John Calvin Commentary 1 Corinthians 10:4

"and did all drink the same spiritual drink: for they drank of a spiritual rock that followed them: and the rock was Christ." — 1 Corinthians 10:4 (ASV)

That rock was Christ. Some absurdly distort these words of Paul, as if he had said that Christ was the spiritual rock, and as if he were not speaking of that rock which was a visible sign, for we see that he is expressly discussing outward signs. The objection they make—that the rock is spoken of as spiritual—is frivolous, since that epithet is applied to it simply so that we may know it was a token of a spiritual mystery.

Meanwhile, there is no doubt he compares our sacraments with the ancient ones. Their second objection is more foolish and more childish: “How could a rock,” they say, “that stood firm in its place, follow the Israelites?”—as if it were not abundantly clear that the word rock means the stream of water, which continuously accompanied the people.

For Paul extols the grace of God because he commanded the water that was drawn from the rock to flow wherever the people journeyed, as if the rock itself had followed them. Now if Paul’s meaning were that Christ is the spiritual foundation of the Church, why would he have used the past tense? It is abundantly clear that something is expressed here that was peculiar to the fathers. Away, then, with that foolish notion by which contentious men would rather show their impudence than admit that they are sacramental forms of expression!

I have, however, already stated that the reality of the things signified was exhibited in connection with the ancient sacraments. As, therefore, they were emblems of Christ, it follows that Christ was connected with them—not locally, nor by a natural or substantial union, but sacramentally. On this principle the Apostle says that the rock was Christ, for nothing is more common than metonymy in speaking of sacraments. The name of the thing, therefore, is transferred here to the sign—not as if it were strictly applicable, but figuratively, because of that connection which I have mentioned. I touch upon this, however, more briefly, because it will be discussed more extensively when we come to the 11th Chapter.

There remains another question. “Since we now in the Supper eat the body of Christ and drink his blood, how could the Jews partake of the same spiritual meat and drink when there was not yet any flesh of Christ that they could eat?” I answer that though his flesh did not yet exist, it was, nevertheless, food for them.

Nor is this an empty or sophistical subtlety, for their salvation depended on the benefit of his death and resurrection. Hence, they needed to receive the flesh and blood of Christ, so that they might participate in the benefit of redemption. This reception of it was the secret work of the Holy Spirit, who worked in them in such a manner that Christ’s flesh, though not yet created, was made efficacious in them.

He means, however, that they ate in their own way, which was different from ours. This is what I have previously stated: Christ is now presented to us more fully, according to the measure of the revelation. For, today, the eating is substantial, which it could not have been then—that is, Christ feeds us with his flesh, which has been sacrificed for us and appointed as our food, and from this we derive life.