For I would not have you ignorant, brethren, that our fathers were all under the cloud, and all passed through the sea.

“Thou wilt notice, too, that the transgressions of the common people have been described in like manner, not for the sake of those who did then transgress, but as a means of instruction unto us, and that we should understand that it is one and the same God against whom these men sinned, and against whom certain persons do now transgress from among those who profess to have believed in Him. But this also, [as the presbyter states, ] has Paul declared most plainly in the Epistle to the Corinthians, when he says, "Brethren, I would not that ye should be ignorant, how that all our fathers were under the cloud, and were all baptized unto Moses in the sea, and did all eat the same spiritual meat, and did all drink the same spiritual drink: for they drank of that spiritual rock that followed them; and the rock was Christ. But with many of them God was not well pleased, for they were overthrown in the wilderness. These things were for our example (in figuram nostri), to the intent that we should not lust after evil things, as they also lusted; neither be ye idolaters, as were some of them, as it is written: The people sat down to eat and drink, and rose up to play. Neither let us commit fornication, as some of them also did, and fell in one day three and twenty thousand. Neither let us tempt Christ, as some of them also tempted, and were destroyed of serpents. Neither murmur ye, as some of them murmured, and were destroyed of the destroyer. But all these things happened to them in a figure, and were written for our admonition, upon whom the end of the world (saeculorum) is come. Wherefore let him that thinketh he standeth, take heed lest he fall." Since therefore, beyond all doubt and contradiction, the apostle shows that there is one and the same God, who did both enter into judgment with these former things, and who does inquire into those of the present time, and points out why these things have been committed to writing...”

“Our Gnostic then alone, having grown old in the Scriptures, and maintaining apostolic and ecclesiastic orthodoxy in doctrines, lives most correctly in accordance with the Gospel, and discovers the proofs, for which he may have made search (sent forth as he is by the Lord), from the law and the prophets. For the life of the Gnostic, in my view, is nothing but deeds and words corresponding to the tradition of the Lord. But "all have not knowledge. For I would not have you to be ignorant, brethren," says the apostle, "that all were under the cloud, and partook of spiritual meat and drink;" clearly affirming that all who heard the word did not take in the magnitude of knowledge in deed and word. Wherefore also he added: "But with all of them He was not well pleased." Who is this? He who said, "Why do you call Me Lord, and do not the will of My Father?" That is the Saviour's teaching, which to us is spiritual food, and drink that knows no thirst, the water of gnostic life.”

“But if any one is moved by this, that some of those who are baptized in sickness are still tempted by unclean spirits, let him know that the obstinate wickedness of the devil prevails even up to the saving water, but that in baptism it loses all the poison of his wickedness. An instance of this we see in the king Pharaoh, who, having struggled long, and delayed in his perfidy, could resist and prevail until he came to the water; but when he had come thither, he was both conquered and destroyed. And that that sea was a sacrament of baptism, the blessed Apostle Paul declares, saying, "Brethren, I would not have you ignorant how that all our fathers were under the cloud, and all passed through the sea, and were all baptized unto Moses in the cloud and in the sea; "and he added, saying, "Now all these things were our examples." And this also is done in the present day, in that the devil is scourged, and burned, and tortured by exorcists, by the human voice, and by divine power; and although he often says. that he is going out, and will leave the men of God, yet in that which he says he deceives, and puts in practice what was before done by Pharaoh with the same obstinate and fraudulent deceit. When, however, they come to the water of salvation and to the sanctification of baptism, we ought to know and to trust that there the devil is beaten down, and the man, dedicated to God, is set free by the divine mercy. For as scorpions and serpents, which prevail on the dry ground, when cast into water, cannot prevail nor retain their venom; so also the wicked spirits, which are called scorpions and serpents, and yet are trodden under foot by us, by the power given by the Lord, cannot remain any longer in the body of a man in whom, baptized and sanctified, the Holy Spirit is beginning to dwell.”

“There Moses was sent by God into Egypt; here Christ was sent from the Father into the world. Moses' mission was to lead out of Egypt a persecuted people; Christ's was to rescue all the people of the world who were under the tyranny of sin. There the blood of a lamb was the charm against the destroyer; here, the blood of the unspotted Lamb, Jesus Christ, is appointed your inviolable sanctuary against demons.”

