CANDLER SCHOOL OF THEOLOGY

PAULS CHRISTOLOGICAL MESSAGE OF TYPOLOGY TO THE CORINTHIANS: AN EXEGETICAL ANALYSIS OF 1 CORINTHIANS 10:1-13

SUBMITTED TO DR. CARL R. HOLLADAY IN PARTIAL FULFILLMENT OF NT613: 1 CORINTHIANS

BY MATTHEW A. LEE DECEMBER 3, 2013

CONTENTS

LIST OF ABBREVIATIONS ............................................................................................ iii INTRODUCTION ...............................................................................................................1 TEXT AND TRANSLATION .............................................................................................2 The Israelites Baptized Into Moses Spiritual Food and Drink, the Spiritual Rock, and Divine Retribution Now These Things Happened as Our Types Concluding Advice and Encouragement 2 5 10 15

PAULS USE OF THE OLD TESTAMENT ....................................................................17 FUNCTION OF 10:1-13 ....................................................................................................18 CONCLUSION ..................................................................................................................19 BIBLIOGRAPHY ..............................................................................................................22

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ABBREVIATIONS

CEV 1-2 Cor Deut ESV Exod GB Gen Gk Heb ICC Isa ISV JB Judg KJV LXX NAB Neh NET NIV NJB NLT NRSV NT Num OT Prov Ps RSV Rom 1-2 Sam SBL 1-2 Thess

Contemporary English Version 1-2 Corinthians Deuteronomy English Standard Version Exodus Good News Bible Genesis Greek Hebrews International Critical Commentary Isaiah International Standard Version Jerusalem Bible Judges King James Version Septuagint New American Bible Nehemiah New English Translation New International Version New Jerusalem Bible New Living Translation New Revised Standard Version New Testament Numbers Old Testament Proverbs Psalms Revised Standard Version Romans 1-2 Samuel Society of Biblical Literature 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 Pauls 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 Pauls 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 Pauls writing, and call attention to Pauls important use of Old Testament scripture.

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 (), 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

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For 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 , 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 Pauls 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.

Gregory J. Lockwood, 1 Corinthians: A Theological Exposition of Sacred Scripture (CC; St. Louis, MO: Concordia Publishing House, 2000), 321.

3 The same principle is applied in chapter 10; Paul is arguing from the all to the few.3 All now refers to ; 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 Pauls argument is and how it remains throughout chapter 9 into chapter 10. Pauls 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 Derek Newton, Deity and Diet: The Dilemma of Sacrificial Food at Corinth (JSNT 169; Sheffield, UK: Sheffield Academic Press, 1998), 325. 4 Newton, Deity and Diet, 326. 5 Richard M. Davidson, Typology in Scripture: A study of hermeneutical 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.
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4 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. Pauls way of writing Under the cloud ( ) and through the sea ( ) 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 , 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 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 Pauls intention, Moses is presented as a forerunner or Davidson, Typology in Scripture, 210. Wendell Lee Willis, Idol Meat in Corinth: The Pauling Argument in 1 Corinthians 8 and 10 (SBL 68; Chico, CA: Scholars Press, 1985), 129. 8 Lockwood, 1 Corinthians, 321. 9 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.).
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5 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 and 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: v.4: . 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.10 Most scholars agree that by saying spiritual food and spiritual drink, Paul is alluding to the Lords Supper; the Corinthian readers would have known this, as well. The word , 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 . 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
3

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.

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6 partook in the eating and drinking. The third is wonderful, which is to be understood as being 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 Spirits 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.11 Finally, most modern commentaries acknowledge that 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 . Many popular translations, such as the NRSV, NIV, and ESV, treat the same as it is in the sentence before, . 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

11

Davidson, Typology in Scripture, 225-228.

