1 CORINTHIANS CHAPTER THREE

OBSERVATION STAGE

The purpose of the observation stage is to maintain focus on the text at hand within the normative rules of language, context and logic  which limits the observer to the content offered by the letter of 1 Corinthians especially the previous chapters. This will serve to avoid going on unnecessary tangents elsewhere; and more importantly, it will provide the framework for a proper and objective comparison with passages located elsewhere in Scripture.

Remember that something elsewhere may be true, but in the text at hand it may not be in view.

Manuscript Evidence from The New Testament And Translation Commentary, Philip W. Comfort, Tyndale House Publishers, Inc., Carol Stream, Ill., 2008.

OR MOVE TO FIRST VERSE OF CHAPTER THREE 

[1 Cor 2:9-16]:

[(1 Cor 2:6-16) Commentary On 1 Cor 2:9-16]:

(1 Cor 2:6 NASB) "Yet we do speak wisdom among those who are mature; a wisdom, however, not of this age nor of the rulers of this age, who are passing away;

(1 Cor 2:7 NASB) but we speak God's wisdom in a mystery, the hidden wisdom which God predestined before the ages to our glory;

(1 Cor 2:8 NASB) the wisdom which none of the rulers of this age has understood; for if they had understood it they would not have crucified the Lord of glory;

(1 Cor 2:9 NASB) but just as it is written, 'Things which eye has not seen and ear has not heard, and which have not entered the heart of man, all that God has prepared for those who love Him.' 

(Compare Isa 64:4 NASB / Septuagint) "For from days of old they have not heard or perceived by ear, Nor has the eye seen a God besides You, Who acts in behalf of the one who waits for Him."

(1 Cor 2:10 NASB) For to us God revealed them through the Spirit; for the Spirit searches all things, even the depths of God.

(1 Cor 2:11 NASB) For who among men knows the thoughts of a man except the spirit of the man which is in him? Even so the thoughts of God no one knows except the Spirit of God.

(1 Cor 2:12 NASB) Now we have received, not the spirit of the world, but the Spirit who is from God, so that we may know the things freely given to us by God,

(1 Cor 2:13 NASB) which things we also speak, not in words taught by human wisdom, but in those taught by the Spirit, combining spiritual thoughts with spiritual words.

(1 Cor 2:14 NASB) But a natural man does not accept the things of the Spirit of God, for they are foolishness to him; and he cannot understand them, because they are spiritually appraised.

(1 Cor 2:15 NASB) But he who is spiritual appraises all things, yet he himself is appraised by no one.

(1 Cor 2:16 NASB) For 'who has known the mind of the Lord, that He will instruct him?'But we have the mind of Christ."

So let's review verses 2:6-9 before moving on through to 9-16: 

So Paul wrote in 1 Cor 2:6-7 which verses read, "Yet we do speak wisdom among those who are mature; a wisdom, however, not of this age nor of the rulers of this age, who are passing away; but we speak God's wisdom in a mystery, the hidden wisdom which God predestined before the ages to our glory; the wisdom which none of the rulers of this age has understood; for if they had understood it they would not have crucified the Lord of glory,"

Paul's statement in these verses and those leading up to them have in view God's wisdom which was evidently shared among those believers who were especially described as mature in the faith; a wisdom, however, not shared with others of this age evidently including immature believers. The wisdom of God is especially not shared among the rulers of this age who being unbelievers whose rule will pass away are the most unwilling to consider wisdom from God of value; hence they disqualify themselves through negative volition from receiving the wisdom of God from God the Holy Spirit. On the other hand, Paul's words do speak godly wisdom especially to those who are mature in the faith; a wisdom which is not of this age, nor accepted as true nor of value by the rulers of this age, whose temporal power in this world is only temporal and will be passing away being no wisdom at all, certainly not being part of God's eternal wisdom or rule. So Paul's message was plain, unencumbered by fancy speech; albeit detailed, precise, accurate and to the point that His message was a mystery as compared to the so called wisdom of this world: the wisdom of the rulers and of most of the general population of the world, i.e., their thinking as opposed to God's thinking which man's wisdom of the ages of history has predominated. Paul's message was outside of their comprehension due to their willful rejection of God. Yet this mystery can be plainly discerned especially by those mature in the faith; and by anyone who simply and plainly and honestly reads the words of God's Word and accept them as true, . So it is not a matter of this mystery being beyond the capacity of some, but of some who are just not willing to consider the validity, plausibilty, possibility that the message of the gospel is true - a matter of the will and not the capacity to believe in it. 

