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the Week of Proper 10 / Ordinary 15
the Week of Proper 10 / Ordinary 15
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Bible Commentaries
The Expositor's Greek Testament Expositor's Greek Testament
Copyright Statement
These files are public domain.
Text Courtesy of BibleSupport.com. Used by Permission.
These files are public domain.
Text Courtesy of BibleSupport.com. Used by Permission.
Bibliographical Information
Nicoll, William Robertson, M.A., L.L.D. "Commentary on 1 Corinthians 3". The Expositor's Greek Testament. https://studylight.org/commentaries/eng/egt/1-corinthians-3.html. 1897-1910.
Nicoll, William Robertson, M.A., L.L.D. "Commentary on 1 Corinthians 3". The Expositor's Greek Testament. https://studylight.org/
Whole Bible (50)New Testament (18)Gospels Only (1)Individual Books (15)
Verse 1
1 Corinthians 3:1 . Îá¼Î³Ï , á¼Î´ÎµÎ»Ïοί : The Ap. returns to the strain of 1 Corinthians 2:1-5 , speaking now not in general terms of ἡμεá¿Ï , οἱ ÏÎλειοι , etc.; but definitely of the Cor [455] and himself. They demonstrate, unhappily, the incapacity of the unspiritual for spiritual things. The καὶ carries us back to 1 Corinthians 2:14 : “A natural man does not receive the things of God â¦, and I (accordingly) could not utter (them) to you as to spiritual (men), but as to men of flesh”. Yet the Cor [456] were not ÏÏ Ïικοί (see note, 1 Corinthians 2:14 ). For λαλá¿Ïαι , see 1 Corinthians 2:6 ; and on the receptivity of the ÏÎ½ÎµÏ Î¼Î±ÏικÏÏ , 1 Corinthians 2:13 ff. Cf. Romans 8:5-9 : οἱ καÏá½° Ïνεῦμα á½Î½ÏÎµÏ Ïá½° Ïοῦ ΠνεÏμαÏÎ¿Ï ÏÏονοῦÏιν . ( οá½Îº â¦ á½¡Ï ÏÎ½ÎµÏ Î¼Î±Ïικοá¿Ï ), á¼Î»Î»Ê¼ á½¡Ï ÏαÏÎºÎ¯Î½Î¿Î¹Ï : “on the contrary, (I was obliged to speak to you) as to men of flesh” grammatical zeugma, as well as breviloquence: the affirmative “I was able,” carried over from the negative clause οá½Îº á¼ Î´Ï Î½Î®Î¸Î·Î½ , passes into the kindred “I was obliged,” that is necessarily understood ( cf. Ephesians 4:29 ); 1 Corinthians 3:7 , 1Co 7:19 , 1 Corinthians 10:24 , are similarly expressed, without the zeugma. ΣάÏÎºÎ¹Î½Î¿Ï (see parls.) differs from ÏαÏκικÏÏ (1 Corinthians 3:3 , 1 Corinthians 9:11 , etc.) as carneus from carnalis, fleischern from fleischlich (as leathern from leathery ) - Î¹Î½Î¿Ï implying nature and constitution ( á¼Î½ ÏαÏκὶ εἶναι ), - Î¹Îºá½¸Ï tendency or character ( καÏá½° ÏάÏκα εἶναι ). So ÏάÏÎºÎ¹Î½Î¿Ï is associated with νηÏιÏÏÎ·Ï , ÏαÏÎºÎ¹Îºá½¸Ï with ζá¿Î»Î¿Ï καὶ á¼ÏÎ¹Ï : see Trench, Syn [457] , § lxx. The distinction is one of standpoint, not of degree: in the ÏάÏÎºÎ¹Î½Î¿Ï the original “flesh” remains (a sort of excuse , as in Romans 7:14 ); the ÏαÏÎºÎ¹Îºá½¸Ï manifests its disposition. Both words may, or may not (1 Corinthians 9:11 , 2 Corinthians 3:3 ), connote the sinful , according to the Ïá½°Ïξ in question.
[455] Corinth, Corinthian or Corinthians.
[456] Corinth, Corinthian or Corinthians.
[457] synonym, synonymous.
The apposed á½¡Ï Î½Î·ÏÎ¯Î¿Î¹Ï á¼Î½ ΧÏιÏÏá¿· softens, almost tenderly, the censure: the Cor [458] are “ in Christ”; they possess, in a measure, His Spirit; but they are “ babes in Christ,” not fairly grown out of “the flesh” ( cf. Galatians 5:13-18 ); the new nature in them is still confronted with the old. The νήÏιοι are the opp [459] of the ÏÎλειοι (1 Corinthians 2:6 ; see other parls.). “I could not” suggests that Paul had attempted to carry his Cor [460] converts further, but had failed.
[458] Corinth, Corinthian or Corinthians.
[459] opposite, opposition.
[460] Corinth, Corinthian or Corinthians.
Verses 1-2
1 Corinthians 2:10 to 1 Corinthians 3:2 . § 8. THE REVEALING SPIRIT. The world’s rulers committed the frightful crime of “crucifying the Lord of glory,” because in fact they have only “the spirit of the world,” whereas “the Spirit of God ” informs His messengers (1 Corinthians 2:10-12 ), who communicate the things of His grace in language taught them by His Spirit and intelligible to the spiritual (1 Corinthians 2:13-16 ). For the like reason the Cor [377] are at fault in their Christian views, being as yet but half-spiritual men (1 Corinthians 3:1-3 ).
[377] Corinth, Corinthian or Corinthians.
Verses 1-5
1 Corinthians 3:1-5 . § 12. CHRIST’S SERVANTS ANSWERABLE TO HIMSELF. The Ap. has shown his readers their own true position so high and yet so lowly (§ 11); Paul, Apollos, Cephas are but part of a universe of ministry that waits upon them. But more is to be said about the Christian leaders , whose names are sc much abused at Cor [629] If the Church is to understand its proper character, it must reverence theirs. They are its servants; it is not their master. They are its property, because they are Christ’s property; and His instruments first of all. P. thus resumes the train of thought opened in § 10, where the work of Church-builders was discriminated in relation to the building ; now it is viewed in its relation to God the Householder . Here lies another and the final ground of accusation against the Cor [630] parties: those who maintained them, in applauding this chief and censuring that, were putting themselves into Christ’s judgment-seat, from which the Apostle thrusts them down.
[629] Corinth, Corinthian or Corinthians.
[630] Corinth, Corinthian or Corinthians.
Verse 2
1 Corinthians 3:2 . “(Since you were babes), I gave you milk to drink, not meat:” a common figure for the simpler and more solid forms of instruction contrasted (see parls.). The teaching of 1 Thess. (see 1 Corinthians 2:7 f.) is γάλα as compared with the βÏῶμα of Rom. or Coloss.; so the Synoptics, in comparison with the Fourth Gospel. The zeugma á¼ÏÏÏιÏα ⦠βÏῶμα is natural in Paul’s conversational style; see 1 Corinthians 9:7 , per contra . οá½ÏÏ Î³á½°Ï á¼Î´ÏναÏθε : “for not yet (while I was with you) were you equal to it”. This absolute use of δÏναμαι (= Î´Ï Î½Î±ÏÏÏ Îµá¼°Î¼Î¹ ) is cl [461] , but h.l [462] for the N.T.; the tense impf [463] , of continued state.
[461] classical.
[462] .l. hapax legomenon , a solitary expression.
[463]mpf. imperfect tense.