“Then he comes to other illustrations again. And as above he alleged the examples of the Apostles and those of common custom and those of the priests, and his own, so also here having set forth those of the Olympic games and those of his own course, he again proceeds to the histories of the Old Testament. And because what he has to say will be somewhat unpleasing he makes his exhortation general, and discourses not only concerning the subject before him, but also generally concerning all the evils among the Corinthians. And in the case of the heathen games, "Know ye not?" saith he: but here, "For I would not, brethren, have you ignorant." Now this he said, implying that they were not very well instructed in these things.”

“Above he warned them to abstain from things sacrificed to idols: first, on account of avoiding the scandal of weak brothers, chapter VIII; second, on account of his own example, in that he abstains, for the sake of others, from receiving support, chapter IX. Here, third, he warns to the same end from consideration of the punishment of the Jews who worshiped idols in the desert, where, by the example of their punishment, first he warns to abstain from the perpetration of similar sins; second, specially from the eating of things sacrificed to idols, where: "wherefore, my dearest, flee from the worship of idols," etc. In the first part, first he shows what happened to the Jews of old; second, why — because it did not happen for their own sake only, but for our correction — "now these things were done in a figure of us," etc.; third, that they might beware by their example, he concludes, where: "wherefore let him who thinks himself to stand," etc. Therefore the punishment is to be feared, the cause is to be remembered, and caution is to be applied. In the first part, first he sets forth the benefits of grace bestowed on them while they were in Egypt; second, those granted in the desert, where: "and all ate the same food," etc.; third, the scourges inflicted on account of ingratitude, where: "but with most of them," etc. In the first he touches on three benefits: the first, in the protection of the cloud; the second, in the crossing of the Red Sea, where: "and all passed through the sea," etc.; the third, in the cleansing of Baptism, where: "and all in Moses," etc. He says therefore, "I would not have you," etc., as if to say: one must act thus, just as I have warned. For the sacraments of the Church received do not suffice for you if you afterward sin, just as the benefits of God did not suffice for the Jews either, but they were afterward punished. "For I would not have you ignorant," etc. This is read in two ways: in one way, of the good and the evil in common; in another way, of the evil specially. In the first way, thus: "I would not have you ignorant, brothers, that our fathers" — the founders of our faith — "all," both good and evil, "were under the protecting cloud." Exodus 13:21: "the Lord went before them to show the way by day in a pillar of cloud," etc. Or "under the cloud," that is, under figure and shadow. Hebrews 10:1: "the law, having a shadow of things to come," etc. "And all passed through the Red Sea," their enemies being submerged, not from one bank to the opposite bank, but to the same bank, whence they crossed a certain gulf of the sea. "And all in Moses," that is, under the leadership of Moses, "were baptized in the cloud and in the sea," that is, by those signs that were seen, cleansed from ignorance; or from vices through faith, namely with the Egyptians submerged. Exodus 14:31: "the people feared the Lord, and they believed the Lord and his servant Moses." Or "they were baptized," that is, they received the sign of Baptism. For Baptism consists of water and spirit. John 3:5: "unless one be reborn of water and spirit." Now the cloud was a symbol of the spirit, and the sea of the water, as Damascene says. Then, when he says "and all ate the same spiritual food," etc., after the benefits shown to Israel as it went out of Egypt, here he touches on the benefits shown in the desert. And first, the benefit of the manna; second, the benefit of the water, where: "and all drank the same drink," etc.; third, the wondrous origin of the drink, where: "for they drank," etc.; fourth, the meaning of that origin, where: "now the rock," etc. He says therefore, "and all ate the same spiritual food," namely the manna from heaven. Now he calls it spiritual, though it was bodily, because it was given miraculously; of this it is said in Wisdom 16:20: "you gave them bread from heaven." "And all drank the same spiritual drink," namely water from the rock. Numbers 20:8: "speak to the rock, and it will give you water." He struck the rock, and waters flowed. "For they drank of the spiritual rock," which is called spiritual on account of the miraculous effect, on account of the sign of what was to come. "The rock following them." "Following" is understood in two ways: that is, satisfying their will. Psalm 77:29: "he brought them their desire." For the waters followed them everywhere. Isaiah 48:21: "he brought forth water for them from the rock," etc. Or "following them," that is, signifying the truth that was to follow. "Now the rock was Christ" — not through substance, but through signification. Matthew 21:42: "this is the stone which they rejected," etc. In another way it is read briefly of the good, thus: "I would not have you ignorant, brothers, that our fathers" — the founders of our faith — "all," the good ones, spiritually. Hence he says: "our fathers" — not theirs — "were under the cloud," as before, "and all ate the same spiritual food," that is, the body of Christ understood spiritually in a sign. Hence they ate the same spiritual food, the same, that is, as we, but a different bodily food than we; and this as regards the elders believing in Christ. They ate Christ spiritually, according to that saying: "believe, and you have eaten." "And all drank the same drink," namely the blood of Christ, in a sign. Thus he speaks of the sign and the spiritual drink through faith, not of the bodily one. "For they drank of the spiritual," etc., as before. The food and drink are to be desired, because sufficient; hence he says "all ate" — unfailing, because it is the same; useful, because the drink and food are spiritual: which is noted in the very name "spiritual," etc. Then, when he says "but with most of them," etc., after the benefits he touches on the scourges. And first the offense, second the punishment, where: "for they were laid low." He says therefore, "but with most of them," etc., as if to say: the Jews made use of all these benefits, but "God was not well pleased with most of them" — namely, with those who offended God — but only with two, namely Caleb and Joshua, to whom alone it was granted to obtain the land of promise, Numbers 14:24. Malachi 1:10: "I have no will in you."”

