1 Corinthians 3
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1 Corinthians 3
Divisions Over Leaders Rebuked
1And I, brethren, could not speak unto you as unto spiritual, but as unto carnal, even as unto babes in Christ.
Jamieson-Fausset-Brown
CHAPTER 3
1Co 3:1-23. Paul Could Not Speak to Them of Deep Spiritual Truths, as They Were Carnal, Contending for Their Several Teachers; These Are Nothing but Workers for God, to Whom They Must Give Account in the Day of Fiery Judgment. The Hearers Are God's Temple, Which They Must Not Defile by Contentions for Teachers, Who, as Well as All Things, Are Theirs, Being Christ's.
1. And I--that is, as the natural (animal) man cannot receive, so I also could not speak unto you the deep things of God, as I would to the spiritual; but I was compelled to speak to you as I would to MEN OF FLESH. The oldest manuscripts read this for "carnal." The former (literally, "fleshy") implies men wholly of flesh, or natural. Carnal, or fleshly, implies not they were wholly natural or unregenerate (1Co 2:14), but that they had much of a carnal tendency; for example their divisions. Paul had to speak to them as he would to men wholly natural, inasmuch as they are still carnal (1Co 3:3) in many respects, notwithstanding their conversion (1Co 1:4-9).
babes--contrasted with the perfect (fully matured) in Christ (Col 1:28; compare He 5:13, 14). This implies they were not men wholly of flesh, though carnal in tendencies. They had life in Christ, but it was weak. He blames them for being still in a degree (not altogether, compare 1Co 1:5, 7; therefore he says as) babes in Christ, when by this time they ought to have "come unto a perfect man, unto the measure of the stature of the fulness of Christ" (Ep 4:13). In Ro 7:14, also the oldest manuscripts read, "I am a man of flesh."
CHAPTER 3
1Co 3:1-23. Paul Could Not Speak to Them of Deep Spiritual Truths, as They Were Carnal, Contending for Their Several Teachers; These Are Nothing but Workers for God, to Whom They Must Give Account in the Day of Fiery Judgment. The Hearers Are God's Temple, Which They Must Not Defile by Contentions for Teachers, Who, as Well as All Things, Are Theirs, Being Christ's.
1. And I--that is, as the natural (animal) man cannot receive, so I also could not speak unto you the deep things of God, as I would to the spiritual; but I was compelled to speak to you as I would to MEN OF FLESH. The oldest manuscripts read this for "carnal." The former (literally, "fleshy") implies men wholly of flesh, or natural. Carnal, or fleshly, implies not they were wholly natural or unregenerate (1Co 2:14), but that they had much of a carnal tendency; for example their divisions. Paul had to speak to them as he would to men wholly natural, inasmuch as they are still carnal (1Co 3:3) in many respects, notwithstanding their conversion (1Co 1:4-9).
babes--contrasted with the perfect (fully matured) in Christ (Col 1:28; compare He 5:13, 14). This implies they were not men wholly of flesh, though carnal in tendencies. They had life in Christ, but it was weak. He blames them for being still in a degree (not altogether, compare 1Co 1:5, 7; therefore he says as) babes in Christ, when by this time they ought to have "come unto a perfect man, unto the measure of the stature of the fulness of Christ" (Ep 4:13). In Ro 7:14, also the oldest manuscripts read, "I am a man of flesh."
The Pulpit Commentary
The carnal conceit of the spiritually immature.
I… could not speak unto you as unto spiritual. Though softened by the word brethren, there was a crushing irony of reproof in these words: "You thought yourselves quite above the need of my simple teaching. You were looking down on me from the whole height of your inferiority. The elementary character of my doctrine was after all the necessary consequence of your own incapacity for anything more profound." As unto carnal. The true reading here is sarkinois, fleshen, not sarkikois, fleshly, or carnal; the later and severer word is perhaps first used in 1Co_3:3. The word sarkinos (earneus), fleshen, implies earthliness and weakness and the absence of spirituality; but sarkikos (carnalis) involves the dominance of the lower nature and antagonism to the spiritual. As mite babes in Christ. The word "babes" has a good and a bad sense. In its good sense it implies humility and teachableness, as in 1Co_14:20, "In malice be ye babes;" and in 1Pe_2:2, "As newborn babes, desire the sincere milk of the Word;" and in Mat_11:25. Here it is used in its bad sense of spiritual childishness.
The carnal conceit of the spiritually immature.
I… could not speak unto you as unto spiritual. Though softened by the word brethren, there was a crushing irony of reproof in these words: "You thought yourselves quite above the need of my simple teaching. You were looking down on me from the whole height of your inferiority. The elementary character of my doctrine was after all the necessary consequence of your own incapacity for anything more profound." As unto carnal. The true reading here is sarkinois, fleshen, not sarkikois, fleshly, or carnal; the later and severer word is perhaps first used in 1Co_3:3. The word sarkinos (earneus), fleshen, implies earthliness and weakness and the absence of spirituality; but sarkikos (carnalis) involves the dominance of the lower nature and antagonism to the spiritual. As mite babes in Christ. The word "babes" has a good and a bad sense. In its good sense it implies humility and teachableness, as in 1Co_14:20, "In malice be ye babes;" and in 1Pe_2:2, "As newborn babes, desire the sincere milk of the Word;" and in Mat_11:25. Here it is used in its bad sense of spiritual childishness.
2I have fed you with milk, and not with meat: for hitherto ye were not able to bear it, neither yet now are ye able.
Jamieson-Fausset-Brown
2. (He 5:12).
milk--the elementary "principles of the doctrine of Christ."
2. (He 5:12).
milk--the elementary "principles of the doctrine of Christ."
The Pulpit Commentary
I fed you with milk. The metaphor is expanded in Heb_5:13, "Every one that partaketh of milk is without experience of the Word of righteousness; for he is a babe." The same metaphor is found in Philo; and the young pupils of the rabbis were called "sucklings" (תוקונית) and "little ones" (camp. Mat_10:42). Not with meat; not with solid food, which is for full grown or spiritually perfect men (Heb_5:14). For hitherto; rather, for ye were not yet—when I preached to you—able to bear it. The same phrase is used by our Lord in Joh_16:12, "I have many things to say unto you, but ye cannot bear them now;" and he taught them in parables, "as they were able to bear it" (Mar_4:33). Not even now are ye able. Though you imagine that you have advanced so far beyond my simpler teaching.
I fed you with milk. The metaphor is expanded in Heb_5:13, "Every one that partaketh of milk is without experience of the Word of righteousness; for he is a babe." The same metaphor is found in Philo; and the young pupils of the rabbis were called "sucklings" (תוקונית) and "little ones" (camp. Mat_10:42). Not with meat; not with solid food, which is for full grown or spiritually perfect men (Heb_5:14). For hitherto; rather, for ye were not yet—when I preached to you—able to bear it. The same phrase is used by our Lord in Joh_16:12, "I have many things to say unto you, but ye cannot bear them now;" and he taught them in parables, "as they were able to bear it" (Mar_4:33). Not even now are ye able. Though you imagine that you have advanced so far beyond my simpler teaching.
3For ye are yet carnal: for whereas there is among you envying, and strife, and divisions, are ye not carnal, and walk as men?
Jamieson-Fausset-Brown
3. envying--jealousy, rivalry. As this refers to their feelings, "strife" refers to their words, and "divisions" to their actions [Bengel]. There is a gradation, or ascending climax: envying had produced strife, and strife divisions (factious parties) [Grotius]. His language becomes severer now as He proceeds; in 1Co 1:11 he had only said "contentions," he now multiplies the words (compare the stronger term, 1Co 4:6, than in 1Co 3:21).
carnal--For "strife" is a "work of the flesh" (Ga 5:20). The "flesh" includes all feelings that aim not at the glory of God, and the good of our neighbor, but at gratifying self.
walk as men--as unregenerate men (compare Mt 16:23). "After the flesh, not after the Spirit" of God, as becomes you as regenerate by the Spirit (Ro 8:4; Ga 5:25, 26).
3. envying--jealousy, rivalry. As this refers to their feelings, "strife" refers to their words, and "divisions" to their actions [Bengel]. There is a gradation, or ascending climax: envying had produced strife, and strife divisions (factious parties) [Grotius]. His language becomes severer now as He proceeds; in 1Co 1:11 he had only said "contentions," he now multiplies the words (compare the stronger term, 1Co 4:6, than in 1Co 3:21).
carnal--For "strife" is a "work of the flesh" (Ga 5:20). The "flesh" includes all feelings that aim not at the glory of God, and the good of our neighbor, but at gratifying self.
walk as men--as unregenerate men (compare Mt 16:23). "After the flesh, not after the Spirit" of God, as becomes you as regenerate by the Spirit (Ro 8:4; Ga 5:25, 26).
