of manuscripts that read the aorist middle ἐβαπτίσθησαν, which if read literally could
mean that the Israelites “baptized themselves” or even “got themselves baptized.”8 Because the
origin of this textual variant is unclear, many New Testament scholars and widely used Greek
grammars, such as BDF, understand the aorist middle use of βαπτίζω to be misleading and
perhaps spurious. Because the word is most often associated with Christian baptism, its common
form is thus the aorist passive and many commentaries suggest that the use of the aorist passive
points to the divine initiative: God baptized the people into Moses in the cloud and in the sea.9
Moreover, Paul is interpreting the Exodus story from his own Christian experience and
asserting his belief that Christ was present in the wilderness by using such vivid Christian
parallelism. While this may not have been Paul’s intention, Moses is presented as a forerunner or
66 Davidson, Typology in Scripture, 210. 77 Wendell Lee Willis, Idol Meat in Corinth: The Pauling Argument in 1 Corinthians 8
and 10 (SBL 68; Chico, CA: Scholars Press, 1985), 129.88 Lockwood, 1 Corinthians, 321.99 Lockwood, 1 Corinthians, 321. BDF, “A Greek Grammar of the New Testament and
Other Early Christian Literature” by F. Blass, A. Debrunner, and Robert W. Funk (trans.).
4
type of the Messiah because of this parallelism. The Israelites experienced the power of God in
the wilderness, in the cloud and sea, under the leadership of Moses; however, most of them were
struck down.
Spiritual Food and Drink, the Spiritual Rock, and Divine Retribution
3and all ate the same spiritual food 4and all drank the same spiritual drink. For they were drinking from the spiritual rock that followed them, and that rock was Christ. 5But with most of
them God was not pleased, for they were struck down in the wilderness.
What jumps out at first glance when reading the Greek is the parallel structure used by Paul
when writing about the spiritual food and spiritual drink – v.3: καὶ πάντες τὸ αὐτὸ πνευματικὸν
βρῶμα ἔφαγον v.4: καὶ πάντες τὸ αὐτὸ πνευματικὸν ἔπιον πόμα. It seems as if Paul is trying to
emphasize that “all” of the Israelites participated in the eating of spiritual food and drink. It is of
our best assumption that the spiritual food Paul is referring to is the manna, which was
miraculously provided for the Israelites in the desert, and the spiritual drink is the water that
came from the rock.1010 Most scholars agree that by saying “spiritual food” and “spiritual drink,”
Paul is alluding to the Lord’s Supper; the Corinthian readers would have known this, as well.
The word πνευματικὸν, translated “spiritual,” has brought about a variety of translations,
which makes choosing the best one a difficult effort. In Typology in Scripture, Richard M.
Davidson offers six suggestions as to the importance of the translation of πνευματικὸν. The first
is “sacramental,” which is the translation used by Tertullian and a few scholars today. The
second, “intended for the (human) spirit,” is used by some older commentaries; the food and
drink was “spiritual” because it was the spirit, or inner life, that was affected by those who
partook in the eating and drinking. The third is “wonderful,” which is to be understood as being
1010 Davidson, Typology in Scripture, 223-224. Manna is described twice in the Hebrew Bible in Exod 16:1-36 and Num 11:1-9. Water from the rock, Exod 17:6, Num 20:7-11, Deut 8:15, Neh 9:15, Ps 74:15, 78:15-16, 105:41, 114:8, Isa 43:20, 48:21.
5
similar to “celestial, heavenly, or divine.” The fourth, “supernatural,” is the most used and
agreed upon next to “spiritual.” The suggestion of this translation has a few variations: 1)
“miraculous,” in that the manna and water were supernatural, supplied by the Spirit miraculously
2) “heavenly,” is to suggest that the bread came from heaven 3) “conveying the Spirit,” which
makes “supernatural” mean “charged with Spirit or divine potency” 4) “salvific,” in the sense of
the Spirit’s involvement in the manna and water. The fifth suggestion is “with a spiritual
background,” which allows the reader to decide the translation since Paul does not explain the
significance of the word. And the sixth, “figurative,” is the interpretation that while he was not
denying the historicity of the event, Paul is emphasizing the spiritual act by using figurative
language.1111 Finally, most modern commentaries acknowledge that πνευματικὸν should be
translated and carefully interpreted, keeping in mind that the word conveys two ideas: the food
and drink is supplied supernaturally and it has spiritual/figurative (and typological) significance.
