(3:1) “And I, brethren, could not speak to you as to spiritual men, but as to men of flesh, as to infants in Christ.”
It’s certainly possible to be a “carnal Christian” (contra Lordship Theology). Paul calls these people “men of flesh” (sarkinos) or “carnal” (KJV). And yet, these people were “in Christ.” He calls them children of God—even if they are immature “infants.” Later, he says that they are “still fleshly” (v.3). Fee writes, “The Corinthians are involved in a lot of unchristian behavior; in that sense they are ‘unspiritual,’ not because they lack the Spirit but because they are thinking and living just like those who do.”[]
(3:2-3) “I gave you milk to drink, not solid food; for you were not yet able to receive it. Indeed, even now you are not yet able, 3 for you are still fleshly. For since there is jealousy and strife among you, are you not fleshly, and are you not walking like mere men?”
“I gave you milk to drink, not solid food.” The text states that Paul intended to feed them “solid food,” but the Corinthians “were not yet able to receive it.” Paul couldn’t continue on to deeper truths about Christ. Why not? Paul continues…
“For you were not yet able to receive it. Indeed, even now you are not yet able, for you are still fleshly.” The Corinthians were acting like the non-believers of 2:14 (“he cannot understand them”). These were still spiritual infants (and you don’t give steak to a newborn!). When they were brand new believers, that was fine. The problem was that they were still acting like “infants” and were “still fleshly” (sarkinos). Paul is certainly writing with emphasis on this point. Morris writes, “Indeed (all’ oude) is a strong expression ‘used to introduce an additional point in an emphatic way.’”[] Paul stops short of calling these people “natural” like the unbelievers mentioned in 1 Corinthians 2:14. Instead, they are simply “carnal” or “immature” Christians. They are acting like the natural man, even though they have the Holy Spirit. Paul is showing them this inconsistency.
“For since there is jealousy and strife among you, are you not fleshly, and are you not walking like mere men?” Jealousy and strife are both clear signs of spiritual immaturity (cf. 1 Cor. 1:11).
(3:4) “For when one says, “I am of Paul,” and another, “I am of Apollos,” are you not mere men?”
No doubt, the Corinthians were viewing their leaders like their culture: Sophists who should be worshipped and venerated. Paul gives a contrasting view. The crux of the Corinthian in-fighting consisted of identifying with leadership factions (cf. 1 Cor. 1:11-13). But Paul shows that Apollos and himself were actually unified with each other—not jealous or striving against each other: “He who plants and he who waters are one” (v.8).
(3:5) “What then is Apollos? And what is Paul? Servants through whom you believed, even as the Lord gave opportunity to each one.”
“Servants through whom you believed.” Leaders aren’t sophists to be venerated, but servants who should be appreciated. In this context, the leaders in the group were like ambassadors that explain the terms of peace, but can’t take credit for the message itself. Christianity isn’t about the messengers, but about the message. Later, Paul will state that leaders should be held with recognition (“acknowledge some men,” 1 Cor. 16:18). But that message is premature at this point. The Corinthians need a proper view of leadership at this point. This imagery of a “lowly minister would have conveyed a value system completely opposite the value system of the status-hungry Corinthians.”[]
“Even as the Lord gave opportunity to each one.” These men couldn’t even bring the message without God opening doors for them. Paul is showing just how dependent they were on the Lord—not their own gifts and abilities.
(3:6) “I planted, Apollos watered, but God was causing the growth.”
Paul uses the illustration of a gardener. As every gardener knows, you can plant and water all you want, but then you need to sit back and wait. The leaders had a role to play, but God caused the growth—not the leaders.
(3:7) “So then neither the one who plants nor the one who waters is anything, but God who causes the growth.”
Paul echoes the words of Jesus: “Apart from me, you can do nothing” (Jn. 15:5). That is, we cannot bear any sort of fruit apart from the power of God. Paul repeats the point that “God causes the growth,” probably to drill this down into their minds. This message is something modern servants of Christ need to be constantly reminded of as well.
(3:8) “Now he who plants and he who waters are one; but each will receive his own reward according to his own labor.”
“Now he who plants and he who waters are one.” The Corinthians wanted to divide the different teachers and leaders against each other (“I am of Paul. I am of Apollos. I am of Cephas”). Paul states that they are “one,” members of the same team. During times of division, leaders should follow Paul’s example: Refuse to allow people (or Satan) to turn you against your coleaders.
“But each will receive his own reward according to his own labor.” While we are all members of the same Body of Christ, we will be rewarded and respected as individuals. Morris writes, “The criterion is not ‘his success’, nor ‘how he compares with others’, but his own labour.”[] That is, God will judge us based on our work and our faithfulness (1 Cor. 4:1), knowing that God keeps track of everything that we do for him (1 Cor. 15:58).
(3:9) “For we are God’s fellow workers; you are God’s field, God’s building.”
Are we “fellow workers” with God, or “fellow workers” with each other? There are two different ways of understanding this passage:
Fee[] and Taylor[] argue that this passage should be rendered in this way: “We [Apollos and I] are God’s—being fellow workers [with each other].” After all, Paul’s argument is to get the believers to focus on God—not humans. Moreover, the context refers to God’s ownership of the “field” and the “building.” Similarly, God owns these two fellow workers.