7 suggest that the action it signifies is ongoing or repetitive, whereas the imperfect tense denotes continuous, repeated, or attempted action in the past.12 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 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 , Paul explains why all drank the same spiritual drink: because they were drinking from the spiritual rock. Another exegetical issue to note is Pauls 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.13 Many scholars believe Paul is referring to a rabbinic legend of a rocky well that followed Israel throughout their wilderness journeys.14 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. N.Clayton Croy, A Primer of Biblical Greek (Grand Rapids, MI: William B. Eerdmans, 199), 53, 72. 13 Exod 17; Num 20:1-13. 14 Davidson, Typology in Scripture, 233.
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8 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, Israels great protector.15 As Richard B. Hays suggest, Deut 32 may have been influential in Pauls identification of Christ with the rock. The passage in Deut 32 illustrates that the rock ( )sustained him (Israel) in a desert landand 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 flock16 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.17 While we have already noted the references of rock in Old Testament scripture, now the question calls upon Pauls 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.18 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

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. 16 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 : 2 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. is also used when referring to God: 2 Sam 22:2, Ps 18:2, 31:3, 42:9, 71:3. 17 Lockwood, 1 Corinthians, 325. 18 Davidson, Typology in Scripture, 241.

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9 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.19 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 Pauls 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 Israels 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 , 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 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 , Paul then concludes the Exodus generations experience in the wilderness very abruptly. This abrupt verse, as Wendell Lee Willis suggests, was set up by the repetition of the word in verses 1-4.20 All under the cloud, all passed through the sea, all were baptized into Moses, all ate the same spiritual food, and all drank

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. 20 Willis, Idol Meat in Corinth, 142.

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10 the same spiritual drink, builds up to the point Paul is trying to make that God was not pleased with most of the Israelites . The final word of this section we will call attention to is , which is the aorist passive indicative of . 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.21 What is also important to acknowledge is that the verb is a hapax legomenon in the New Testament.22 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

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 Pauls warning to the Corinthians. Nonetheless, the unfaithful Israelites serve as negative examples for the Corinthian community.

Now These Things Happened as Our Types Now 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 As noted in Lockwoods commentary on 1 Corinthians, BAGD defines 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 Pauls message warning the Corinthians, I argue that while struck down remains to the aorist passive tense it is also appropriate given the context. 22 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.
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11 one day twenty-three thousand. 9Nor should we test Christ, just as some of them tested (him) and 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 . The literal translation of those two words is types of us, which I have chosen, making it our types. Most translations render 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 derives from , which means, to strike, thus is understood as the impress made by the blow, what is formed, what leaves its impress, the formgiving form.23 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.24 Moreover, the typology in Pauls message functions as the central point, using historical types to make his point to the Corinthians. We will look more closely at typology in Pauls message later. Verse 7 begins with , 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: , , , . Similarly, all four verses contain , (just) as some them. As Willis notes, the admonitions vary in an A-B-B-A pattern

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Lockwood, 1 Corinthians, 328. Also referring to Davidsons Typology in Scripture. Lockwood, 1 Corinthians, 329.

12 between imperative and subjunctive.25 By following with the verb and then using the same phrase , 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 Pauls use of the present tense. (become idolaters) can also mean take part in worship of idols, which signifies Pauls thinking behind his writing: You all must stop being idolaters, something that is already in progress.26 By quoting Exod 32:6, Paul connects the first admonition with the second. The Hebrew equivalent to (to play) is , which can mean, play in the sense of sexual dalliance.27 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 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

Willis, Idol Meat in Corinth, 147. Ronald Trail, An Exegetical Summary of 1 Corinthians 10-16 (Dallas: SIL International, 2001), 20. 27 Lockwood, 1 Corinthians, 329. Sexual dalliance, Gen 26:8, 39:14, 17. Paul quotes the LXX where the Greek word translates .
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13 twenty-three thousand. First, what is important to note is the word and what Paul is trying to say. In his commentary Lockwood recognizes that one meaning of is to fall in a religious or moral sense, to be completely ruined, or even to go astray morally (Prov 24:16 and Rom 14:4).28 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 saidthat He would provide for their needs, and that He would punish their transgressionsPaul 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.29 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
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Lockwood, 1 Corinthians, 329. Davidson, Typology in Scripture, 261.

