<p>10:4- see on Rom. 5:12.</p><p><em>And did all drink the same spiritual drink. For they drank of a spiritual rock that followed them; and the rock represented Christ- </em>&quot;That rock was Christ&quot;. However, Dt. 32 seems to imply that the rock was an Angel. &quot;I will publish the name of the Lord (a reference to the Angel declaring the name in Ex. 34)... He is the rock... He found (Israel) in a desert land... He led him&quot; (vv. 3,4,10). This is all describing the activities of the Angel. Israel rebelled against the Angel (Is. 63:10), &quot;lightly esteemed the rock... of the Rock that begat thee thou art unmindful&quot; (Dt. 32:15,18). Another link between the rock and the Angel is in Gen. 49:24: &quot;The mighty God of Jacob (an Angel)... the shepherd (the Angel, Is. 63:9-11)... the stone... of Israel&quot;. Note that Jesus is clearly the shepherd, the stone and the rock (of offence). The language of 1 Cor. 10 invites us not to interpret &quot;the rock&quot; just as the physical rock. It can be shown that the Comforter was an Angel representing Christ, in fact the same Angel as in Is. 63 which led Israel through the wilderness. It is therefore fitting that &quot;the rock&quot;, the same Angel, should be chosen by Paul in 1 Cor. 10 as a type of Christ. What came from the rock was &quot;spiritual drink&quot;- showing that the Rock Angel spiritually as well as physically fed them. Christ's interpretation of the manna as representing the word in John 6 would support this idea of the Angels spiritually strengthening Israel on their journey. Ex. 29:42 implies this happened daily; the Angel stood&nbsp; at&nbsp; the door of the tabernacle each day to speak with them. Perhaps the same is true today for those who through Angelic help feed daily on the manna of the Word. It is possible that Israel tempting Christ in 1 Cor. 10:9 is meant to refer back to 1 Cor. 10:4 &quot;They drank of that spiritual rock that followed them; and that rock was Christ&quot;. Tempting Christ was therefore tempting the rock to produce water. The rock was a title of the Angel that was with them, and it was he, representing Christ, whom they tempted. See on Is. 51:9; Rev. 3:22.</p><p>Paul is alluding to a Jewish tradition that the rock followed Israel through the wilderness, always giving water. Some traditions suggest Miriam carried it; the supposed &ldquo;Rock of Moses&rdquo; is a piece of rock which could have been carried. Paul emphasizes that the point of his allusion is that the water which they drank of represented &ldquo;Christ&rdquo;, the strength which comes from Him as the smitten rock; he alludes to the tradition just as he quotes pagan poets and makes a point out of their words (Acts 17:28). The Bible often features this kind of thing; and God isn&rsquo;t so paranoiac and apologetic that He as it were has to footnote such things with a comment that &ldquo;of course, this isn&rsquo;t true&rdquo;. <br />&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &nbsp;</p><p>It should be evident enough that the rock which Moses smote in the desert was simply a rock; it wasn't Christ personally. The Jewish book of Wisdom claimed that &quot;the rock was Wisdom&quot; (Wisdom 11). Paul, as he so often does, is picking up this phrase and saying that more essentially, the rock represented Jesus personally, and not 'Wisdom' in the Jewish misunderstanding of this figure. It &quot;was&quot; Him in the sense that it represented Him. Likewise He said about the communion wine: &quot;This is my blood&quot;. It wasn't literally His blood; it was and is His blood only in that it represents His blood. Paul is describing the experience of Israel in the wilderness because he saw in it some similarities with the walk of the Corinthian believers towards God's kingdom. The whole of 1 Cor. 10 is full of such reference. And this is why he should speak about the rock which Moses smote as a symbol of Christ. The Israelites had been baptized into Moses, just as Corinth had been baptized into Christ; and both Israel and Corinth ate &quot;the same spiritual food; and did all drink the same spiritual drink&quot;. &quot;Spiritual food... spiritual drink&quot; shows that Paul saw the manna they ate and the water they drank as spiritually symbolic- just as He saw the rock as symbolic. Paul goes on in 1 Cor. 10:16,17 to write of how Corinth also ate and drank of Christ in the breaking of bread, and in chapter 11 he brings home the point: like Israel, we can eat and drink those symbols, &quot;the same spiritual meat... the same spiritual drink&quot;, having been baptized into Christ as they were into Moses, and think that thereby we are justified to do as we like in our private lives. This is the point and power of all this allusion. The picture of their carcasses rotting in the wilderness is exhortation enough. Baptism and observing the 'breaking of bread' weren't enough to save Israel.