The Pulpit Commentary
For ye are yet carnal. This is the reason for the spiritual dulness which your pride prevents you from recognizing. Envying, and strife, and divisions. The two latter words are omitted in some of the best manuscripts, and may have been added from Gal_5:20. Partisanship and discord, the sins of the Corinthians—sins which have disgraced so many ages of Church history—are works of the flesh (Gal_5:19), and involve many other sins (Jas_3:16), and are therefore sure proofs of the carnal mind, though they are usually accompanied by a boast of superior spiritual enlightenment. As men; that is, "as men, not as Christians." To walk as a mere ordinary human being is not to "walk in the Spirit" (Gal_5:25); comp.," I speak as a man" (Rom_3:5).
For ye are yet carnal. This is the reason for the spiritual dulness which your pride prevents you from recognizing. Envying, and strife, and divisions. The two latter words are omitted in some of the best manuscripts, and may have been added from Gal_5:20. Partisanship and discord, the sins of the Corinthians—sins which have disgraced so many ages of Church history—are works of the flesh (Gal_5:19), and involve many other sins (Jas_3:16), and are therefore sure proofs of the carnal mind, though they are usually accompanied by a boast of superior spiritual enlightenment. As men; that is, "as men, not as Christians." To walk as a mere ordinary human being is not to "walk in the Spirit" (Gal_5:25); comp.," I speak as a man" (Rom_3:5).
4For while one saith, I am of Paul; and another, I am of Apollos; are ye not carnal?
Jamieson-Fausset-Brown
4. (1Co 1:12).
are ye not carnal--The oldest manuscripts read, "Are ye not men?" that is, "walking as men" unregenerate (1Co 3:3).
4. (1Co 1:12).
are ye not carnal--The oldest manuscripts read, "Are ye not men?" that is, "walking as men" unregenerate (1Co 3:3).
The Pulpit Commentary
For when one saith, I am of Paul. This is a proof that there were jealousies and partisanships among them. We again notice the generous courage of St. Paul in rebuking first those adherents who turned his own name into a party watchword. Are ye not carnal? The true reading is, "Are ye not men?" (א, A, B, C, and so the Revised Version); i.e. Are ye not swayed by mere human passions? The Spirit which you received at baptism ought to have lifted you above these mean rivalries. You ought to be something more than mere men. Religious partisanship is, in the eye of St. Paul, simply irreligious. He sets down party controversies as a distinct proof of carnality. Those who indulge in it are men devoid of the spiritual element.
For when one saith, I am of Paul. This is a proof that there were jealousies and partisanships among them. We again notice the generous courage of St. Paul in rebuking first those adherents who turned his own name into a party watchword. Are ye not carnal? The true reading is, "Are ye not men?" (א, A, B, C, and so the Revised Version); i.e. Are ye not swayed by mere human passions? The Spirit which you received at baptism ought to have lifted you above these mean rivalries. You ought to be something more than mere men. Religious partisanship is, in the eye of St. Paul, simply irreligious. He sets down party controversies as a distinct proof of carnality. Those who indulge in it are men devoid of the spiritual element.
God Gives the Increase
5Who then is Paul, and who is Apollos, but ministers by whom ye believed, even as the Lord gave to every man?
Jamieson-Fausset-Brown
5. Who then--Seeing then that ye severally strive so for your favorite teachers, "Who is (of what intrinsic power and dignity) Paul?" If so great an apostle reasons so of himself, how much more does humility, rather than self-seeking, become ordinary ministers!
Paul ... Apollos--The oldest manuscripts read in the reverse order, "Apollos," &c. Paul." He puts Apollos before himself in humility.
but ministers, &c.--The oldest manuscripts have no "but." "Who is Apollos ... Paul? (mere) ministers (a lowly word appropriate here, servants), by whom (not "in whom"; by whose ministrations) ye believed."
as ... Lord gave to every man--that is, to the several hearers, for it was God that "gave the increase" (1Co 3:6).
5. Who then--Seeing then that ye severally strive so for your favorite teachers, "Who is (of what intrinsic power and dignity) Paul?" If so great an apostle reasons so of himself, how much more does humility, rather than self-seeking, become ordinary ministers!
Paul ... Apollos--The oldest manuscripts read in the reverse order, "Apollos," &c. Paul." He puts Apollos before himself in humility.
but ministers, &c.--The oldest manuscripts have no "but." "Who is Apollos ... Paul? (mere) ministers (a lowly word appropriate here, servants), by whom (not "in whom"; by whose ministrations) ye believed."
as ... Lord gave to every man--that is, to the several hearers, for it was God that "gave the increase" (1Co 3:6).
The Pulpit Commentary
The one foundation and the diverse superstructure.
Who then is Paul? The better reading is what? (א, A, B). The neuter would imply a still greater depreciation of the importance of human ministers. Ministers. The same word as that rendered "deacons" (diakonoi); "ministers of Christ on your behalf" (Col_1:7). Through whom ye believed. Through whom," not "in whom" (Bengel). They were merely the instruments of your conversion. In the second Epistle (2Co_3:3) he calls them "the epistle of Christ ministered by us written… with the Spirit of the living God." As the Lord gave to him. The gifts differ according to the grace given (Rom_12:6).
The one foundation and the diverse superstructure.
Who then is Paul? The better reading is what? (א, A, B). The neuter would imply a still greater depreciation of the importance of human ministers. Ministers. The same word as that rendered "deacons" (diakonoi); "ministers of Christ on your behalf" (Col_1:7). Through whom ye believed. Through whom," not "in whom" (Bengel). They were merely the instruments of your conversion. In the second Epistle (2Co_3:3) he calls them "the epistle of Christ ministered by us written… with the Spirit of the living God." As the Lord gave to him. The gifts differ according to the grace given (Rom_12:6).
6I have planted, Apollos watered; but God gave the increase.
Jamieson-Fausset-Brown
6. I ... planted, Apollos watered--(Ac 18:1; 19:1). Apollos at his own desire (Ac 18:27) was sent by the brethren to Corinth, and there followed up the work which Paul had begun.
God gave the increase--that is, the growth (1Co 3:10; Ac 18:27). "Believed through grace." Though ministers are nothing, and God all in all, yet God works by instruments, and promises the Holy Spirit in the faithful use of means. This is the dispensation of the Spirit, and ours is the ministry of the Spirit.
6. I ... planted, Apollos watered--(Ac 18:1; 19:1). Apollos at his own desire (Ac 18:27) was sent by the brethren to Corinth, and there followed up the work which Paul had begun.
God gave the increase--that is, the growth (1Co 3:10; Ac 18:27). "Believed through grace." Though ministers are nothing, and God all in all, yet God works by instruments, and promises the Holy Spirit in the faithful use of means. This is the dispensation of the Spirit, and ours is the ministry of the Spirit.
The Pulpit Commentary
I planted. St. Paul everywhere recognized that his gift lay pre eminently in the ability to found Churches (comp. Act_18:1-11; 1Co_4:15; 1Co_9:1; 1Co_15:1). Apollos watered. If, as is now generally believed, Apollos wrote the Epistle to the Hebrews, we see how striking was his power of strengthening the faith of wavering Churches. Eloquence and a deep insight into the meaning of Scripture, enriched by Alexandrian culture, seem to have been his special endowments (Act_18:24, Act_18:27). The reference of the word "watered" to baptism by Augustine is one of the numberless instances of Scripture distorted by ecclesiasticism. God gave the increase. The thought of every true teacher always is, "Not unto us, O Lord, not unto us, but unto thy Name give the praise" (Psa_115:1).
I planted. St. Paul everywhere recognized that his gift lay pre eminently in the ability to found Churches (comp. Act_18:1-11; 1Co_4:15; 1Co_9:1; 1Co_15:1). Apollos watered. If, as is now generally believed, Apollos wrote the Epistle to the Hebrews, we see how striking was his power of strengthening the faith of wavering Churches. Eloquence and a deep insight into the meaning of Scripture, enriched by Alexandrian culture, seem to have been his special endowments (Act_18:24, Act_18:27). The reference of the word "watered" to baptism by Augustine is one of the numberless instances of Scripture distorted by ecclesiasticism. God gave the increase. The thought of every true teacher always is, "Not unto us, O Lord, not unto us, but unto thy Name give the praise" (Psa_115:1).
7So then neither is he that planteth any thing, neither he that watereth; but God that giveth the increase.
Jamieson-Fausset-Brown
7. neither is he that ... anything ... but God--namely, is all in all. "God" is emphatically last in the Greek, "He that giveth the increase (namely), God." Here follows a parenthesis, 1Co 3:8-21, where "Let no man glory in men" stands in antithetic contrast to "God" here.