Verse 3
1 Corinthians 3:3 . á¼Î»Î»Ê¼ οá½Î´á½² á¼Ïι νῦν δÏναÏθε : “Nay, but not even yet (after this further interval), at the present time, are you strong enough ( immo ne nunc quidem adhuc potestis , Bz [466] ), for you are yet carnal”. For á¼Ïι , cf. 1 Corinthians 15:17 , Galatians 1:10 ; Galatians 5:11 ; for ÏαÏκικοί , see note on ÏάÏκινοι (1). The Cor [467] are weak (otherwise than in 1 Corinthians 10:28 ) just where they think themselves strong (1 Corinthians 8:1 ), viz. , in spiritual apprehension; their gifts of “word and knowledge” are a source of weakness, through the conceit and strife they engender. The á¼Î»Î»Ê¼ οá½Î´á½² clause, with its strong disjunctives, is better joined to 1 Corinthians 3:3 (Al [468] , W.H [469] , Sm [470] ) than to 1 Corinthians 3:2 . The foregoing οá½ÏÏ Î³á½°Ï á¼Î´ÏναÏθε sufficiently explained the οá½Îº á¼ Î´Ï Î½Î®Î¸Î·Î½ of Paul’s previous ministry (1); οá½Î´á½² á¼Ïι νῦν δÏναÏθε describes the present condition of the Cor [471] (1 Corinthians 3:3 f.). It is reluctantly and with misgiving that the Apostle later in the Ep. enters into deep doctrine ( βÏῶμα , cf. note on 1 Corinthians 2:6 ). á½ ÏÎ¿Ï Î³á½°Ï á¼Î½ á½Î¼á¿Î½ κ . Ï . λ ., “for where (not when , nor whereas Vg [472] cum , Mr [473] quandoquidem ) amongst you there is jealousy and strife”: this seems to limit the censure ( cf. 1 Corinthians 15:12 ; 1 Corinthians 15:34 ); the use of party-names was universal (1 Corinthians 1:12 ), but not due in all cases to ζá¿Î»Î¿Ï καὶ á¼ÏÎ¹Ï . Otherwise the á½ ÏÎ¿Ï clause must be read as a general principle applied to the Cor [474] = á½ ÏÎ¿Ï Î³á½°Ï Î¶á¿Î»Î¿Ï καὶ á¼ÏÎ¹Ï , á½¡Ï á¼Î½ á½Î¼á¿Î½ a construction inconsistent with the position of á¼Î½ á½Î¼á¿Î½ . So far as these evils exist, the readers are ÏαÏκικοί , not ÏÎ½ÎµÏ Î¼Î±Ïικοί . For á¼ÏÎ¹Ï , see note to 1 Corinthians 1:11 ; ζá¿Î»Î¿Ï is the emulation , then envy , which is a chief cause of á¼ÏÎ¹Ï . These are companion “works of the flesh” in Galatians 5:20 : for the honourable sense of ζá¿Î»Î¿Ï , prevailing in cl [475] Gr [476] , see 2 Corinthians 7:7 , etc.; also Trench, Syn [477] , § xxvi.; zealous and jealous reproduce the diff [478]
[466] Beza’s Nov. Testamentum: Interpretatio et Annotationes (Cantab., 1642).
[467] Corinth, Corinthian or Corinthians.
[468] Alford’s Greek Testament .
[469] Westcott and Hort’s The New Testament in Greek: Critical Text and Notes.
[470] P. Schmiedel, in Handcommentar zum N.T. (1893).
[471] Corinth, Corinthian or Corinthians.
[472] Latin Vulgate Translation.
[473] Meyer’s Critical and Exegetical Commentary (Eng. Trans.).
[474] Corinth, Corinthian or Corinthians.
[475] classical.
[476] Greek, or Grotius’ Annotationes in N.T.
[477] synonym, synonymous.
[478] difference, different, differently.
Paul seems to hear the Cor [479] denying the allegation made in 3 a , á¼Ïι ÏαÏκικοί á¼ÏÏε , and so puts it to them again as a question prefaced by the reason (and limitation), á½ ÏÎ¿Ï á¼Î½ á½Î¼á¿Î½ ζá¿Î»Î¿Ï , κ . Ï . λ ., and with the further challenge, οá½Ïί ⦠καὶ καÏá½° á¼Î½Î¸ÏÏÏον ÏεÏιÏαÏεá¿Ïε ; To “walk according to man” ( non secundum Deum, humano more , Bg [480] ) is to behave as men are apt to do the ÏάÏκινοι , the ÏÏ Ïικοί . This Pauline phrase (confined to the epp. of this group) has καÏá½° Îεὸν for its tacit antithesis ( cf. 4 b ); Mr [481] -Hn [482] quote the parl [483] καθʼ Ï á¼±Î¿á½ºÏ Ï . á¼Î½Î¸ÏÏÏÏν εἶναι , Sir. 36:28 (Vg [484] 25; E.V [485] 23); also Soph., Ajax , 747, 764, καÏʼ á¼Î½Î¸ÏÏÏον ÏÏονεá¿Î½ .
[479] Corinth, Corinthian or Corinthians.
[480] Bengel’s Gnomon Novi Testamenti.
[481] Meyer’s Critical and Exegetical Commentary (Eng. Trans.).
[482] C. F. G. Heinrici’s Erklärung der Korintherbriefe (1880), or 1 Korinther in Meyer’s krit.-exegetisches Kommentar (1896).
[483] parallel.
[484] Latin Vulgate Translation.
[485] English Version.
Verses 3-9
1 Corinthians 3:3-9 . § 9. GOD’S RIGHTS IN THE CHURCH. One idea runs through this chapter and into the next, that of God’s Church, God’s temple at Corinth, in whose construction so many various builders are engaged (1 Corinthians 3:5-17 ). For this building’s sake, and because it is His, God beats down the pride of human craft, making all things, persons, times, serve His people, while they serve Christ, as Christ serves God (1 Corinthians 3:18-23 ). To God His servants are responsible; it is His to judge and commend them (1 Corinthians 4:1-5 ). Thus the thought that the Gospel is “God’s power, God’s wisdom,” pursued since 1 Corinthians 1:18 , is brought to bear upon the situation in Corinth. God who sends the message of the cross, admitting in its communication no mixture of human wisdom (ch. 1), chose and inspired His own instruments for its importation (ch. 2). What presumption in the Cor [464] parties to appropriate the diff [465] Christian leaders, and inscribe their names upon rival banners!
[464] Corinth, Corinthian or Corinthians.
[465] difference, different, differently.
Verse 4
1 Corinthians 3:4 is parl [486] to 1 Corinthians 3:3 . The protasis, á½ Ïαν Î³á½°Ï Îº . Ï . λ ., restates in concreto the charge made in á½ ÏÎ¿Ï Î³á½°Ï Îº . Ï . λ .; while the interr [487] apodosis, οá½Îº á¼Î½Î¸ÏÏÏοί á¼ÏÏε ; gathers into a word the reproach of the foregoing οá½Ïá½¶ ÏαÏκικοί á¼ÏÏε κ . Ï . λ .: where and when the Cor [488] act in the manner stated, they justify P. in treating them as “carnal”. To say “Are you not men ?” is at once to accuse and to excuse: see parls.; also ’adâm (mere man) as distinguished from ’îsh (Isaiah 2:9 , etc.); cf. Xenoph., Anab. , vi., 1. 26, á¼Î³Ï , ὦ á¼Î½Î´ÏÎµÏ , ἥδομαι μὲν á½Ïὸ á½Î¼á¿¶Î½ ÏιμÏÎ¼ÎµÎ½Î¿Ï , εἴÏÎµÏ á¼Î½Î¸ÏÏÏÏÏ Îµá¼°Î¼Î¹ ; Cyrop. , vii., 2. 4; and the familiar saying, Humanum est errare . á½ Ïαν Î³á½°Ï Î»ÎγῠÏÎ¹Ï : “For whenever any one says” (pr [489] sbj [490] of recurring contingency); every such utterance shows you to be men . On á¼Î³á½¼ ⦠ΠαÏÎ»Î¿Ï , see note to 1 Corinthians 1:12 . The Ap. refers to the Pauline and Apollonian parties only: (1) Because they suffice, by way of example, to make good his point; (2) the main cause of strife, viz. , the craving for λÏÎ³Î¿Ï ÏοÏÎ¯Î±Ï , lay between these two parties; (3) P. avoided bringing Cephas’ name into controversy, while he deals freely with that of his friend and disciple, Apollos, now with him (1 Corinthians 16:12 ).
[486] parallel.
[487]nterr. interrogative.
[488] Corinth, Corinthian or Corinthians.
[489] present tense.
[490] subjunctive mood.
Verse 5
1 Corinthians 3:5 . The Cor [491] Christians were quarrelling over the claims of their teachers , as though the Church were the creature of men: “What therefore (I am compelled to ask) is Apollos? what, on the other side ( δΠ), is Paul?” Ïί is more emphatic than ÏÎ¯Ï ; it breathes disdain ; “as though Apollos or Paul were anything!” (Lt [492] ). Abollos precedes, in continuation of 1 Corinthians 3:4 . For both , the question is answered in one word διάκονοι , “non autores fidei vestræ, sed ministri duntaxat” (Er [493] ); cf. 2 Corinthians 1:24 ; 2 Corinthians 4:5 .: á½ ÎÏÏÎ¹Î¿Ï in the next clause is its antithesis. Paul calls himself Î´Î¹Î¬ÎºÎ¿Î½Î¿Ï in view of specific service rendered (2 Corinthians 3:6 ; 2 Corinthians 6:4 , etc.), but Î´Î¿á¿¦Î»Î¿Ï in his personal relation to Christ (Galatians 1:10 , etc.). “Through whose ministration you believed:” per quos, non in quos (Bg [494] : cf. 1 Corinthians 1:15 ). To “believe” is the decisive act which makes a Christian (see 1 Corinthians 1:21 ); for the relation of saving faith to the Apostolic testimony, cf. 1 Corinthians 15:1-11 ; 2 Corinthians 1:18-22 , etc. Some Cor [495] had been converted through Apollos.