</p><p>The Lord Jesus Himself had explained in John 6 how the manna represented His words and His sacrifice. He spoke of how out of Him would come &quot;living water&quot;, not still well water, but bubbling water fresh from a fountain (Jn. 4:11; 7:38). And He invites His people to drink of it. It was this kind of water that bubbled out of the smitten rock. Ps. 78:15,16,20; 105:41; Is. 48:21 describe it with a variety of words: gushing, bursting, water running down like a high mountain stream, &quot;flowed abundantly&quot;.....as if the fountains of deep hidden water had burst to the surface (&quot;as out of the great depths&quot;, Ps. 78:15). So the Lord was saying that He was the rock, and we like Israel drinking of what came out of Him.</p><p>The Law of Moses included several rituals which depended upon what is called &quot;the running water&quot;(Lev. 14:5,6,50-52; 15:18; Num. 19:17). &quot;Running&quot; translates a Hebrew word normally translated &quot;living&quot;. This living water was what came out of the smitten rock. The Lord taught that the water that would come out of Him would only come after His glorification (Jn. 7:38)- an idea He seems to link with His death rather than His ascension (Jn. 12:28,41; 13:32; 17:1,5 cp. 21:19; Heb. 2:9). When He was glorified on the cross, then the water literally flowed from His side on His death. The rock was &quot;smitten&quot;, and the water then came out. The Hebrew word used here is usually translated to slay, slaughter, murder. It occurs in two clearly Messianic passages: &quot;...they talk to the hurt of him Christ whom thou hast smitten&quot;(Ps. 69:26); &quot;we esteemed him as He hung on the cross smitten of God&quot;(Is. 53:4).</p><p>It was in a sense God who &quot;clave the rock&quot; so that the waters gushed out (Ps. 78:15; Is. 48:21). &quot;Clave&quot; implies that the rock was literally broken open; and in this we see a dim foreshadowing of the gaping hole in the Lord's side after the spear thrust, as well as a more figurative image of how His life and mind were broken apart in His final sacrifice. Yahweh, presumably represented by an Angel, stood upon or 'above' the rock when Moses, on Yahweh's behalf, struck the rock. Here we see a glimpse into the nature of the Father's relationship with the Son on the cross. He was both with the Son, identified with Him just as the Angel stood on the rock or hovered above it as Moses struck it... and yet He also was the one who clave that rock, which was Christ. As Abraham with Isaac was a symbol of both the Father and also the slayer, so in our far smaller experience, the Father gives us the trials which He stands squarely with us through. And within the wonder of His self-revelation, Yahweh repeatedly reveals Himself as &quot;the rock&quot;- especially in Deuteronomy. And yet that smitten rock &quot;was a symbol of Christ&quot;. On the cross, &quot;God was in Christ, reconciling the world unto Himself&quot;. There He was the most intensely manifested in His beloved Son. There God was spat upon, His love rejected. There we see the utter humility and self-abnegation of the Father. And we His children must follow the same path, for the salvation of others.