1 Corinthians 3

David Lipscomb Commentary On 1st Corinthians 3 REPROOF FOR LACK OF WISDOM AS EVINCED BY THEIR CARNAL 1 Corinthians 3:1-4 1 And I, brethren, could not speak unto you as unto spiritual, but as unto carnal,—Paul had told them that they were dependent on the inspired apostles for the knowledge of the truth by which they might become spiritual beings. He could not speak unto them as though they were taught by the Spirit, but as though they were fleshly, or led by the impulse of the flesh. as unto babes in Christ.— Not grown, were undeveloped under the instruction of the Spirit. As the spiritual element in them is developed under the instruction of the Spirit the flesh loses its rule, but they had learned slowly, had not grown in spirituality as they should have done, so he chides them that they are yet carnal when they ought to be spiritual. He uses the term here in a modified sense. [The term is sometimes used in a good sense. (1 Peter 2:2.) Here, how¬ever, it is taken in a bad sense, as referring to the understanding. For we must be children in malice, but not in understanding. (14: 20; Ephesians 4:14.) ]

2 I fed you with milk,—Babes are fed with milk, food suited to the digestive powers of their weak and helpless condition. not with meatAfter they grow stronger they are fed with stronger, more strengthening food, suited to their infantile state, and not with stronger spiritual food suited to a greater spiritual growth. for ye were not yet able to bear it:—Sufficient time had elapsed for them to have reached a more vigorous and healthful growth, but they had not improved and grown in the spiritual life as they should, so were babes unfit to receive the stronger spiritual food. He had treated them with tenderness, had not been chargeable to them as he might have been when laboring among them, and had not fully impressed on them the obligation to deny themselves all fleshly lusts and appetites, and sacrifice all things for the sake of Christ. nay, not even now are ye able:—Men fail to improve themselves so that when they ought to be skilled in the word, eat meat and grow strong, able to bear heavy burdens and help others, they are yet weak babes, needing themselves to be nursed on milk and carried by others. This was the condition of these Corinthians; and many yet always remain babes to be nursed, fed, and carried by others.

[Christ is at the same time milk to babes and strong meat to those who are of full age (Hebrews 5:13-14), the same truth of the gospel is administered to both, but so as to suit their capacity. Hence it is the part of the wise teacher to accommodate himself to the capacity of those whom he has undertaken to instruct, so that in dealing’ with the weak and ignorant, he begins with such principles as they are able to understand, and does not go higher than they are able to follow. (Mark 4:33; John 16:12.) At the same time these principles will contain everything necessary to be known, no less than the further advanced lessons that are communicated to those that are stronger. Some, however, present Christ at such a dis¬tance, and cover over with so many disguises, that they constantly keep their hearers in destructive ignorance.]

3 for ye are yet carnal:—They had not grown from under the rule of fleshly passions. [This word has a wide scope. It is not confined to sexual, or even sensual sins, but covers those tempers and dispositions that express themselves in strife and dissensions.] for whereas there is among you jealousy and strife, are ye not carnal, and do ye not walk after the manner of men?— This refers to the parties noticed in 1: 11, 12. These all grow out of the predominance of the works of the flesh. Paul gives the natural fruits of the flesh: “ Now the works of the flesh are manifest, which are these: fornication, uncleanness, lasciviousness, idolatry, sorcery, enmities, strife, jealousies, wraths, factions, divisions, parties, envyings, drunkenness, revellings, and such like.” (Galatians 5:19-21.) Where these exist, the flesh rules. Had they been spiritual, they would have looked to Christ and not been partisans of men.

4 For when one saith, I am of Paul; and another, I am of Apollos;—Their divisions and strifes had arisen concerning the teachers that had labored among them, especially over Paul and Apollos. Neither of these countenanced this partisanship in his favor. An idea has gone abroad that there was great rivalry between Paul and Apollos that gave rise to the parties in the church at Corinth; but there is no ground what¬ever for this conclusion, for Paul always speaks of Apollos with the highest esteem and affection. At the time of the writing of this epistle, he was with Paul, or in easy reach of him, and knew of his writing, for Paul says: “ But as touching Apollos the brother, I besought him much to come unto you with the brethren: and it was not at all his will to come now; but he will come when he shall have opportunity.” (16: 12.) Paul was writing to condemn the divisions that had grown up concerning him and Apollos and desired Apollos to go help correct the evils. are ye not men?—He places before them the truth that divi¬sions and parties, even for inspired men, are sinful, and grow out of the lusts and passions of the flesh.

PROPER OF AS BY THEIR WORK 1 Corinthians 3:5-15 5 What then is Apollos? and what is Paul?—What posi¬tion does Apollos and Paul occupy that they should divide over them? [From the answer given it is implied that the par¬tisanship of their followers does not accord with the spirit of the leaders they have chosen, and is condemned as carnality.] Ministers through whom ye believed;— Here is an emphatic statement that Apollos and Paul were nothing else than mere ministers, servants of God. [They are thereby designated as instruments in God’ s hands for the production of faith, and such they were in their function as preachers and teachers of the truth.] and each as the Lord gave to him.—Each ministered as the Lord gave him ability and knowledge, so God, not his servant, is the leader to follow.

6 I planted,—Paul first preached the word of God, which is the seed of the kingdom (Luke 8:11), among them, and planted the church there. Apollos watered, Apollos taught afterward, encouraging the disciples, so watered. Others came in likely under his teaching. A seed is sometimes planted, but germinates or grows and bears fruit only as it is watered and cultivated. but God gave the increase.-—While, each had done the part for which he was fitted by God, and to which God had called him, God gave the increase. [Paul’ s generous reference to Apollos here, as following up the work which he himself had begun, is a rebuke of the Corinthian party spirit, which set them up as rivals.]

7 So then neither is he that planteth anything, neither he that watereth;—The work that each did as servants of God was necessary to the growth of the plant, but all the power that produced the fruit come from God. but God that giveth the increase.—God does what is accomplished through the provisions he makes and the agents he uses, both in the natural and spiritual world. He gave the increase through the works of these, his servants, as he gives increase of fruit in the material world.

8 Now he that planteth and he that watereth are one:— They are one in position and relation. They are servants through whom God works. They are equal— not one to be exalted above another. Neither is entitled to any credit. but each shall receive his own reward according to his own labor.—They only do what God directs them to do, and each shall be rewarded according to his faithfulness in doing the will of God.

9 For we are God’ s fellow-workers:—The apostles and faithful teachers are God’ s fellow workers, working together with him, doing and teaching what he directs. ye are God’ s husbandry,—The church is God’ s husbandry, is the field planted with the seed God gave, and is cultivated and nourished by God’ s servants. [This metaphor is frequently used in the Scripture which shows that it plainly rests upon a far-reaching harmony of things natural and spiritual. (See Isaiah 5:1-7; Matthew 13:3-30; Luke 13:6-9; John 15:1-6.) All agriculture is man working together with God. For every pious farmer feels that his harvest is a result and reward proportionate to his own toil and skill, and yet altogether God’ s gift to him. Just so, the servant of the Lord places the word of God in its appropriate soil, the human heart, and from the word, in virtue of its life-giving power, there springs up a fruitful plant of an obedient believer and a devoted Christian life.] God’ s building.—The church is the temple of God, builded of living stones. (1 Peter 2:5.) Jesus Christ is the chief cornerstone. God is fitting the stones and placing them into the building through his workmen. God builds the house, and through the Spirit dwells in it. As we give honor, not to the workmen who execute, but to him who planned and provided for the building, so the honor for this spiritual house belongs to God.

