Teks -- 1 Corinthians 10:3 (NET)

10:3 and all ate the same spiritual food,

Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Robertson: 1Co 10:3 - The same spiritual meat

The same spiritual meat ( to auto pneumatikon brōma ).

Westcott and Hort needlessly bracket to auto . Brōma is food, not just flesh. The reference is to the manna (Exo 16:13.) which is termed "spiritual"by reason of its supernatural character. Jesus called himself the true bread from heaven (Joh 6:35) which the manna typified.

Vincent: 1Co 10:3 - Spiritual meat

Spiritual meat

The manna, called spiritual because coming from heaven. See Psa 78:25; Joh 6:31; and on Rev 11:8; Rev 2:17.

Wesley: 1Co 10:3

And all ate the same manna, termed spiritual meat, as it was typical, Of Christ and his spiritual benefits: Of the sacred bread which we eat at his table. Exo 16:15.

JFB: 1Co 10:3 - same spiritual meat

As the Israelites had the water from the rock, which answered to baptism, so they had the manna which corresponded to the other of the two Christian sacraments, the Lord's Supper. Paul plainly implies the importance which was attached to these two sacraments by all Christians in those days: "an inspired protest against those who lower their dignity, or deny their necessity" [ALFORD]. Still he guards against the other extreme of thinking the mere external possession of such privileges will ensure salvation. Moreover, had there been seven sacraments, as Rome teaches, Paul would have alluded to them, whereas he refers to only the two. He does not mean by "the same" that the Israelites and we Christians have the "same" sacrament; but that believing and unbelieving Israelites alike had "the same" spiritual privilege of the manna (compare 1Co 10:17). It was "spiritual meat" or food; because given by the power of God's spirit, not by human labor [GROTIUS and ALFORD] Gal 4:29, "born after the Spirit," that is, supernaturally. Psa 78:24, "corn of heaven" (Psa 105:40). Rather, "spiritual" in its typical signification, Christ, the true Bread of heaven, being signified (Joh 6:32). Not that the Israelites clearly understood the signification; but believers among them would feel that in the type something more was meant; and their implicit and reverent, though indistinct, faith was counted to them for justification, of which the manna was a kind of sacramental seal. "They are not to be heard which feign that the old fathers did look only for transitory promises" [Article VII, Church of England], as appears from this passage (compare Heb 4:2).

Clarke: 1Co 10:3 - Spiritual meat

Spiritual meat - The manna which is here called spiritual

1.    Because it was provided supernaturally; and

2.    Because it was a type of Christ Jesus, who speaking of it, Joh 6:31, etc., tells us that it was a type of that true bread which came down from heaven, which gives life to the world, Joh 6:33, and that himself was the bread of life, Joh 6:48.