“In order to dissuade the Corinthians from communion with idolaters, and security in any sinful course, he sets before them the example of the Jews, the church under the Old Testament. They enjoyed great privileges, but, having been guilty of heinous provocations, they fell under very grievous punishments. In these verses he reckons up their privileges, which, in the main, were the same with ours. I. He prefaces this discourse with a note of regard: "Moreover, brethren, I would not that you should be ignorant. I would not have you without the knowledge of this matter; it is a thing worthy both of your knowledge and attention. It is a history very instructive and monitory." Judaism was Christianity under a veil, wrapt up in types and dark hints. The gospel was preached to them, in their legal rites and sacrifices. And the providence of God towards them, and what happened to them notwithstanding these privileges, may and ought to be warnings to us. II. He specifies some of their privileges. He begins, 1. With their deliverance from Egypt: "Our fathers, that is, the ancestors of us Jews, were under the cloud, and all passed through the sea. They were all under the divine covering and conduct." The cloud served for both purposes: it sometimes contracted itself into a cloudy pillar, shining on one side to show them their way, dark on the other to hide them from their pursuing enemies; and sometimes spread itself over them as a mighty sheet, to defend them from the burning sun in the sandy desert, Psa 105:39. They were miraculously conducted through the Red Sea, where the pursuing Egyptians were drowned: it was a lane to them, but a grave to these: a proper type of our redemption by Christ, who saves us by conquering and destroying his enemies and ours. They were very dear to God, and much in his favour, when he would work such miracles for their deliverance, and take them so immediately under his guidance and protection. 2. They had sacraments like ours. (1.) They were all baptized unto Moses in the cloud, and in the sea (Co1 10:2), or into Moses, that is, brought under obligation to Moses's law and covenant, as we are by baptism under the Christian law and covenant. It was to them a typical baptism. (2.) They did all eat of the same spiritual meat, and drink of the same spiritual drink, that we do. The manna on which they fed was a type of Christ crucified, the bread which came down from heaven, which whoso eateth shall live forever. Their drink was a stream fetched from a rock which followed them in all their journeyings in the wilderness; and this rock was Christ, that is, in type and figure. He is the rock on which the Christian church is built; and of the streams that issue from him do all believers drink, and are refreshed. Now all the Jews did eat of this meat, and drink of this rock, called here a spiritual rock, because it typified spiritual things. These were great privileges. One would think that this should have saved them; that all who ate of that spiritual meat, and drank of that spiritual drink, should have been holy and acceptable to God. Yet was it otherwise: With many of them God was not well pleased; for they were overthrown in the wilderness, Co1 10:5. Note, Men may enjoy many and great spiritual privileges in this world, and yet come short of eternal life. Many of those who were baptized unto Moses in the cloud and sea, that is, had their faith of his divine commission confirmed by these miracles, were yet overthrown in the wilderness, and never saw the promised land. Let none presume upon their great privileges, or profession of the truth; these will not secure heavenly happiness, nor prevent judgments here on earth, except the root of the matter be in us.”

