THEOSISJohn Chrysostom
On verses 1-7. Since he intends to utter a very forceful discourse, he first offers instruction in a general form. He speaks not only about the matter immediately at hand, but about all the ailments of the Corinthians in general.
Concerning the outward contests, those of the pagans, he said, "Do you not know?" Here he says, "I do not want you to be ignorant, brethren" (1 Cor 10:1), showing that they had been greatly instructed in this.
Read more (1200 words)
Of what do you not want us to be ignorant? "That 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. All ate the same spiritual food, and all drank the same spiritual drink. For they drank from the spiritual rock that followed them, and the rock was Christ. But with many of them God was not well pleased" (1 Cor 10:1-5).
Why does he say this? To show that, just as such gifts did not benefit those Israelites, so baptism and participation in the spiritual Mysteries will not benefit the Corinthians if their life does not correspond to grace. For this reason he points to the types of baptism and the Mysteries.
What does "they were baptized into Moses" mean? We, believing in Christ and His Resurrection, are baptized so that we ourselves may have a share in these Mysteries. He says that we are baptized "for the dead" (1 Cor 15:29), that is, for our bodies.
So also they, relying on Moses, that is, seeing that he first entered the sea, resolved to enter there themselves. Since the Apostle wishes to bring the type near to the truth, he does not express it in that way, but calls even the type by the name of the truth.
Here he indicates the type of baptism, and next the type of the sacred table. As you partake of the Master's Body, so they partook of the manna. As you drink the Blood, so they drank water from the rock.
Although this was perceptible to the senses, it was given spiritually, not according to the laws of nature, but according to grace. Together with the body it nourished the soul, disposing it toward faith.
Concerning the food he added nothing, because it differed from ordinary food not only in the manner of receiving it, but also in substance, for it was manna. Concerning the drink, however, where only the manner of receiving it was wondrous and required explanation, after the words, "they drank the same spiritual drink," he added, "for they drank from the spiritual rock that followed them." Again he says, "and the rock was Christ."
The rock, he says, did not by its own nature pour forth water. Otherwise it would have poured it forth before. Rather, another spiritual Rock did everything, that is, Christ, Who was continually present with them and worked all the wonders. Therefore he says, "that followed them."
Do you see Paul's wisdom? He explains that Christ is the giver of both, and in this way brings the type near to the truth. He gave those gifts, he says, and He also sets forth this table. He led them through the sea, and He led you through baptism. There He provided manna and water, and to you He gives Body and Blood.
Such are His gifts. Let us see, then, whether He spared the Israelites when they proved unworthy of His gifts. No. Therefore the Apostle added, "But with many of them God was not well pleased."
Although God counted them worthy of such honor, it profited them nothing, and most of them perished. They all perished. But so that the Corinthians would not think that universal destruction also awaited them, the Apostle said "many."
They were an innumerable multitude, but their great number did not help them at all. All the benefits were a sign of God's love. Yet even this did not help them, because they themselves did not show works of love.
Since many do not believe the teaching about Gehenna, as something intangible and invisible, the Apostle proves by examples that have already occurred that God punishes sinners, even if He previously poured countless benefits upon them. If you do not believe the future, he says, surely you will not disbelieve the past.
See how many benefits God bestowed on them. He freed them from Egypt and its slavery. He led them through the sea. He sent down manna from heaven. He brought forth new and wondrous springs of water. He constantly accompanied them, working wonders and protecting them everywhere.
Yet when they proved unworthy of such gifts, He did not spare them, but destroyed them all. "For they were struck down in the wilderness," says the Apostle. By this expression he shows their sudden destruction, the sufferings and punishments sent upon them by God, and the fact that they did not receive the rewards set before them.
Moreover, He did not send all this upon them in the promised land, but outside it and very far from it. He punished them with a double punishment: He did not allow them to see the promised land, and He punished them severely.
But how, you will say, does this concern us? It concerns you precisely. Therefore the Apostle continues, "Now these things were types for us" (1 Cor 10:6).
As their gifts were types, so also their punishments were types. As baptism and the mystical table were prefigured, so by the events that followed it was foretold that those unworthy of the gift would undergo punishment. By such examples we learn to be more continent.
Therefore he adds, "that we might not desire evil as they desired." As types came first in the benefits and the truth followed them, so it will be also with the punishments.
Do you see how he suggests that we shall not only be punished, but much more than those Israelites? If there were types there, and here the truth, then the punishments too must be much greater, just as the gifts are.
Notice against whom he first speaks: against those who ate in the idol temples. Having said, "that we may not become desirers of evil," which applied to all in general, and having shown specifically that every sin comes from evil desire, he first says, "Nor become idolaters, as some of them did, as it is written: The people sat down to eat and drink, and rose up to play" (1 Cor 10:7).
Do you hear how he calls the Corinthians idolaters? Here, however, he only hints at this, and afterward he proves it. He also presents the reason why they flocked to the tables: love of pleasure.
Having said, "that we may not desire evil," and then, "nor become idolaters," he points to the cause of such impiety in love of pleasure. "The people sat down," he says, "to eat and drink," and as a consequence "rose up to play."
As they, he says, came from love of pleasure to idolatry, so you must fear lest for the same reason you also come to the same thing. Do you see how he proved that those who considered themselves perfect were more imperfect than others?
He accuses them not only because they show no condescension, but also because some sin through ignorance, while others sin through love of pleasure. For the destruction of the former he threatens punishment to the latter. He leaves the latter no opportunity to shift the blame for their sin onto others, but declares them responsible for the destruction both of themselves and of others.