Another way of understanding this passage is to say that we are “fellow workers with” Paul uses the term “fellow workers” (synergoi) twelve times to refer to his coworkers in the cause of Christ (Rom. 16:3, 9, 21; 1 Cor. 3:9; 2 Cor. 1:24; 8:23; Phil. 2:25; 4:3; Col. 4:11; 1 Thess. 3:2; Phile. 1:1, 24). That is, we work together with God to bring about the growth in the church. After all, the context does imply that Paul and Apollos had an important role (“planting… watering…”). Even though the leaders aren’t really “anything” (v.8), because God is so gracious, he calls us his “fellow workers.” Paul viewed his service as God’s “grace” that was given to him (v.10). Morris writes, “It is a startling expression, which sets forth in striking fashion the dignity of Christian service.”[] God rewards us for following him—even though he’s the one doing the essential growth. We hold to this second view.
Regardless, “God” is the subject of each expression. Paul is trying to rip their eyes off of the leaders and off of themselves, placing them back onto God where they belong.
Based on verses 6-9: Compare and contrast what it would look like if we took too high a view of human agency versus too low a view of human agency.
The Corinthians wanted success and status in this life. This could be the reason why Paul brings up spiritual rewards at this point: If you want reward, redirect your focus on the eternal glory that comes from God! In a sense, Paul is saying, “Your problem is that you’re dreaming too small!”
(3:10) “According to the grace of God which was given to me, like a wise master builder I laid a foundation, and another is building on it. But each man must be careful how he builds on it.”
“According to the grace of God which was given to me.” Even serving God is a gift. He picks up this theme in 2 Corinthians 4:1, where he calls his ministry for Christ a “mercy” of God.
“Like a wise master builder I laid a foundation, and another is building on it.” The “building” refers to the people of God—the new temple (1 Cor. 3:16-17). Paul compares Christian work to building a beautiful temple. Of course, architects spend considerable time drawing up plans and considering how to construct a building. Laboring over the “building” of God is no different (v.9). If we don’t set up the right foundation, our ministry will crumble. Sure, we might gain a following, but it won’t last, and we won’t be rewarded for it. Indeed, Paul uses the word “wise” to describe his work. The Corinthians prided themselves on their wisdom (ch.2), but Paul laid his foundation on Christ—not human wisdom.
“But each man must be careful how he builds on it.” Each individual Christian needs to carefully consider how they are going to serve Christ and build up the church. Of course, the foundation needs to be Christ (v.11), but we also need to consider how to build on this foundation. This is why Paul gives various types of materials that can be built on the foundation of Christ (e.g. gold, silver, precious stones, wood, hay, straw, etc.).
(3:11) “For no man can lay a foundation other than the one which is laid, which is Jesus Christ.”
The foundation needs to be on Christ—not people. From this repeated teaching, Paul now explains what will happen if we don’t build on the foundation of Christ.
(3:12-15) “Now if any man builds on the foundation with gold, silver, precious stones, wood, hay, straw, 13 each man’s work will become evident; for the day will show it because it is to be revealed with fire, and the fire itself will test the quality of each man’s work. 14 If any man’s work which he has built on it remains, he will receive a reward. 15 If any man’s work is burned up, he will suffer loss; but he himself will be saved, yet so as through fire.”
Paul compares our lives’ work to a house being tested by fire. The point here is not to see meaning in each of the materials (e.g. gold, silver, precious stones, wood, hay, straw, etc.). Paul’s “essential point has do to with materials that are imperishable versus those that are perishable.”[] Rather, Paul’s purpose is to show that some materials withstand fire, while others do not. If we don’t build on a proper foundation, it’ll be burned away in the judgment seat of Christ.
(3:16) “Do you not know that you are a temple of God and that the Spirit of God dwells in you?”
“Do you not know?” Paul uses the question, “Do you not know…?” ten times in this letter. This is probably a rhetorical jibe at the Corinthians, who prided themselves on their knowledge and wisdom.[] It’s as if Paul is saying, “You Corinthians are so ‘knowledgeable’ and ‘wise.’ But do you really not know this…?” This further shows that the Corinthians were stuck on the “milk” of the word (v.2).
“You are a temple of God and that the Spirit of God dwells in you?” The entire temple system was a dramatic display that people could not come into contact with God based on their own merits. Even the priests ran for cover when God’s Spirit entered the Temple (2 Chron. 7:1-3). Here, Paul tells us that this same Holy Spirit dwells inside the believer… What an extraordinary claim!
(3:17) “If any man destroys the temple of God, God will destroy him, for the temple of God is holy, and that is what you are.”
In context, Paul is referring to division. To “destroy the Temple,” refers to destroying the church through division.