10 According to the grace of God which was given unto me, as a wise masterbuilder I laid a foundation;—According to the gifts and spiritual blessings bestowed on Paul as a wise master builder under God, he laid the foundation of the church at Corinth by preaching that Jesus is the Christ, the Son of God. He first preached that truth in Corinth. and another buildeth thereon. But let each man take heed how he buildeth thereon.—He warns every one to take heed, be careful how he builds. There is danger by false teaching, or false methods, of building unworthy material upon the foundation which Paul had laid.

11 For other foundation can no man lay than that which is laid, which is Jesus Christ.—There is but one foundation on which a church of Christ can be laid. Paul had laid that foun¬dation when he preached in Corinth that Jesus is the Christ. When Peter confessed his faith in Jesus, saying: “ Thou art the Christ, the Son of the living God,” Jesus said unto him: “ Upon this rock I will build my church; and the gates of Hades shall not prevail against it.” (Matthew 16:16-18.) There is controversy as to what constitutes the rock on which Christ would build his church; but Paul says that Christ is the only foundation that can be laid.

12 But if any man buildeth on the foundation—The church is compared to a building into which may be builded both good and bad material. gold, silver, costly stones, wood, hay, stubble;— The members built into the church are compared to these two classes of material.

13 each man’ s work shall be made manifest:—Every man’ s work will be tried with fire, and so its character will be revealed or made known. If tried by fire, the wood, hay, and stubble will be burned up. for the day shall declare it, because it is revealed in fire;— There is some doubt as to what day is meant. It is a day of testing to the unfaithful that is coming whether in this world or in the world to come. Some think it is the day of persecu¬tion that will come upon the church as a fiery trial that will destroy and purge out the unworthy. Others interpret it as referring to the day of judgment. and the fire itself shall prove each man’ s work of what sort it is.—The point of comparison is: fire will purge and purify the gold, silver, and precious stones. It will burn up and consume wood, hay, and stubble. So the day of trial will purge and purify the good, and they will shine the brighter; but it will bring to ruin the unworthy. This is true of the classes, whether it refers to a time of persecution and trial here or to the future judgment.

14 If any man’ s work shall abide which he built thereon, he shall receive a reward.—If the work done in building up the church of Christ abides, he who does it will receive a reward. [Paul is here speaking of the material built into the church upon the one foundation, which may be good or bad. When a laborer builds wood, hay, and stubble upon the foundation, all such will turn back to the world, yield to its temptations, and thus be overcome by fiery trials; and in such cases the laborer loses his reward. On the other hand, those of his converts who prove themselves to be as gold, silver, and costly stones in the service of God will be admitted “ into the eternal kingdom of our Lord and Saviour Jesus Christ” (2 Peter 1:11), and this will be a reward to him.]

15 If any man’ s work shall be burned, he shall suffer loss: but he himself shall be saved; yet so as through fire.—When this test by fire is made has been a question of some doubt. It seems to be that if one brings in ill-prepared material, it will be destroyed. Paul says of his converts: “ Ye are our epistle, written in our hearts, known and read of all men” ; (2 Corinthians 3:2), and “ For what is our hope, or joy, or crown of glorying? Are not even ye, before our Lord Jesus at his coming? For ye are our glory and our joy.” (1 Thessalonians 2:19-20.) If these converts were to be the ground of his reward, the loss of them would cause him to suffer a corresponding loss, yet he would be saved, but the fire that destroyed his bad work would test him. This teaching of Paul was clearly intended to warn the church he had planted and taught and among whom he had determined to know nothing but “ Jesus Christ, and him crucified,” against teachers who would come into their midst and teach the commandments of men, that would corrupt and defile the temple of God.

OF THE SOURCE OF THE AT CORINTH AND THE SAME 1 Corinthians 3:16-23 16 Know ye not that ye are a temple of God,—Solomon erected a temple in Jerusalem, that was recognized as “ the house of Jehovah,” “ the house of God,” and “ Jehovah’ s house.” In it was Jehovah’ s name recorded; in it was the mercy seat; in it must the offering of prayer or praise be presented. The temple itself, with its corner and foundation stones and comely stones of its walls, was typical of the spiri¬tual temple, the church, “ built upon the foundation of the apostles and prophets, Christ Jesus himself being the chief corner stone” (Ephesians 2:20), of which every Christian is a living stone “ budded together for a habitation of God in the Spirit.” [The lessons of care and sanctity and reverence taught con-cerning the temple of God in Jerusalem are examples to teach how reverential and careful we must be in reference to the spiritual temple and how we should make it after the pattern given. It must not be neglected; it must not be defiled; it must not be made secondary to anything in the world.] and that the Spirit of God dwelleth in you?—God’ s Spirit in the beginning had dwelt upon the earth with man. Man sinned, the earth was defiled, and his Spirit ceased to dwell with man. Altars were built and consecrated where he met the worshipers. Then the tabernacle, then the temple in Jeru¬salem, now the spiritual temple or the church of God. In this spiritual temple he makes his permanent dwelling place among men. (See 6: 19; 2 Corinthians 6:16; Hebrews 3:6; 1 Peter 2:5.)

17 If any man destroyeth the temple of God,—The church is destroyed as God’ s temple by so defiling it that God will not dwell in it. The earth was defiled by man introducing practices into it not ordained of God, following the evil one instead of God, by substituting the will of man for the will of God. The same course will destroy the church as a temple of God. In the tabernacle, and the temple in Jerusalem, every person who served, and every vessel and instrument of service were sanctified by the typical blood of bulls and goats. To bring persons or things not sealed by this blood into the tem¬ple so defiled it that God would not dwell in it. Every person built into the spiritual temple of God must be sanctified by the blood of Christ.

Every ordinance and appointment of service is consecrated by that blood. To bring a person or service into the church not sealed by the blood defiles it. The persons who enter according to the terms laid down in the New Testament, and the ordinances and the provisions there made for serving God, are sealed by the blood of Christ. None others are. To bring into the church those not admitted by the law of Christ is to defile the temple of God, so that God refuses to dwell in it. The temple of God is holy, consecrated to God’ s service.

All its appointments and ordinances have been sealed by the blood of Christ. him shall God destroy; for the temple of God is holy, and such are ye.—As Nadab and Abihu brought strange fire into the earthly tabernacle and were destroyed by that fire, so also shall whosoever brings into the church of God, or performs any service not ordained, and so consecrated by God, be de¬stroyed by that unconsecrated, unordained service.

18 Let no man deceive himself.—He warns against the dan¬ger of the wisdom of this world. It is intimately connected with this defilement of the temple. To introduce things resting on human wisdom defiles the temple of God. To use those ordained by the wisdom of God, sealed by the blood of Christ, is to keep the temple holy and sacred. If any man thinketh that he is wise among you in this world, let him become a fool,—If a man seems or affects to be wise after this world and so thinks he may bring things resting on this wisdom into the church of God, let him become a fool to this world. These admonitions are most needful to men, for they often deceive themselves. God is never deceived as to man’ s char¬acter or as to his ability or to the motives that actuate him in anything he does. Self-deception is the most common phase of deception among men. Our neighbors as a rule understand us better than we understand ourselves. They see us more clearly than we see ourselves. Paul cautions: “ Be not de¬ceived; God is not mocked: for whatsoever a man soweth, that shall he also reap.