[491] Corinth, Corinthian or Corinthians.
[492] J. B. Lightfoot’s (posthumous) Notes on Epp. of St. Paul (1895).
[493] Erasmus’ In N.T. Annotationes .
[494] Bengel’s Gnomon Novi Testamenti.
[495] Corinth, Corinthian or Corinthians.
The above-named are servants, each with his specific gift: καὶ á¼ÎºÎ¬ÏÏῳ á½¡Ï á½ ÎÏÏ . κ . Ï . λ ., “and in each case, (servants in such sort) as the Lord bestowed (on him)”. á¼ÎºÎ¬ÏÏῳ is emphatically projected before the á½¡Ï ; cf. 1 Corinthians 7:17 , Romans 12:3 . The various disposition of Divine gifts in and for the Church is the topic of ch. 12. “The Lord” is surely Christ, as regularly in Paul’s dialect, “through whom are all things” ( 1Co 8:6 , 1 Corinthians 12:5 ; Ephesians 4:7-12 , etc.) the sovereign Dispenser in the House of God; from “Jesus our Lord” (1 Corinthians 9:1 ) P. received his own commission; the Apostolic preachers are alike “ministers of Christ” (1 Corinthians 4:1 ): so Thp [496] , Rückert, Bt [497] , Gd [498] However, Cm [499] , and most modern exegetes, see God in á½ ÎÏÏÎ¹Î¿Ï on account of 1 Corinthians 3:6-9 ; but the relation of this ver. to the sequel is just that of the διʼ αá½Ïοῦ to the á¼Î¾ αá½Ïοῦ Ïá½° ÏάνÏα of 1 Corinthians 8:6 ; cf. note on á¼Î¾ αá½Ïοῦ , 1 Corinthians 1:30 ; and for the general principle, Matthew 25:14 ff.
[496] Theophylact, Greek Commentator.
[497] J. A. Beet’s St. Paul’s Epp. to the Corinthians (1882).
[498] F. Godet’s Commentaire sur la prem. Ãp. aux Corinthiens (Eng. Trans.).
[499] John Chrysostom’s HomiliÅ (â 407).
Verses 6-7
1 Corinthians 3:6-7 . The grammatical obj [500] of this sentence has been given by the foregoing context, viz. , the Cor [501] Church of believers ( cf. 1 Corinthians 4:15 ). ÏÏ ÏεÏÏ Paul uses besides only in 1 Corinthians 9:7 ; his regular metaphor in this connexion is that of 1 Corinthians 3:10 . “Planting” and “watering” happily picture the relative services of P. and Ap. ΠοÏÎ¯Î¶Ï , to give drink, to irrigate , may have for obj [502] men (1 Corinthians 3:2 , 1 Corinthians 12:13 , etc.), animals (Luke 13:15 ), or plants. In 1 Corinthians 3:2 , Paul was the ÏοÏίζÏν γάλα . The vb [503] takes a double acc [504] , of person and thing (Wr [505] , p. 284). The á¼Î»Î»á½° of the last clause goes beyond a mere contrast ( δΠ) between God and men in their several parts, excluding the latter from the essential part: “but God He only, and no other made it to grow”. The planting and watering of Christ’s servants were occasions for the exercise of God’s vitalising energy. While the former vbs. are aor [506] , gathering up the work of the two ministers into single successive acts, ηá½Î¾Î±Î½ÎµÎ½ is impf [507] of continued activity: “God was (all the while) making it to grow.” Several of the Ff [508] Aug [509] e.g. saw in ÏοÏίζειν the baptism, in ÏÏ ÏεÏειν the instruction of catechumens, “illustrating a general fault of patristic exegesis, the endeavour to attach a technical sense to words in the N.T. which had not yet acquired this meaning” (Lt [510] ). á½¥ÏÏε , itaque ( and so, so then ), with ind [511] ( cf. 1 Corinthians 7:38 , 1 Corinthians 11:27 , 1 Corinthians 14:22 ), points out a result immediately flowing from what has been said: “the planter” and “the waterer,” in comparison with “the Lord” who dispensed their powers and “God” who makes their plants to grow, are reduced to nothing; “God who gives the growth” ( qui dat vim crescendi, Bz [512] ) alone remains. To the subject, ὠαá½Î¾Î¬Î½Ïν ÎεÏÏ , the predicate Ïá½° ÏάνÏα á¼ÏÏὶν is tacitly supplied from the negative clauses foregoing. For á¼ÏÏίν Ïι ( anything of moment ), cf. Galatians 2:6 ; Galatians 6:3 , Acts 5:36 , and note on Ïá½¶ εἰδÎναι , 1 Corinthians 2:2 . The pr [513] ptp [514] with á½ becomes, virtually, a (timeless) substantive the planter, waterer, Increaser (Wr [515] , p. 444).
[500] grammatical object.
[501] Corinth, Corinthian or Corinthians.
[502] grammatical object.
[503] verb
[504] accusative case.
[505] Winer-Moulton’s Grammar of N.T. Greek (8th ed., 1877).
[506] aorist tense.
[507]mpf. imperfect tense.
[508] Fathers.
[509] Augustine.
[510] J. B. Lightfoot’s (posthumous) Notes on Epp. of St. Paul (1895).
[511] indicative mood.
[512] Beza’s Nov. Testamentum: Interpretatio et Annotationes (Cantab., 1642).
[513] present tense.
[514] participle
[515] Winer-Moulton’s Grammar of N.T. Greek (8th ed., 1877).
Verse 8
1 Corinthians 3:8 . In comparison with God, Ap. and P. are simply nothing (1 Corinthians 3:7 ): in relation to each other they are not rivals, as their Cor [516] favourers would make them (1 Corinthians 3:4 ): “But the planter and the waterer are one” ( á¼Î½ , one thing ) with one interest and aim, viz. , the growth of the Church; cf. 1 Corinthians 12:12 ; 1 Corinthians 12:20 ; also John 10:30 . Their functions are complementary, not competitive: a further answer to the question, Ïί οá½Î½ á¼ÏÏὶν á¼ÏολλÏÏ Îº . Ï . λ .; The servants of God are nothing before Him, “one thing” before His Church: vanity and variance are alike impossible.
[516] Corinth, Corinthian or Corinthians.
While one in aim, they are distinct in responsibility and reward: “But each will get his own (proper) wage, according to his own toil”. á¼´Î´Î¹Î¿Ï , appropriate, specific ( cf. 1 Corinthians 7:7 , 1 Corinthians 15:23 ; 1 Corinthians 15:28 ): “congruens iteratio, antitheton ad unum ” (Bg [517] ). á¼Ïγον (1 Corinthians 3:13-15 ) denotes the work achieved , κÏÏÎ¿Ï the exertion put forth (see parls., and κοÏÎ¹Î¬Ï , 1 Corinthians 15:10 , etc.): Ïί Î³á½°Ï Îµá¼° á¼Ïγον οá½Îº á¼ÏÎλεÏεν ; á¼ÎºÎ¿ÏίαÏεν δΠ(Thp [518] ). The contrast á¼Î½ εἰÏιν ⦠á¼ÎºÎ±ÏÏÎ¿Ï Î´Î , between collective and individual relationships, is characteristic of Paul: cf. 1 Corinthians 12:5-11 ; 1 Corinthians 12:27 , 1 Corinthians 15:10 f., Galatians 6:2-5 , Romans 14:7-10 . He forbids the man either to assert himself against the community or to merge himself in it. The fixed ratio between present labour in Christ’s service and final reward is set forth, diff [519] but consistently, in the two parables of the Talents and Pounds, Matthew 25:14-30 , Luke 19:11-28 .
[517] Bengel’s Gnomon Novi Testamenti.
[518] Theophylact, Greek Commentator.
[519] difference, different, differently.