For Paul wrote of this very thing in 1 Cor 2:7-8 as follows: "But we speak God's wisdom in a mystery, the hidden wisdom which God predestined before the ages to our glory; the wisdom which none of the rulers of this age has understood; for if they had understood it they would not have crucified the Lord of glory.' "

So it is not a matter of having the capacity to understand and believe; but it is a matter of the human will among individuals of accountable age to choose of their own volition, i.e., their own will to choose to understand the plain and clear wisdom of God which is conveyed in God's Word and through those who speak of God's Word to one via a simple, unencumbered presentation / reading / explanation of the words of God's Word in accordance with the normative rules of language, context and logic .

Then in 1 Cor 2:9 which reads as follows in the NASB, "But just as it is written, 'Things which eye has not seen and ear has not heard, and which have not entered the heart of man, all that God has prepared for those who love Him.'  "

(Compare Isa 64:4 LXX BRL - Brenton's Septuagint) "From of old we have not heard, neither have our eyes seen a God beside thee, and thy works which thou wilt perform to them that wait for mercy."

It is not certain whether part or all of 1 Cor 2:9 are quoting from Isa 64:4 in the Septuagint / LXX translation. That Paul's words in 1 Cor 2:9 do not fit with the context of the Isa 64:4 is no difficulty, because the apostle shows he is not trying to prove his argument about God's wisdom by Isa 64:4, or he would have begun with ὅτι (hoti, "because"). But he uses "as," in the sense of citing general truth from this Isa passage. The third line of the quote may possibly echo Isa 65:17, "come into mind."

[Compare Isa 65:17]:

(Isa 65:17 NASB) "For behold, I create new heavens and a new earth; And the former things will not be remembered or come to mind."

So let's review these rather important points and move through verse 16 as follows:

Paul writes of the wisdom of God which he indicates is evidently best understood by those who are mature in the faith. God's wisdom is not of this age - in the sense of adopted and acted upon in the world in this age or any age. Hence God's wisdom is not the wisdom which is demonstrated or even espoused by the rulers of this age or any age, whose rule Paul indicates will pass away because of their willful ignorance. For the rulers of this age have chosen of their own volition not to understand it. Their willful ignorance of God's wisdom has made it a mystery to them - a kind of self-imposed ignorance. They have deliberately hidden it from their own understanding. 

(1 Cor 2:7 NASB) but we speak God's wisdom in a mystery, the hidden wisdom which God predestined before the ages to our glory;

Yet it is God's wisdom which He predestined before the ages even began, before the foundation of the world, for believers to share the glory of His Son which God dedicated to believers in God's Son to share in the eternal glory of His Son. 

(1 Cor 2:8 NASB) the wisdom which none of the rulers of this age has understood; for if they had understood it they would not have crucified the Lord of glory;

Paul explains further that had the rulers of this world chosen to understand the wisdom of God - notice that it is a matter of volition - they would not have crucified the Lord of glory. 

Whereupon Paul referred to Scripture: "But just as it is written evidently from Isa 64:4 Septuagint version, 'Things which eye has not seen and ear has not heard, and which have not entered the heart of man, all that God has prepared for those who love Him,' " Paul's reference to Scripture here, evidently from the Septuagint, reaffirms that the wisdom of God is predominately a mystery to mankind because of man's inherent unwillingness to know God, with the exception of those who love Him - evidently through a moment of faith alone in His Son alone for their salvation unto eternal life. For God has prepared His wisdom exclusively for those who love Him. Those who haven't trusted in His Son. It is up to them. So it is implied here that in view are those who have trusted in His Son for eternal life and are destined to be transformed into eternal beings who will agape love Him forever! 

(1 Cor 2:10 NASB) For to us God revealed them through the Spirit; for the Spirit searches all things, even the depths of God."