For he that soweth unto his own flesh shall of the flesh reap corruption; but he that soweth unto the Spirit shall of the Spirit reap eternal life.” (Galatians 6:7-8.) This warning grows out of man’ s tendency to deceive himself. Many of us while gratifying the flesh imagine we are follow¬ing the Spirit. Many preachers preach for money and ease and imagine they are preaching to save souls. Often we build fine houses to gratify our pride and persuade ourselves that we are doing it to serve God. Most of life’ s failures come from self-deception. We deceive ourselves as to our abilities, and undertake to do things we have no capacity to do.

After years of close observation I feel sure that nine-tenths of the failures in life come from overweening confidence in self. One so self-confident never stops to investigate or properly con¬sider the difficulties in the way of his carrying out a work. Solomon in his counsels of wisdom cautions: “ Trust in Jehovah with all thy heart, and lean not upon thine own understanding. . . . Be not wise in thine own eyes” (Proverbs 3:5-7) ; and Paul says: “ Be not wise in your own conceits” (Romans 12:16). Self-conceit causes men to depend upon their own wisdom and strength instead of that of God, and leads them to ruin financially and spiritually. that he may become wise.—To learn that the wisdom of this world is foolishness is to prepare oneself to accept the wisdom of God.

19 For the wisdom of this world is foolishness with God.—He here applies the truths presented in the conclusion of the first chapter. To be wise after the world is to be a fool before God. To be wise with God is to be a fool with the world. God has ordained that every institution and organization by man shall be engulfed in the destroying vortex of ruin. The disposition to introduce things into the service of God based on human opinions or judgments has been the besetting sin of man from the beginning. It has been the fatal rock on which he has made shipwreck of his faith and on which he has for¬feited the favor of God, and the same thing is true even to this day. Men become infidels by introducing their own opinions into the service and worship of God. It is done first with a view to adding interest and efficiency to the service. This trains men to rely more and more upon their opinions and judgment, less and less upon the institutions of God until they erect their own judgment and opinions into the standard of right, and whatever in the word of God does not agree with this standard of their own, they reject. Whenever men reject the word of God, or any part of it, because it does not agree with their own conceptions of what is right, they are in essential ele¬ments infidels. When a man tests the Bible and its truth, or any part of it, by his own judgment and opinions of what is right or wrong, he has rejected the word of God as the rule of faith for man. God has ordained that those who thus walk shall come to ruin. He shall fall into the pit he has digged. For it is written, He that taketh the wise in their craftiness: —God so overrules as to destroy men with that by which they had devised to save themselves.

20 and again, The Lord knoweth the reasonings of the wise, that they are vain.—God knows all the plans of the wise that they are vain, and will lead to ruin. All the provisions of human wisdom for the advancement of the church of God result in evil to the church and to the world. There never has been an age in the past when there were so many and such costly attractions to draw people to church— fine and luxuri¬ously equipped houses, fine mechanical musical instruments furnishing the best music, well-paid and eloquent ministers, preaching on topics of current interest, with all the societies and helps to attract and entertain the young and the old— yet the people cease to attend. Never before have there been so many human devices and so much money expended at home and abroad to hold and convert the people, and yet the denomi-national churches are growing relatively weaker and are losing ground. The Lord has taken the wise men of the churches in their own craftiness. They have thought that they could improve, by their wisdom, on the ways of God, and God has shown them that they bring weakness to the churches and drive men from God and the church. The church of God is defiled, and it is growing weaker day by day under the addition of these human organizations and helps. They are parasites that sap the life from the church, while for a time seeming to add to its vigor and life. Yet with all these warnings of God in the Scriptures confirmed by the examples of the destructive effects of the human inventions, churches and men claiming to be wise, and to believe in the Bible, follow the same path of ruin. There have drifted into the churches many who do not believe the Scriptures.

The disposition to bring human organizations into the work and worship of the church comes from a feeling of wordly wisdom which is foolishness with God. It is a manifestation of unbelief and it must be thrust out of the churches before they can be blessed of God.

21 Wherefore let no one glory in men.—Do not glory in men or follow the works and inventions of men. [To glory in men is to boast of one’ s relation to them, to trust in them as the ground of confidence, or as the source of honor. Thus men are said to glory in the cross because Christ, as crucified, is regarded as the ground of confidence and the source of blessedness. The Corinthians gloried in men when they said, “ I am of Paul; and I of Apollos; and I of Cephas.” ] For all things are yours;—All that the men sent from God teach is the common heritage of all who believe in God. They all minister good to all who seek to know and do the will of God. No revelation to man was for personal use, but for the good of all the children of God.

22 whether Paul, or Apollos, or Cephas,—He makes special application of this truth to himself and others. Paul, Apollos, and Cephas are all sent for the good of all the children of God, and every child of God should receive all the teachings of all the faithful teachers if they would grow into a well-rounded likeness of Jesus Christ in character. This truth is applicable now. Uninspired teachers are more liable to be one-sided and imperfect than the inspired ones were. And often what of God’ s teachings is presented by one teacher is not preached by another, and often men would be benefited by learning’ from different teachers, and men of diverse temperaments, and characteristics. All should be watch¬ful to learn and do the will of God. or the world,—[This denotes the material universe and all its providential arrangements. All things that are in it that are not sinful may be made serviceable to the happiness and progress of the Christian, and to the glory of God. However evil men may usurp possession meanwhile, it is the saints that inherit the earth. (Matthew 5:4.) It is maintained for their use, ordered with a view to their spiritual welfare.] or life,—[The term of our sojourn on earth, with all that it brings, is ours. Life is a mighty gift— a great field in which to sow eternal seed. It is ours for two purposes— being and doing, the culture of the new life within us and the promotion of our neighbor’ s well-being— in these two directions life is our opportunity. “ For to me to live is Christ.” (Philippians 1:21.) There are ways of promoting God’ s glory which are peculiar to this life, and which can never come to us again.] or death,—[That grim, horrid thing, whose face strikes ter¬ror to the stoutest heart, and whose icy grasp freezes the fountains of life— that, too, becomes our servant, ministers to our advancement. “ To die is gain.” (Philippians 1:21.) It releases from pains, and toils, and conflicts, and limitations of this mor¬tal state, and ushers us into the enjoyment of the eternal inheritance.] or things present, or things to come; all are yours;—[The present and the future in the most comprehensive sense. Our actual lot is ours, whether it be easy or hard, pleasant or distressing. It is ours to serve us, if we will only let it do its work and turn it to the best account. The future is still hid from us, but it can bring us nothing which shall not be for our good. Whatever form the things to come may take, we are assured that they are ours. (Romans 8:28.) ]

23 and ye are Christ’ s; and Christ is God’ s.—So that in becoming Christ’ s, they become God’ s. “ And we know that to them that love God all things work together for good, even to them that are called according to his purpose.” (Romans 8:28.) [What a climax! How the last words light up the whole situ¬ation and show how unworthy, how indescribably foolish and wrong was the party strife of the Corinthians. As there is one God over all, and one Lord Jesus Christ, so there is one church, in whose unbroken life the peace of God should find itself reflected.]