Verse 9
1 Corinthians 3:9 . Îεοῦ ⦠ÏÏ Î½ÎµÏγοὶ sums up in two words, and grounds upon a broad principle ( Î³Î¬Ï ), what 1 Corinthians 3:6 ff. have set out in detail: “we are God’s fellow-workmen” employed upon His field, His building; and “we are God’s fellow -workmen” labouring jointly at the same task. The ÏÏ Î½ - of ÏÏ Î½ÎµÏγοὶ takes up the á¼Î½ εἰÏιν of 1 Corinthians 3:8 ; the context ( cf. 1 Corinthians 12:6 ) forbids our referring it to the dependent gen [520] ( cf. also 2 Corinthians 1:24 ; 2 Corinthians 6:1 , Philippians 3:17 , 3 John 1:8 ), as though P. meant “fellow-workers with God ”: “the work (Arbeit) of the Î´Î¹Î¬ÎºÎ¿Î½Î¿Ï would be improperly conceived as a Mit-arbeit in relation to God; moreover the metaphors which follow exclude the thought of such a fellow-working” (Hn [521] ); also Bg [522] , “operarii Dei, et co-operarii invicem”.
[520] genitive case.
[521] C. F. G. Heinrici’s Erklärung der Korintherbriefe (1880), or 1 Korinther in Meyer’s krit.-exegetisches Kommentar (1896).
[522] Bengel’s Gnomon Novi Testamenti.
As in regard to the labourers, so with the objects of their toil, God is all and in all: Îεοῦ γεÏÏγιον , Îεοῦ οἰκοδομή á¼ÏÏε , “God’s tilth ( arvum, land for tillage , Ed [523] ), God’s building you are”. For God as γεÏÏγῶν , cf. John 15:1 ; as οἰκοδομῶν , Hebrews 3:4 ; Hebrews 11:10 . “Of the two images, γεÏÏγ . implies the organic growth of the Church, οἰκοδ . the mutual adaptation of its parts” (Lt [524] ); the one looks backward to 1 Corinthians 3:6 ff., the other forward to 1 Corinthians 3:10 ff. Îἰκοδομὴ displaces οἰκοδÏμημα in later Gr [525] Îεοῦ , anarthrous by correlation (see note on á¼Ïοδ . Πν ., 1 Corinthians 2:4 ): the three gens. are alike gens. of possession “God’s workmen, employed on God’s field-tillage and God’s house-building”. Realising God’s all-comprehending rights in His Church, the too human Cor [526] (1 Corinthians 3:3 f.) will come to think justly of His ministers.
[523] T. C. Edwards’ Commentary on the First Ep. to the Corinthians . 2
[524] J. B. Lightfoot’s (posthumous) Notes on Epp. of St. Paul (1895).
[525] Greek, or Grotius’ Annotationes in N.T.
[526] Corinth, Corinthian or Corinthians.
Verse 10
1 Corinthians 3:10 . ÎαÏá½° Ïὴν ÏάÏιν κ . Ï . λ .: while “the grace of God” has been given to all Christians, constituting them such (see 1 Corinthians 1:4 ), to the Ap. a special and singular “grace was given,” “according to” which he “laid a foundation,” whereon the Church at Cor [528] rests: see the like contrast in Ephesians 3:2-9 ; Ephesians 4:7-16 ; and for Paul’s specific gift as founder, 1 Corinthians 15:10 , 2 Corinthians 3:5 ff., Romans 1:1-5 ; Romans 15:15 ff. The office of the founder is his own, and incommunicable: “you have not many fathers” (1 Corinthians 4:15 ).
[528] Corinth, Corinthian or Corinthians.
ÏοÏá½¸Ï is a correct attributive to á¼ÏÏιÏÎκÏÏν : see ÏοÏία ( Ï . á¼ÏÏÏνÏÏν ), 1 Corinthians 2:6 , and note; so in the LXX, Exodus 35:31 , Isaiah 3:3 , it characterizes the craftsman’s skill; in Arist., Eth. Nic. , ÏοÏία is the á¼ÏεÏá½´ ÏÎÏÎ½Î·Ï indeed this was its primitive sense (see Ed [529] ). The Church architect ( Christ , in the first instance, Matthew 16:18 ) is endowed with the ÏοÏία Ïοῦ Îεοῦ , the Î½Î¿á¿¦Ï Î§ÏιÏÏοῦ (1 Corinthians 2:6-16 ; cf. 2 Corinthians 3:4-6 , Romans 15:16-20 ). The Gr [530] á¼ÏÏιÏÎκÏÏν was not a designer of plans on paper; he was like the old cathedral builders, the master-mason , developing his ideas in the material. “As a wise master-builder, I laid a foundation ( θεμÎλιον á¼Î¸Î·ÎºÎ± ), but another builds thereupon” ( á¼Î»Î»Î¿Ï δὲ á¼Ïοικοδομεῠ): P. knew that by God’s grace his part was done wisely; let his successors see to theirs. Not “ the foundation” that will be defined immediately (1 Corinthians 3:11 b ): P. contrasts himself as foundation-layer with later workmen; hence the vbs. are respectively past and pr [531] The θεμÎλιον , laid out once for all by the á¼ÏÏιÏÎκÏÏν , determines the site and ground-plan of the edifice ( cf. Ephesians 2:20 ). With the distributive á¼Î»Î»Î¿Ï cf. á¼ÎºÎ±ÏÏÎ¿Ï (1 Corinthians 3:11 ): if Apollos, by himself, were intended, á¼Ïοικοδομεῠwould have to be read as impf [532] (for á¼Ïῳκ ., was building cf. aor [533] , 1 Corinthians 3:14 ), since he is not now at Cor [534] Many Christian teachers are busy there (1 Corinthians 4:15 ). For this indef. á¼Î»Î»Î¿Ï , cf. 1 Corinthians 12:8 ff., 1 Corinthians 15:39 ; and for á¼Î³Ï ⦠á¼Î»Î»Î¿Ï δΠ, Luke 9:19 , John 4:37 ; John 14:16 ; John 21:18 . For the compound vb [535] , see parls.; á¼Ï - points to the basis , which gives the standard and measure to all subsequent work. Hence the warning, á¼ÎºÎ±ÏÏÎ¿Ï Î´á½² βλεÏÎÏÏ Ïá¿¶Ï Îº . Ï . λ .: “But let each man see (to it) how he is building thereupon!” Working upon the foundation, he must follow the lines laid down; he must use fit material. Not “how he is to build ” (as in 1 Corinthians 7:32 , aor [536] sbj [537] ), but “how he is a-building ” (pr [538] ind [539] ) the work is going on. For the moods of the Indirect Question, see Wr [540] , pp. 373 ff., Bn [541] , §§ 341 356.
[529] T. C. Edwards’ Commentary on the First Ep. to the Corinthians . 2
[530] Greek, or Grotius’ Annotationes in N.T.
[531] present tense.
[532]mpf. imperfect tense.
[533] aorist tense.
[534] Corinth, Corinthian or Corinthians.
[535] verb
[536] aorist tense.
[537] subjunctive mood.
[538] present tense.
[539] indicative mood.
[540] Winer-Moulton’s Grammar of N.T. Greek (8th ed., 1877).
[541] E. Burton’s Syntax of the Moods and Tenses in the N.T. (1894).
Verses 10-17
1 Corinthians 3:10-17 . § 10. THE RESPONSIBILITY OF THE HUMAN BUILDERS. After the long digression on Wisdom (1 Corinthians 1:17 to 1 Corinthians 3:2 ), occasioned by the Hellenic misconception of the Gospel underlying the Cor [527] divisions, the Ap. returned in 1 Corinthians 3:3 ff. to the divisions themselves, dealing particularly with the rent between Apollonians and Paulinists. His first business was to reduce the Church leaders to their subordinate place, as fellow-servants of the one Divine cause (§ 9). They are temple-workmen not himself and Apollos alone, but all who are labouring on the foundation which he has laid down and must therefore take heed to the quality of their individual work, which will undergo a searching and fiery test.
[527] Corinth, Corinthian or Corinthians.