</p><p>The rock &quot;followed better, 'accompanied' them&quot; (1). We must understand this as a metonymy, whereby &quot;the rock&quot; is put for what came out of it, i.e. the fountain of living water. It seems that this stream went with them on their journey. The statement that &quot;they drank&quot; of the rock is in the imperfect tense, denoting continuous action- they <em>kept on</em> drinking of that water, it wasn't a one time event, it continued throughout the wilderness journey. A careful reading of Ex. 17:5,6 reveals that at Rephidim, Moses was told to &quot;Go on before the people&quot;, to Horeb. There he struck the rock, and yet the people drank the water in Rephidim. The water flowed a long way that day, and there is no reason to think that it didn't flow with them all the time. The records make it clear enough that the miraculous provision of water was in the same context as God's constant provision of food and protection to the people (Dt. 8:15,16). The rock gave water throughout the wilderness journey (Is. 48:21). This would surely necessitate that the giving of water at Horeb was not a one-off solution to a crisis. There is a word play in the Hebrew text of Is. 48:21: &quot;He led them through the Horebs AV 'desert places'&quot; by making water flow from the rock. The Horeb experience was repeated for 40 years; as if the rock went on being smitten. Somehow the water from that smitten rock went with them, fresh and bubbling as it was the first moment the rock was smitten, right through the wilderness (2). It was living, spring water- not lying around in puddles. The water that came from that one rock tasted as if God had opened up fresh springs and torrents in the desert (Ps. 74:15 NAS). It always tasted as if it was just gushing out of the spring; and this wonder is commented upon by both David and Isaiah (Ps. 78:15,16,20; 105:41; Is. 48:21). It was as if the rock had just been struck, and the water was flowing out fresh for the first time.</p><p>In this miracle, God clave the rock and there came out rivers (Hab. 3:9; Ps. 78:16,20; Is. 43:20). Each part of Israel's encampment had the water as it were brought to their door. And so it is in our experience of Christ, and the blessing enabled by His sacrifice. The blessings that come to us are deeply personal, and directed to us individually. He died once, long ago, and yet the effect of His sacrifice is ever new. In our experience, it's as if He has died and risen for us every time we obtain forgiveness, or any other grace to help in our times of need. We live in newness of life. The cross is in that sense ongoing; He dies and lives again for every one who comes to Him. And yet at the end of their wilderness journey, Moses reflected that Israel had forgotten the rock that had given them birth. The water had become such a regular feature of their lives that they forgot the rock in Horeb that it flowed from. They forgot that 'Horeb' means 'a desolate place', and yet they had thankfully drunk of the water the first time in Rephidim, 'the place of comfort'.</p><p>We too have done the same, but the length of time we have done so can lead us to forget the smitten rock, back there in the loneliness and desolation of Calvary. Not only did his disciples forsake him and his mother finally go away home, but He even felt that the Father had forsaken Him. As Abraham left alone in the Messianic &quot;horror of great darkness&quot;, as Isaac alone with only his Father, leaving the other men behind...so the Lord on the cross was as a single green root grown up out of a parched desert. Let us never forget that 'Horeb'; and let's not let the abundant new life and blessing which there is in Christ become something ordinary. God forbid that we like Corinth, like Israel, should drink of that sparkling water each week in our 'place of comfort' and go forth to do just as we please.&nbsp;</p><p><strong>Notes</strong><br />(1) Marvin Vincent <em>Vincent's Word Studies</em> comments: &quot;Paul appears to recall a rabbinic tradition that there was a well formed out of the spring in Horeb, which gathered itself up into a rock like a swarm of bees, and followed the people for forty years; sometimes rolling itself, sometimes carried by Miriam, and always addressed by the elders, when they encamped, with the words, &ldquo;Spring up, O well&rdquo; (Num. 21:17)&quot;. Whether this is true or not, Paul is alluding to this idea- hence the rather awkward idiom to non-Jewish readers.</p><p>(2) There is repeated emphasis in the records that the water came from the singular rock. However Ps. 78:16 speaks of God cleaving the rocks. I suggest this is an intensive plural- the sense is 'the one great rock'. The next verses (17,20) go on to speak of how the water came from a singular rock.</p>