Verse 1 1 Corinthians 3This chapter falls logically into two divisions having reference to fellow-laborers in God’s field (1 Corinthians 3:1-9 a), and to fellow-workers in God’s building (1 Corinthians 3:9-17), with a short summary and recapitulation of the apostle’s argument in the epistle to this point (1 Corinthians 3:18-23). THE FIELDThe unspiritual, worldly conduct of the Corinthians, glorying in various parties, was the occasion for Paul’s introduction of the metaphor of farm workers, such a comparison no doubt coming to the recipients of this letter as somewhat of a shock. And I, brethren, could not speak unto you as spiritual, but as unto carnal, as unto babes in Christ. (1 Corinthians 3:1) Brethren … Tempering the stern things he was about to say, Paul began with this word of loving affection. Spiritual … carnal … “There is little profit in seeking out the technical denotation of the Greek words from which these terms are translated, because Paul himself explained exactly what he meant. The were those who, after conversion, had continued to grow in the grace and knowledge of the Lord, no longer continuing as “babes in Christ.” TheCARNAL were those who were continuing to live like the unconverted, full of envy, jealousy and strife. The background of Paul’s words here was probably the allegation of false apostles (2 Corinthians 11:12-15), or teachers, who had made the simplicity of Paul’s teaching (when the Corinthians were converted) an excuse to “criticize him as a shallow teacher,"[1] insinuating that Paul was deficient, as compared with themselves. This verse is thus a refutation of the false teachers. Paul flatly told the Corinthians that their immature spiritual condition rendered them incapable of receiving any more advanced instruction than he had provided. It appears that some of the Corinthians had been impressed by the pretentious claims of false teachers; but Paul in this chapter affirmed that “Their philosophical pretense was a sign of their spiritual infancy, produced faction, tended to destroy the church (1 Corinthians 3:17), and resulted in no permanent value (1 Corinthians 3:12-15)."[2] Speaking of such a false teacher, Macknight said, “He had represented Paul as either ignorant or unfaithful, and boasted concerning himself that he had given them complete instruction."[3]Babes in Christ … It is evident from the next verse that Paul did not blame them for being immature at the time of their conversion; nevertheless this expression, as used by Paul, “was deprecatory."[4] See Hebrews 5:11 ff Hebrews 6:11. [1] J. W. McGarvey, Commentary on First Corinthians (Cincinnati: Standard Publishing Company, 1916), p. 62. [2] Henry H. Halley, Bible Handbook (Grand Rapids: Zondervan Publishing Company, 1927), p. 545. [3] James Macknight, Apostolical Epistles and Commentary (Grand Rapids: Baker Book House, 1969), p. 44. [4] T. Teignmouth Shore, Ellicott’s Commentary on the Holy Bible (Grand Rapids: Zondervan Publishing House, 1959), p. 295. Verse 2 I fed you with milk, not with meat; for ye were not able to bear it: nay, not even now are ye able.Milk … meat … Hebrews 5:11-14,1 Peter 2:2 employ this metaphor and explain it. The milk is the first principles (Hebrews 6:1-2); meat is more advanced learning. “It is the symbol of preaching in which it is possible to unfold the full richness and magnificence of the gospel."[5]Not even now are ye able … is written as censure. “This describes a condition wholly inexcusable; by now they should have grown up."[6] It is expected of young Christians that they should be weak “as babes,” this having been true of the Twelve themselves, of whom Jesus said, “I have yet many things to say unto you, but ye cannot bear them now” (John 16:12). [5] F. W. Grosheide, The New International Commentary (Grand Rapids: Wm. B. Eerdmans Publishing Company, 1953), p. 71. [6] Paul W. Marsh, A New Commentary (Grand Rapids: Zondervan Publishing Company, 1969), p. 380. Verse 3 For ye are yet carnal for whereas there is among you, jealousy and strife, are ye not carnal, and do ye not walk after the manner of men?Carnal … Paul by this word did not deny that the Corinthians were Christians; they were still “brethren”; but their lives were marred by serious failures. Russell declared that Paul used this word, Not in the modern meaning of “sensual,” but as meaning earthly secular, worldly, having the worldly spirit of partisan strife, like (some) politicians rather than Christian disciples.[7]Jealousy and strife … These call to mind Paul’s list of the works of the flesh (Galatians 5:19-21); and “Where these exist, the flesh rules. Had they been spiritual, they would have looked to Christ and would not have been partisans of men."[8]After the manner of men … means “like ordinary, unconverted men.” [7] John William Russell, Compact Commentary on the New Testament (Grand Rapids: Baker Book House, 1964), p. 407. [8] David Lipscomb, Commentary on First Corinthians (Nashville: The Gospel Advocate Company, 1935), p. 47. Verse 4 For when one saith, I am of Paul; and another, I am of Apollos; are ye not men? What then is Apollos? and what is Paul? Ministers through whom ye believed; and each as the Lord gave to him.I am of Paul … It is incorrect to suppose that either Paul or Apollos encouraged or approved any such divisions, nor is there the slightest hint that any rivalry existed between them. “Paul always spoke of Apollos with the highest esteem and affection."[9]What then is Apollos … Paul … Certainly, such persons even as Paul and Apollos are nothing worthy of receiving any adoration and glory from men who have been redeemed by the blood of Christ.