“Moreover, brethren, I would not that ye should be ignorant,.... The apostle having suggested his own fears and jealousies, lest, notwithstanding all his gifts and grace, he should be left to do anything that might be a means of laying him aside, and rendering him useless in his ministerial work; and which he hints for the use of these Corinthians, who boasted of their knowledge, and made an imprudent use of their Christian liberty, to the hurt of weak minds; he proceeds to lay before them the case of the Jewish fathers, who, notwithstanding the many favours and privileges they were blessed with, yet falling into lust, fornication, intemperance, and idolatry, their carcasses fell in the wilderness, and entered not into the land of rest; wherefore the apostle would not have them be ignorant, or unmindful, or take no notice of these things, since they were for ensamples to them, and written for their admonition, and were warnings to them to take care lest they should also fall: particularly the apostle's view is to dissuade from the eating of things offered to idols, though a thing indifferent, and from their imprudent use of their Christian liberty with respect unto it; since it was not only doing an injury to weak believers, but it likewise exposed themselves to danger, who, by using such freedom as to sit in an idol's temple, and there publicly eat, might be drawn into idolatry itself; nor should they depend upon their knowledge, and gifts, and attainments, since it is clear, from these instances, that the highest external privileges, favours, and enjoyments, cannot secure men from falling: for which purpose it was proper to call to mind, how that all our fathers were under the cloud; which was a symbol of the divine presence with the Israelites, as it was on Mount Sinai, and in the tabernacle and temple; was a protection of them, being in the daytime as a pillar of cloud to screen them from the scorching heat of the sun, and in the night time as a pillar of fire to preserve them from beasts of prey, as well as in both to guide and direct them in the way; and was a type of Christ, who is a covert from the heat, as well as the wind and storm; a protection of his people from the vindictive justice and wrath of God, and from the rage and fury of men and devils. This also might express the state and condition of the former dispensation, which was dark and obscure in comparison of the present one, in which saints, with open face, behold the glory of the Lord; and likewise the state of the people of God in this world, even under the present dispensation, who, in comparison of the heavenly glory, and the beatific vision the saints enjoy there see but through a glass darkly. This cloud, which is sometimes represented as a pillar, was not an erect solid body, which was at some distance before the Israelites, and merely as a guide, but was all around them; it was before them, and behind them, and on each side, and was over them; see Num 14:14 so that the apostle rightly says they were under it. And to distant beholders in the daytime it looked like a pillar of cloud; and in the nighttime, the sun being down, it looked like a pillar of fire; for one and the same thing is meant by both and so the Jews say (z), that "the pillar of cloud, encompassed the camp of Israel, as a wall encompasses a city, nor could the enemy come at them.'' Hence those allusions to it in Isa 4:5. The Jews indeed speak of several clouds of glory; nor are they agreed about the number of them: "when the people of Israel were travelling in the wilderness, they say (a), they had clouds of glory, "that surrounded them", four at the four winds of the world, that the evil eye might not rule over them, "and one above them", that the heat and sun, as also the hail and rain, might not have power over them; and one below them, which carried them as a nurse carrieth her sucking child in her bosom; and another ran before them at the distance of three days' journey, to level the mountains, and elevate the plains, and it slew all the fiery serpents and scorpions in the wilderness.'' And elsewhere (b) it is said, "how many were the clouds of glory, "that encompassed Israel" in the wilderness? R. Hoshea and R. Josiah are divided. R. Josiah says five, four at the four winds, and one went before them. R. Hoshea says seven, four at the four winds of the heavens, and one "above them", and one below them, and one ran before them;'' to which he ascribes the above effects: but the Scripture speaks but of one cloud, which departed at the death of Moses: and all passed through the sea; the Red sea, in a very miraculous manner; Moses by a divine order lift up his rod, and stretched out his hand over it, and the Lord by a strong east wind caused it to go back, and made it dry land; the waters were divided, and rose up as a wall, on the right hand, and on the left, so that the children of Israel passed through it on dry ground, and all came safe to shore, and not one perished; and yet but two of these entered into the land of Canaan. Origen (c) says, "he had heard it as a tradition from the ancients, that in the passage through the sea, to every tribe of Israel were made separate divisions of water, and that every tribe had its own way open in the sea.'' And indeed this is a tradition of the Jews, whom he means by the ancients, or at least such who had received it from them; by which it appears to be a very ancient one. "R. Eliezer says (d), that in the day in which the waters flowed, and were congealed together, there were twelve paths made, according to the twelve tribes, and the waters became a wall.'' The same is related, by others (e): Mahomet has it in his Alcoran (f), in which he was assisted by a Jew, and from whom he doubtless had it. He observes, it was said to Moses, "smite the sea with thy rod, and when he had smitten it, it became divided into twelve parts, between which were as many paths, and every part was like a vast mountain.'' But be this as it will, it is certain that they all passed through it, and came safe to shore. (z) Pirke Eliezer, c. 44. (a) Targum in Cant. 2. 6. (b) Bemidbar Rabba, sect. 1. fol. 177. 1, 2. (c) Homil. 5. in Exod. fol. 37. col. 3. E. (d) Pirke Eiiezer, c. 42. (e) Maimon. & Bartenora in Pirke Abot, c. 5. sect. 4. (f) C. 26. p. 304. Ed. Sale.”