Whereupon Paul explains that the things of God are exclusively revealed to believers through the Spirit; for it is the Spirit of God Who is God Who searches all things in the sense that it is only God and God alone, the Spirit of God, Who has that capacity, to search even the depths of God Himself. 

(1 Cor 2:11 NASB) For who among men knows the thoughts of a man except the spirit of the man which is in him? Even so the thoughts of God no one knows except the Spirit of God.

(1 Cor 2:12 NASB) Now we have received, not the spirit of the world, but the Spirit Who is from God, so that we may know the things freely given to us by God.

In these next two verses Paul presents a point of logic toward a conclusion on this matter of God's wisdom with the question he posed in 1 Cor 2:11-12:  "For who among men knows the thoughts of a man except the spirit of the man which is in him? Even so the thoughts of God no one knows except the Spirit of God." This was written in the sense that no man knows the thoughts of a man better than the spirit of the man himself who has those thoughts, ie., the one who entertains those thoughts. So much the more, no one knows the thoughts of God except the Spirit of God Himself. Then Paul moves this thought to the believer in Jesus Christ Who has the Spirit of God within him to convey to him the thoughts of God: "Now we [believers] have received, not the spirit of the world, [which is foolishness and not wisdom at all] but the Spirit Who is from God, so that we may know the things freely given to us by God." 

Hence Paul concludes that it is God - the Spirit Who is from God - to Whom we acknowledge as the Source of knowledge freely given to us - exclusively - by God. Notice that the great blessings of God have been freely given to us who are His own, part of the family of God, i.e., those who have trusted in His Son for eternal life, (Jn 1:12-13). This implies that believers might have complete confidence in knowing that what they do know of God came not through anyone except God of which things we believers also speak. 

(1 Cor 2:13 NASB) "which things we also speak, not in words taught by human wisdom, but in those taught by the Spirit, combining spiritual thoughts with spiritual words."

Furthermore, the things of God that we believers speak of are not in words taught by human wisdom which are foolishness to man, but in those words taught by the Spirit of God via the written, spoken word nevertheless - combining spiritual thoughts with spiritual words. Note a great confirmation of this is comparing what we know of God via a diligent and proper study of the words of God's Word  to verify that what we do know is indeed of God.

(1 Cor 2:14 NASB) "But a natural man does not accept the things of the Spirit of God, for they are foolishness to him; and he cannot understand them, because they are spiritually appraised."

Paul then writes that a natural man, Greek "psuchikos" describing a type of man who is stipulated as "natural" referring to the natural as opposed to the spiritual, with a focus on things physical and material that can be directly perceived by the senses, and that which can be seen as opposed to that which is unseen, and his behavior: namely, a natural man does not accept the things of the Spirit of God, for he has willfully chosen to think that they being unseen, not physically defined within the senses are not understandable, despite evidence even in the physical world which can be implying things to the contrary.

****** EXCERPT FROM ROMANS CHAPTER ONE ******

[Ro 1:19]:

(v. 19 NIV) "since what may be known about God is plain to them, because God has made it plain to them.'''

THE KNOWLEDGE ABOUT GOD IS PLAIN TO MEN WHO SUPPRESS THE TRUTH ABOUT GOD, WHICH KNOWLEDGE DECLARES THAT HE EXISTS, IS THE SOVEREIGN CREATOR, IS RIGHTEOUS AND REQUIRES MAN TO BE RIGHTEOUS

(v. 17 NKJV) "For in the gospel a righteousness from God is revealed [in one to mankind] from faith to faith, [i.e., out of ones belief in the gospel to faithfulness in ones life to that belief] just as it is written: 'The righteous by faith will live. (v. 18 NIV) The wrath of God is revealed [to men] from heaven against all the godlessness and wickedness of men who suppress the truth by their wickedness, (v. 19) since what may be known about God is plain to them, because God has made it plain to them." =

The truth, i.e, the knowlege about God, that He exists, is the Sovereign Creator, is righteous and requires man to be righteous, has been made plain to men who suppress the truth about God by their godlessness and wickedness, i.e. such truth is plainly available to those who suppress the truth about God. This is why verse 18 can stipulate that men suppressed the truth by their wickedness, implying that they can plainly see the truth in the first place in order to suppress it. Verse 19 corroborates this by stipulating that this truth has been made plain to man by God.

