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First Corinthians Chapter Three

by Paul George  
11/12/2008 / Bible Studies

1 Corinthians 3:1-4:5
Consequences of Divisions

In the first five verses of chapter 2, Paul reminds his Corinthian readers he came in weakness and in fear and in much trembling (v 3), having purposed to know nothing the world regards as wisdom, but only Christ, and Christ crucified (v 2). He came preaching with no secular techniques of human persuasion (v 4), because God demonstrates His power through human weakness, and men's faith then rests in God rather than men (v 5).

Just because the world regards the gospel as foolish does not mean Paul and the other apostles have no wisdom to teach. Paul does teach wisdom, but only to those who are mature in Christ (v 6). Those who are "wise" in this present age cannot grasp Paul's kind of wisdom. Paul drives his point home by reminding us that God revealed His wisdom in the person of Jesus Christ. What did the rulers of His day do with Him? They crucified Him (v 8). If the wise of this age had been able to grasp divine wisdom, they could not have missed it in Christ. However, if they crucified our Lord, the Lord of glory, we must not deceive ourselves into thinking we can win to the Lord through worldly wisdom and worldly methods. Paul further drives home his point by turning our attention in verse 9 to the words of Isaiah. These words enforce Paul's argument, informing us that the natural senses cannot discern the things of God and the eternal wisdom pertaining to things to be revealed.

If men are not capable of knowing God by their own efforts, how can men ever know God? Paul answers this dilemma in verses 10-16. Of His initiative, God chose to reveal Himself to men through His Holy Spirit. The Spirit of God alone knows the "depths of God" and has revealed them through the authors of the New Testament so that in these Scriptures the "wisdom of God" is revealed, which men cannot otherwise know (vv 10-13). The same Spirit enables believers to understand the wisdom of God. The natural, unconverted man does not have the Spirit within, and thus he cannot understand the Scriptures. The Spirit indwells the Christian, the "spiritual man" and thus he is able to understand this current age and the mysteries of God revealed in Scripture concerning the coming age (vv 14-16).

The Corinthian Christians have begun to look down upon Paul and the gospel message he preaches because Paul preaches the gospel message in a way that does not stimulate or appeal to the flesh. They have turned from Paul and his kind of preaching to others, whose "wisdom" and "power" are of this world. Their excuse for turning from Paul to other men is that Paul fails to measure up to the new standard set by the elite, whose message and methods appeal to the lost. However, Paul is not the problem, they are the problem. Paul tells the Corinthians he cannot speak words of wisdom to them because they are not mature, they are men of the flesh, infants in Christ.

When Paul first came to Corinth, he had to speak to these pagans as to natural men, that is, as unbelievers, who did not possess the Spirit. Even after they were saved, Paul still had to speak to the Corinthians as babes; they were immature, weak and vulnerable. They are completely dependent upon others. Being weak, vulnerable and dependent, babies take a great deal from others, but they do not give to others. There is no give and take with babies; we give, and they take. As babies begin to grow up, they become more independent, they have trouble getting along with other children because they are self-centered and selfish, and so they fight and squabble over toys and attention.

Paul is not critical of the Corinthians for being immature after their conversion, his criticism stems from their having remained children. They have not grown up and matured. Growth is normal and natural, and when children do not grow up and mature, we consider it abnormal. The same is true with infants in Christ.

There are many who regularly occupy church pews, fill church rolls, and are intellectually acquainted with the facts of the gospel that have no quarrel with sin and, apart from a few sentimental expressions about Christ, there is no biblical evidence that they have experienced anything of the power of the gospel in their lives. Yet in spite of the evidence against them, they consider themselves just what their teachers teach them, they are infants in Christ and they will go to heaven with few or no rewards waiting them.

Paul told the Corinthians they are "sanctified in Christ Jesus", they are recipients of "the grace of God", enriched by Christ "in all utterance, and in all knowledge" (1:2-5). In chapter 3 Paul rebukes them not for failing to attain to privileges which some Christians attain to, but for acting, despite their privileges, like babes and like the unsaved. This is what Paul meant when he told the Corinthians "you are still fleshy." Paul does not have in mind someone who has made a profession of faith, carried on in the Christian way for a short while, and then reverted to a lifestyle indistinguishable in every respect from that of the world. After all, these Corinthian believers are meeting together for worship (1 Corinthian 14), they call on the name of the Lord Jesus Christ (1:2), they are extraordinarily endowed with spiritual gifts (1:5, 7; 12-14), they are wrestling with theological and ethical issues (1 Corinthians 8-10), and they are in contact with the apostle whose ministry brought them to the Lord. Far from being sold out to the world, the flesh, and the devil, they pursue spiritual experience, if sometimes unwisely.