Calvin: 1Co 10:3 - The same spiritual meat

3.The same spiritual meat He now makes mention of the other sacrament, which corresponds to the Holy Supper of the Lord. “The manna,” says he, “and the water that flowed forth from the rock, served not merely for the food of the body, but also for the spiritual nourishment of souls.” It is true, that both were means of sustenance for the body, but this does not hinder their serving also another purpose. While, therefore, the Lord relieved the necessities of the body, he, at the same time, provided for the everlasting welfare of souls. These two things would be easily reconciled, were there not a difficulty presented in Christ’s words, (Joh 6:31,) where he makes the manna the corruptible food of the belly, which he contrasts with the true food of the soul. That statement appears to differ widely from what Paul says here. This knot, too, is easily solved. It is the manner of scripture, when treating of the sacraments, or other things, to speak in some cases according to the capacity of the hearers, and in that case it has respect not to the nature of the thing, but to the mistaken idea of the hearers. Thus, Paul does not always speak of circumcision in the same way, for when he has a view to the appointment of God in it, he says, that it was a seal of the righteousness of the faith, (Rom 4:11,) but when he is disputing with those who gloried in an outward and bare sign, and reposed in it a mistaken confidence of salvation, he says, that it is a token of condemnation, because men bind themselves by it to keep the whole law (Gal 5:2.) For he takes merely the opinion that the false apostles had of it, because he contends, not against the pure institution of God, but against their mistaken view. In this way, as the carnal multitude preferred Moses to Christ, because he had fed the people in the desert for forty years, and looked to nothing in the manna but the food of the belly, (as indeed they sought nothing else,) Christ in his reply does not explain what was meant by the manna, but, passing over everything else, suits his discourse to the idea entertained by his hearers. “Moses is held by you in the highest esteem, and even in admiration, as a most eminent Prophet, because he filled the bellies of your fathers in the desert. For this one thing you object against me: I am accounted nothing by you, because I do not supply you with food for the belly. But if you reckon corruptible food of so much importance, what ought you to think of the life-giving bread, with which souls are nourished up unto eternal life?.” We see then that the Lord speaks there — not according to the nature of the thing, but rather according to the apprehension of his hearers. ⁵³⁰ Paul, on the other hand, looks here — not to the ordinance of God, but to the abuse of it by the wicked.

Farther, when he says that the fathers ate the same spiritual meat, he shows, first, what is the virtue and efficacy of the Sacraments, and, secondly, he declares, that the ancient Sacraments of the Law had the same virtue as ours have at this day. For, if the manna was spiritual food, it follows, that it is not bare emblems that are presented to us in the Sacraments, but that the thing represented is at the same time truly imparted, for God is not a deceiver to feed us with empty fancies. ⁵³¹ A sign, it is true, is a sign, and retains its essence, but, as Papists act a ridiculous part, who dream of transformations, (I know not of what sort,) so it is not for us to separate between the reality and the emblem which God has conjoined. Papists confound the reality and the sign: profane men, as, for example, Suenckfeldius, and the like, separate the signs from the realities. Let us maintain a middle course, ⁵³² or, in other words, let us observe the connection appointed by the Lord, but still keep them distinct, that we may not mistakingly transfer to the one what belongs to the other.

It remains that we speak of the second point — the resemblance between the ancient signs and ours. It is a well-known dogma of the schoolmen — that the Sacraments of the ancient law were emblems of grace, but ours confer it. This passage is admirably suited for refuting that error, for it shows that the reality of the Sacrament was presented to the ancient people of God no less than to us. It is therefore a base fancy of the Sorbonists, that the holy fathers under the law had the signs without the reality. I grant, indeed, that the efficacy of the signs is furnished to us at once more clearly and more abundantly from the time of Christ’s manifestation in the flesh than it was possessed by the fathers. Thus there is a difference between us and them only in degree, or, (as they commonly say,) of “more and less,” for we receive more fully what they received in a smaller measure. It is not as if they had had bare emblems, while we enjoy the reality. ⁵³³

Some explain it to mean, that they ⁵³⁴ ate the same meat together among themselves, and do not wish us to understand that there is a comparison between us and them; but these do not consider Paul’s object. For what does he mean to say here, but that the ancient people of God were honored with the same benefits with us, and were partakers of the same sacraments, that we might not, from confiding in any peculiar privilege, imagine that we would be exempted from the punishment which they endured? At the same time, I should not be prepared to contest the point with any one; I merely state my own opinion. In the meantime, I am well aware, what show of reason is advanced by those who adopt the opposite interpretation — that it suits best with the similitude made use of immediately before — that all the Israelites had the same race-ground marked out for them, and all started from the same point: all entered upon the same course: all were partakers of the same hope, but many were shut out from the reward. When, however, I take everything attentively into consideration, I am not induced by these considerations to give up my opinion; for it is not without good reason that the Apostle makes mention of two sacraments merely, and, more particularly, baptism. For what purpose was this, but to contrast them with us? Unquestionably, if he had restricted his comparison to the body of that people, he would rather have brought forward circumcision, and other sacraments that were better known and more distinguished, but, instead of this, he chose rather those that were more obscure, because they served more as a contrast between us and them. Nor would the application that he subjoins be otherwise so suitable — “All things that happened to them are examples to us, inasmuch as we there see the judgments of God that are impending over us, if we involve ourselves in the same crimes.”