Notice that God expresses His wrath against all godlessness and wickedness of men implying that He expects all men to be godly and righteous.

THE PHRASE "GOD HAS MADE IT PLAIN TO THEM" IMPLIES THAT GOD HAS PROVIDED INFORMATION TO MAN ABOUT HIMSELF IN A MANNER WHICH IS READILY DISCERNIBLE, I.E., NATURAL REVELATION

(v. 19) since what may be known about God is plain to them, because God has made it plain to them.''' =

The phrase "God has made it plain to them" implies that God has provided information to man about Himself in a manner which is readily discernible, i.e., natural revelation.

[BKC, NT, p. 442]:

"These verses declare that knowledge concerning God is available to all. This knowledge is called natural revelation because it is seen in the created world, is accessible to the entire human race, and is not soteriological, dealing with salvation effected by Christ...

Paul called this knowledge plain (phaneron), which means visible or clear. This is true because God has made it plain..."

[Ro 1:20]:

(v. 20 NIV) "For since the creation of the world God's invisible qualities - His eternal power and divine nature - have been clearly seen, being understood from what has been made, so that men are without excuse."

FOR SINCE THE CREATION OF THE WORLD GOD'S INVISIBLE QUALITIES - HIS ETERNAL POWER AND DIVINE NATURE - HAVE BEEN CLEARLY SEEN, BEING UNDERSTOOD FROM WHAT HAS BEEN MADE, SO THAT ALL MANKIND OF ALL AGES ARE WITHOUT EXCUSE - INCLUDING THOSE WHO DO NOT WORSHIP GOD AT ALL

(v. 19) "Since what may be known about God is plain to them, because God has made it plain to them. (v. 20) For since the creation of the world God's invisible qualities - His eternal power and divine nature - have been clearly seen, being understood from what has been made, so that men are without excuse." =

The particular qualities of God - His eternal power and divine nature are stipulated as invisible yet they are declared here as clearly seen since the creation of the world. That one can clearly see God's invisibile qualities, His eternal power and divine nature through an observation of creation implies that creation testifies clearly to a Creator with a view to His eternal power and divine nature. So something in the qualities of creation sends a clear message to all mankind of all ages, including those that do not worship God at all, that an eternal power was responsible for its existence and that power has a divine nature: God.

The reason and purpose that "what may be known about God is plain as opposed to hidden to mankind even to those who are godless and wicked and suppress the truth about God, even that He exists, is that what has been made, i.e., all that exists including man himself, reflects information about God to the extent that it clearly portrays God's eternal power and divine nature for the purpose to show that all mankind of all ages are without excuse when they suppress the truth of the existence of God and suppress the truth that creation clearly shows his eternal power and divine nature and what may be known about Him.

Notice that the wrath of God is revealed [to men] from heaven against all the godlessness and wickedness of men of all ages who suppress the truth by their wickedness, (v. 18). In view of the context of v. 20 which has all mankind of all ages in view, the occurrence of past tenses in later verses portrays specific examples of the pattern of God's wrath being revealed for all ages in response to man's godlessness and wickedness. So individuals of all ages are in view, not just a group from the past.

GOD'S ETERNAL POWER AND DIVINE NATURE AND WHAT CAN BE KNOWN ABOUT HIM HAS BEEN MADE PLAIN AND CAN CLEARLY BE SEEN IN CREATION

(v. 19) "Since what may be known about God is plain to them, because God has made it plain to them. (v. 20) For since the creation of the world God's invisible qualities - His eternal power and divine nature - have been clearly seen, being understood from what has been made, so that men are without excuse." =

What can be known about God is stipulated as being in plain view in creation. Furthermore, it is stipulated that God's eternal power and divine nature can clearly be seen in what has been made. This implies that the eternal power of God motivated by His divine nature, His holiness and His absolute righteousness created all things. The power it takes to create and maintain creation and its very nature reflects the eternal power and nature of God, Who only could have created and maintains such a creation. Evidently there is a magnificence in creation - a complexity, divine order and purpose which could only be from and clearly point to God and Who He is. This cannot be denied and when the truth of it is suppressed it is evident that those men that do that are godless, wicked and without excuse.