7. neither is he that ... anything ... but God--namely, is all in all. "God" is emphatically last in the Greek, "He that giveth the increase (namely), God." Here follows a parenthesis, 1Co 3:8-21, where "Let no man glory in men" stands in antithetic contrast to "God" here.
The Pulpit Commentary
Anything. The planter and the waterer are nothing by comparison. They could do nothing without Christ's aid (Joh_15:16), and were nothing in themselves (2Co_12:11). But God that giveth the increase. The human instruments are nothing, but God is everything, because, apart from him, no result would follow.
Anything. The planter and the waterer are nothing by comparison. They could do nothing without Christ's aid (Joh_15:16), and were nothing in themselves (2Co_12:11). But God that giveth the increase. The human instruments are nothing, but God is everything, because, apart from him, no result would follow.
8Now he that planteth and he that watereth are one: and every man shall receive his own reward according to his own labour.
Jamieson-Fausset-Brown
8. one--essentially in their aim they are one, engaged in one and the same ministry; therefore they ought not to be made by you the occasion of forming separate parties.
and every man--rather "but every man." Though in their service or ministry, they are essentially "one," yet every minister is separately responsible in "his own" work, and "shall receive his own (emphatically repeated) reward, according to his own labor." The reward is something over and above personal salvation (1Co 3:14, 15; 2Jo 8). He shall be rewarded according to, not his success or the amount of work done, but "according to his own labor." It shall be said to him, "Well done, thou good and (not successful, but) faithful servant, enter thou into the joy of thy Lord" (Mt 25:23).
8. one--essentially in their aim they are one, engaged in one and the same ministry; therefore they ought not to be made by you the occasion of forming separate parties.
and every man--rather "but every man." Though in their service or ministry, they are essentially "one," yet every minister is separately responsible in "his own" work, and "shall receive his own (emphatically repeated) reward, according to his own labor." The reward is something over and above personal salvation (1Co 3:14, 15; 2Jo 8). He shall be rewarded according to, not his success or the amount of work done, but "according to his own labor." It shall be said to him, "Well done, thou good and (not successful, but) faithful servant, enter thou into the joy of thy Lord" (Mt 25:23).
The Pulpit Commentary
Are one; literally, one thing. God is the sole Agent; the teachers, so far from being able to pose as rival leaders, form but one instrument in God's hand. Their relative differences shrink into insignificance when the source and objects of their ministry are considered. His own reward… his own labour. In the lower individual sphere the work of teachers shall be fairly estimated and rewarded as in the parable of the pounds and talents (comp. Joh_4:36; Rev_22:12).
Are one; literally, one thing. God is the sole Agent; the teachers, so far from being able to pose as rival leaders, form but one instrument in God's hand. Their relative differences shrink into insignificance when the source and objects of their ministry are considered. His own reward… his own labour. In the lower individual sphere the work of teachers shall be fairly estimated and rewarded as in the parable of the pounds and talents (comp. Joh_4:36; Rev_22:12).
9For we are labourers together with God: ye are God’s husbandry, ye are God’s building.
Jamieson-Fausset-Brown
9. Translate, as the Greek collocation of words, and the emphasis on "God" thrice repeated, requires, "For (in proof that "each shall receive reward according to his own labor," namely, from God) it is of God that we are the fellow workers (laboring with, but under, and belonging to Him as His servants, 2Co 5:20; 6:1; compare Ac 15:4; see on 1Th 3:2) of God that ye are the field (or tillage), of God that ye are the building" [Alford]. "Building" is a new image introduced here, as suited better than that of husbandry, to set forth the different kinds of teaching and their results, which he is now about to discuss. "To edify" or "build up" the Church of Christ is similarly used (Ep 2:21, 22; 4:29).
9. Translate, as the Greek collocation of words, and the emphasis on "God" thrice repeated, requires, "For (in proof that "each shall receive reward according to his own labor," namely, from God) it is of God that we are the fellow workers (laboring with, but under, and belonging to Him as His servants, 2Co 5:20; 6:1; compare Ac 15:4; see on 1Th 3:2) of God that ye are the field (or tillage), of God that ye are the building" [Alford]. "Building" is a new image introduced here, as suited better than that of husbandry, to set forth the different kinds of teaching and their results, which he is now about to discuss. "To edify" or "build up" the Church of Christ is similarly used (Ep 2:21, 22; 4:29).
The Pulpit Commentary
God's fellow workers. Throughout the Bible we are taught that God requires the work of man, and that he will not help those who will do nothing for themselves or for him. The world was to be evangelized, not by sudden miracle, but by faithful human labour (Mar_16:20). God's husbandry; rather. God's field, or tilled land. The thought which he desires again and again to enforce is that they belong to God, not to the parties of human teachers. The word" husbandry" may also mean vineyard, and the metaphor is the same as in Is 1Co_5:1; 27:2; Joh_15:1; Mat_13:3-30; Luk_13:6-9; Rom_11:16-24. God's building. This is one of St. Paul's favourite metaphors, as in Rom_11:16, Rom_11:17; 2Co_6:16; —Eph_2:20-22; Rom_15:20; 2Ti_2:19.
God's fellow workers. Throughout the Bible we are taught that God requires the work of man, and that he will not help those who will do nothing for themselves or for him. The world was to be evangelized, not by sudden miracle, but by faithful human labour (Mar_16:20). God's husbandry; rather. God's field, or tilled land. The thought which he desires again and again to enforce is that they belong to God, not to the parties of human teachers. The word" husbandry" may also mean vineyard, and the metaphor is the same as in Is 1Co_5:1; 27:2; Joh_15:1; Mat_13:3-30; Luk_13:6-9; Rom_11:16-24. God's building. This is one of St. Paul's favourite metaphors, as in Rom_11:16, Rom_11:17; 2Co_6:16; —Eph_2:20-22; Rom_15:20; 2Ti_2:19.
Building on the One Foundation
10According to the grace of God which is given unto me, as a wise masterbuilder, I have laid the foundation, and another buildeth thereon. But let every man take heed how he buildeth thereupon.
Jamieson-Fausset-Brown
10. grace ... given unto me--Paul puts this first, to guard against seeming to want humility, in pronouncing himself "a WISE master builder," in the clause following [Chrysostom]. The "grace" is that "given" to him in common with all Christians (1Co 3:5), only proportioned to the work which God had for him to do [Alford].
wise--that is, skilful. His skill is shown in his laying a foundation. The unskilful builder lays none (Lu 6:49). Christ is the foundation (1Co 3:11).
another--who ever comes after me. He does not name Apollos; for he speaks generally of all successors, whoever they be. His warning, "Let every man (every teacher) take heed how," &c., refers to other successors rather than Apollos, who doubtless did not, as they, build wood, hay, &c., on the foundation (compare 1Co 4:15). "I have done my part, let them who follow me see (so the Greek for 'take heed') to theirs" [Bengel].
how--with what material [Alford]. How far wisely, and in builder-like style (1Pe 4:11).
buildeth thereupon--Here the building or superstructure raised on Christ the "foundation," laid by Paul (1Co 2:2) is not, as in Ep 2:20, 21, the Christian Church made up of believers, the "lively stones" (1Pe 2:5), but the doctrinal and practical teaching which the teachers who succeeded Paul, superadded to his first teaching; not that they taught what was false, but their teaching was subtle and speculative reasoning, rather than solid and simple truth.
10. grace ... given unto me--Paul puts this first, to guard against seeming to want humility, in pronouncing himself "a WISE master builder," in the clause following [Chrysostom]. The "grace" is that "given" to him in common with all Christians (1Co 3:5), only proportioned to the work which God had for him to do [Alford].
wise--that is, skilful. His skill is shown in his laying a foundation. The unskilful builder lays none (Lu 6:49). Christ is the foundation (1Co 3:11).
another--who ever comes after me. He does not name Apollos; for he speaks generally of all successors, whoever they be. His warning, "Let every man (every teacher) take heed how," &c., refers to other successors rather than Apollos, who doubtless did not, as they, build wood, hay, &c., on the foundation (compare 1Co 4:15). "I have done my part, let them who follow me see (so the Greek for 'take heed') to theirs" [Bengel].
how--with what material [Alford]. How far wisely, and in builder-like style (1Pe 4:11).
buildeth thereupon--Here the building or superstructure raised on Christ the "foundation," laid by Paul (1Co 2:2) is not, as in Ep 2:20, 21, the Christian Church made up of believers, the "lively stones" (1Pe 2:5), but the doctrinal and practical teaching which the teachers who succeeded Paul, superadded to his first teaching; not that they taught what was false, but their teaching was subtle and speculative reasoning, rather than solid and simple truth.