Verse 11
1 Corinthians 3:11 is a parenthetical comment on θεμÎλιον : As to the foundation, that is settled; the workman has to build upon it , not to shift it, nor add to it. θεμÎλιον Î³á½°Ï á¼Î»Î»Î¿Î½ οá½Î´Îµá½¶Ï δÏναÏαι θεá¿Î½Î±Î¹ ÏαÏá½° κ . Ï . λ .: “For another foundation none can lay, beside ( other than ÏαÏά , possibly suggesting also in competition with ; or contrary to ) that which is laid down, which is JESUS CHRIST;” other builders there are beside the architect, but no other ground for them to build upon. κεá¿Î¼Î±Î¹ serves as pf. pass, to Ïίθημι (Philippians 1:16 , etc.), connoting fixity of situation ( positum est ), and so of destination , as in Luke 2:34 . The work of the Apostolic founders is done, once and for ever; so long as the Church lasts, men will build on what they laid down. θεμÎλιον , here masc. (read as adj [542] , sc. λίθον ), as in 2 Timothy 2:19 , Hebrews 11:10 , Revelation 21:14 ; Revelation 21:19 , and sometimes in LXX; neut. in Acts 16:26 , as in the κοινή , and commonly in LXX. á½ Ï á¼ÏÏιν continuative, rather than definitive (as in 1 Corinthians 3:5 ): “There is but one foundation, and it is Jesus Christ”; cf. 1 Corinthians 2:2 . 1 Corinthians 15:1-11 , etc. ἸηÏÎ¿á¿¦Ï Î§ÏιÏÏÏÏ , (not Χ . Ἰ ., nor ὠΧ .), the actual historical person, not any doctrine or argument about Him “Jesus” revealed and known as “Christ”: see Acts 2:22 ; Acts 2:36 ; Acts 17:3 , etc., for the formation of the name; and for this, with Paul the rarer, order, cf. 1 Corinthians 2:2 , Romans 5:15 ; Romans 16:25 , etc., also Hebrews 13:8 ; in each instance Jesus Christ connotes the recognised facts as to His life, death, etc. ( cf. note on 1 Corinthians 1:2 ).
[542] adjective.
Verse 12
1 Corinthians 3:12 . After the interjected caution to let the foundation alone, P. turns to the superstructure , to which the work of his coadjutors belongs; δὲ indicates this transition. εἰ δΠÏÎ¹Ï á¼Ïοικοδομεῠ, εἰ with ind [543] (as in 1 Corinthians 3:14 f. etc.), a supposition in matter of fact, while á¼á½°Î½ with sbj [544] (as in 1 Corinthians 4:15 ) denotes a likely contingency. The doubled prp [545] á¼Ïί (with acc [546] ) an idiom characterising later Gr [547] , which loves emphasis implies growth by way of accession: “if any one is building-on, onto the foundation”; contrast á¼Ïá½¶ with dat [548] in Ephesians 2:20 . The material superimposed by the present Cor [549] builders is of two opposite kinds, rich and durable or paltry and perishing: “gold, silver, costly stones wood, hay, straw,” thrown together “in lively á¼ÏÏνδεÏον ” (Mr [550] ). The latter might serve for poor frail huts, but not for the temple of God (1 Corinthians 3:17 ). λίθοι Ïίμιοι , the marbles, etc., used in rearing noble houses; but possibly Isaiah 54:11 f. ( cf. Revelation 21:18-21 ) is in the writer’s mind. The figure has been interpreted as relating ( a ) to the diff [551] sorts of persons brought into the Church (Pelagius, Bg [552] , Hf [553] ), since the Cor [554] believers constitute the Îεοῦ οἰκοδομή (1 Corinthians 3:9 ), the Î½Î±á½¸Ï Îεοῦ (1 Corinthians 3:16 ) “my work are you in the Lord” (1 Corinthians 9:1 ; cf. Ephesians 2:20 ff., 2Ti 2:19 ff., 1 Peter 2:4 f.; also the striking parl [555] in Malachi 3:1 ff; Malachi 4:1 ); ( b ) to the moral fruits resulting from the labours of various teachers, the character of Church members, this being the specific object of the final judgment (2 Corinthians 5:10 , Romans 2:5-11 ; cf. 1 Corinthians 13:13 ) and that which measures the work of their ministers (1 Thessalonians 2:19 ff., etc.) so Or [556] , Cm [557] , Aug [558] , lately Osiander and Gd [559] ; ( c ) to the doctrines of the diff [560] teachers, since for this they are primarily answerable and here lay the point of present divergence ( cf. 1 Corinthians 8:10 f., Romans 14:15 ; 2 Corinthians 11:1 ff., 2 Corinthians 11:13 ff., Galatians 1:7 , etc.) so Clem. Al [561] , and most moderns. The three views are not really discrepant: teaching shapes character, works express faith; unsound preaching attracts the bad hearer and makes him worse, sound preaching wins and improves the good (see 1 Corinthians 1:18 ; 1Co 1:24 ; 2 Timothy 4:3 ; John 3:18 ff; John 10:26 f.). “The materials of this house may denote doctrines moulding persons ,” or “even persons moulded by doctrines ” (Ev [562] ), “the doctrine exhibited in a concrete form” (Lt [563] ).
[543] indicative mood.
[544] subjunctive mood.
[545] preposition.
[546] accusative case.
[547] Greek, or Grotius’ Annotationes in N.T.
[548] dative case.
[549] Corinth, Corinthian or Corinthians.
[550] Meyer’s Critical and Exegetical Commentary (Eng. Trans.).
[551] difference, different, differently.
[552] Bengel’s Gnomon Novi Testamenti.
[553] J. C. K. von Hofmann’s Die heilige Schrift N.T. untersucht , ii. 2 (2te Auflage, 1874).
[554] Corinth, Corinthian or Corinthians.
[555] parallel.
[556] Origen.
[557] John Chrysostom’s HomiliÅ (â 407).
[558] Augustine.
[559] F. Godet’s Commentaire sur la prem. Ãp. aux Corinthiens (Eng. Trans.).
[560] difference, different, differently.
[561] Alford’s Greek Testament .
[562] T. S. Evans in Speaker’s Commentary .
[563] J. B. Lightfoot’s (posthumous) Notes on Epp. of St. Paul (1895).
Verse 13
1 Corinthians 3:13 . “The work of each ( á¼ÎºÎ¬ÏÏÎ¿Ï resuming the á¼ÎºÎ±ÏÏÎ¿Ï of 10) will become manifest:” while the Wheat and Tares are in early growth (Matthew 13:24 ff.), they are indistinguishable; one man’s work is mixed up with another’s “for the Day will disclose (it)”. Ἡ ἡμÎÏα can only mean Christ’s Judgment Day: see parls., esp. 1 Corinthians 1:8 , 1 Corinthians 4:3 ff., and notes; also Romans 2:16 , Acts 17:31 , Matthew 25:19 . “The day” suggests ( cf. 1 Thessalonians 5:2 ff., Romans 13:11 ff.) the hope of daylight upon dark problems of human responsibility. But this searching is figured as the scrutiny of fire , which at once detects and destroys useless matter: á½ Ïι á¼Î½ ÏÏ Ïá½¶ á¼ÏοκαλÏÏÏεÏαι , “because it (the Day) is revealed in fire”. For á¼ÏοκαλÏÏÏεÏαι (pr [564] , implying certainty , perhaps nearness ), see notes on 1Co 1:7 , 1 Corinthians 2:10 a supernatural, unprecedented “day,” dawning not like our mild familiar sunrise, but “in” splendour of judgment “fire”: cf. 2 Thessalonians 1:8 . This image comes from the O.T. pictures of a Theophany: Daniel 7:9 f., Malachi 4:1 , Isaiah 30:27 ; Isaiah 64:1 ff., etc. καὶ á¼ÎºÎ¬ÏÏÎ¿Ï Ïὸ á¼Ïγον á½Ïοá¿Ïν á¼ÏÏι κ . Ï . λ .: “and each man’s work, of what kind it is, the fire will prove it”. The pleonastic αá½Ïὸ is due to a slight anacoluthon: the sentence begins as though it were to end, “the fire will show ”; ÏανεÏÏÏει is, however, replaced by the stronger δοκιμάÏει suitable to Ïá¿¦Ï , and this altered vb [565] requires with it αá½ÏÏ , to recall the object Ïὸ á¼Ïγον . Mr [566] and El [567] attach the pronoun to Ïο Ïá¿¦Ï , “the fire itself ,” but with pointless emphasis. Others avoid the pleonasm by construing á¼ÎºÎ¬ÏÏÎ¿Ï Ïὸ á¼Ïγον at the beginning as a nominativus pendens (“as to each man’s work”), resembling that of John 15:2 ; but the qualification that follows, á½Ïοá¿Ïν á¼ÏÏιν , makes this unlikely: cf. Galatians 2:6 , for the interpolated interr [568] clause. Î´Î¿ÎºÎ¹Î¼Î¬Î¶Ï is to assay (see LXX parls.), suggested by the “gold, silver” above: “ probabit , non purgabit . Hic locus ignem purgatorium non modo non fovet, sed plane extinguit” (Bg [569] ). á¼ÎºÎ±ÏÏÎ¿Ï , thrice repeated in 1 Corinthians 3:10-13 , with solemn individualising emphasis.
[564] present tense.
[565] verb
[566] Meyer’s Critical and Exegetical Commentary (Eng. Trans.).
[567] C. J. Ellicott’s St. Paul’s First Epistle to the Corinthians .
[568]nterr. interrogative.
[569] Bengel’s Gnomon Novi Testamenti.