****** END OF EXCERPT FROM ROMANS CHAPTER ONE ******

[(1 Cor 2:6-16) Commentary On 1 Cor 2:9-16, (cont)]:

(1 Cor 2:15 NASB) "But he who is spiritual appraises all things, yet he himself is appraised by no one.

(1 Cor 2:16 NASB) For 'who has known the mind of the Lord, that He will instruct him?'But we have the mind of Christ."

Since only spiritual people are able to receive spiritual truths, it follows that the man without the Spirit, an unregenerate person, would not and could not receive the message of wisdom regardless of his intellectual abilities or accomplishments (1:20).

In using the generic term "man" (anthropos), the apostle now shows he is speaking of unsaved man in general, governed as he is only by his "soulish-human" (psychikos) nature, not accepting the enlightenment and truths from the spirit of God. Therefore such a person considers those truths to be foolish. Paul makes it even stronger when he says that "the man without the Spirit" cannot understand because these truths can be discerned and understood only with the guidance of the Spirit.

Psuchikosk (the Greek word that begins this verse) basically means "that which pertains to the soul or life," a word used in NT and patristic literature to refer to the life of the natural world and so contrasted with the supernatural world and the Spirit. So from this comes the translation "man without the Spirit."

(1 Cor 2:15 NASB) But he who is spiritual appraises all things, yet he himself is appraised by no one.

On the other hand, Paul writes in 1 Cor 2:15, "But he who is spiritual appraises [in the sense of makes judgments about] all things, yet he himself is appraised by no one [in the sense of being judged by no one except God]." So the believer in Christ for those moments that he follows the leading of God the Holy Spirit within himself which was received at the moment of expressing faith in the gospel, (Eph 1:13-14 ) he thereby during those moments is enabled to appraise [to make judgments about] all things which the Spirit addresses within the mind of the believer which appraisals are always in accordance with the words of God's Word properly studied and interpreted . 

Furthermore, as the believer follows the leading of the Holy Spirit within him he is thus appraised in the sense of makes judgments about all things through the leading of the Holy Spirit and by no one else insofar- to the extent that - he follows that leading - which must inevitably be consistent and within the framework of a proper study of God's Word in accordance with the normative rules of language, context and logic for those moments when the believer chooses to be a diligent student of the Word. Thereby, moment to moment in this mortal life the believer may diminish the influence that the world, especially the rulers of this world, has upon him by following the wisdom of God through the leading of the Holy Spirit within him constantly corroborating that with a diligent and corroborative and proper study of the words of God's Word. It is so often a logistical matter of where the individual spends his time being influenced by the things of the world, or by the Spirit of God wihin his spirit and through his careful and diligent study of the words of God's Word.

Note that elsewhere in Scripture Paul teaches Christians to make judgments concerning the spiritual condition and actions of himself as well as other Christians, which task is endeavored through the leading of the Holy Spirit, (ref 1 Cor 5:9-12; 12:3). All such judgments must be in accordance with Scripture properly interpreted in accordance with the normative rules of language, context and logic  for those moment that the believer chooses to be a diligent student of the Word thus enabling the Holy Spirit to lead the believer in a godly direction as opposed to a worldly, ungodly one.

Albeit it won't be perfect at any time, for no one but the Lord Jesus Christ in His perfect, sinless Humanity can claim to have sinless moments in his temporal life, (1 Jn 1:8, 10). Yet the Spirit will credit the believer with eternal rewards for the believer's participation. Now that's grace.

(1 Cor 2:16 NASB) For 'who has known the mind of the Lord, that He will instruct him?' But we have the mind of Christ."

So the context progresses from 1 Cor 2:9 NASB, "But just as it is written, 'Things which eye has not seen and ear has not heard, and which have not entered the heart of man, all that God has prepared for those who love Him'

Paul's reference to Scripture here in 1 Cor 2:9, evidently from the Septuagint, reaffirms that the wisdom of God is predominately a mystery to mankind because of man's inherent unwillingness to know God, with the exception of those who love Him - evidently through a moment of faith alone in His Son alone for their salvation unto eternal life. For God has prepared His wisdom exclusively for those who love Him. Those who haven't trusted in His Son are not in view; but that was their choice to believe in God's Son or not. It is up to them. So it is implied here that in view are those who have trusted in His Son for eternal life and are destined to be transformed into eternal beings who will agape love Him forever! 