Next, after introducing the spiritual food and and spiritual drink, Paul makes a very
significant claim as to the nature of the “rock” that followed the people in the wilderness.
However, first we must look at the Greek word ἔπινον. Many popular translations, such as the
NRSV, NIV, and ESV, treat ἔπινον the same as it is in the sentence before, ἔπιον. The former use
(“and all drank the same spiritual drink”) is in the aorist tense and indicates the simple past
tense; the latter (“for they were drinking from the spiritual rock that followed them”) is in the
imperfect tense and should be translated with continuous action in the past. The kind of action is
the most important thing indicated by the tense of a Greek verb and tense also relates to the time
of action. As N. Clayton Croy notes in his grammar for biblical Greek, the aorist tense does not
suggest that the action it signifies is ongoing or repetitive, whereas the imperfect tense denotes
1111 Davidson, Typology in Scripture, 225-228.
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continuous, repeated, or attempted action in the past.1212 Thus, the continuous action portrayed
in verse 4 is the drinking from the spiritual rock over the course of forty years during which
Israel wandered in the wilderness – they were drinking from the spiritual rock.
Now turning to the Christological claim in the second half of verse 4, the Greek word
“for” appears again and is yet again essential for exegesis of this passage. Like verse 1, in which
γὰρ allowed the reader to get a sense of the argument between 9:27 and 10:1, verse 4 also
includes the crucial particle and helps with the interpretation. Paul explains why the drink is
spiritual and does so by insisting that the Israelites were drinking from a spiritual rock that
followed them, and this rock was Christ. By using the word γὰρ, Paul explains why all drank the
same spiritual drink: because they were drinking from the spiritual rock.
Another exegetical issue to note is Paul’s assertion that the rock “followed” them in the
wilderness (some translations use “accompanied”). This assertion is odd because it is unclear
upon what basis he can say that the rock followed Israel. In the Pentateuch, the water from rock
is only mentioned twice, but those passages do not point to the idea of “following” or
“accompanying.”1313 Many scholars believe Paul is referring to a rabbinic legend of a rocky well
that followed Israel throughout their wilderness journeys.1414 Because in verse 11 Paul writes,
“These things happened to them to serve as an example, and they were written down to instruct
us” we can assume he is referring to either Old Testament scripture or these rabbinic legends, but
what is important for the reader is that Paul uses this language to support his Christological
emphasis.
1212 N.Clayton Croy, A Primer of Biblical Greek (Grand Rapids, MI: William B. Eerdmans, 199), 53, 72.
1313 Exod 17; Num 20:1-13.1414 Davidson, Typology in Scripture, 233.
7
Assuming that his readers knew of what he was writing about, Paul employs the figure of
Christ in the Old Testament story by pointing to Christ as the true spiritual rock who followed
Israel in the wilderness (v.4). By doing so, the title “rock” is ascribed to Christ; in the same way,
the Old Testament ascribes the title Yahweh to the Lord, Israel’s great protector.1515 As Richard
B. Hays suggest, Deut 32 may have been influential in “Paul’s identification of Christ with the
rock.” The passage in Deut 32 illustrates that the rock (צור) “sustained him (Israel) in a desert
land…and fed him with produce of the field; he nursed him with honey from the crags, with oil
from flinty rock; curds from the herd, and milk from the flock…”1616 Considering that Paul may
have been speaking of Christ in his pre-existent, pre-incarnate state, this identification is indeed
significant for Christology and the Christological message in the letter.1717
While we have already noted the references of “rock” in Old Testament scripture, now
the question calls upon Paul’s Christological application of the same word. What was Paul trying
to convey by saying, “and that rock was Christ”? As Davidson suggests, recent literature on the
subject has allowed for us to come closer to understanding this parallel between the rock and
Christ in the allegorization of Philo.1818 Because Philo uses Wisdom symbolic of the rock and
since Paul refers to Christ as the power of God and wisdom of God in the beginning of his letter
1515 Lockwood, 1 Corinthians, 324-325. Other OT passages containing the ascribed title, “rock,” Gen 49:24, Deut 32:4, 15, 18, 30-31, Ps 18:2, 31, 62:2, 78:35, 89:26, 95:1.
1616 Richard B. Hays, First Corinthians Interpretation: A Bible Commentary for Teaching and Preaching (WJK; Louisville: Westminster John Knox Press, 2011), 161. There many other scriptural references that use :2צור Sam 22:2, 32, 47, 23:3, Ps 18:2, 4b, 31, 19:14, 28:1, 31:2, 62:2, 7, 78:35, 89:26, 92:15, 94:22, 95:1, 144:1, Isa 17:10, 26:4. סלע is also used when referring to God: 2 Sam 22:2, Ps 18:2, 31:3, 42:9, 71:3.