The Pulpit Commentary
According to the grace of God which is given unto me; rather, which was given. Here, again, we have St. Paul's baptismal aorist—his habit of regarding his whole spiritual life as potentially summed up in the one crisis of conversion and baptism. This phrase is a favourite one with him (1Co_15:10; Rom_15:15; Gal_2:9; Eph_3:2). As a wise master builder. "Wise" only in the sense of subordinating every pretence of human wisdom to the will of God; and here the adjective only applies to the wisdom required by a builder. In other words, "wise" is here equivalent to "skilful." Since Paul had received the grace of God for this very purpose, he was made "wise" by the knowledge of Christ (for the metaphor of building, see Mat_7:24; Mat_16:18; Eph_2:21; 1Pe_2:5). The foundation; rather, a foundation. Though in truth there is but one foundation, as he proceeds to say, St. Paul always refused to build on the foundation laid by another (Rom_15:20). Another. Perhaps the special allusion is to Apollos.
According to the grace of God which is given unto me; rather, which was given. Here, again, we have St. Paul's baptismal aorist—his habit of regarding his whole spiritual life as potentially summed up in the one crisis of conversion and baptism. This phrase is a favourite one with him (1Co_15:10; Rom_15:15; Gal_2:9; Eph_3:2). As a wise master builder. "Wise" only in the sense of subordinating every pretence of human wisdom to the will of God; and here the adjective only applies to the wisdom required by a builder. In other words, "wise" is here equivalent to "skilful." Since Paul had received the grace of God for this very purpose, he was made "wise" by the knowledge of Christ (for the metaphor of building, see Mat_7:24; Mat_16:18; Eph_2:21; 1Pe_2:5). The foundation; rather, a foundation. Though in truth there is but one foundation, as he proceeds to say, St. Paul always refused to build on the foundation laid by another (Rom_15:20). Another. Perhaps the special allusion is to Apollos.
11For other foundation can no man lay than that is laid, which is Jesus Christ.
Jamieson-Fausset-Brown
11. (Is 28:16; Ac 4:12; Ep 2:20).
For--my warning ("take heed," &c. 1Co 3:10) is as to the superstructure ("buildeth thereupon"), not as to the foundation: "For other foundation can no man lay, than that which has (already) been laid (by God) Jesus Christ," the person, not the mere abstract doctrine about Him, though the latter also is included; Jesus, God-Saviour; Christ, Messiah or Anointed.
can--A man can not lay any other, since the only one recognized by God has been already laid.
11. (Is 28:16; Ac 4:12; Ep 2:20).
For--my warning ("take heed," &c. 1Co 3:10) is as to the superstructure ("buildeth thereupon"), not as to the foundation: "For other foundation can no man lay, than that which has (already) been laid (by God) Jesus Christ," the person, not the mere abstract doctrine about Him, though the latter also is included; Jesus, God-Saviour; Christ, Messiah or Anointed.
can--A man can not lay any other, since the only one recognized by God has been already laid.
The Pulpit Commentary
Other foundation can no man lay. Any "other" gospel is not merely "another," but "a different" gospel (Gal_1:9). That which is laid; rather, that is lying. It has not been placed there (τεθέντα) by any human bands, but lies there by the eternal will. Which is Jesus Christ. "The doctrine of Jesus Christ is the foundation of all theology; his person of all life." This is again and again inculcated in Scripture: Isa_28:16, "Behold, I lay in Zion for a foundation, a stone, a tried stone, a precious cornerstone, a sure foundation." On this rock the Church is built (Mat_16:18 : Act_4:11, Act_4:12; Eph_2:20).
Other foundation can no man lay. Any "other" gospel is not merely "another," but "a different" gospel (Gal_1:9). That which is laid; rather, that is lying. It has not been placed there (τεθέντα) by any human bands, but lies there by the eternal will. Which is Jesus Christ. "The doctrine of Jesus Christ is the foundation of all theology; his person of all life." This is again and again inculcated in Scripture: Isa_28:16, "Behold, I lay in Zion for a foundation, a stone, a tried stone, a precious cornerstone, a sure foundation." On this rock the Church is built (Mat_16:18 : Act_4:11, Act_4:12; Eph_2:20).
12Now if any man build upon this foundation gold, silver, precious stones, wood, hay, stubble;
Jamieson-Fausset-Brown
12. Now--rather, "But." The image is that of a building on a solid foundation, and partly composed of durable and precious, partly of perishable, materials. The "gold, silver, precious stones," which all can withstand fire (Re 21:18, 19), are teachings that will stand the fiery test of judgment; "wood, hay, stubble," are those which cannot stand it; not positive heresy, for that would destroy the foundation, but teaching mixed up with human philosophy and Judaism, curious rather than useful. Besides the teachings, the superstructure represents also the persons cemented to the Church by them, the reality of whose conversion, through the teachers' instrumentality, will be tested at the last day. Where there is the least grain of real gold of faith, it shall never be lost (1Pe 1:7; compare 1Co 4:12). On the other hand, the lightest straw feeds the fire [Bengel] (Mt 5:19).
12. Now--rather, "But." The image is that of a building on a solid foundation, and partly composed of durable and precious, partly of perishable, materials. The "gold, silver, precious stones," which all can withstand fire (Re 21:18, 19), are teachings that will stand the fiery test of judgment; "wood, hay, stubble," are those which cannot stand it; not positive heresy, for that would destroy the foundation, but teaching mixed up with human philosophy and Judaism, curious rather than useful. Besides the teachings, the superstructure represents also the persons cemented to the Church by them, the reality of whose conversion, through the teachers' instrumentality, will be tested at the last day. Where there is the least grain of real gold of faith, it shall never be lost (1Pe 1:7; compare 1Co 4:12). On the other hand, the lightest straw feeds the fire [Bengel] (Mt 5:19).
The Pulpit Commentary
Gold, silver. Perhaps St. Paul thought for a moment of the gorgeous metals rod rich marbles used in the Corinthian temples, as well as in the temple at Jerusalem. But it is surely fantastic to suggest that his reference is an historical reminiscence of the melting of gold and silver in the burning of Corinth by Mummius, nearly two hundred years before. Costly stones; i.e. costly marble from Paros, Phrygia, etc. Wood, hay, stubble. These words seem to symbolize erroneous or imperfect doctrines, which would not stand the test, and which led to evil practices. Such were the" philosophy and vain deceit," "the weak and beggarly dements," "the rudiments of the world," of which he speaks in Gal_4:9; Col_2:8. So in the Midrash Tehillin, the words of false teachers are compared to hay. The doctrines to which he alludes are not anti christian, but imperfect and human—such, for instance, as, "Humanas constitutiunculas de cultu, de victo, de frigidis ceremoniis" (Erasmus).
Gold, silver. Perhaps St. Paul thought for a moment of the gorgeous metals rod rich marbles used in the Corinthian temples, as well as in the temple at Jerusalem. But it is surely fantastic to suggest that his reference is an historical reminiscence of the melting of gold and silver in the burning of Corinth by Mummius, nearly two hundred years before. Costly stones; i.e. costly marble from Paros, Phrygia, etc. Wood, hay, stubble. These words seem to symbolize erroneous or imperfect doctrines, which would not stand the test, and which led to evil practices. Such were the" philosophy and vain deceit," "the weak and beggarly dements," "the rudiments of the world," of which he speaks in Gal_4:9; Col_2:8. So in the Midrash Tehillin, the words of false teachers are compared to hay. The doctrines to which he alludes are not anti christian, but imperfect and human—such, for instance, as, "Humanas constitutiunculas de cultu, de victo, de frigidis ceremoniis" (Erasmus).
13Every man’s work shall be made manifest: for the day shall declare it, because it shall be revealed by fire; and the fire shall try every man’s work of what sort it is.
Jamieson-Fausset-Brown
13. Every man's work--each teacher's superstructure on the foundation.
the day--of the Lord (1Co 1:8; He 10:25; 1Th 5:4). The article is emphatic, "The day," that is, the great day of days, the long expected day.
declare it--old English for "make it clear" (1Co 4:4).
it shall be revealed by fire--it, that is, "every man's work." Rather, "He," the Lord, whose day it is (2Th 1:7, 8). Translate literally, "is being revealed (the present in the Greek implies the certainty and nearness of the event, Re 22:10, 20) in fire" (Mal 3:3; 4:1). The fire (probably figurative here, as the gold, hay, &c.) is not purgatory (as Rome teaches, that is, purificatory and punitive), but probatory, not restricted to those dying in "venial sin"; the supposed intermediate class between those entering heaven at once, and those dying in mortal sin who go to hell, but universal, testing the godly and ungodly alike (2Co 5:10; compare Mr 9:49). This fire is not till the last day, the supposed fire of purgatory begins at death. The fire of Paul is to try the works, the fire of purgatory the persons, of men. Paul's fire causes "loss" to the sufferers; Rome's purgatory, great gain, namely, heaven at last to those purged by it, if only it were true. Thus this passage, quoted by Rome for, is altogether against, purgatory. "It was not this doctrine that gave rise to prayers for the dead; but the practice of praying for the dead [which crept in from the affectionate but mistaken solicitude of survivors] gave rise to the doctrine" [Whately].