Verses 14-15
1 Corinthians 3:14-15 . The opp [570] issues of the fiery assay are stated under parl [571] hypotheses: εἴ ÏÎ¹Î½Î¿Ï Ïὸ á¼Ïγον ⦠μενεῠ⦠εἴ ÏÎ¹Î½Î¿Ï Ïὸ á¼Ïγον καÏακαήÏεÏαι , “If any one’s work shall abide ⦠shall be burned up”. The double ind [572] with εἰ balances the contrasted suppositions, without signifying likelihood either way: for the opposed vbs., cf. 1 Corinthians 13:8 ; 1 Corinthians 13:13 ; μενεῠrecalls á½Ïομενεῠof Malachi 3:2 . á½ á¼ÏοικοδÏμηÏεν (wanting augment: usage varies in this vb [573] ; Wr [574] , p. 83) reminds us that the work examined was built on the one foundation (1 Corinthians 3:10 ff.). μιÏθὸν λήμÏεÏαι and ζημιÏθήÏεÏαι are the corresponding apodoses, μιÏθὸν being carried over to the second of the parl [575] clauses (Mr [576] , Gd [577] , Lt [578] , Ed [579] ): “He will get a reward ⦠will be mulcted (of it)”. ζημιÏÏ retains in pass [580] its acc [581] of thing , as a vb [582] taking double acc [583] ; derived from ζημία (opp [584] of κÎÏÎ´Î¿Ï : cf. Philippians 3:7 ), it signifies to fine, inflict forfeit (in pass [585] , suffer forfeit ) of what one possessed, or might have possessed. “ αá½Ïá½¸Ï Î´Î opposed to μιÏθÏÏ : his reward shall be lost, but his person saved” (Lt [586] ); αá½Ïá½¸Ï is nearly syn [587] with the ÏÏ Ïá½´ of Matthew 16:25 f., etc. The man built on the foundation, though his work proves culpably defective: ÏÏθήÏεÏαι promises him the ÏÏÏηÏία of Christ’s heavenly kingdom (see 1 Corinthians 1:18 , and other parls.). Such a minister saves himself, but not his hearers: the opp [588] result to that of 1 Corinthians 9:27 , etc. αá½Ïá½¸Ï Î´á½² ÏÏθήÏεÏαι , οá½ÏÏÏ Î´á½² á½¡Ï Î´Î¹á½° ÏÏ ÏÏÏ ( δὲ correcting δΠ, as in 1 Corinthians 2:6 ) “yet so (saved) as through fire,” like Lot fleeing from Sodom; his salvation is reduced to a minimum: “He rushes out through the flame, leaving behind the ruin of his work ⦠for which, proved to be worthless, he receives no pay” (Bt [589] ), getting through “scorched and with the marks of the flame” upon him (Lt [590] ); “s’il est sauvé, ce ne peut être qu’en échappant à travers les flammes, et grâce à la solidité du fondement” (Gd [591] ); to change the figure, “ut naufragus mercator, amissa merce et lucro, servatus per undas” (Bg [592] ). For the prp [593] , in local sense, see Gm [594] , and Wr [595] , p. 473; διὰ ÏÏ ÏÏÏ , proverbial for a hairbreadth escape (see Lt [596] ad loc [597] ; Eurip., Andr. , 487; Elec. , 1182, and LXX parls.). The διὰ has been read instrumentally , “by means of fire,” sc. the fire of purgatory (see Lt [598] ); an idea foreign to this scene. Cm [599] , by a dreadful inversion of the meaning, reads the διὰ as á¼Î½ ÏÏ Ïί “will be preserved in fire! ” ( ÏÏÎ¶Ï nowhere has this sense of ÏηÏÎÏ ): εἰÏὼν ΣÏθήÏεÏαι , οá½Î´á½²Î½ á¼ÏεÏον á¼¢ Ïὴν á¼ÏίÏαÏιν Ïá¿Ï ÏιμÏÏÎ¯Î±Ï á¾Î½Î¯Î¾Î±Ïο . For other interpretations, see Mr [600]
[570] opposite, opposition.
[571] parallel.
[572] indicative mood.
[573] verb
[574] Winer-Moulton’s Grammar of N.T. Greek (8th ed., 1877).
[575] parallel.
[576] Meyer’s Critical and Exegetical Commentary (Eng. Trans.).
[577] F. Godet’s Commentaire sur la prem. Ãp. aux Corinthiens (Eng. Trans.).
[578] J. B. Lightfoot’s (posthumous) Notes on Epp. of St. Paul (1895).
[579] T. C. Edwards’ Commentary on the First Ep. to the Corinthians . 2
[580] passive voice.
[581] accusative case.
[582] verb
[583] accusative case.
[584] opposite, opposition.
[585] passive voice.
[586] J. B. Lightfoot’s (posthumous) Notes on Epp. of St. Paul (1895).
[587] synonym, synonymous.
[588] opposite, opposition.
[589] J. A. Beet’s St. Paul’s Epp. to the Corinthians (1882).
[590] J. B. Lightfoot’s (posthumous) Notes on Epp. of St. Paul (1895).
[591] F. Godet’s Commentaire sur la prem. Ãp. aux Corinthiens (Eng. Trans.).
[592] Bengel’s Gnomon Novi Testamenti.
[593] preposition.
[594] Grimm-Thayer’s Greek-English Lexicon of the N.T.
[595] Winer-Moulton’s Grammar of N.T. Greek (8th ed., 1877).
[596] J. B. Lightfoot’s (posthumous) Notes on Epp. of St. Paul (1895).
[597] ad locum , on this passage.
[598] J. B. Lightfoot’s (posthumous) Notes on Epp. of St. Paul (1895).
[599] John Chrysostom’s HomiliÅ (â 407).
[600] Meyer’s Critical and Exegetical Commentary (Eng. Trans.).
Verses 16-17
1 Corinthians 3:16-17 . However poor his work, the workman of 1 Corinthians 3:15 built upon Christ. There are cases worse than his, and to the εἴ ÏÎ¹Î½Î¿Ï Ïὸ á¼Ïγον alternatives of 1 Corinthians 3:14 f. the Ap. has a third to add in the εἴ ÏÎ¹Ï â¦ ÏθείÏει of 1 Corinthians 3:17 . Beside the good and ill builders, who will gain or lose reward, there are destroyers of the house, whom God will destroy ; the climax of the βλεÏÎÏÏ Ïá¿¶Ï , 1 Corinthians 3:10 . Gd [601] well explains the absence of connecting particles between 1 Corinthians 3:15-16 , a “brusque transition” due to the emotion which seizes the Apostle’s heart at the sight of “workmen who even destroy what has been already built”; hence the lively apostrophe and the heightened tone of the passage. The challenge οá½Îº οἴδαÏε ; is characteristic of this Ep. (see parls.), addressed to a Church of superior knowledge (1 Corinthians 1:5 , 1 Corinthians 8:1 ). For the form οἴδαÏε , of the κοινή , see Wr [602] , pp. 102 f. The expression Î½Î±á½¸Ï Îεοῦ (see parls.) accentuates the Îεοῦ οἰκοδομή , expounded since 1 Corinthians 3:9 : “Do you not know that you are (a building no less sacred than) God’s temple? ” Not “a temple of God,” as one of several; to P. the Church was the spiritual counterpart of the Jewish Temple, and every Church embodied this ideal. For the anarthrous (predicative) phrase, cf. Îεοῦ βαÏιλείαν , 1 Corinthians 6:9 , and see note on 1 Corinthians 2:4 . ÎαÏÏ (see parls.) denotes the shrine , where the Deity resides; ἱεÏÏν (1 Corinthians 9:13 , etc.), the sanctuary , the temple at large, with its precincts. á½ Ïι is not repeated with the second half of the question, καὶ Ïὸ Πνεῦμα Ïοῦ Îεοῦ á¼Î½ á½Î¼á¿Î½ οἰκεῠ, the two propositions being virtually one; God’s temple in Christian men is constituted by the indwelling of His Spirit: “and (that) the Spirit of God dwells in you?” cf. Ephesians 2:21 , also 1 Peter 2:5 . The same relationship is expressed by other figures in 1 Corinthians 12:5 , Ephesians 4:4 , etc. So the O.T. congregation of the Lord had for its centre the Shekinah in the Holy Place: Isaiah 6:0 , Eze 37:27 ; cf. 2 Corinthians 6:16 ff. This truth is applied to the Christian person in 1 Corinthians 6:19 .
[601] F. Godet’s Commentaire sur la prem. Ãp. aux Corinthiens (Eng. Trans.).
[602] Winer-Moulton’s Grammar of N.T. Greek (8th ed., 1877).