1717 Lockwood, 1 Corinthians, 325. 1818 Davidson, Typology in Scripture, 241.
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to the Corinthians (1:24), it is presumable that Paul sees Christ in the Old Testament as the
power of God and/or the wisdom of God.1919
Scholars have long debated this verse and suggested a variety of interpretations, and
while some argue for a symbolic interpretation, literal reading, and many others, I argue that we
must read this passage as typology in that there is a predictive relationship between Paul’s letter
and the events described in the Old Testament. We will return to this later but, nevertheless, this
is important because of the Christology that Paul convolutes with the language of the Old
Testament.
As soon as he mentions the spiritual food and drink and the rock that followed them, Paul
suddenly returns to the warnings from Israel’s history. Verse 5 is summing up the introduction of
1-13: “For I do not want” connects the argument and allows for a new topic to be brought up;
then Paul concludes the first section (as the Greek New Testament and NRSV is structured) to
shift into discussing the examples for the Corinthians. Verse 5 begins with the conjunction ἀλλά,
which means “but.” There are some translations such as the NRSV, NIV, and ESV that use
“nevertheless” instead, and while I do not think it is as significant exegetically as γὰρ in verses 1
and 4, the word “but” implies a more firm contrast between the positives in the preceding verses
and the negative – “But with most of them God was not pleased.”
After the firm contrast using ἀλλά, Paul then concludes the Exodus generation’s
experience in the wilderness very abruptly. This abrupt verse, as Wendell Lee Willis suggests,
was set up by the repetition of the word πάντες in verses 1-4.2020 “All under the cloud,” “all
passed through the sea,” “all were baptized into Moses,” “all ate the same spiritual food,” “and
1919 Davidson, Typology in Scripture, 242. In presenting the argument, Davidson quotes Philo Leg. alleg. 2.86; 3.169-70; The Worse Attacks the Better 115.
2020 Willis, Idol Meat in Corinth, 142.
9
all drank the same spiritual drink,” builds up to the point Paul is trying to make that God was not
pleased with most of the Israelites – Ἀλλ᾽ οὐκ ἐν τοῖς πλείοσιν αὐτῶν εὐδόκησεν ὁ θεός.
The final word of this section we will call attention to is κατεστρώθησαν, which is the
aorist passive indicative of καταστρώννυμι. While some translations use the active form – “he
destroyed them” (NLT), “they died” (CEV) – most translate the word from the passive tense
such as “to be struck down” (ISV, NAB, NRSV), “to be cut down” (NET), “to be laid low”
(BAGD), “to be overthrown” (ICC, KJV), and “to be scattered” (NIV, NJB). I have chosen to
adopt the NRSV translation of “struck down” because of context of the letter and what Paul is
attempting to tell the Corinthians.2121 What is also important to acknowledge is that the verb
κατεστρώθησαν is a hapax legomenon in the New Testament.2222 This allows us to narrow in on
the meaning of the verb from its use in Num 14:16 ( to its use in 1 Cor; this seems to (טהיׁש
clearly indicate that the meaning is “to kill” or close it. Using the translation “struck down”
portrays more of a divine punishment as a result of unbelief, which works well in Paul’s warning
to the Corinthians. Nonetheless, the unfaithful Israelites serve as negative examples for the
Corinthian community.
“Now These Things Happened as Our Types”
6Now these things happened as our types, so that we might be ones who greatly desire evil things, just as they also greatly desired. 7And do not become idolaters just as some of them, as it
is written: “The people sat down to eat and to drink and rose up to play.” 8Nor should we commit sexual immorality, just as some of them committed sexually immorality and there fell in one day twenty-three thousand. 9Nor should we test Christ, just as some of them tested (him) and
2121 As noted in Lockwood’s commentary on 1 Corinthians, BAGD defines καταστρώννυμι as “lay low, kill.” This word in Koine Greek probably meant, “to kill.” In the similar section warning against unbelief Heb 3:17 says, “whose bodies fell in the wilderness.” Because of the significance of Paul’s message warning the Corinthians, I argue that while “struck down” remains to the aorist passive tense it is also appropriate given the context.
2222 Hapax legomenon, a word that only occurs once in a text or once in a particular form. The marginal notes in the Gk NT point to Num 14:16, Judg 5, and Heb 3:17.