Significantly, it appears here that Paul and Apollos were instruments only, and not, in any sense, the source of divine grace. The second word is not that the Corinthians believed “in” Paul and Apollos, but “through” them. Ministers … Although Paul was the grandest apostle of the New Covenant, he nevertheless refers to himself here with a title which, as variously translated in the New Testament, means “servant,” “minister,” or “deacon.” Paul would countenance no party, not even one that proposed to honor him as a man. And each as the Lord gave to him … Any benefit that had come to the Christians at Corinth originated not with the instruments through whom it was conveyed, but with the Lord of glory. Following up on the humility that should pertain to all mortal servants of God, Paul climaxed his argument with an analogy in which he and Apollos were represented merely as laborers working on a farm belonging to another. ENDNOTE: [9] Ibid. Verse 6 I planted, Apollos watered; but God gave the increase. So then neither is he that planteth anything, neither he that watereth; but God that giveth the increase. Now he that planteth and he that watereth are one: but each shall receive his own reward, according to his own labor.The location depicted here is fully identified later as “God’s field” (1 Corinthians 3:9). The thought is that Paul planted the crop; Apollos cultivated and watered it. There is no reference to baptism in “watered.” Are one … They were one in mutual love and respect for each other, one in purpose, one in status as God’s servants, and one in their reliance upon the Lord who would reward both. According to his own labor … reveals that the gospel preacher’s reward will be measured according to his work, and not according to his success. The injunction of God is not that men shall go and “convert” all nations, but that they shall “preach the gospel to the whole creation.” Verse 9 For we are God’s fellow workers: ye are God’s husbandry, God’s building.God’s fellow-workers … is ambiguous, and may refer either to men who cooperate with God, or to men who cooperate with each other in God’s service."[10] Despite the fact of there being a sense in which Christians are God’s partners at the present time, and that this partnership shall be expanded at the judgment (Matthew 25:23), it is hard to believe that Paul was stressing such a thought here. Marsh said that the Greek text favors the idea of partnership with God, and that the context indicates the other meaning,[11]Since the oneness of Paul and Apollos had just been mentioned, it is natural to assume that the meaning here is “fellow-servants” under God. It would not have suited Paul’s purpose to announce himself as “God’s partner.” However, the higher meaning of this expression, “occurring only here in the New Testament,"[12]may not be denied. The Greek text has: “God’s fellow-workers; God’s husbandry; God’s building.” Ye are God’s husbandry … In the analogy, the Corinthian congregation was the vineyard, or field, where Apollos and Paul had been fellow-workers. Shore thought that this word “husbandry,” which is translated from a Greek word , “might have been the cause of the Christian name George' becoming so popular in the church."[13]Paul dramatically shifted to another metaphor in the same line, that of God's building, house, or temple. God's building ... Practically all of the next eight verses have reference to the church as the temple of God. For extended remarks on the church as the true temple, see under <a href="/bible/parallel/ACT/7/47" class="green-link">Acts 7:47-50</a> in this series of commentaries (Commentary on Acts, pp. 142-144). See also under <a href="/bible/parallel/1CO/3/16" class="green-link">1 Corinthians 3:16</a>. [10] F. W. Grosheide, op. cit., p. 82. [11] Paul W. Marsh, op. cit., p. 381. [12] Ibid. [13] T. Teignmouth Shore, op. cit., p. 296. Verse 10 According to the grace of God which was given unto me, as a wise masterbuilder I laid a foundation; and another buildeth thereon. But let each man take heed how he buildeth thereon.A foundation ... The foundation which Paul laid at Corinth is Jesus Christ (<a href="/bible/parallel/1CO/3/11" class="green-link">1 Corinthians 3:11</a>), and this was done through the faithful proclamation of the whole gospel of our Lord. Another buildeth thereon ... Although Farrar believed that "the allusion here may be to Apollos,"[14] it may be that Paul, in this new metaphor, considered that both Apollos and himself had laid the foundation in the preaching of Christ, a work which had also been shared by all of the apostles and inspired teachers. The entire apostolic community could do little more than lay the foundation (of Christ); and Christians themselves were expected to continue the building of God's true temple, the church. As Grosheide said: They leave the work of building to the congregation itself. The Corinthians were actually engaged in building, but in a way the apostle felt obliged to condemn. Paul was not content with what the Corinthians had done themselves[15]The words ANOTHER and EACH MAN are too indefinite to apply to Apollos, having rather an application to all who labor in God's building. [14] F. W. Farrar, The Pulpit Commentary (Grand Rapids: Wm. B. Eerdmans Publishing Company, 1950), p. 94. [15] F. W. Grosheide, op. cit., p. 74. Verse 11 For other foundation can no man lay than that which is laid, which is Jesus Christ.In <a href="/bible/parallel/MAT/16/15" class="green-link">Matthew 16:15</a>, Jesus declared that his church would be built upon the rock, and here is revealed what the rock is; it is Christ. "Paul said that Christ is the only foundation that can be laid."[16] No man may begin anywhere else. "This is still worthy of emphasis in a day when so many build their Christianity’ without Christ, on a foundation of good works, humanism or science."[17] Of course, this is not the only metaphor of Christ’s preeminence in his kingdom. He is also called the door of the sheepfold (John 10:7), the chief corner stone (Ephesians 2:20), the head of the body (Ephesians 1:22-23), etc. [16] David Lipscomb, op. cit., p. 51. [17] Leon Morris, Tyndale Commentary (Grand Rapids: Wm. B. Eerdmans Publishing Company, 1958), p. 67. Verse 12 But if any man buildeth on the foundation gold, silver, costly stones, wood, hay, stubble.Two widely held misconceptions are grounded on this verse, which is understood (1) as “applicable primarily, if not exclusively to teachers,"[18] and (2) as applying to of two classes, (a) gold, etc., and (b) wood, etc. It is evident, of course, that the six kinds of building materials are of two classes: (1) the valuable and permanent and (2) the cheap and destructible; but the conviction of this writer is that the two kinds of people built into God’s temple, the church, constitute the reality indicated here. If these words had been directed primarily to Christian teachers, it seems inconceivable that Paul would have used the words “each man” and “any man” no less than six times in 1 Corinthians 3:10-15. Ministers as a class of persons different from the rank and file of Christians were not a feature of the churches of that era, every Christian being a builder in God’s temple; and such is indicated by these words. Regarding the view that the six classes of materials are various doctrines used in building God’s temple, a view advocated by an unbelievably large number of scholars, was nevertheless refuted by Macknight thus: As the apostle is speaking of the Christian church, consisting of the believers of all nations, of which church Christ is the foundation, it is evident that the materials built on this foundation (gold, silver, etc.) cannot represent the doctrines, but the disciples of Christ … In no passage of scripture is the temple or church of God said to consist of doctrines, but of the disciples of Christ, who are called living stones built up of a spiritual house or temple (1 Peter 2:5-6)[19]In addition to the views of Macknight cited here, there is also the consideration that all of the true doctrine of Christianity is comprehensively included in Christ himself, that the totality of his doctrine is the foundation, and that there remain no more doctrines of gold, silver, hay or stubble that are to be built into God’s church by men. The two classes of materials must refer, therefore, to the two kinds of people built into God’s temple (the church) by the advocates of Christianity, whether by ministers and teachers, or by the so-called laity. As for seeing only two classes in these six kinds of materials, McGarvey observed that: The first three kinds were found in their fireproof temples, materials worthy of sacred structures; and the latter three were used in their frail, combustible huts, but which were in no way dedicated to divinity.[20]McGarvey made the application of this verse as follows: The church should be built of true Christians, the proper material; and not of worldly-minded hypocrites, or of those who estimate the oracles of God as on a par with the philosophies of men. The day of judgment will reveal the true character of all who are in the church.[21][18] John Wesley, One Volume New Testament Commentary (Grand Rapids:. Baker Book House, 1972), in loco. [19] James Macknight, Apostolical Epistles and Commentary (Grand Rapids: Baker Book House, 1969), p. 52. [20] J. W. McGarvey, op. cit., p. 64. [21] Ibid. Verse 13 Each man’s work shall be made manifest: for the day shall declare it, because it is revealed in fire; and the fire itself shall prove each man’s work of what sort it is.The day … according to McGarvey, and many others, is a reference to the judgment day when Jesus shall be revealed from heaven “in flaming fire” (2 Thessalonians 1:7); but some have understood it as a day of terrible persecutions such as the “fiery trial” (1 Peter 4:12) prophetically mentioned by both Paul and Peter. Despite the fact of there being an element of testing in times of great persecution, agreement is felt with Morris who declared: “THE DAY is clearly the day when Christ returns, the day of judgment."[22]Only the judgment day will reveal what is and what is not a part of the true temple of God; and, according to Christ himself it will be a time of many surprises (Matthew 7:15-23 Matthew 25:34-46). ENDNOTE: [22] Leon Morris, op. cit., p. 68. Verse 14 If any man’s work shall abide which he built thereon, he shall receive a reward. If any man’s work shall be burned, he shall suffer loss: but he himself shall be saved, yet so as through fire.The fact that people do not fully understand this passage is implicit in the truth that some have built up the theory of purgatory, based partly on what is stated here. The whole concept of purgatory is foreign to the word of God, but the advocates of it are still deriving immense revenues through the preaching of it. Again from Macknight: The Romish clergy, seeing that this doctrine properly managed, might be made an inexhaustible source of wealth to their order, have represented this fire of purgatory as lighted up from the very beginning of the world, and have kept it burning ever since, and have assumed to themselves the power of detaining souls in that fire, and of releasing them from it; whereby they have drawn great sums of money from the ignorant and superstitious.