14 Testament passages that mention grumbling.30 What is more important though is Pauls use 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 Pauls 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, Pauls hermeneutic in interpreting the Old Testament remains consistent throughout 1 Corinthians 10 because 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 Pauls 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 Pauls urgency by leading into his concluding advice and saying on whom the ends of the ages have come. As an immanent apocalyptic, Pauls 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.31 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 eschatologyfuturistic, 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. 31 David J. Lull, 1 Corinthians (CCT; St. Louis, MO: Chalice Press, 2007), 87-88.
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15 comic, and finalto which Paul is heir and which he may adapt in view of the Christ-event.32 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 So 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. . The Greek verse uses the masculine definite article and the corresponding masculine participle, which is followed by two third person singular verbs.33 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.34 In Pauls advice, there is instruction to watch that he does not fall. While he uses this word () 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, may refer R. Barry Matlock, Unveiling the Apocalyptic Paul: Pauls Interpreters and the Rhetoric of Criticism (JSNT; Sheffield, UK: Sheffield Academic Press, 1996), 249. Much of Matlocks work in this section of the book is in reference to J.C. Beker, Pauls Apocalyptic Gospel: The Coming Triumph of God (Philadelphia: Fortress Press, 1982). 33 Lockwood, 1 Corinthians, 331. 34 Willis, Idol Meat in Corinth, 156.
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16 to going astray morally. Thus, the word 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.35 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 Israels 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, Gods 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).36 And as we read that God will make also the way out, the word 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 Pauls apocalyptic concern in verse 11, so we read, too, the comfort behind the second coming of Christ and why Pauls message to the Corinthians is so urgent.

35 36

Willis, Idol Meat in Corinth, 157. Willis, Idol Meat in Corinth, 158.

PAULS 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 Christs preexistent activity in OT history37 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 Pauls writing is typology at its finest. The linkage between the Old Testament and New Testament is clear, and with Pauls 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.38 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.

37

Anthony Tyrrell Hanson, Jesus Christ in the Old Testament (London: SPCK, 1965), Hanson, Jesus Christ, 11. 17

10.
38

FUNCTION OF 10:1-13

After doing critical exegesis of the passage, we ask ourselves, then, what is the function of 10:113? As I have already argued, there seems to be a connection between 9:27 and 10:1 when the Greek word is included in the translation. Also the principle of arguing from all to the few remains consistent throughout 10:1-13 with Pauls Old Testament examples. While some argue 10:1-13 is a digression, I tend to say that it is Pauls 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 Pauls personal involvement with his arguments.39 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 ones right to eat idol meat is to insist on eating from the fountain of , rather than from Christ, the rock.40 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.41 This is Pauls overall concern. Individual sections of the letter address the issues, but the function of this passage ultimately is concerned with the church at Corinth.

Willis, Idol Meat in Corinth, 163. Gary D. Collier, That We Might Not Crave Evil The Structure and Argument of 1 Corinthians 10:1-13, JSNT 55 (1994): 55-75. 41 Collier, That We Might Not Crave Evil, 74.
40

39

18

CONCLUSION

After looking closely at the text and Pauls 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 Pauls way of describing Old Testament types (and events) so that they point to the eschatological event. In laying out this basis, Davidson states that Israels baptism in the Red Sea, their sacramental sustenance in the wilderness, and the retributive judgments upon them for their sins of indulgenceall are interpreted by Paul as occurring , as , of eschatological Israel, the Christian church.42 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 Pauls typology, we have to recognize Pauls view. I believe Pauls 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.43 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 10:142 43

Davidson, Typology in Scripture, 287. Davidson, Typology in Scripture, 206. 19

20 13 must be read as Pauls Christological message. As Rollin A. Ramsaran suggests in Liberating Words: Pauls 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.44 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: Pauls focus on the presence of Christ in the wilderness story is not what ultimately matters.45 Though it is significant that Paul suggests the extraordinarythat Christ was pre-existent among the ancient Israelitesthe 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?46 We must decide what Pauls 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 Pauls Christological message of typology, we are able to see that by placing Christ at the heart

Rollin A. Ramsaran, Liberating Words: Pauls Use of Rhetorical Maxims in 1 Corinthians 1-10 (Valley Forge, PA: Trinity Press International, 1996), 56. 45 Lull, 1 Corinthians, 87. 46 Joop F.M. Smit, About the Idol Offerings: Rhetoric, Social Context and Theology of Pauls Discourse in First Corinthians 8:1-11:1 (Sterling, VA: Peeters, 2000), 121.

44

21 of the Old Testament example, Paul attempts to lead the Corinthian community to realization 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.

22

BIBLIOGRAPHY

Bauer, W., W. F. Arndt, F. W. Gingrich, and F. W. Danker. Greek-English Lexicon of the New Testament and Other Early Christian Literature. 2nd ed. Chicago: University of Chicago Press, 1979. 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 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: Pauls 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.

23 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: Pauls 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 Pauls 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.