10
were being destroyed by the snakes. 10And do not grumble as some of them grumbled and were destroyed by the destroyer. 11Now these things kept happening to those (persons) as examples,
and they were written for our warning, on whom the ends of the ages have come.
There are a variety of translations for verse 6, especially the words τύποι ἡμῶν. The literal
translation of those two words is “types of us,” which I have chosen, making it “our types.” Most
translations render τύποι as “warnings” or “examples.” Though it does not allow a smooth
reading of the verse, the word “type” is used in the translation above for various reasons. The
first reason, the word τύπος derives from τύπτω, which means, “to strike,” thus τύπος is
understood as the “impress made by the blow, what is formed, what leaves its impress, the form-
giving form.”2323 This word is often used as a hermeneutical term for persons and events in the
Old Testament that foreshadow persons and events in the New Testament, thus making a
connection between the Old and New Testament. The book of Genesis presents Adam and, as
Lockwood points out, Rom 5:14 says that Adam was a “type” of Christ. In 2 Sam, David is
described as the “lamp of Israel,” which serves as a type in that Christ is the “light of the
world.2424 Moreover, the typology in Paul’s message functions as the central point, using
historical types to make his point to the Corinthians. We will look more closely at typology in
Paul’s message later.
Verse 7 begins with μηδὲ, which is translated “and do not” or “nor.” It is important to
note that the four examples (vv.7-10) that Paul gives concerning greatly desiring evil follow a
pattern. Verses 7-10 begin in the same stylistic fashion: “μηδὲ εἰδωλολάτρια, μηδὲ πορνεύωμεν,
μηδὲ ἐκπειράζωμεν τὸν κύριον, μηδὲ γογγύζετε.” Similarly, all four verses contain “καθώς τινες
αὐτῶν, (just) as some them.” As Willis notes, the admonitions vary in an A-B-B-A pattern
between imperative and subjunctive.2525 By following μηδὲ with the verb and then using the
2323 Lockwood, 1 Corinthians, 328. Also referring to Davidson’s Typology in Scripture.2424 Lockwood, 1 Corinthians, 329.2525 Willis, Idol Meat in Corinth, 147.
11
same phrase “καθώς τινες αὐτῶν,” Paul is expressing his rhetorical concern through this pattern
of using the same language to reiterate his point.
Then, Paul turns to the issue within the Corinthian community of eating food sacrificed to
idols; this verse allows us to make the connection between chapters 8, 9, and 10, because Paul
comes back to the discussion he began in 8:1. Because he is referencing the Exodus/ancient
Israelites, now Paul refers to the golden calf episode in Exod 32:6. Although he only quotes the
one verse in Exod 32, it seems as if he assumes the whole context of the passage by his quotation
in the letter. Just as the Israelites fell into idol worship of the golden calf at Mount Sinai, Paul
urges the Corinthian to discontinue the eating of food sacrificed to idols. A good number of the
Corinthians were misled to believe that it was acceptable to eat sacrificial meat, and we can see
this by Paul’s use of the present tense. εἰδωλολάτραι γίνεσθε (become idolaters) can also mean
“take part in worship of idols,” which signifies Paul’s thinking behind his writing: “You all must
stop being idolaters, something that is already in progress.”2626
By quoting Exod 32:6, Paul connects the first admonition with the second. The Hebrew
equivalent to παίζειν (“to play”) is צחק, which can mean, “play” in the sense of sexual
dalliance.2727 Immediately in verse 8 Paul instructs the Corinthians to not commit sexual
immorality, and does by preceding it with Exod 32 quotation and also by using the first person
plural “we.” As noted above, Paul uses καθώς τινες αὐτῶν to connect the Corinthian readers to
whom he his refering to and then inserts an interesting end to the verse: “there fell in one day
twenty-three thousand.” First, what is important to note is the word ἔπεσαν and what Paul is
trying to say. In his commentary Lockwood recognizes that one meaning of πίπτω is to “fall in a
2626 Ronald Trail, An Exegetical Summary of 1 Corinthians 10-16 (Dallas: SIL International, 2001), 20.
2727 Lockwood, 1 Corinthians, 329. Sexual dalliance, Gen 26:8, 39:14, 17. Paul quotes the LXX where the Greek word παίζειν translates לצחק.