How can this be? How can the ones who consider themselves as "spiritual," and whom others consider as "spiritual," be the very ones God designates as fleshy or worldly? The answer is we use the wrong standards for judging spirituality. We base our judgment upon outward acts, upon appearances of spirituality. The difference between those who are "still fleshly" and those who are "spiritual" is those who are still fleshly are those prompted and empowered by the flesh, those who are spiritual are those prompted and empowered by the Holy Spirit. There are those in the church busy doing the Lord's work they put others to shame while in reality they are "still in the flesh." They do their good works in such a way they are self-serving and self-promoting. There is no question but what the Corinthian church was "not lacking in any gift." Yet Paul's description of the church implies that the members of the church misused the gifts.

Can you imagine the shock it was to the Corinthians when they read and reflected on what Paul wrote in his letter? Paul is not only calling many of the Corinthians "infants in Christ" he is calling some of the highly regarded in the church fleshly. What is most surprising is those who are "still in the flesh," who are regarded as spiritual, who think they are spiritual are questioning the calling and authority of Paul and his fellow-apostles.

In his two Epistles to the Corinthians Paul seeks to point his readers to "true spirituality" by pointing out salvation is a radical change. It is not merely adding Christ to our life; it is not just "inviting Christ into our life." Salvation is the change from death to life, from darkness to light, the turning away from all that we once held precious as non-believers.

Salvation turns our life, our values and thinking, upside-down and inside out. Certain instant changes do occur at conversion, but many of the changes take place in the life-long process of living a Christian life, the process that transforms us into the image and likeness of Christ. The "infant in Christ" resists this change. While adequately endowed with all that is necessary for growth in godliness, the infants in Christ fail to appropriate these resources and, in so doing "are still fleshly." Over time, they lose not only their desire for the Word of God but they begin to seek their spiritual nourishment from the well of worldly wisdom. True spirituality requires the mortification, not the indulging, of the flesh.

Paul's main concern is that those currently leading the church take heed because their present work will not stand the fiery test to come, having shifted from the imperishable "Word of God" to the perishable wisdom of men.

God did not choose either Paul or Apollos to be the single instrument to achieve His purposes in Corinth. Each has his own task, his own calling. Paul, as the first to come to Corinth, is the seed planter; Apollos, who follows, "watered." The ministry of each, Paul and Apollos, is dependent upon the other. They are not competitors or rivals, but teammates, fellow-workers. They work in complementary roles, rather than competitive roles. Both are engaged in the same work, in the same goal of making disciples. Both serve the same Master; both are engaged in accomplishing the same task. Both are brothers in Christ. However, each one has his own unique calling and contribution to make to the overall task. Each will receive a reward, granted according to his own labor.

When Paul says, "For we are God's fellow workers. You are God's farming, God's building," he is telling us two very important things. First, he is indicating that all Christians belong to God, and none of them belongs to any apostle. Second, he distinguishes himself and Apollos, as apostles, from all the rest of the Christians in Corinth. He and Apollos are apostles; the rest are not. The apostles play a unique role in the founding of the church, a role that no other can duplicate. Paul laid a foundation on which others will build. Paul's work of laying a foundation is a finished work. Even he cannot change the foundation he has laid. What remains is for the Christians at Corinth to complete the construction.

Note what Paul told the Corinthians in verses twelve through fifteen, "But if anyone builds on the foundation with gold, silver, costly stones, wood, hay, or stubble; each man's work will be revealed. For the Day will declare it, because it is revealed in fire; and the fire itself will test what sort of work each man's work is. If any man's work remains which he built on it, he will receive a reward. If any man's work is burned, he will suffer loss, but he himself will be saved, but as through fire." Paul is not talking about salvation here. This is not a proof-text for the doctrine of purgatory. Paul is saying that the fire of divine judgment, but not the believer may burn up a Christian's works. Someone might think Paul's words encourage the "infants in Christ" those who "are still fleshly" to live a careless, self-indulgent life, knowing he will get to heaven regardless. Paul directs his next words toward those who might try to pervert his teaching in practice, so that they might live a life of sinful self-indulgence based on the words of Paul in verse 15.