13. Every man's work--each teacher's superstructure on the foundation.
the day--of the Lord (1Co 1:8; He 10:25; 1Th 5:4). The article is emphatic, "The day," that is, the great day of days, the long expected day.
declare it--old English for "make it clear" (1Co 4:4).
it shall be revealed by fire--it, that is, "every man's work." Rather, "He," the Lord, whose day it is (2Th 1:7, 8). Translate literally, "is being revealed (the present in the Greek implies the certainty and nearness of the event, Re 22:10, 20) in fire" (Mal 3:3; 4:1). The fire (probably figurative here, as the gold, hay, &c.) is not purgatory (as Rome teaches, that is, purificatory and punitive), but probatory, not restricted to those dying in "venial sin"; the supposed intermediate class between those entering heaven at once, and those dying in mortal sin who go to hell, but universal, testing the godly and ungodly alike (2Co 5:10; compare Mr 9:49). This fire is not till the last day, the supposed fire of purgatory begins at death. The fire of Paul is to try the works, the fire of purgatory the persons, of men. Paul's fire causes "loss" to the sufferers; Rome's purgatory, great gain, namely, heaven at last to those purged by it, if only it were true. Thus this passage, quoted by Rome for, is altogether against, purgatory. "It was not this doctrine that gave rise to prayers for the dead; but the practice of praying for the dead [which crept in from the affectionate but mistaken solicitude of survivors] gave rise to the doctrine" [Whately].
The Pulpit Commentary
Each man's work shall be made manifest. The real nature—the worth or worthlessness—of each man's work, will be made clear sooner or later. The day shall declare it. "The day" can only mean "the day of our Lord Jesus Christ" (1Co_1:8), which would specially "make manifest the counsels of the hearts" (1Co_4:5), and "judge the secrets of men" (Rom_2:16), and make all men manifest "before the judgment seat of Christ" (2Co_4:10). It shall be revealed by fire; rather, because it is being revealed in fire. The phrase "is being" is called bad English, but some such phrase is positively needed to render the continuous present tense, which here expresses certainty, natural sequence, perpetual imminence. This tense is constantly used to express the continuity and the present working of Divine laws (comp. Mat_3:10). As the nominative is not expressed, it is uncertain whether "it" refers to "each man's work" or to" the day." Either gives an apposite sense (Mal_4:1; 2Th_1:8). Some would make "he" (namely, Christ) the nominative, because "the day" means "the day of Christ;" and in favour of this view they quote 2Th_1:7, "The revelation of the Lord Jesus from heaven in flaming fire." But the ellipse of an unexpressed nominative is harsh. The fire itself shall prove each man's work. This is the "probatory" or testing fire of the day of the Lord, of which we read very frequently in the Fathers. The doctrine of purgatory has been in some measure founded on this verse; but such a view of it cannot be maintained. The reader will find the subject examined and the quotations from the Fathers given in the writer's 'Mercy and Judgment,' p. 69. All that is said here is that the fire of Christ's presence—the consuming fire of God's love—shall test the work, not purge it. The fire is probatory, not purgatorial, and it is not in itself a fife of wrath, for it tests the gold and silver as well as the inferior elements of the structure. It is the fire of the refiner, not of the avenger.
Each man's work shall be made manifest. The real nature—the worth or worthlessness—of each man's work, will be made clear sooner or later. The day shall declare it. "The day" can only mean "the day of our Lord Jesus Christ" (1Co_1:8), which would specially "make manifest the counsels of the hearts" (1Co_4:5), and "judge the secrets of men" (Rom_2:16), and make all men manifest "before the judgment seat of Christ" (2Co_4:10). It shall be revealed by fire; rather, because it is being revealed in fire. The phrase "is being" is called bad English, but some such phrase is positively needed to render the continuous present tense, which here expresses certainty, natural sequence, perpetual imminence. This tense is constantly used to express the continuity and the present working of Divine laws (comp. Mat_3:10). As the nominative is not expressed, it is uncertain whether "it" refers to "each man's work" or to" the day." Either gives an apposite sense (Mal_4:1; 2Th_1:8). Some would make "he" (namely, Christ) the nominative, because "the day" means "the day of Christ;" and in favour of this view they quote 2Th_1:7, "The revelation of the Lord Jesus from heaven in flaming fire." But the ellipse of an unexpressed nominative is harsh. The fire itself shall prove each man's work. This is the "probatory" or testing fire of the day of the Lord, of which we read very frequently in the Fathers. The doctrine of purgatory has been in some measure founded on this verse; but such a view of it cannot be maintained. The reader will find the subject examined and the quotations from the Fathers given in the writer's 'Mercy and Judgment,' p. 69. All that is said here is that the fire of Christ's presence—the consuming fire of God's love—shall test the work, not purge it. The fire is probatory, not purgatorial, and it is not in itself a fife of wrath, for it tests the gold and silver as well as the inferior elements of the structure. It is the fire of the refiner, not of the avenger.
14If any man’s work abide which he hath built thereupon, he shall receive a reward.
Jamieson-Fausset-Brown
14. abide--abide the testing fire (Mt 3:11, 12).
which he hath built thereupon--which he built on the foundation.
reward--wages, as a builder, that is, teacher. His converts built on Christ the foundation, through his faithful teaching, shall be his "crown of rejoicing" (2Co 1:14; Php 2:16; 1Th 2:19).
14. abide--abide the testing fire (Mt 3:11, 12).
which he hath built thereupon--which he built on the foundation.
reward--wages, as a builder, that is, teacher. His converts built on Christ the foundation, through his faithful teaching, shall be his "crown of rejoicing" (2Co 1:14; Php 2:16; 1Th 2:19).
The Pulpit Commentary
If any man's work shall abide. St. Paul is speaking primarily of teachers, though, of course, his words apply by analogy to all believers. He shall receive a reward. One of the teacher's rewards will be his converts (1Th_2:19), who will be "his joy and crown of glorying" (Php_2:16); another will be "a crown of glory that fadeth not away" (1Pe_5:2, 1Pe_5:4; Dan_12:3); yet another will be fresh opportunities for higher labour (Mat_25:23).
If any man's work shall abide. St. Paul is speaking primarily of teachers, though, of course, his words apply by analogy to all believers. He shall receive a reward. One of the teacher's rewards will be his converts (1Th_2:19), who will be "his joy and crown of glorying" (Php_2:16); another will be "a crown of glory that fadeth not away" (1Pe_5:2, 1Pe_5:4; Dan_12:3); yet another will be fresh opportunities for higher labour (Mat_25:23).
15If any man’s work shall be burned, he shall suffer loss: but he himself shall be saved; yet so as by fire.
Jamieson-Fausset-Brown
15. If ... be burnt--if any teacher's work consist of such materials as the fire will destroy [Alford].
suffer loss--that is, forfeit the special "reward"; not that he shall lose salvation (which is altogether a free gift, not a "reward" or wages), for he remains still on the foundation (1Co 3:12; 2Jo 6).
saved; yet so as by fire--rather, "so as through fire" (Zec 3:2; Am 4:11; Jude 23). "Saved, yet not without fire" (Ro 2:27) [Bengel]. As a builder whose building, not the foundation, is consumed by fire, escapes, but with the loss of his work [Alford]; as the shipwrecked merchant, though he has lost his merchandise, is saved, though having to pass through the waves [Bengel]; Mal 3:1, 2; 4:1, give the key to explain the imagery. The "Lord suddenly coming to His temple" in flaming "fire," all the parts of the building which will not stand that fire will be consumed; the builders will escape with personal salvation, but with the loss of their work, through the midst of the conflagration [Alford]. Again, a distinction is recognized between minor and fundamental doctrines (if we regard the superstructure as representing the doctrines superadded to the elementary essentials); a man may err as to the former, and yet be saved, but not so as to the latter (compare Php 3:15).