12
religious or moral sense, to be completely ruined, or even to go astray morally (Prov 24:16 and
Rom 14:4).2828 Paul says the twenty-three thousand fell, and while the number may be inflated
for a reason, there are a small number of manuscripts that read twenty-four thousand. This is
simply to say that Paul may have quoted Num 26:62, rather than Num 25:1, 9. However, Paul
fully supports his point by using this Old Testament correspondence.
The next admonition is debated amongst scholars as to whether Paul is referring to
specific instances (misuse of the gift of speaking in tongues, desiring miracles) or stating this in
general. We are not certain as to how the Corinthians were testing Christ. While it is uncertain, it
seems as if Paul writes this just as a general rule of advice for the Corinthians in retrospect of the
main issue being dealt with in chapters 8-10. Some Old Testament passages can be placed behind
the warning (such as Num 21:5 and Ps 77:18) but it is clearer that Paul does not have these in
mind for this admonition. Because he is using the Old Testament “type,” Paul relates this to his
point. Davidson explains: “Israel continually tried the patience of the Lord, questioning if He
meant what He said—that He would provide for their needs, and that He would punish their
transgressions…Paul particularly has the retributive judgments in mind, and points to the
occasion of destruction by fiery serpents as a warning of the certain chastisement of God for
habitual or continual putting the Lord to the test.”2929
The final warning of verse 7-10 is problematic in that it is difficult to relate to any known
problem at Corinth – “And do not grumble as some of them grumbled and were destroyed by the
destroyer.” It is unclear what Paul means by using these words, however, there are some Old
Testament passages that mention “grumbling.”3030 What is more important though is Paul’s use
2828 Lockwood, 1 Corinthians, 329.2929 Davidson, Typology in Scripture, 261. 3030 NRSV chooses “complain” in place of what Paul says. Paul urges the Corinthians not
to follow the example of Israel grumbling against the Lord and Moses. Old Testament passages: Exod 16:2, 17:2-3, Num 11:1-6, 14:2, 16:41, 21:5.
13
of the word “destroyer.” What does he mean by this? Where does he get his reference? This
exact word does not occur in the LXX so it seems like this is Paul’s own use of the word. Most
likely it is the “angel of death” or Satan, and it is more likely Satan.
The last verse of this section is Paul reiterating what he said back in verse 6. As
Lockwood interestingly notes, Paul’s hermeneutic in interpreting the Old Testament remains
consistent throughout 1 Corinthians 10 because τυπικῶς literally means “typologically.” This
shows that by saying, “…as examples, and they were written for our warning,” Paul is using the
Israelites in the Old Testament passages as their “types” to give them instruction. Thus, we see
that verse 11 is crucial to Paul’s argument in chapter 10; it reiterates the point from verse 6, sums
up the admonitions in verse 7-10, and because this is his Christological message to the
Corinthians, it reveals Paul’s urgency by leading into his concluding advice and saying “on
whom the ends of the ages have come.” As an immanent apocalyptic, Paul’s message to the
Corinthians was an urgent one.
When Paul specifies in verse 11 that “us,” the people living in the first century, are the
ones on whom the ends of the ages have come, it makes the message seem more pressing and
important. Because he was writing to people who were, as he believed, living at the end of the
present age, Paul wanted to make clear what the Corinthians were struggling with.3131 It is
important to acknowledge the prominence of Jewish apocalypticism in the first century and how
Paul was concerned with this. As quoted in Unveiling the Apocalyptic Paul, the term apocalyptic
represents a fixed point of eschatological thought, a particular type of eschatology—futuristic,
comic, and final—to which Paul is heir and which he may adapt in view of the Christ-event.”3232
3131 David J. Lull, 1 Corinthians (CCT; St. Louis, MO: Chalice Press, 2007), 87-88.3232 R. Barry Matlock, Unveiling the Apocalyptic Paul: Paul’s Interpreters and the
Rhetoric of Criticism (JSNT; Sheffield, UK: Sheffield Academic Press, 1996), 249. Much of Matlock’s work in this section of the book is in reference to J.C. Beker, Paul’s Apocalyptic Gospel: The Coming Triumph of God (Philadelphia: Fortress Press, 1982).
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Moreover, Paul asserts the importance of these warnings by concluding with “on whom the ends
of the ages have come,” and the verse leads into the last section in which Paul concludes his
argument and gives his encouragement.
Concluding Advice and Encouragement
12So let him who thinks he is standing watch that he does not fall. 13No temptation has taken you but what is common to man; And God is faithful, he will not let you be tempted beyond
your capacity but will make with the temptation also the way out so you can bear it.