The building described by Paul, as under construction in verses 10-15 is the temple of God, His dwelling place (3:9). While elsewhere Paul speaks of each individual believer as God's dwelling place (1 Corinthians 6:19), here he speaks of the whole church as God's dwelling place, through the Spirit. We are not the temple, but we are a temple, a place where God dwells. Because God dwells there, the temple is holy, and it must remain holy. Since this is the case, we should understand the seriousness of the implications for defiling God's temple. When we live godly lives, in obedience to His Word through the power of the Spirit, we display God's glory (1 Peter 2:9). In so doing, we are good workers, building up the church in accordance with our calling. However, when a Christian fails to fulfill their mission, then they become a detriment to the church that destroys or defile the temple of God.

The consequences for such defilement are severe, because we are defaming the reputation of God by defiling His temple. Those who would do damage to God's dwelling place should expect severe consequences. Paul does not hold back when he warns, "If anyone destroys the temple of God, God will destroy him; for God's temple is holy, which you are" (verse 17); although, Paul warns the Corinthians not to destroy the temple, but he does not define for us how one destroys the temple.

Although Paul does not tell us how one destroys the temple it is evident when the temple is destroyed when the simplicity of the gospel is replaced by the wisdom of men, sexual immorality (chapter 5), taking a brother to court (chapter 6), divorce (chapter 7) or by causing a weaker brother to sin through the insensitive use of your rights as a Christian (chapters 8-10). The temple can be destroyed by misconduct at the Lord's Supper and the meeting of the church (chapters 11-14). One can also defile the temple by false teaching (chapter 15).

If, as Paul teaches in our text, every Christian is to build upon the foundation of the apostles, if each believer is to build skillfully, using only the best materials, then how is your contribution to the building going? Do you know what part you are to play? Do you know what part of the temple is yours to build? Are you building or destroying?

We live in a consumer age. Generally, the church growth movement caters to members, or seekers, as consumers. It finds out the kind of church people want to attend, and then seeks to provide this kind of church. Consequently, some churches may have many of their pews filled, but with people who expect, even demand, to get what they want from the church in terms of services, yet at a bargain price, at little or no cost to themselves. They want to get much and give little.

Paul knows nothing of this kind of church. Paul knows only of the kind of church where every member is a worker, and where there is no such thing as a shirker. Paul's words here have a very clear inference. He assumes we know that we have an obligation to build the temple, to play an active role in the building up of the church, the body of Christ. Why do most churches have a few members giving much, some members giving little, and many do not give at all? Why does the church have so much trouble getting volunteers to teach in Sunday school, and to help with the many tasks in the church? It is simply because many consider themselves a part of the church but fail to understand the fact that God requires every member of it to be a working member, contributing to the growth and ministry of the church. Workers must work in accordance with sound doctrine. Doctrine is therefore important to every Christian, and not just for the theologians.

Up to verse 18 of the third chapter of 1 Corinthians, Paul has laid a foundation, for the first time, Paul calls upon his readers to do something, to change something. The key word is "Let" (3:18, 21; 4:1). Paul challenges his readers to stop deceiving themselves and cease boasting in men. Verses eighteen through twenty-three is a call to repentance. Although Paul does not use the word "repent" is these verses, the concept of repentance is very clear. To repent is to turn around or to change one's mind. Paul calls for the Corinthians to change their thinking and their actions regarding wisdom and regarding their leaders. The errors so prevalent in the Corinthian church are just as evident in the twenty-first century church.

The Corinthians were arrogant, conceited, and took great pride in their wisdom. Paul describes the Corinthians as self-deceived. To keep on thinking and behaving in the way they are proves the Corinthians were unwise, they were downright foolish, at least in the sight of God. The one who "thinks himself wise in this age" is proud and takes pride in the wisdom of this age, rather than in the wisdom of God. To become truly wise, wise as God views wisdom, wise in those divine and eternal matters that God reveals through His Word and His Spirit, we must forsake worldly wisdom and embrace what the world regards as folly. In simple terms, we must become foolish by embracing the simplistic and "foolish" truths of the gospel.

The Corinthians had been saved by believing the gospel message proclaimed by Paul. Since Paul's departure, some of the membership of the church have begun to look down upon Paul, his message, and his methods. They are being tempted to follow others whose message has a worldly appeal, messengers whose style is eloquent and impressive.