15. If ... be burnt--if any teacher's work consist of such materials as the fire will destroy [Alford].
suffer loss--that is, forfeit the special "reward"; not that he shall lose salvation (which is altogether a free gift, not a "reward" or wages), for he remains still on the foundation (1Co 3:12; 2Jo 6).
saved; yet so as by fire--rather, "so as through fire" (Zec 3:2; Am 4:11; Jude 23). "Saved, yet not without fire" (Ro 2:27) [Bengel]. As a builder whose building, not the foundation, is consumed by fire, escapes, but with the loss of his work [Alford]; as the shipwrecked merchant, though he has lost his merchandise, is saved, though having to pass through the waves [Bengel]; Mal 3:1, 2; 4:1, give the key to explain the imagery. The "Lord suddenly coming to His temple" in flaming "fire," all the parts of the building which will not stand that fire will be consumed; the builders will escape with personal salvation, but with the loss of their work, through the midst of the conflagration [Alford]. Again, a distinction is recognized between minor and fundamental doctrines (if we regard the superstructure as representing the doctrines superadded to the elementary essentials); a man may err as to the former, and yet be saved, but not so as to the latter (compare Php 3:15).
The Pulpit Commentary
He shall suffer loss. He shall not receive the full reward to which he might otherwise look (2Jn_1:8). He himself shall be saved. It is an inexpressible source of comfort to us, amid the weakness and ignorance of our lives, to know that if we have only erred through human frailty and feebleness, while yet we desired to be sincere and faithful, the work will be burnt, yet the workman will be saved. Some of the Fathers gave to this beautiful verse the shockingly perverted meaning that "the workman would be preserved alive for endless torments," "salted with fire" in order to endure interminable agonies. The meaning is impossible, for it reverses the sense of the word "saved;" and makes it equivalent to "damned;" but the interpretation is an awful proof of the distortions to which a merciless human rigorism and a hard, self styled orthodoxy have sometimes subjected the Word of God. Yet so as by fire; rather, through or by means of fire (διὰ πυρός). We may be, as it were, "snatched as a brand from the burning" (Zec_3:2; Amo_4:11; Jud 1:23), and "scarcely" saved (1Pe_4:18). Similarly it is said in 1Pe_3:20 that Noah was saved "through water" (δι ὗδατος). The ship is lost, the sailor saved; the workman is saved, the work is burned.
He shall suffer loss. He shall not receive the full reward to which he might otherwise look (2Jn_1:8). He himself shall be saved. It is an inexpressible source of comfort to us, amid the weakness and ignorance of our lives, to know that if we have only erred through human frailty and feebleness, while yet we desired to be sincere and faithful, the work will be burnt, yet the workman will be saved. Some of the Fathers gave to this beautiful verse the shockingly perverted meaning that "the workman would be preserved alive for endless torments," "salted with fire" in order to endure interminable agonies. The meaning is impossible, for it reverses the sense of the word "saved;" and makes it equivalent to "damned;" but the interpretation is an awful proof of the distortions to which a merciless human rigorism and a hard, self styled orthodoxy have sometimes subjected the Word of God. Yet so as by fire; rather, through or by means of fire (διὰ πυρός). We may be, as it were, "snatched as a brand from the burning" (Zec_3:2; Amo_4:11; Jud 1:23), and "scarcely" saved (1Pe_4:18). Similarly it is said in 1Pe_3:20 that Noah was saved "through water" (δι ὗδατος). The ship is lost, the sailor saved; the workman is saved, the work is burned.
God's Temple
16Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you?
Jamieson-Fausset-Brown
16. Know ye not--It is no new thing I tell you, in calling you "God's building"; ye know and ought to remember, ye are the noblest kind of building, "the temple of God."
ye--all Christians form together one vast temple. The expression is not, "ye are temples," but "ye are the temple" collectively, and "lively stones" (1Pe 2:5) individually.
God ... Spirit--God's indwelling, and that of the Holy Spirit, are one; therefore the Holy Spirit is God. No literal "temple" is recognized by the New Testament in the Christian Church. The only one is the spiritual temple, the whole body of believing worshippers in which the Holy Spirit dwells (1Co 6:19; Joh 4:23, 24). The synagogue, not the temple, was the model of the Christian house of worship. The temple was the house of sacrifice, rather than of prayer. Prayers in the temple were silent and individual (Lu 1:10; 18:10-13), not joint and public, nor with reading of Scripture, as in the synagogue. The temple, as the name means (from a Greek root "to dwell"), was the earthly dwelling-place of God, where alone He put His name. The synagogue (as the name means an assembly) was the place for assembling men. God now too has His earthly temple, not one of wood and stone, but the congregation of believers, the "living stones" on the "spiritual house." Believers are all spiritual priests in it. Jesus Christ, our High Priest, has the only literal priesthood (Mal 1:11; Mt 18:20; 1Pe 2:5) [Vitringa].
16. Know ye not--It is no new thing I tell you, in calling you "God's building"; ye know and ought to remember, ye are the noblest kind of building, "the temple of God."
ye--all Christians form together one vast temple. The expression is not, "ye are temples," but "ye are the temple" collectively, and "lively stones" (1Pe 2:5) individually.
God ... Spirit--God's indwelling, and that of the Holy Spirit, are one; therefore the Holy Spirit is God. No literal "temple" is recognized by the New Testament in the Christian Church. The only one is the spiritual temple, the whole body of believing worshippers in which the Holy Spirit dwells (1Co 6:19; Joh 4:23, 24). The synagogue, not the temple, was the model of the Christian house of worship. The temple was the house of sacrifice, rather than of prayer. Prayers in the temple were silent and individual (Lu 1:10; 18:10-13), not joint and public, nor with reading of Scripture, as in the synagogue. The temple, as the name means (from a Greek root "to dwell"), was the earthly dwelling-place of God, where alone He put His name. The synagogue (as the name means an assembly) was the place for assembling men. God now too has His earthly temple, not one of wood and stone, but the congregation of believers, the "living stones" on the "spiritual house." Believers are all spiritual priests in it. Jesus Christ, our High Priest, has the only literal priesthood (Mal 1:11; Mt 18:20; 1Pe 2:5) [Vitringa].
The Pulpit Commentary
The peril and folly of glorying in men.
Know ye not. The phrase is used by St. Paul in this Epistle to emphasize important truths, as in 1Co_5:6; 1Co_6:2,.9, 15; 1Co_9:13, 1Co_9:24. Out of this Epistle it only occurs in Rom_6:16; Rom_11:2. That ye are the temple of God. "Ye," both collectively (Eph_2:21) and individually; "God's shrine;" not built for men's glory. The word "temple" in the Old Testament always means the material temple; in the Gospels our Lord "spake of the temple of his body;" in the rest of the New Testament the body of every baptized Christian is the temple of God (1Co_6:16), because "God dwelleth in him" (1Jn_4:16; comp. Joh_14:23). In another aspect Christians can be regarded as "living stones in one spiritual house" (1Pe_2:5). The temple; rather, the shrine (uses) wherein God dwells (naiei), and which is the holiest part of the temple (hieron).
The peril and folly of glorying in men.
Know ye not. The phrase is used by St. Paul in this Epistle to emphasize important truths, as in 1Co_5:6; 1Co_6:2,.9, 15; 1Co_9:13, 1Co_9:24. Out of this Epistle it only occurs in Rom_6:16; Rom_11:2. That ye are the temple of God. "Ye," both collectively (Eph_2:21) and individually; "God's shrine;" not built for men's glory. The word "temple" in the Old Testament always means the material temple; in the Gospels our Lord "spake of the temple of his body;" in the rest of the New Testament the body of every baptized Christian is the temple of God (1Co_6:16), because "God dwelleth in him" (1Jn_4:16; comp. Joh_14:23). In another aspect Christians can be regarded as "living stones in one spiritual house" (1Pe_2:5). The temple; rather, the shrine (uses) wherein God dwells (naiei), and which is the holiest part of the temple (hieron).
17If any man defile the temple of God, him shall God destroy; for the temple of God is holy, which temple ye are.
Jamieson-Fausset-Brown
17. If any ... defile ... destroy--rather as the Greek verb is the same in both cases, "destroy ... destroy." God repays in kind by a righteous retaliation. The destroyer shall himself be destroyed. As temporal death was the penalty of marring the material temple (Le 16:2; Da 5:2, 3, 30), so eternal death is the penalty of marring the spiritual temple--the Church. The destroyers here (1Co 3:16, 17), are distinct from the unwise or unskilful builders (1Co 3:12, 15); the latter held fast the "foundation" (1Co 3:11), and, therefore, though they lose their work of superstructure and the special reward, yet they are themselves saved; the destroyers, on the contrary, assailed with false teaching the foundation, and so subvert the temple itself, and shall therefore be destroyed. (See on 1Co 3:10), [Estius and Neander]. I think Paul passes here from the teachers to all the members of the Church, who, by profession, are "priests unto God" (Ex 19:6; 1Pe 2:9; Re 1:6). As the Aaronic priests were doomed to die if they violated the old temple (Ex 28:43), so any Christian who violates the sanctity of the spiritual temple, shall perish eternally (He 12:14; 10:26, 31).
holy--inviolable (Ha 2:20).
which temple ye are--rather, "the which (that is, holy) are ye" [Alford], and, therefore, want of holiness on the part of any of you (or, as Estius, "to tamper with the foundation in teaching you") is a violation of the temple, which cannot be let to pass with impunity. Grotius supports English Version.