TSK: 1Co 10:3

Exo 16:4, Exo 16:15, Exo 16:35; Deu 8:3; Neh 9:15, Neh 9:20; Psa 78:23-25, Psa 105:40; John 6:22-58

Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: 1Co 10:3

Those of the Jews that perished in the wilderness, did all eat the same manna which Caleb and Joshua ate of, who went into Canaan; or, those Jews that so perished in the wilderness did eat the same spiritual meat that we do, they in the type, we in the antitype. Manna is called

spiritual meat:

1. Because it was bread which came down from heaven, the habitation of spiritual beings, Joh 6:31 .

2. It was miraculously produced.

3. Because it was angels’ food, given out by their ministry.

4. But principally, because it signified Christ, who was the true bread from heaven, Joh 6:32 .

Haydock: 1Co 10:3-4 - All eat the same spiritual food // All drank the same spiritual drink // And the rock was Christ

All eat the same spiritual food, to wit, the manna, which seemed to come from heaven, and was a figure of the eucharist, the spiritual food of our souls. ---

All drank the same spiritual drink, and.... rock that followed them, by which is understood the stream of water, that came miraculously out of the rock struck by Moses, and which is said to have followed them, because it ran plentifully through their camp. ---

And the rock was Christ, a figure of Christ; for all these things (ver. 11.) happened to them in figure. (Witham)

Gill: 1Co 10:3 - And did all eat the same spiritual meat.

And did all eat the same spiritual meat. Meaning the manna; and which the Jews also call ^h מאכל רוחני, "spiritual food", as also their sacrifices, ⁱ לחם רוחני, "spiritual bread": not that the manna was so in own nature; it was corporeal food, and served for the nourishment of the body; but either because it was prepared by angels, who are ministering spirits, at the command of God, and hence called angels' food, Psa 78:25 or rather because it had a mystical and spiritual meaning in it; it was not the true bread, but was typical of Christ, who is so: it resembled Christ in its original; it was prepared of God, as Christ is, as his salvation prepared before the face of all his people; it was the free gift of God, as Christ is to the mystical Israel; it came down from heaven, as Christ, the true bread of life did: it answered to him in its nature; it was in form round, expressive of his being from everlasting to everlasting, and of the perfection both of his divine and human natures; it was in colour white, signifying his purity of nature, and holiness of life and conversation; it was in quantity small, setting forth his outward meanness and despicableness in the eyes of men; and in quality it was sweet in taste, as Christ, and all the blessings and fruits of his grace are to believers. The usefulness of the manna was very great, a vast number, even all the Israelites, were supplied with it, and supported by it for forty years together, as all the elect of God, and the whole family of Christ are by the fulness of grace which is in him; and as in order that it might be proper and suitable food, it was ground in mills, or beaten in a mortar, and baked in pans; so Christ was bruised, and wounded, and endured great sufferings, and death itself, that he might be agreeable food for our faith: and as the Israelites had all an equal quantity of this food, none had more or less than others, so all the saints have an equal share and interest in Christ, in his blood, righteousness, and sacrifice; as they have the same like precious faith, they have the same object of it. To say no more, as the manna was the food of the wilderness, or of the people of Israel, whilst travelling in it, so Christ, and the fulness of grace that is in him, are the food and supply of the spiritual Israel, and church of God, whilst they are passing through this world to the heavenly glory. Now, though all the Israelites did not eat of Christ, the true bread, which was typified by the manna; yet they all ate the same food, which had a spiritual meaning in it, and a respect to Christ, but did not all enter into the land flowing with milk and honey.