In the OT, people needed to approach God in a very particular way. Indeed, only one man could enter the Temple once a year. If people broke from God’s explicit directions, God would take them down (2 Sam. 6:6-7; Lev. 10:1-5). If God had this attitude toward a physical box like the Ark of the Covenant or a metallic building like the Temple, then how will he treat those who “destroy” people’s faith through division? We don’t envy people who lead divisions in the church. Even if they win in dividing the church or picking off people, they will surely end up losing in the end. God loves his church too much to not intervene to sovereignly protect his church.
(3:18) “Let no man deceive himself. If any man among you thinks that he is wise in this age, he must become foolish, so that he may become wise.”
We need to surrender to God’s wisdom in order to gain wisdom. See comments on 1 Corinthians 1:18-31.
(3:19-20) “For the wisdom of this world is foolishness before God. For it is written, ‘He is the one who catches the wise in their craftiness.’ 20 And again, “The Lord knows the reasonings of the wise, that they are useless.””
Hillyer writes, “Though craftiness may deceive men, it cannot deceive God.”[]
(3:21) “So then let no one boast in men. For all things belong to you.”
“So then let no one boast in men.” We don’t boast in men (v.21), but in God (1 Cor. 1:31). Paul is concluding this portion of his argument that he had started in 1 Corinthians 1:10-12.
“For all things belong to you.” The Corinthians were striving for something that they already had. We all inherit God’s love, and this is so far superior to our individual factions. Indeed, the concept of divisiveness and factionalism is inconsistent with the concept of God giving us everything.
(3:22) “Whether Paul or Apollos or Cephas or the world or life or death or things present or things to come; all things belong to you.”
“Whether Paul or Apollos or Cephas.” The Corinthians had boasted, “I am of Paul… I am of Apollos… I am of Cephas…” (1 Cor. 1:12). Here, Paul “turns their slogans completely on their head.”[] Taylor writes, “The Corinthians do not belong to these men; these men belong to them, that is, the church, and all belong to Christ, who belongs to God.”[]
“Or the world or life or death or things present or things to come; all things belong to you.” He refers to them with the plural “you” (i.e., “you all”). The Corinthians were squabbling over the human leaders, but in reality, these leaders belonged to them in their service. Their view was “too narrow, too constricted.”[]
(3:23) “You belong to Christ; and Christ belongs to God.”
They have all things, because they belong to Christ, and Christ belongs to God. If they were so richly blessed, what are they fighting over? This has all the same logic of a spoiled child fighting over Christmas presents under the tree: There is plenty to go around, and no need to hoard or be selfish.
Why does Paul compare the church to a farmer and a field? (v.9) What similarities do you see between this metaphor and contributing to growing the church?
Why does Paul compare the church to a well-constructed building and people as the builders? (v.9) What similarities do you see between this metaphor and contributing to growing the church?
Why does Paul compare the church to a glorious temple? (vv.16-17) What similarities do you see between this metaphor and contributing to growing the church?
Gordon D. Fee, The First Epistle to the Corinthians, The New International Commentary on the New Testament (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 1987), 123.
Leon Morris, 1 Corinthians: An Introduction and Commentary, vol. 7, Tyndale New Testament Commentaries (Downers Grove, IL: InterVarsity Press, 1985), 65.
Mark Taylor, 1 Corinthians, ed. E. Ray Clendenen, vol. 28, The New American Commentary (Nashville, TN: B&H Publishing Group, 2014), 101.
Leon Morris, 1 Corinthians: An Introduction and Commentary, vol. 7, Tyndale New Testament Commentaries (Downers Grove, IL: InterVarsity Press, 1985), 68.
Gordon D. Fee, The First Epistle to the Corinthians, The New International Commentary on the New Testament (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 1987), 134.
Mark Taylor, 1 Corinthians, ed. E. Ray Clendenen, vol. 28, The New American Commentary (Nashville, TN: B&H Publishing Group, 2014), 105.
Leon Morris, 1 Corinthians: An Introduction and Commentary, vol. 7, Tyndale New Testament Commentaries (Downers Grove, IL: InterVarsity Press, 1985), 68.
Mark Taylor, 1 Corinthians, ed. E. Ray Clendenen, vol. 28, The New American Commentary (Nashville, TN: B&H Publishing Group, 2014), 107.
Gordon D. Fee, The First Epistle to the Corinthians, The New International Commentary on the New Testament (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 1987), 147.
N. Hillyer, ‘1 and 2 Corinthians’ in the New Bible Commentary, Third Edition (IVP, 1970). Cited in Leon Morris, 1 Corinthians: An Introduction and Commentary, vol. 7, Tyndale New Testament Commentaries (Downers Grove, IL: InterVarsity Press, 1985), 73.
Gordon D. Fee, The First Epistle to the Corinthians, The New International Commentary on the New Testament (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 1987), 153.
Mark Taylor, 1 Corinthians, ed. E. Ray Clendenen, vol. 28, The New American Commentary (Nashville, TN: B&H Publishing Group, 2014), 110.
Gordon D. Fee, The First Epistle to the Corinthians, The New International Commentary on the New Testament (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 1987), 154.
James is an elder at Dwell Community Church, where he teaches classes in theology, apologetics, and weekly Bible studies.