17. If any ... defile ... destroy--rather as the Greek verb is the same in both cases, "destroy ... destroy." God repays in kind by a righteous retaliation. The destroyer shall himself be destroyed. As temporal death was the penalty of marring the material temple (Le 16:2; Da 5:2, 3, 30), so eternal death is the penalty of marring the spiritual temple--the Church. The destroyers here (1Co 3:16, 17), are distinct from the unwise or unskilful builders (1Co 3:12, 15); the latter held fast the "foundation" (1Co 3:11), and, therefore, though they lose their work of superstructure and the special reward, yet they are themselves saved; the destroyers, on the contrary, assailed with false teaching the foundation, and so subvert the temple itself, and shall therefore be destroyed. (See on 1Co 3:10), [Estius and Neander]. I think Paul passes here from the teachers to all the members of the Church, who, by profession, are "priests unto God" (Ex 19:6; 1Pe 2:9; Re 1:6). As the Aaronic priests were doomed to die if they violated the old temple (Ex 28:43), so any Christian who violates the sanctity of the spiritual temple, shall perish eternally (He 12:14; 10:26, 31).
holy--inviolable (Ha 2:20).
which temple ye are--rather, "the which (that is, holy) are ye" [Alford], and, therefore, want of holiness on the part of any of you (or, as Estius, "to tamper with the foundation in teaching you") is a violation of the temple, which cannot be let to pass with impunity. Grotius supports English Version.
The Pulpit Commentary
If any man defile the temple of God. The verb is the same as in the next clause, and should be rendered, If any man destroy the temple of God; but the word is perhaps too strong, and the word "mar" or "injure" might better convey the meaning (Olshausen). The two verbs are brought into vivid juxtaposition in the original: "God shall ruin the ruiner of his temple." St. Paul was, perhaps, thinking of the penalty of death attached to any one who desecrated the temple of Jerusalem. Inscriptions on the chel, or "middle wall of partition," threatened death to any Gentile who set foot within the sacred enclosure." Which temple ye are; literally, the which are ye; i.e. ye are holy. St. Paul is here referring to the Church of Corinth, and to the false teachers who desecrated it by bringing in "factions of destruction" (2Pe_2:1). Ideally the Church was glorious, "not having spot, or wrinkle, or any such thing" (Eph_5:27).
If any man defile the temple of God. The verb is the same as in the next clause, and should be rendered, If any man destroy the temple of God; but the word is perhaps too strong, and the word "mar" or "injure" might better convey the meaning (Olshausen). The two verbs are brought into vivid juxtaposition in the original: "God shall ruin the ruiner of his temple." St. Paul was, perhaps, thinking of the penalty of death attached to any one who desecrated the temple of Jerusalem. Inscriptions on the chel, or "middle wall of partition," threatened death to any Gentile who set foot within the sacred enclosure." Which temple ye are; literally, the which are ye; i.e. ye are holy. St. Paul is here referring to the Church of Corinth, and to the false teachers who desecrated it by bringing in "factions of destruction" (2Pe_2:1). Ideally the Church was glorious, "not having spot, or wrinkle, or any such thing" (Eph_5:27).
All Things Are Yours
18Let no man deceive himself. If any man among you seemeth to be wise in this world, let him become a fool, that he may be wise.
Jamieson-Fausset-Brown
18. seemeth--that is, is, and is regarded by himself and others.
wise in this world--wise in mere worldly wisdom (1Co 1:20).
let him become a fool--by receiving the Gospel in its unworldly simplicity, and so becoming a fool in the world's sight [Alford]. Let him no longer think himself wise, but seek the true wisdom from God, bringing his understanding into captivity to the obedience of faith [Estius].
18. seemeth--that is, is, and is regarded by himself and others.
wise in this world--wise in mere worldly wisdom (1Co 1:20).
let him become a fool--by receiving the Gospel in its unworldly simplicity, and so becoming a fool in the world's sight [Alford]. Let him no longer think himself wise, but seek the true wisdom from God, bringing his understanding into captivity to the obedience of faith [Estius].
The Pulpit Commentary
Let no man deceive himself. Like the other formula, "Be not deceived" (1Co_6:9; 1Co_15:33; Gal_6:7); "Deceive not yourselves" (Jer_37:9); "Let no man deceive you" (Marl 24:4; Luk_21:8; 2Th_2:3; Eph_5:6; 1Jn_3:7). We are so liable to self deception (1Jn_1:8; Gal_6:3), as well as to being deceived by others (2Ti_3:13), that there was need to repeat this warning incessantly. Seemeth to be wise; rather, thinketh that he is wise. He is referring specially to the Apollos party, who vaunted their esoteric knowledge, and so were "wise in their own eyes, prudent in their own conceits" (Is 5:21).
Let no man deceive himself. Like the other formula, "Be not deceived" (1Co_6:9; 1Co_15:33; Gal_6:7); "Deceive not yourselves" (Jer_37:9); "Let no man deceive you" (Marl 24:4; Luk_21:8; 2Th_2:3; Eph_5:6; 1Jn_3:7). We are so liable to self deception (1Jn_1:8; Gal_6:3), as well as to being deceived by others (2Ti_3:13), that there was need to repeat this warning incessantly. Seemeth to be wise; rather, thinketh that he is wise. He is referring specially to the Apollos party, who vaunted their esoteric knowledge, and so were "wise in their own eyes, prudent in their own conceits" (Is 5:21).
19For the wisdom of this world is foolishness with God. For it is written, He taketh the wise in their own craftiness.
Jamieson-Fausset-Brown
19. with God--in the judgment of God.
it is written--in Job 5:13. The formula of quoting Scripture used here, establishes the canonicity of Job.
He taketh ... wise in ... own craftiness--proving the "foolishness" of the world's wisdom, since it is made by God the very snare to catch those who think themselves so wise. Literally, "He who taketh ... the whole of the sentence not being quoted, but only the part which suited Paul's purpose.
19. with God--in the judgment of God.
it is written--in Job 5:13. The formula of quoting Scripture used here, establishes the canonicity of Job.
He taketh ... wise in ... own craftiness--proving the "foolishness" of the world's wisdom, since it is made by God the very snare to catch those who think themselves so wise. Literally, "He who taketh ... the whole of the sentence not being quoted, but only the part which suited Paul's purpose.
The Pulpit Commentary
The wisdom of this world. Here the word for "world" is kosmos, in the last verse it was alert. Kosmos is the world regarded objectively; aion the world regarded in its moral and intellectual aspect. He that taketh the wise in their craftiness. This is one of the few references to the Book of Job in the New Testament. It comes from the speech of Eliphaz in Job_5:13, but St. Paul substitutes the words "clutching" (drassomenos) and "craftiness" (panourgia) for the milder katalabon and phronesei of the LXX.
The wisdom of this world. Here the word for "world" is kosmos, in the last verse it was alert. Kosmos is the world regarded objectively; aion the world regarded in its moral and intellectual aspect. He that taketh the wise in their craftiness. This is one of the few references to the Book of Job in the New Testament. It comes from the speech of Eliphaz in Job_5:13, but St. Paul substitutes the words "clutching" (drassomenos) and "craftiness" (panourgia) for the milder katalabon and phronesei of the LXX.
20And again, The Lord knoweth the thoughts of the wise, that they are vain.
Jamieson-Fausset-Brown
20. Quotation from Psa 94:11. There it is of men; here it is "of the wise." Paul by inspiration states the class of men whose "thoughts" (or rather, "reasonings," as suits the Greek and the sense of the context) the Spirit designated in the Psalm, "vanity," namely, the "proud" (Psa 94:2) and worldly-wise, whom God in Psa 94:8 calls "fools," though they "boast themselves" of their wisdom in pushing their interests (Psa 94:4).
20. Quotation from Psa 94:11. There it is of men; here it is "of the wise." Paul by inspiration states the class of men whose "thoughts" (or rather, "reasonings," as suits the Greek and the sense of the context) the Spirit designated in the Psalm, "vanity," namely, the "proud" (Psa 94:2) and worldly-wise, whom God in Psa 94:8 calls "fools," though they "boast themselves" of their wisdom in pushing their interests (Psa 94:4).