[23]This writer is grieved to know that even now there are some, who were once baptized into Christ and served as elders of God’s church, whose children are paying to get them prayed out of purgatory! What this verse actually means is that the persons led to Christ through the efforts of any Christian may defect from the faith, proving themselves wood, hay or stubble, and that the loss of such souls will not affect the salvation of a Christian teacher, whose reward would in some manner unknown to us have been far greater if they had not defected, and whose salvation “so as through fire” is understood by such language to be only by the narrowest margin, “by the skin of his teeth” (Job 19:20). Yet so as through fire … has the meaning of “something resembling” an escape from fire, as in “snatching them out of the fire” (Jude 1:1:23); and it is certain that this phrase has absolutely nothing in it of actual fire. It is a figure of speech, prompted possibly by Paul’s reference to the judgment and the fire of that day, but not to be identified as the same thing. The doctrine of purgatory is not merely unscriptural and anti-scriptural, there being not one word in the entire scriptures to support such a monstrous thesis; but it is effectively refuted in a single question: “If any church believes in such a thing, and in their own power, through prayer, to deliver people from it; why do they not pray all people out of it immediately for sweet charity’s sake?” ENDNOTE: [23] James Macknight, op. cit., p. 53. Verse 16 Know ye not that ye are a temple of God, and that the Spirit of God dwelleth in you?The words of this text are sometimes applied to individuals; but, as Morris said, “The reference here is to the church."[24] There is no article before “temple” in the Greek; and it would be more accurately translated, “Ye are a temple of God."[25] “The building of which the apostle speaks is the Christian church, called in this verse The Temple of God."[26]THE CHURCH THE TEMPLE OF GODOf all the beautiful metaphors of God’s church such as the bride of Christ, the vineyard of the Lord, the household of God, the pillar and ground of the truth, the spiritual body of Christ, and the flock of Christ, none is more beautiful or intriguing than “The Temple of God.” The first suggestion ever made regarding a temple for the one true God was made by David, whose conscience was stricken with the thought of his own house of cedar compared with the humble tent-shrine which housed the ark of the covenant. Nathan the prophet, however, explained to David that God had never once expressed any desire to have such a house (temple), stating emphatically that after David’s death, David’s son would build God a house, that his kingdom would be established for ever in the person of that “seed” (which was Christ, of course). See 2 Samuel 7:1-13. Concerning the Greater Son of David, who is Christ, it was prophesied that he would build a house (temple) for God’s name and that his throne would be established for ever. From the remarkable teachings in this passage from Samuel it is absolutely clear that God never intended that a physical temple would be constructed in Jerusalem. The departure of Israel from God’s word in 2 Samuel 7 is exactly parallel to their departure from God’s word in 1 Samuel 8. How did David react to the prophet’s forbidding him in God’s name to build a temple, and promising that “the Son of David” would build God’s temple (a prophecy of the church)? He said, in effect, “Well, that has to be Bathsheba’s boy! Solomon will build the temple!” To be sure he did so, but there is no evidence whatever that the building of a material temple in Jerusalem was any different in the sight of God than the setting up of the earthly monarchy in the days of Samuel. God permitted both. He used both. He accommodated to the hardness of the people’s heart; but that extravagant earthly temple of the Jews was only a second outcropping of the fleshly desire of Israel to be like the nations around them, which had their richly ornamented temples erected to pagan deities. It is known that God would not permit David to build the temple because of his wickedness. He was a man of blood. But was Solomon any less wicked and bloody? His notorious debaucheries were the scandal of forty generations. Moreover, the temple proved to be as big a stumbling block to the Jews as the secular kingdom was. Christ’s first announcement to his generation included the fact that “One greater than the temple is here!” (Matthew 12:6). While Christ was on earth, the true temple was “his body” (John 2:21); and after Pentecost, the true temple has been nothing other than the spiritual body of Christ. This was the element of Stephen’s speech that so infuriated the religious partisans in Jerusalem that they mobbed him. See under 1 Corinthians 3:9. Therefore, Paul’s designation of the body of Christ in this passage as the temple of God is of the utmost significance. Paul himself had, with difficulty, come to understand this. As soon as he was converted, he went straight to that old secular temple; and God told him to get out of the place, even out of the city (Acts 22:17-21); and Paul, even after that, returned to the temple where he was mobbed; and in the behavior of the temple partisans (including the high priest), Paul finally read the will of God as it had been declared by Jesus that the temple was nothing but a “den of thieves and robbers” (Mark 11:17), that it was not God’s house at all, but the house of the Jews, and that it was left unto them “desolate” (Matthew 23:38). The above reflections are not denied by the fact of God’s using the temple after the Jews constructed it against his will; he did the same thing with the secular kingdom. The true temple of God, therefore, has never been anything else except the church of Jesus Christ our Lord. In it alone, not in some man-made shrine, men are called to worship and serve the Lord of glory. Meeting houses are not, in any sense, “true” sanctuaries. The fact of God’s Spirit dwelling in the spiritual body of Christ which is the church does not deny the residence of the Spirit of promise in the hearts of individual Christians (Acts 2:38 ff; Ephesians 1:13). [24] Leon Morris, op. cit., p. 69. [25] Ibid. [26] James Macknight, op. cit., p. 46. Verse 17 If any man destroyeth the temple of God, him shall God destroy; for the temple of God is holy, and such are ye.The conduct of the Corinthians was such that the Spirit of God would be grieved and denied of any place in their hearts, thus destroying God’s true temple; and just as any defilement of the ancient tabernacle had been punishable by death, there would be fearful retribution against all who defile the church. In context, this was a terrible warning to the Corinthians, but it applies to all who ever became a part of God’s church. As Grosheide declared: “It is clear that the judgment of God is meant; it may refer to suffering loss (1 Corinthians 3:15), but also to eternal life."[27]ENDNOTE: [27] F. W. Grosheide, op. cit., p. 89. Verse 18 Let no man deceive himself. If any man thinketh that he is wise among you in this world, let him become a fool, that he may become wise.A SUMMARY OF Here begins the summary of what Paul had written up to here. This through 1 Corinthians 3:23 gives the highlights of what Paul had written up to this point. Dummelow’s paraphrase of this is: Do not deceive yourselves; but if there be any of you priding himself on his worldly wisdom, let him quickly unlearn it, that he may learn the true wisdom.[28]Macknight gave another interesting paraphrase of the same verse: Let no teacher deceive himself with false notions of prudence. If any teacher among you thinketh to be wise, in this age of spreading the gospel, by misrepresenting its doctrines for the purpose of making it acceptable to bad men, let him become a fool in his own eyes, by preaching the gospel sincerely, that he may be really wise.[29]This verse is a short summary of much Paul had written in Corinthians thus far; and it has the effect of condemning intellectual pride, one of the most hurtful of human vanities. In this vivid phrase Paul urged the man who would be wise to become a fool. “This is a simple way of urging a man to be humble enough to learn."[30][28] J. R. Dummelow, Commentary on the Holy Bible (New York: The Macmillan Company, 1937), p. 898. [29] James Macknight, op. cit., p. 55. [30] William Barclay, The Letters to the Corinthians (Philadelphia: The Westminster Press, 1954), p. 39. Verse 19 For the wisdom of this world is foolishness with God. For it is written, He that taketh the wise in their craftiness.As Shore observed: With the exception of the reference in James 5:11 to the “proverbial patience” of Job, this is the only allusion to Job, or to the book of Job in the New Testament.[31]Paul’s quotation is from Job 5:13, where Eliphaz the Temanite was speaking against Job, declaring that “God frustrates the devices of the crafty … and taketh the wise in their own craftiness.” Eliphaz was wrong in his application of these words to Job, but the words themselves are true. Adam Clarke gave an example of God’s doing just that type of thing when: The pagans raised up persecution against the Church of Christ in order to destroy it; but this became the very means of quickly spreading it over the earth, and of destroying the whole pagan system. Thus the wise were taken in their own craftiness.[32]Of course, history affords countless examples of the same thing. [31] T. Teignmouth Shore, op. cit., p. 297. [32] Adam Clark, Commentary on the Holy Bible (New York: Carlton and Porter, 1831), Vol. VI, p. 206. Verse 20 And again, The Lord knoweth the reasonings of the wise, that they are vain.This quotation is from Psalms 94:11. The teaching is not merely that “Human thought is fruitless in the sense of not producing anything of spiritual value that redeems man from sin,"[33] but that it is likewise ineffectual in devising any worthwhile solutions of the secular, political, economic and social problems which plague the entire world. ENDNOTE: [33] Donald S. Metz, Beacon Bible Commentary (Kansas City: Beacon Hill Press, 1968), p. 337. Verse 21 Wherefore, let no one glory in men. For all things are yours.The brief summary concludes with the first clause here, except for the beautiful doxology. As Grosheide said, “Paul is here recapitulating all he has said before. The Corinthians named themselves after men; and those who do that love the wisdom of the world."[34]Therefore, this verse makes it crystal clear what Paul condemned in 1 Corinthians 1:12. It was the sin of their calling themselves after the names of men; and, as the name Christ is not that of a man in the sense of the words use here, there cannot be the slightest condemnation upon those who said they were “of Christ.” This same truth is evident in the next verse also. ENDNOTE: [34] F. W. Grosheide, op. cit., p. 93. Verse 22 For all things are yours; whether Paul, Apollos, or Cephas, or the world, or life, or death, or things present, or things to come; all are yours.This precious doxology reminds one of the famous passage in Romans 5:31-37; but this has a positive implication not in evidence there. “Things present, things to come, etc.,” are there viewed as opposing the Christian but failing to thwart him; here the Christian is viewed as the possessor of everything in Christ. This means that Christians are not to choose certain things, such as certain teachers; for all things are theirs. A Christian is in fact a member of no sect or party, because he has entered “into the possession of a fellowship and love which are as wide as the universe."[35]Paul, Apollos, or Cephas … Conspicuous by its absence is the so-called “Christ party” in this list, proving that the words “And I am of Christ,” spoken in 1 Corinthians 1:12, are the words of the apostle Paul himself, and not the slogan of any kind of a sect at Corinth. ENDNOTE: [35] William Barclay, op. cit., p. 40. Verse 23 And ye are Christ’s; and Christ is God’s.Of course, the Christian’s possession of all things in Jesus Christ derives absolutely from the fact of who Jesus Christ is; he is God incarnate in human flesh, the eternal Word, one with the Father, who is and was and will be before all time and now and for ever. That Christ is God’s, as here stated, “in no way detracts from his deity."[36] His essential oneness and equality with God are not under discussion in this verse, “but his subordination for the sake of human redemption."[37][36] Paul W. Marsh, op. cit., p. 382. [37] Ibid.