Ὥστε ὁ δοκῶν ἑστάναι βλεπέτω μὴ πέσῃ. The Greek verse uses the masculine definite article
and the corresponding masculine participle, which is followed by two third person singular
verbs.3333 This is not how the NRSV translates this verse. Nevertheless, there is a more accurate
translation of verse 12. Scholars differ on whether verses 12 and 13 belong together as one final
piece of advice or verse 12 is advice and verse 13 is one final warning. When reading through
10:1-13 calling attention to verses 12 and 13, it seems both are meant to be together. I believe it
is best read as one piece of advice; comfort, not a continued warning. As Willis discusses in Idol
Meat in Corinth, the reference to “standing” in verse 12 is significant, not just rhetorical, because
Christians may be described as in “good standing” with God.3434
In Paul’s advice, there is instruction to “watch that he does not fall.” While he uses this
word (βλέπω) in 8:9, the meaning is more serious than how it might be read. “Falling” may mean
the loss of salvation, not physically losing balance or slipping. As already noted, πίπτω may refer
to going astray morally. Thus, the word βλέπω has somewhat of an apocalyptic connotation:
“watch that he does not fall (because the ends of the ages have come).” This shows that the
experience of Israel in verse 5 is a pertinent warning to the Corinthians.3535
3333 Lockwood, 1 Corinthians, 331.3434 Willis, Idol Meat in Corinth, 156.3535 Willis, Idol Meat in Corinth, 157.
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Finally we come upon verse 13 and, as noted before, the question is whether or not verse
12 and 13 belong together. Many believe verse 13 should be read as a continuation of the
warning of the preceding verse, in that more severe trials might come. While this is a valid point,
I believe reading verse 13 as a final warning may ignore the pastoral side of Paul. As he has
already listed the warning from Israel’s history, he follows with two verse of encouragement.
The Corinthians need not worry because they will not be tested beyond their God-given capacity.
And because the temptations they face are “common to man,” God’s faithfulness will keep them
from falling. Thus, God will provide the way out (v.13). “In 10:13b the thought clearly is one of
encouragement; God himself can be relied upon to aid his people in all temptation. The
faithfulness of God is the only reliable source of faith (1 Cor 1:9, 2 Cor 1:18) as well as the
sustainer of the faithful (1 Thess 5:24, 2 Thess 3:3).”3636
And as we read that God will “make also the way out,” the word ἔκβασιν is also
important to mention. Translated “way out,” it has also been interpreted as “the conclusion,” and
both of these point to the coming eschatological salvation for all trials and temptations that Paul
has in mind. While his words are more comforting than those of the warnings in verse 7-10, there
is even more comfort in verse 13 in that Paul concludes with mentioning the “way out.” As we
read Paul’s apocalyptic concern in verse 11, so we read, too, the comfort behind the second
coming of Christ and why Paul’s message to the Corinthians is so urgent.
3636 Willis, Idol Meat in Corinth, 158.
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PAUL’S USE OF THE OLD TESTAMENT
As we may assume after examining 10:1-13, much of the language is troubling when doing
exegesis of this passage. As professor of theology Anthony Tyrrell Hanson admits: “This is the
one passage in the NT where everyone admits that we have a clear example of Christ’s pre-
existent activity in OT history…”3737 By showing a clear connection between his message and
the Old Testament, Paul undoubtedly presents a rich text with a deeper meaning than what is at
face value. The correspondence between Old and New Testament is there; however, Paul
suggests that Christ was indeed present with Israel in their wanderings in that the rock was
Christ. And also, the Israelites were “baptized into Moses,” which suggests something far from
anything that is found in Jewish sources.
What we get in Paul’s writing is typology at its finest. The linkage between the Old
Testament and New Testament is clear, and with Paul’s use of the phrase, “baptized into Moses,”
Moses is thus a “type” of Christ. As we read through the passage, too, it is important to keep in
mind that Paul is placing Christ into the past examples to shed new light amongst his message.
Hanson considerably explains: “In both places, therefore, where ‘God’ is used in this chapter, it
is associated with, but apparently distinguished from, another name which could easily be
identified by an early Christian with Christ.”3838 Thus, we can most likely conclude that Paul
was comfortable with using “Christ” throughout the passage, yet when “God” is mentioned, the
main point still falls upon Christology and the importance upon this Paul relies. Overall, this
allows 10:1-13 to play an important role within the unit of chapters 8-10.