“If any one destroys the temple of God, God will destroy him” talione justissima (Bg [603] ). On the form of hypothesis, see 1 Corinthians 3:14 . ÏθείÏÏ signifies to corrupt morally, deprave (injure in character ), 1 Corinthians 15:33 , 2 Corinthians 11:3 , as well as to waste, damage (injure in being : see parls.) mutually implied in a spiritual building. This Church was menaced with destruction from the immoralities exposed in chh. 5, 6, and from its party schisms (1 Corinthians 3:1-3 ), both evils fostered by corrupt teaching. The figure is not that of Levitical defilement ( ÏθείÏÏ nowhere means to pollute a holy place); this ÏθοÏá½° is a structural injury, to be requited in kind. á½ ÎÎµá½¸Ï closes the warning, with awful emphasis ( cf. 1 Thessalonians 4:6 , Romans 12:19 ); God is bound to protect His temple ( cf. Psalms 46, 48, 74, Isaiah 27:3 ; Isaiah 64:10 ff.). The injury is a desecration: “for the temple of God is holy, which (is what) you are ”. The added clause οἵÏινÎÏ á¼ÏÏε á½Î¼Îµá¿Ï reminds the Cor [604] at once of the obligations their sanctity imposes (see notes on ἡγιαÏμÎÎ½Î¿Î¹Ï , κληÏοá¿Ï , á¼Î³Î¯Î¿Î¹Ï , 1 Corinthians 1:2 ; cf. 1 Peter 2:5 ), and of the protection it guarantees (2 Corinthians 6:14 ff., 2 Thessalonians 2:13 ; John 10:29 ; Isaiah 43:1-4 , etc., Zechariah 2:8 ). οἵÏÎ¹Î½ÎµÏ , the qualitative relative, refers to á¼ Î³Î¹Î¿Ï more than to ναÏÏ , and is predicate (see Wr [605] , pp. 206 f.) with á½Î¼Îµá¿Ï for subject.
[603] Bengel’s Gnomon Novi Testamenti.
[604] Corinth, Corinthian or Corinthians.
[605] Winer-Moulton’s Grammar of N.T. Greek (8th ed., 1877).
Verse 18
1 Corinthians 3:18 . Accordingly, the ÎÎ·Î´Îµá½¶Ï á¼Î±Ï Ïὸν á¼Î¾Î±ÏαÏάÏÏ looks forward, not backward: one may “deceive himself” about the mixing of man’s wisdom with God’s, but scarcely about the truth of the threatening of 1 Corinthians 3:17 . “If any one thinks to be wise amongst you, in this age ( αἰῶνι , world-period: see parls.) let him become foolish, that he may become wise.” δοκεῠnot videtur (Vg [607] , A.V.), but putat “ seemeth to himself , the usual (though perhaps not universal) sense of δοκεá¿Î½ in St. Paul” (Lt [608] : see parls., esp. 1 Corinthians 14:37 ): the danger is that of self -deception ( cf. the irony in 1 Corinthians 4:10 , 1 Corinthians 8:1 ff.), a danger natural in the case of teachers, esp. if intellectual and cultured there were a few such at Cor [609] (1 Corinthians 1:26 ); cf. the exhortations of James 3:1 ; James 3:13-18 . á¼Î½ Ïá¿· αἰῶνι ÏοÏÏῳ is antithetical to á¼Î½ á½Î¼á¿Î½ (put the comma between them), “amongst you ” God’s temple, Christ’s property (1 Corinthians 3:17 ; 1 Corinthians 3:23 , etc.) in accordance with 1 Corinthians 2:6 ; 1 Corinthians 2:13 , and with the contrast between the two wisdoms that dominates this whole Division. Men must not think to be wise in both spheres; the Church’s wise are the world’s fools, and vice versâ . The cross is μÏÏία to the world, and he who espouses it a μÏÏá½¸Ï in its opinion a fool with a criminal for his Master; and one can only be a Christian sage wise after the manner of 1 Corinthians 2:8 ff. upon condition of bearing this reproach (so Or [610] , Cm [611] , Luther, Hf [612] , Gd [613] , Hn [614] ). Paul was crazy in the eyes of the world (1 Corinthians 4:10 , 2 Corinthians 5:13 ; Acts 26:24 ), but how wise amongst us! Cf. Christ’s paradox of losing the soul to gain it .
[607] Latin Vulgate Translation.
[608] J. B. Lightfoot’s (posthumous) Notes on Epp. of St. Paul (1895).
[609] Corinth, Corinthian or Corinthians.
[610] Origen.
[611] John Chrysostom’s HomiliÅ (â 407).
[612] J. C. K. von Hofmann’s Die heilige Schrift N.T. untersucht , ii. 2 (2te Auflage, 1874).
[613] F. Godet’s Commentaire sur la prem. Ãp. aux Corinthiens (Eng. Trans.).
[614] C. F. G. Heinrici’s Erklärung der Korintherbriefe (1880), or 1 Korinther in Meyer’s krit.-exegetisches Kommentar (1896).
Verses 18-23
1 Corinthians 3:18-23 . § 11. THE CHURCH AND THE WORLD. Affectation of philosophy, “the wisdom of the world,” which P. has repudiated on behalf of the Gospel (1 Corinthians 1:2 ) was at the bottom of the Cor [606] troubles. Those who follow human wisdom exalt human masters at the expense of God’s glory, and there are teachers who lend themselves to this error and thus build unworthily on the Christian foundation some who are even destroying, under a show of building, the temple of God (1 Corinthians 3:3-17 ). That the warnings P. has given to his fellow-labourers bear on the popular λÏÎ³Î¿Ï ÏοÏÎ¯Î±Ï is apparent from the manner in which he reverts to the topic at this point. § 11 resumes the strain of §§ 4 8, impressing on teachers and taught alike the true relationship of things human and Divine.
[606] Corinth, Corinthian or Corinthians.
Verses 19-20
1 Corinthians 3:19 a gives the reason why the philosophy of the times must be renounced by the aspirant to Christian wisdom: “For the wisdom of the world is folly with God” (= 1 Corinthians 1:20 ); and since it is folly with God , it must be counted folly, and not wisdom, amongst you (1 Corinthians 3:18 ). God’s judgment is decisive for His Church. ÏαÏá½° Îεῷ , apud Deum, judice Deo (see parls.).
1 Corinthians 3:19-20 . That the above is God’s judgment appears from two sayings of Scripture, bearing on the two classes of worldly wise the men of affairs (such as the á¼ÏÏονÏÎµÏ of 1 Corinthians 2:6 ) and the philosophers (1 Corinthians 1:20 ), distinguished respectively by ÏÎ±Î½Î¿Ï Ïγία and διαλογιÏμοί . In the first text (the only N.T. quotation from Job: Philippians 1:19 , perhaps an allusion), Paul improves on the LXX, possibly from another version, substituting the vivid ὠδÏαÏÏÏÎ¼ÎµÎ½Î¿Ï ( He that grips: cf. δÏÎ±Î¾Î¬Î¼ÎµÎ½Î¿Ï ÏάÏÏ Î³Î³Î¿Ï , Theocritus, xxiv. 28) for ὠκαÏαλαμβάνÏν , and ÏÎ±Î½Î¿Ï Ïγίᾳ αá½Ïῶν for ÏÏονήÏει , both nearer to the Heb. (LXX reads ÏÎ±Î½Î¿Ï Ïγίαν in 1 Corinthians 3:12 ). The words (from Eliphaz) are “appropriated because of their inherent truth” (Lt [615] ); they reassert the anticipation expressed in 1 Corinthians 2:6 . For ÏÎ±Î½Î¿Ï Ïγία , see parls.; note its deterioration of meaning, as in Eng. craft . When the world’s schemers think themselves cleverest, Providence catches them in their own toils. The second text P. adapts by turning á¼Î½Î¸ÏÏÏÏν into ÏοÏῶν : what is true of the vanity of human thoughts generally ( machsh ’both ’âdâm ) he applies par excellence to “the reasonings of the wise ”. διαλογιÏμοί , signifying in Plutarch’s later Gr [616] debates, arguings (see parls.), recalls 1 Corinthians 1:19 f. above, echoing the quotation of that passage. On μάÏαιοι , futile , see note to 1 Corinthians 15:14 ( κενÏÏ ).
[615] J. B. Lightfoot’s (posthumous) Notes on Epp. of St. Paul (1895).
[616] Greek, or Grotius’ Annotationes in N.T.