Paul now calls upon the Corinthians to repent, to change their minds, and to turn around. Once again, as after their salvation, they are to regard the world's wisdom as folly, and God's folly, the gospel, the preaching of Christ crucified, as true wisdom. They must admit their folly and turn back to the gospel as first proclaimed by Paul, and later confirmed and corroborated by Apollos and others.

In the Gospels, the scribes and Pharisees deemed themselves to be "wise" in the interpretation of the Old Testament. In their "wisdom," the scribes and Pharisees planned the crucifixion of Jesus. The crucifixion of Christ resulted in the guilt and condemnation of these leaders, unless of course they repented and acknowledged Jesus as their Messiah.

Paul has shown us why the pursuit of worldly wisdom is foolish. Worldly wisdom is merely temporal; it will not last. Man's reasoning is useless as far as eternity is concerned. However, man's reasoning is not just useless; they are destructive. They not only lead us astray, but actually become the means of tripping us up, of causing us to stumble. It is no wonder that we should forsake worldly wisdom, and pursue the wisdom of God that comes through the Word and the Spirit.

The situation in Corinth is neither new nor novel. Throughout history, men have found their "identity" or "significance" in groups. They take pride in belonging to a certain group, a certain leader. We see this in the gangs that roam the streets, and in the young people who kill innocent, unknown victims just to be accepted by the gang. Cults are another example of the same problem. Certain charismatic leaders attract a following of people who need a sense of identity, of belonging. Some of these followers will believe anything they are taught and do anything they are told by their leader. Their pride is not in themselves, per se, but in the one leader, they have chosen to follow above all others.
These people become proud and arrogant, and they boast in a mere man, their leader.

Note what Paul told the Corinthians in verses twenty-one through twenty-three, "Therefore let no one boast in men. For all things are yours, whether Paul, or Apollos, or Cephas, or the world, or life, or death, or things present, or things to come. All are yours, and you are Christ's, and Christ is God's."

What does Paul mean when he tells us that all things are ours and how does this undermine boasting in men? How are all these "things" ours? Why do we possess "all" things? It is not due to our wisdom, to our social standing, to our status. It is the result of belonging to Christ. We belong to Christ, Paul reminds us, and Christ belongs to God (v 23). Since all things belong to God, we possess them in Christ. How foolish the thinking of the Corinthians, they are looking upon the teaching of Christ crucified as foolishness. They are seeking wisdom in mere men, and in the wisdom of this world. That wisdom is worthless and destructive. To forsake Christ is to become poor and foolish, even though we consider ourselves rich and wise (see Revelation 3:14-22). Being rooted grounded, and growing in Christ is being truly wise.

Paul calls us to renounce secular wisdom and view life though the wisdom that God provides through His Word and His Spirit. This does not mean that Christians should not be engaged in the search for knowledge and truth; for the Christian, wisdom begins with God and ends with Him. As the writer of the proverb says, "There is no wisdom and no understanding and no counsel against the Lord" (Proverbs 21:30 NASB); we test all claims to truth by the standard of God's truth, the Word of God. When divine wisdom contradicts human knowledge, we know which to question and which to trust.

Too many Christians are seeking truth in the opposite direction. They begin with human understanding and reasoning, and then look to the Bible for an illustration or a proof text. Let us carefully consider the vast differences between divine wisdom and the wisdom of this age. Let us beware of placing our trust or our pride in the wisdom of men; let us embrace the wisdom of God, knowing that it alone is true wisdom.

Finally, Paul's words should cause us to see the folly of following one man. When we do this, divisions arise within the church. An example of the folly of following one man is many educated Germans followed Adolph Hitler without protest; many religious people followed Jim Jones to their death. However, examples that are not so extreme may be more difficult to detect. It is possible so to idolize some Christian leader that we start making excuses for his or her serious, perhaps even catastrophic, faults. What we must remember is that the leaders are to be servants.

The idolizing of one particular leader at the expense of all the others breeds factionalism, it ignores the vast heritage and wealth that is ours simply because we are Christians and we belong to God. In the sense already expressed, what belongs to God belongs to us.

Retired pastor,Church of the Nazarene

Author of web site Exploring God's Word

www.thewordofgodonline.net

New American Standard Bible

King James Version

The World English Bible

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