3737 Anthony Tyrrell Hanson, Jesus Christ in the Old Testament (London: SPCK, 1965), 10.
3838 Hanson, Jesus Christ, 11.
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FUNCTION OF 10:1-13
After doing critical exegesis of the passage, we ask ourselves, then, what is the function of 10:1-
13? As I have already argued, there seems to be a connection between 9:27 and 10:1 when the
Greek word γὰρ is included in the translation. Also the principle of arguing from “all” to the
“few” remains consistent throughout 10:1-13 with Paul’s Old Testament examples. While some
argue 10:1-13 is a digression, I tend to say that it is Paul’s digression on the matter. The subject
does seem to differ in this passage; and Paul does seem to shift his point, but he presents his
argument with his own reasons. In discussing this, Willis elaborates:
It has already been seen that chapter 8 takes its shape because there Paul takes up and refutes the Corinthians’ views. But here in 10:1-13 Paul argues for his own reasons. The differences in style, and even emphasis, can be explained on that basis. Here Paul documents the danger of apostasy in Scripture and will proceed in 10:14-22 to warn from contemporary examples. Both are arguments of his own choosing. The seemingly misplaced word of encouragement in 10:13 reveals Paul’s personal involvement with his arguments.3939
1 Corinthians 10:1-13 is an argument focusing on the desiring of evil and the issue is
eating meat sacrificed to idols. “To insist on one’s right to eat idol meat is to insist on eating
from the fountain of ἐπιθυμία, rather than from Christ, the rock.”4040 This problem turns into a
larger problem, which is how 10:1-13 functions. Eating of idol meat leads to the desire without
the will of God and the concern for others.4141 This is Paul’s overall concern. Individual sections
of the letter address the issues, but the function of this passage ultimately is concerned with the
church at Corinth.
3939 Willis, Idol Meat in Corinth, 163.4040 Gary D. Collier, “‘That We Might Not Crave Evil’ The Structure and Argument of 1
Corinthians 10:1-13,” JSNT 55 (1994): 55-75.4141 Collier, “That We Might Not Crave Evil,” 74.
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CONCLUSION
After looking closely at the text and Paul’s use of the Old Testament scripture, we are able to
make two claims regarding the passage. The first, which has been briefly mentioned throughout
discussing the text and translation, is that the passage is a typological one. Drawing a parallel
between the Old Testament and New Testament is what Paul does in 10:1-13 and he does so by
using types. It is thus important to recognize Paul’s way of describing Old Testament types (and
events) so that they point to the eschatological event. In laying out this basis, Davidson states
that “Israel’s baptism in the Red Sea, their sacramental sustenance in the wilderness, and the
retributive judgments upon them for their sins of indulgence—all are interpreted by Paul as
occurring τυπικῶς, as τύποι, of eschatological Israel, the Christian church.4242
What is the significance of the typological nature of 10:1-13? After examining the text
and analyzing the passage in light of the context, we are able to conclude that it is the use of Old
Testament passages that allow for the Christological reading, which is of most importance here.
To lay foundational work for Paul’s typology, we have to recognize Paul’s view. I believe Paul’s
attempt in 10:1-13 is to portray the Israelite events in the wilderness as warnings (types) for the
ideal Corinthian way (antitype) to function as a church. Paul is able to address the issue by
illustrating the experience of ancient Israel and, in doing so, he at the same time gives further
warning in regard to other issues that were brought up in different parts of the letter.4343
Many scholars have suggested that 1 Corinthians 10:1-13 is typological. While I do agree
that 10:1-13 is indeed typological, I argue that the typology plays an important role in the main
message within the passage. The second claim, which I think is the most important, is that 10:1-
4242 Davidson, Typology in Scripture, 287.4343 Davidson, Typology in Scripture, 206.
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13 must be read as Paul’s Christological message. As Rollin A. Ramsaran suggests in Liberating
Words: Paul’s Use of Rhetorical Maxims in 1 Corinthians 1-10, Paul patterns the experience of
the wilderness community as analogous to the believing community in Corinth.4444 By using the
history of Israel and the experience of the wilderness, Paul places Christ in a “new environment,”
which allows for him to warn the Corinthians of the Israelites’ faults but also reiterate the
importance of the community. And for Paul, as we see all throughout 1 Corinthians, the
community should be built upon Christ.
In writing about “questions of personal behavior in the community” in his commentary,
Lull suggests something that is very important: Paul’s focus on the presence of Christ in the
wilderness story is not what ultimately matters.4545 Though it is significant that Paul suggests the
extraordinary—that Christ was pre-existent among the ancient Israelites—the focus is what
allows for the right decision. Why should the Corinthians not become idolaters? Not commit
sexual immorality? Not test Christ? Not grumble? Because both the Israelite and Corinthian
community are sustained by the spiritual food and drink and led by the divine guidance.