“I would not that ye should be ignorant - It seems as if the Corinthians had supposed that their being made partakers of the ordinances of the Gospel, such as baptism and the Lord's Supper, would secure their salvation, notwithstanding they might be found partaking of idolatrous feasts; as long, at least, as they considered an idol to be nothing in the world. To remove this destructive supposition, which would have led them to endless errors both in principle and practice, the apostle shows that the Jews had sacramental ordinances in the wilderness, similar to those of the Christians; and that, notwithstanding they had the typical baptism from the cloud, and the typical eucharist from the paschal lamb, and the manna that came down from heaven, yet, when they joined with idolaters and partook of idolatrous feasts, God was not only displeased with them, but signified this displeasure by pouring out his judgments upon them, so that in one day 23,000 of them were destroyed. Under the cloud - It is manifest from Scripture that the miraculous cloud in the wilderness performed a three-fold office to the Israelites. 1. It was a cloud in the form of a pillar to direct their journeyings by day. 2. It was a pillar of fire to give light to the camp by night. 3. It was a covering for them during the day, and preserved them from the scorching rays of the sun; and supplied them with a sufficiency of aqueous particles, not only to cool that burning atmosphere, but to give refreshment to themselves and their cattle; and its humidity was so abundant that the apostle here represents the people as thoroughly sprinkled and enveloped in its aqueous vapour. See the note on Exo 13:21.”

“Our Fathers, the Jews, were all under the cloud. He means, when God conducted the camp of the Israelites, in the day-time by a cloud, and in the night by a pillar of fire. (Exodus xiii. 21.) (Witham) — In Moses. Under the conduct of Moses they received baptism in figure, by passing under the cloud and through the sea: and they partook of the body and blood of Christ in figure, by eating of the manna, (called here a spiritual food, because it was a figure of the true bread which comes down from heaven) and drinking the water miraculously brought out of the rock, called here a spiritual rock; because it was also a figure of Christ. (Challoner) — Were baptized in the cloud, and in the sea, figuratively, these being figures of baptism in the new law. As Moses, who delivered them from the slavery of Egypt, was a figure of Christ, who came to deliver mankind from the slavery of sin. (Witham)”