Verse 21
1 Corinthians 3:21 a . á½¥ÏÏε Î¼Î·Î´Îµá½¶Ï ÎºÎ±Ï ÏάÏÎ¸Ï á¼Î½ á¼Î½Î¸ÏÏÏÎ¿Î¹Ï : “And so let no one glory in men”. á½¥ÏÏε often, with P., introduces the impv [617] at the point where argument or explanation passes into exhortation; cf. note on 1 Corinthians 3:7 , and see 1Co 4:5 , 1 Corinthians 5:8 , etc. á¼Î½ á¼Î½Î¸ÏÏÏÎ¿Î¹Ï states the forbidden ground of boasting (see parls.), supplying the negative counterpart of 1 Corinthians 1:31 . Paul condemns alike the self-laudation of clever teachers, hinted at in 1 Corinthians 3:18 , and the admiration rendered to them, along with all partisan applause.
[617] imperative mood.
1 Corinthians 3:21-23 form an unbroken chain, linking the Cor [618] and their teachers to the throne of God. Not till the last words of 1 Corinthians 3:23 do we find the full justification (sustaining the initial Î³Î¬Ï ) for the prohibition of 1 Corinthians 3:21 a ; “only when the other side to the ÏάνÏα á½Î¼á¿¶Î½ has been expressed, is the object presented in which alone the Church ought to glory” (Hf [619] ); standing by itself, “All things are yours” would be a reason in favour of , rather than against, glorying in human power. The saying of 1 Corinthians 3:21 b is, very possibly, taken from the lips of the Cor [620] δοκοῦνÏÎµÏ (1 Corinthians 3:18 ), who talked in the high-flown Stoic style, affirming like Zeno (in Diog. Laert., vii., 1. 25), Ïῶν ÏοÏῶν ÏάνÏα εἶναι , or daring with Seneca ( de Benef. , vii., 2 f.) “emittere hanc vocem, Haec omnia mea esse! ” similarly the Stoic in Horace ( Sat. I., iii., 125 133; Ep . I., i., 106 ff.): “Sapiens uno minor est Jove, dives, liber, honoratus, pulcher, rex denique regum!” Some such pretentious vein is hinted at in 1 Corinthians 4:7-10 , 1 Corinthians 6:12 and 1Co 10:22 f., 1 Corinthians 7:31 . ( οἱ ÏÏÏμενοι Ï . κÏÏμον : see notes); the affecters of philosophy at Cor [621] made a “liberal” use of the world. As in 1 Corinthians 6:12 and 1 Corinthians 10:22 f., the Ap. adopts their motto, giving to it a grander scope than its authors dreamed of (1 Corinthians 3:22 ), but only to check and balance it, reproving the conceit of its vaunters by the contrasted principle ( δΠ) of the Divine dominion in Christ, which absorbs all human proprietorship (1 Corinthians 3:23 ).
[618] Corinth, Corinthian or Corinthians.
[619] J. C. K. von Hofmann’s Die heilige Schrift N.T. untersucht , ii. 2 (2te Auflage, 1874).
[620] Corinth, Corinthian or Corinthians.
[621] Corinth, Corinthian or Corinthians.
First amongst the “all things” that the Cor [622] may legitimately boast, there stand suggested by á¼Î½Î¸ÏÏÏÎ¿Î¹Ï , 21 “Paul, Apollos, Cephas,” the figureheads of the Church factions (1 Corinthians 1:12 ), enumerated with εἴÏε ⦠εἴÏε ( whether P. or Ap. or Ceph.), since these chiefs belong to the Church alike , not P. to this section, Ap. to that, and so on. Christ (1 Corinthians 1:12 ) is not named in this series of “men”; a diff [623] place is His (1 Corinthians 3:23 ). From “Cephas” the enumeration passes per saltum to “the world” ( εἴÏε κÏÏÎ¼Î¿Ï anarthrous, as thought of qualitatively; cf. Galatians 6:14 ], understood in its largest sense, the existing order of material things; cf. note on 1 Corinthians 1:20 . The right to use worldly goods, asserted broadly by Greek Christians at Cor [624] ( 1Co 6:12 , 1 Corinthians 7:31 , 1 Corinthians 10:23 f.: see notes), is frankly admitted; the Church (represented by its three leaders) and the world both exist for “you,” are bound to serve you ( cf. 1 Timothy 2:2-4 ; 1 Timothy 4:8 ; 1 Timothy 6:17 ; Psalms 8:0 , etc.); the Messianic kingdom makes the saints even the world’s judges (1 Corinthians 6:2 , Romans 4:13 ; Revelation 5:10 , etc.). εἴÏε ζÏá½´ εἴÏε θάναÏÎ¿Ï , by another bold and sudden sweep, carries the Christian empire into the unseen. Not Life alone, but Death king of fears to a sinful world (Romans 5:17 ; Romans 5:21 , Hebrews 2:15 ) is the saints’ servant (1 Corinthians 15:26 , etc.). They hold a condominium (Romans 8:17 , 1 Thessalonians 5:10 ) with Him who is “Lord of living and dead” (Romans 14:9 , etc.; Ephesians 4:9 f., Revelation 1:18 ); cf. á¼Î¼Î¿á½¶ Ïὸ ζá¿Î½ ΧÏιÏÏÏÏ , καὶ Ïὸ á¼Ïοθανεá¿Î½ κÎÏÎ´Î¿Ï , Philippians 1:21 . ζÏá½´ and θάναÏÎ¿Ï extend the Christian’s estate over all states of being ; εἴÏε á¼Î½ÎµÏÏá¿¶Ïα , εἴÏε μÎλλονÏα , stretch it to all periods and possibilities of time . The former of these ptps. (pf. intransitive of á¼Î½Î¯ÏÏημι ) denotes what has come to stand there ( instans ), is on the spot, in evidence; the latter what exists in intention , to be evolved out of the present: see the two pairs of antitheses in Romans 8:38 f.; these things cannot hurt the beloved of God (Rom.), nay, must help and serve them (1 Cor.). See other parls. for “things present” (esp. Galatians 1:4 ) and “to come” (esp. Romans 8:17-25 ).
[622] Corinth, Corinthian or Corinthians.
[623] difference, different, differently.
[624] Corinth, Corinthian or Corinthians.
The Apostle repeats triumphantly his ÏάνÏα á½Î¼á¿¶Î½ , having gathered into it the totality of finite existence, to reverse it by the words á½Î¼Îµá¿Ï δὲ ΧÏιÏÏοῦ , “but (not and ) you are Christ’s!” ( cf. 1 Corinthians 6:20 , Romans 12:1 f., 2 Corinthians 5:15 ). The Cor [625] readers, exalted to a height outsoaring Stoic pride, are in a moment laid low at the feet of Christ: “Lords of the universe you are His bondmen, your vast heritage in the present and future you gather as factors for Him ”. P. endorses the doctrine of the kingship of the spiritual man, dilating on it with an eloquence surpassing that of Stoicism; “but,” he reminds him, his wealth is that of a steward . Our property is immense, but we are Another’s; we rule, to be ruled. A man cannot own too much, provided that he recognises his Owner .
[625] Corinth, Corinthian or Corinthians.
Finally, Christ who demands our subordination, supplies in Himself its grand example: ΧÏιÏÏá½¸Ï Î´á½² Îεοῦ , “but Christ is God’s”. We are masters of everything, but Christ’s servants; He Master of us, but God’s Servant ( cf. Acts 3:13 , etc.). For His filial submission, see 1 Corinthians 11:3 , 1 Corinthians 15:22 ff., Romans 6:10 , and notes; also John 8:29 ; John 10:29 , etc. We cannot accept Cv [626] ’s dilution of the sense, “Hæc subjectio ad Christi humanitatem refertur”; for the á½Î¼Îµá¿Ï ΧÏιÏÏοῦ , just affirmed, raises Christ high over men. It is enough to say with Thd [627] , ΧÏιÏÏá½¸Ï Îεοῦ οá½Ï á½¡Ï ÎºÏίÏμα Îεοῦ , á¼Î»Î»Ê¼ á½¡Ï á½Î¹á½¸Ï Ïοῦ Îεοῦ : cf. Hebrews 5:8 . The sovereignty of the Father is the corner-stone of authority in the universe (1 Corinthians 11:3 , 1 Corinthians 15:28 ).
[626] Calvin’s In Nov. Testamentum Commentarii .
[627] Theodoret, Greek Commentator.
The Ap. has now vindicated God’s rights in His Church (see Introd. to § 10), and recalled the Cor [628] from their carnal strife and pursuit of worldly wisdom to the unity, sanctity, and grandeur of their Christian calling, which makes them servants of God through Christ, and in His right the heirs of all things.
[628] Corinth, Corinthian or Corinthians.