“THE FIRST EPISTLE TO THE "

Chapter Three IN THIS CHAPTER

1. To see the proper place of preachers and teachers in relation to their work

2. To appreciate God’s view of the church as the temple of God

SUMMARY Paul continues to deal with the problem of division in this chapter. Its seriousness is seen in its carnality, which prevented Paul from being able to speak as to spiritually mature people (1 Corinthians 3:1-4). To help them see the folly of exalting preachers over each another, Paul shows their relation to one other and to their work, which is building the temple of God (1 Corinthians 3:5-17). To the warning not to defile the temple of God, Paul adds another not to glory in the wisdom of this world nor in men (1 Corinthians 3:18-23).

OUTLINE I. THE CARNAL NATURE OF (1 Corinthians 3:1-4) A. CARNAL AT CORINTH (1 Corinthians 3:1-2)1. Prevented Paul from speaking to them as to spiritual people (1 Corinthians 3:1 a) 2. Their carnality indicated that they were still babes in Christ, unable to receive solid food (1 Corinthians 3:1-2)

B. OF THEIR (1 Corinthians 3:3-4)1. The envy, strife, and divisions among them (1 Corinthians 3:3) 2. As expressed in their calling themselves after men (1 Corinthians 3:4)

II. OF TO THEIR WORK (1 Corinthians 3:5-17) A. ARE , USED BY GOD (1 Corinthians 3:5-7)1. Ministers given the opportunity to serve God in various ways (1 Corinthians 3:5-6 a) 2. But it is God who gives the increase (1 Corinthians 3:6-7)

B. THEIR TO ONE ANOTHER AND THEIR WORK (1 Corinthians 3:8-17)1. United in their work, though their labor and rewards may differ (1 Corinthians 3:8) 2. Fellow workers with God, they work on God’s building (1 Corinthians 3:9) a. Laying the foundation (as Paul did) of Jesus Christ (1 Corinthians 3:10-11) b. Building upon the foundation, using various materials to be tested at the Last Day (1 Corinthians 3:12-15) 3. A strong warning, since this building is the temple of God and indwelt by the Spirit (1 Corinthians 3:16-17)

III. AVOID IN WORLDLY WISDOM OR MEN (1 Corinthians 3:18-23) A. REASONS NOT TO GLORY IN WORLDLY WISDOM (1 Corinthians 3:18-20)1. You will only deceive yourself (1 Corinthians 3:18) 2. The wisdom of this world is foolishness with God (1 Corinthians 3:19-20)

B. REASONS NOT TO GLORY IN MEN (1 Corinthians 3:21-23)1. All things (including men) are yours (1 Corinthians 3:21-22) 2. You are Christ’s, and Christ is God’s (1 Corinthians 3:23)

REVIEW FOR THE CHAPTER

1. List the main points of this chapter- The Carnal Nature Of Division (1 Corinthians 3:1-4)

• Relation Of Preachers To Their Work (1 Corinthians 3:5-17)
• Avoid Glorying In Worldly Wisdom Or Men (1 Corinthians 3:18-23)

2. What prevented Paul from speaking to the Corinthians as unto spiritual people? (1 Corinthians 3:1-3)- They were carnal, still babes in Christ

3. What manifested their carnality? (1 Corinthians 3:3-4)- Their envy, strife, and divisions, as manifested in calling themselves after men

4. Who was more important, he that planted, or the one that watered? (1 Corinthians 3:6-7)- Neither, it was God who gave the increase