The Pulpit Commentary
The Lord knoweth, etc. A quotation from Psa_94:11. St. Paul substitutes "the wise" for the "men" of the original, because the psalmist is referring to perverse despisers of God. Dialogismoi is rather "reasonings" than "thoughts." It is used in a disparaging sense, as in Rom_1:21; Eph_4:17.
The Lord knoweth, etc. A quotation from Psa_94:11. St. Paul substitutes "the wise" for the "men" of the original, because the psalmist is referring to perverse despisers of God. Dialogismoi is rather "reasonings" than "thoughts." It is used in a disparaging sense, as in Rom_1:21; Eph_4:17.
21Therefore let no man glory in men. For all things are yours;
Jamieson-Fausset-Brown
21. let no man glory in men--resuming the subject from 1Co 3:4; compare 1Co 1:12, 31, where the true object of glorying is stated: "He that glorieth, let him glory in THE Lord." Also 1Co 4:6, "That no one of you be puffed up for one against another."
For all things--not only all men. For you to glory thus in men, is lowering yourselves from your high position as heirs of all things. All men (including your teachers) belong to Christ, and therefore to you, by your union with Him; He makes them and all things work together for your good (Ro 8:28). Ye are not for the sake of them, but they for the sake of you (2Co 4:5, 15). They belong to you, not you to them.
21. let no man glory in men--resuming the subject from 1Co 3:4; compare 1Co 1:12, 31, where the true object of glorying is stated: "He that glorieth, let him glory in THE Lord." Also 1Co 4:6, "That no one of you be puffed up for one against another."
For all things--not only all men. For you to glory thus in men, is lowering yourselves from your high position as heirs of all things. All men (including your teachers) belong to Christ, and therefore to you, by your union with Him; He makes them and all things work together for your good (Ro 8:28). Ye are not for the sake of them, but they for the sake of you (2Co 4:5, 15). They belong to you, not you to them.
The Pulpit Commentary
Wherefore. St. Paul, with this word, concludes the argument of warning of the previous section, as in 1Co_3:7; 1Co_4:5; 1Co_8:1-13 :38; 1Co_11:33; 1Co_14:39; 1Co_15:58 (Wordsworth). All things are yours. It is always a tendency of Christians to underrate the grandeur of their privileges by exaggerating their supposed monopoly of some of them, while many equally rich advantages are at their disposal. Instead of becoming partisans of special teachers, and champions of separate doctrines, they might enjoy all that was good in the doctrine of all teachers, whether they were prophets, or pastors, or evangelists (Eph_4:11, Eph_4:12). The true God gives us all things richly to enjoy (1Ti_6:17).
Wherefore. St. Paul, with this word, concludes the argument of warning of the previous section, as in 1Co_3:7; 1Co_4:5; 1Co_8:1-13 :38; 1Co_11:33; 1Co_14:39; 1Co_15:58 (Wordsworth). All things are yours. It is always a tendency of Christians to underrate the grandeur of their privileges by exaggerating their supposed monopoly of some of them, while many equally rich advantages are at their disposal. Instead of becoming partisans of special teachers, and champions of separate doctrines, they might enjoy all that was good in the doctrine of all teachers, whether they were prophets, or pastors, or evangelists (Eph_4:11, Eph_4:12). The true God gives us all things richly to enjoy (1Ti_6:17).
22Whether Paul, or Apollos, or Cephas, or the world, or life, or death, or things present, or things to come; all are yours;
Jamieson-Fausset-Brown
22. Enumeration of some of the "all things." The teachers, in whom they gloried, he puts first (1Co 1:12). He omits after "Cephas" or Christ (to whom exclusively some at Corinth, 1Co 1:12, professed to belong); but, instead, substitutes "ye are Christ's" (1Co 3:23).
world ... life ... death ... things present ... things to come--Not only shall they not "separate you from the love of God in Christ" (Ro 8:38, 39), but they "all are yours," that is, are for you (Ro 8:28), and belong to you, as they belong to Christ your Head (He 1:2).
things present--"things actually present" [Alford].
22. Enumeration of some of the "all things." The teachers, in whom they gloried, he puts first (1Co 1:12). He omits after "Cephas" or Christ (to whom exclusively some at Corinth, 1Co 1:12, professed to belong); but, instead, substitutes "ye are Christ's" (1Co 3:23).
world ... life ... death ... things present ... things to come--Not only shall they not "separate you from the love of God in Christ" (Ro 8:38, 39), but they "all are yours," that is, are for you (Ro 8:28), and belong to you, as they belong to Christ your Head (He 1:2).
things present--"things actually present" [Alford].
The Pulpit Commentary
Whether Paul, or Apollos, or Cephas. All were their servants for Jesus' sake (2Co_4:5). Instead of becoming partisans of either, they could enjoy the greatness of all. Or the world. The sudden leap from Cephas to the world shows, as Bengel says, the impetuous leap of thought. There is a passage of similar eloquence in Rom_8:38, Rom_8:39. The "hundredfold" is promised even in this world. Or life. Because life in Christ is the only real life, and Christ came that we might have life, and have it more abundantly (see Rom_8:38). Or death. To the Christian, "to live is Christ, and to die is gain" (Php_1:21). So that death is no more than
"The lifting of a latch;
Nought but a step into the open air
Out of a tent already luminous
With light which shines through its transparent folds."
Or things present, or things to come. "He that overcometh shall inherit all things" (Rev_21:7), because Christ has received all things from the Father.
Whether Paul, or Apollos, or Cephas. All were their servants for Jesus' sake (2Co_4:5). Instead of becoming partisans of either, they could enjoy the greatness of all. Or the world. The sudden leap from Cephas to the world shows, as Bengel says, the impetuous leap of thought. There is a passage of similar eloquence in Rom_8:38, Rom_8:39. The "hundredfold" is promised even in this world. Or life. Because life in Christ is the only real life, and Christ came that we might have life, and have it more abundantly (see Rom_8:38). Or death. To the Christian, "to live is Christ, and to die is gain" (Php_1:21). So that death is no more than
"The lifting of a latch;
Nought but a step into the open air
Out of a tent already luminous
With light which shines through its transparent folds."
Or things present, or things to come. "He that overcometh shall inherit all things" (Rev_21:7), because Christ has received all things from the Father.
23And ye are Christ’s; and Christ is God’s.
Jamieson-Fausset-Brown
23. ye are Christ's--not Paul's, or Apollos,' or Cephas' (1Co 11:3; Mt 23:8-10). "Neither be ye called masters; for one is your Master, even Christ" (Ro 14:8). Not merely a particular section of you, but ye all are Christ's (1Co 1:12).
Christ is God's--(1Co 11:3). God is the ultimate end of all, even of Christ, His co-equal Son (1Co 15:28; Php 2:6-11).
23. ye are Christ's--not Paul's, or Apollos,' or Cephas' (1Co 11:3; Mt 23:8-10). "Neither be ye called masters; for one is your Master, even Christ" (Ro 14:8). Not merely a particular section of you, but ye all are Christ's (1Co 1:12).
Christ is God's--(1Co 11:3). God is the ultimate end of all, even of Christ, His co-equal Son (1Co 15:28; Php 2:6-11).
The Pulpit Commentary
And ye are Christ's (see 1Co_6:19; 1Co_15:23; Rom_14:8; Gal_3:29). Christians possess because they are possessed by Christ (Meyer). Christ is our Master, and God our Father (Mat_23:10). And Christ is God's; because "Christ is equal to the Father as touching his Godhead, but inferior to the Father as touching his manhood." Hence in 1Co_11:3 he says, "The head of Christ is God;" and in 1Co_15:28, we read of Christ resigning his mediatorial kingdom, that God may be all in all. Perhaps St. Paul implies the thought that Christ belongs, not to a party, but to God, the Father of us all. But the ultimate climax from Christ to God is found also in 1Co_4:1 : Rom_15:5, etc.
And ye are Christ's (see 1Co_6:19; 1Co_15:23; Rom_14:8; Gal_3:29). Christians possess because they are possessed by Christ (Meyer). Christ is our Master, and God our Father (Mat_23:10). And Christ is God's; because "Christ is equal to the Father as touching his Godhead, but inferior to the Father as touching his manhood." Hence in 1Co_11:3 he says, "The head of Christ is God;" and in 1Co_15:28, we read of Christ resigning his mediatorial kingdom, that God may be all in all. Perhaps St. Paul implies the thought that Christ belongs, not to a party, but to God, the Father of us all. But the ultimate climax from Christ to God is found also in 1Co_4:1 : Rom_15:5, etc.
THE HOLY BIBLE
1 Corinthians
Chapter 3
Translated out of the original tongues, and with the former translations diligently compared and revised.
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“Thy word is a lamp unto my feet, and a light unto my path.” — PSALM 119:105