Vv. 3, 4. After deliverance came the Question of sustenance. This was effected
35 * πόµα 4 πνευμα.
858 ΠΡΟΣ ΚΟΡΙΝΘΙΟΥΣ A gece ἡ- Ὦ νεφέλῃ καὶ ἐν τῇ θαλάσσῃ, 3. καὶ πάντες τὸ] αὐτὸ] * βρῶμα h τον, ἔπγευματικὸν ” ἔφαγον 44. καὶ πάντες τὸ ὃ αὖτ 93 Dan. τικὸν΄ ἐπιον"' 4b. ἔπινον γὰρ ἐκ Σπνευματικῆς ἀκολουθούσης πέτρας" (Theod.).
i Rom. ix. 33 (Isa. viii. 14); 1 Pet. ii. 8; Mt. vii. 24, xvi. 18, etc.
1 το αντο om. §*, zeth.; A 46 om. αυτο.
2avevpatixov βρωµα εφαγον (in this order): $Q*BC?P.
πνευμ. εφ. Bp.: A 17, Mcion, Syrian. 3 zth., Chr. om. το αντο.
Bp. mwveup. εφ.: SOCDGKL, etc.; Western and
A 46 om. αυτο.
“πνευματικονεπιον ποµα (in this order): all non-Western pre-Syrian unce.
in the desert by means no less miraculous and symbolic: ‘‘and they all ate the same spiritual food, and all drank the same spiritual drink’—the manna of Exod. xvi. 13 ff., etc., and the stream drawn from the rocks of Rephidim (Exod. xvii.) and Kadesh (Num. xx.).—The epi- thet πνευματικὸν does not negative the materiality of the βρῶμα and mépa, any more than the corporeality of the ripe Christian man described in ii. 15; it ascribes to these nutriments α higher virtue—such as, ¢.g., the bread of Christ’s miracles had for intelligent partakers—a spiritual meaning and influence: for the bread, see Deut. viii. 2 f. (cf. Matt. iv. 3 f., John vi. 31 ff., Ps. Ixxvili. 23 ff.); for the water, Exod. xvii. 7, Num. xx. 13, _Ps. cv. 41, Isa. xxxv. 6.—In drinking from the smitten rock the Israelites ‘were drinking’’ at the same time ‘‘ of a spiritual rock’’—and that not supply- ing them once alone, but “ following ”’ them throughout their history. Ver. 4) explains 4a (yap): P. justifies his calling the miraculous water “' spiritual,” not by saying that the rock from which it issued was a spiritual (and no material) rock, but that there was ‘a spiritual rock accompanying ’’ God’s people; from this they drank in spirit, while their bodies drank from the water flowing at their feet. The lesson is strictly parl. to that of Deut. viii. 3 f. respecting the manna. In truth, another rock was there beside the visible cliff of Rephidim: ‘‘ Now this rock (ἡ πέτρα δέ) was the Christ!” The ‘“‘meat” and ‘ drink”’ are the actual desert food—‘‘ the same” for ‘‘all,” but endowed for all with a “spiritual ” grace; the “spiritual rock”? which im- parted this virtue is distinguished as ‘following ”’ the people, being superior to local limitations—a rock not symbolic of Christ, but identical with Him. ‘This identification our Lord virtually made in the words of John vii. 37. The impf.
ἔπινον (40), exchanged for ἔπιον (4a), indicates the continuous aid drawn from this “following rock”’.
Baur, Al., and others suppose P. to be adopting the Rabbinical legend that the water-bearing Rephidim rock journeyed onwards with the Israelites (see Bammid- bar Rabba, s. 1; Eisenmenger, Entd. SFudenthum, I. 312, 467, II. 876 f.). Philo allegorized this fable in application to the Logos (Leg. alleg. 11. §§ 21 f.; Quod det. bot. insid. solet, § 30). This may have suggested Paul’s conception, but the pre- dicate πνευματικῆς emphatically discards the prodigy; ‘‘we must not disgrace P. by making him say that the pre-incarnate Christ followed the march of Israel in the shape of a lump of rock!” (Hf.). 6 Χριστός- ποίῖ the doctrine, nor the hope of the Christ, but Himself—assumes. that Christ existed in Israelite times and” was Spiritually present with the O.T. Church, and that the grace attending its ordinances was mediated by Him. ‘‘ The spiritual homogeneity of the two cove- nants’’—which gives to the Apostle’s warning its real cogency—‘‘ rests on the identity of the Divine Head of both. The practical consequence saute aux yeux: Christ lived already in the midst of the ancient people, and that people has perished! How can you suppose, you Christians, that you are secured from the same fate!”’ (Gd.).