And so, the question of how to read 10:1-13 arises: horizontally and socially or vertical
and theological?4646 We must decide what Paul’s intention is in this passage, in light of the
context. On one hand, Paul is addressing issues among the Corinthian community and does so by
employing typology in his illustration. On the other hand, he is addressing the larger issue of
ultimately what the result of making the right decision is. By reading 1 Corinthians 10:1-13 as
Paul’s Christological message of typology, we are able to see that by placing Christ at the heart
of the Old Testament example, Paul attempts to lead the Corinthian community to realization
4444 Rollin A. Ramsaran, Liberating Words: Paul’s Use of Rhetorical Maxims in 1 Corinthians 1-10 (Valley Forge, PA: Trinity Press International, 1996), 56.
4545 Lull, 1 Corinthians, 87.4646 Joop F.M. Smit, “About the Idol Offerings: Rhetoric, Social Context and Theology of
Paul’s Discourse in First Corinthians 8:1-11:1 (Sterling, VA: Peeters, 2000), 121.
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that “God is faithful and will not let them be tempted beyond their capacity but will make with
the temptation also the way out,” which is Christ.
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BIBLIOGRAPHY
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Cameron, Ron, and Merrill P. Miller, eds. Redescribing Paul and the Corinthians. Atlanta: Society of Biblical Literature, 2011.
Collier, Gary D. “‘That We Might Not Crave Evil’ The Structure and Argument of 1 Corinthians 10:1-13.” Journal for the Study of the New Testament (1994): 55-74.
Croy, N. Clayton. A Primer of Biblical Greek. Grand Rapids: William B. Eerdmans, 1999.
Davidson, Richard M. Typology In Scripture: A study of hermeneutical τύπος structures. Andrews University Seminary Doctoral Dissertation Series 2. Berrien Springs, MI: Andrews University Press, 1981.
Hanson, Anthony Tyrrell. Jesus Christ in the Old Testament. London: S.P.C.K., 1965.
Hart, Mark D. Vander. “The Exodus as Sacrament: The Cloud, The Sea, and Moses Revisited.” Melanesian Journal of Theology 12 (2001): 9-46.
Hays, Richard B. First Corinthians Interpretation: A Bible Commentary for Teaching and Preaching. WJK Interpretation Series. Louisville: Westminster John Knox Press, 2011.
Lockwood, Gregory J. 1 Corinthians: A Theological Exposition of Sacred Scripture. Concordia Commentary. St. Louis, MO: Concordia Publishing House. 2000.
Lull, David J. 1 Corinthians. Rev. and enl. ed. Chalice Commentaries for Today. St. Louis, MO: Chalice Press, 2007.
Matlock, R. Barry. Unveiling the Apocalyptic Paul: Paul’s Interpreters and the Rhetoric of Criticism. Journal for the Study of the New Testament Supplement Series 127. Sheffield, UK: Sheffield Academic Press, 1996.
Meeks, Wayne A. “And Rose Up To Play: Midrash and Paraenesis in 1 Corinthians 10:1-22.” Journal for the Study of the New Testament 16 (1982): 64-78.
Newton, Derek. Deity and Diet: The Dilemma of Sacrificial Food at Corinth. Journal for the Study of the New Testament Supplement Series 169. Sheffield, UK: Sheffield Academic Press, 1998.
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Porter, Stanley E., ed. Hearing the Old Testament in the New Testament. McMaster New Testament Studies Series. Grand Rapids: William B. Eerdmans, 2006.
Ramsaran, Rollin A. Liberating Words: Paul’s Use of Rhetorical Maxims in 1 Corinthians 1-10. Valley Forge, PA: Trinity Press International, 1996.
Smit, Joop F.M. “About the Idol Offerings” Rhetoric, Social Context, and Theology of Paul’s Discourse in First Corinthians 8:1-11:1. Contributions to Biblical Exegesis & Theology 27. Sterling, VA: Peeters, 2000.
Trail, Ronald. An Exegetical Summary of 1 Corinthians 10-16. Dallas: SIL International, 2001.
Willis, Wendell Lee. Idol Meat in Corinth: The Pauline Argument in 1 Corinthians 8 and 10. SBL Dissertation Series 68. Chico, CA: Scholars Press, 1985.
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