5. Upon what foundation is the church built? (1 Corinthians 3:11)- Jesus Christ

6. When will the work of ministers be fully made manifest? (1 Corinthians 3:13)- At the last Day

7. If those converted by preachers are lost, will the preachers be lost? (1 Corinthians 3:14-15)- No, but their reward will not be as great

8. What sort of building is the church? (1 Corinthians 3:16)- The temple of God, indwelt by His Spirit

9. What is the wisdom of this world to God? (1 Corinthians 3:19)- Foolishness

10. Why should we not glory in men? (1 Corinthians 3:21-22)- Because they are but instruments of God used to benefit us

11. And to whom do we belong? (1 Corinthians 3:23) - Christ

Questions by E.M. Zerr For 1st Corinthians Chapter 31. Into what state had the Corinthians fallen? 2. How did it affect Paul’ s speech to them? 3. Tell the illustration here drawn from humanity. 4. What had to be their food? 5. Is this here regarded an unfavorable criticism? 6. Does this contradict 1 Peter 2:2? 7. How does it compare with Heb. 5: 12-14? 8. What did Paul say was among them? 9. To whom is their walking compared ? 10. Whom does Paul use among them for figures? 11. Do all men perform the same kind of work? 12. In the growing who is given credit for the harvest ? 13. Will this come if man does no planting? 14. Which is greater, the one who plants, or waters? 15. On what basis will each man be rewarded? 16. As what are we associated together with God? 17. What constitutes God’ s husbandry? 18. State what constitutes the building of God. 19. What kind of master did Paul consider himself? 20. How could he modestly make this claim? 21. It was according to what favor? 22. Did he claim to do all the work of the building? 23. What part came first? 24. What warning does he give to builders ? 25. State the number of foundations. 26. Identify the true foundation. 27. How could Paul lay such in view of 1 Peter 2:6? 28. Can more than one material be used in building? 29. How many classes of material are considered? 30. How many grades of each class? 31. To what will every man’ s work be subjected? 32. Is this element referred to a literal one? 33. Does a workman’ s salvation depend on this test? 34. Does his reward depend on it? 35. Will all this harmonize with 2 John 8? 36. What does Paul wish them to know? 37. What dwells in this edifice? 38. State the threat Paul gives as to this building. 39. What reason is here given for this warning? 40. Is it possible for a man to deceive himself ? 41. What is necessary to become really wise ? 42. How does God view wisdom of this world? 43. What Old Testament statement does Paul quote? 44. What man spoke that? 45. State the Lord’ s estimate of thoughts of the wise. 46. What Jewish character stated this? 47. In what are we told not to glory ? 48. Had the Corinthians been doing this? 49. How general was their access to service of men? 50. State the mutual relation between them and God.

1 Corinthians 3:1-23

Verse 14. If a man does his part by teaching the people what is right, and the converts remain faithful, he will have the reward that consists of a joyous observation of such steadfastness. This reward is described in 2 John 1:8 and 3 John 1:4.

1 Corinthians 3:3

Verse 3. Envying, strife, and divi sions are prompted by their personal desires, hence the apostle charges them with being carnal. Walk as men denotes a conduct that is prompted by the human or fleshly appetites.

1 Corinthians 3:4-5

Verse 4-5. See the comments at chapter 1:12.

1 Corinthians 3:6-7

Verse 6-7. The argument in this verse is that the Lord’s servants do not all have the same talents or work, even as the production of a crop involves the services of more than one man. Yet all the work of men would avail nothing if God did not give to nature the power of growth.

1 Corinthians 3:8

Verse 8. These men are one in the eyes of the Lord. If each will do what he can, he will receive his due reward from God and not from any man.

1 Corinthians 3:9

Verse 9. We means Paul and Apollos as laborers in God’s vineyard, according to the figure In verse 6-8. God’s building is another figure, that of a structure in which various men labor to erect it.

1 Corinthians 3:10

Verse 10. Cooperation or Joint labor under God is still the subject of Paul, and he is continuing the figure of a building for his illustration. He gives the grace of God the credit for being able to work as a wise masterbuilder. The first thing such an architect will do is to lay the foundation. Paul did this when he introduced the Gospel of Christ to the people of Corinth (Acts 18:1-11). After he had done this, others came into the community and gave further teaching to the brethren, and that constituted building upon the foundation of truth that he had laid. Take heed means that any man offering further teaching should be careful that what he teaches will be in harmony with the original foundation of truth the apostle had laid.

1 Corinthians 3:11

Verse 11. There is but one foundation and that is Christ, which God laid in Zion which is the church, and it was done once for all when He died in Jerusalem and rose from the grave. When Christ was preached to the Corinthians or to any others, that is what is meant by laying the foundation there.

1 Corinthians 3:12

Verse 12. Building upon this foundation means to induce men to accept the Christ as the foundation of their hope. The three degrees of comparison, whether favorable or unfavorable, refers to the different kinds of persons who profess to accept Christ.

1 Corinthians 3:13

Verse 13. No preacher is a mind reader, consequently be may be misled by some who are not acting with sincerity. However, he should heed the admonition given at the end of verse 10, and not use any unscriptural teaching to persuade his hearers to act. The final test of a man’s work will come when Jesus is revealed at the last day. But it may be that some of his “converts” will prove unfaithful even while in the life of the preacher, so that he will behold them falling under the fiery trials that are to come before the professed servants of Christ (1 Peter 4:12).

1 Corinthians 3:15

Verse 15. If a man’s “converts” fail to stand the test of persecutions or the self-denials required, he will lose this reward described in the preceding verse. But if he has not shunned to declare all the counsel of God, he will be saved from the fire of God’s wrath that is to come upon the unfaithful. In other words, a preacher’s salvation does not depend upon the steadfastness of those whom he brings to Christ, but on his own faithfulness in preaching and living the truth.

1 Corinthians 3:16

Verse 16. Ye are the temple of God means them as a congregation, which was built upon the foundation laid for them by Paul when he preached Christ to them. The church is the spiritual building in which the Holy Spirit dwells (Ephesians 2:22).

1 Corinthians 3:17

Verse 17. The temple is the church, and such divisions and contentions as were being conducted in Corinth were defiling the temple. Paul is warning the brethren of the wrath of God which they were liable to receive if they continued their variances.

1 Corinthians 3:18

Verse 18. This verse refers to those who were placing undue emphasis on the personal wisdom and special qualifications of certain men in the congregation. Such men were vain and self-deceived, and as long as they maintained such an attitude they would shut themselves off from real wisdom. Let him become a fool is an accommodative expression, meaning that if he will admit to himself that he is not a wise man, he will then be in the proper frame of mind really to learn.

1 Corinthians 3:19

Verse 19. The quotation is in Job 5:13, and is the statement of one of Job’s friends. It is an uninspired re mark but is the truth, hence Paul gives it approval.

1 Corinthians 3:20

Verse 20. The wise means those who boast of their worldly wisdom; all such are vain in the estimation of the Lord.

1 Corinthians 3:21

Verse 21. No man glory in men. One man is no more important in God’s sight than another, regardless of his apparently great qualifications. All things are yours denotes that all of these seemingly great things have been provided for the benefit of the brethren and not for their worldly glorying.

1 Corinthians 3:22-23

Verse 22-23. Again referring to the men as he did in chapter 1:12, Paul takes in more scope in his general summing up of the lesson at hand, including other persons and also other things, both present and future. This all shows that the specific point in view is yet to be brought out, which we will see in the next chapter.