And Paul wrote in 1 Cor 2:11-12 as follows:

(1 Cor 2:11 NASB) "For who among men knows the thoughts of a man except the spirit of the man [his human spirit] which is in him? Even so the thoughts of God no one knows except the Spirit of God.

(1 Cor 2:12 NASB) Now we [believers] have received, not the spirit of the world, but the Spirit Who is from God, so that we may know the things freely given to us by God."

So believers can understand spiritual truths and spiritual wisdom in a way similar to the way the Lord knows them. Whereupon verse 16 climaxes Paul's argument about his preaching God's "foolishness" (the cross of Christ) without ostentation. Let the philosophers of Greece (cf. Acts 17:18, 32) and the Jews in their sign-seeking jeer and mock. They cannot really judge the message of Paul, who has the mind of Christ, because they do not have the Spirit of God and cannot judge spiritual truths. 

The spiritual man - the believer who for the moment is filled / controlled by the indwelling Holy Spirit - during those moments is judged only by God (4:3-5), not by unregenerate people (2:15) or by worldly Christians (3:1-3). To have the mind of Christ is to be obedient to God's revelation (Phil. 2:5-8), as were the spiritual people in the Corinthian church - but when they were following the leading of the Holy Spirit within them.       

I) [1 Cor 3:1-4]:

(1 Cor 3:1 NASB) "And I, brethren, could not speak to you as to spiritual men, but as to men of flesh, as to infants in Christ,

(1 Cor 3:2 NASB) I gave you milk to drink, [and] not solid food; for you were not yet able to receive it. Indeed, even now you are not yet able,

(1 Cor 3:3 NASB) for you are still fleshly. For since there is jealousy and strife [divisions] among you, are you not fleshly, and are you not walking like mere men?

(1 Cor 3:4 NASB) For when one says, "I am of Paul," and another, "I am of Apollos," are you not mere men?

A) [Manuscript Evidence For 1 Cor 3:1-4]:

1) [(1 Cor 2:13-15; 3:1a) Manuscript Evidence For 1 Cor 2:13-15: 3:1a]:

The expression transliterated "pneumatikois pneumatika sunkrinontes" rendered in the NASB, "combining [comparing] spiritual [thoughts] with spiritual [words]

(1 Cor 2:13 NASB) "which things we also speak, not in words taught by human wisdom, but in those taught by the Spirit, combining spiritual thoughts with spiritual words. "by spiritual spiritual things communicating"

(1 Cor 3:1 NASB) "And I, brethren, could not speak to you as to spiritual men, but as to men of flesh, as to infants in Christ,"

The expression rendered in the NASB, "spiritual thoughts by spiritual words," lit. "interpreting spiritual things for spiritual men." in 1 Cor 2:13 NKJV, KJV "comparing spiritual things with spiritual [words];" YLT "with spiritual things spiritual things comparing;" HOLMAN "explaining spiritual things to spiritual people," has troubled many a translator and exegete. Does this phrase mean "matching spiritual truths with corresponding spiritual words" or "explaining spiritual truths to spiritual people?" The manuscripts B and 33 provide a solution to the dilemma by slightly changing the wording by [inserting Greek words which can be rendered "matching spiritual things with spiritual things (or, words) "discerning spiritual things spiritually."

In 3:1, the scribe of P46 decided in a few instances to designate pneumatikOs and pneumatikos as nomina sacra in a way that is unique in the manuscript tradition. In 2:13 , the scribe used the common nomen sacrum PNC in the expression ... rendered PNC in the expression rendered "taught by the Spirit." Then the scribe wrote that which revels his interpretation: "matching spiritual things with spiritual things (or, words).  Had the scribe intended pneumatikois to convey "spiritual people," he could have written this as a nomen sacrum (which he did in 2:24 and 3:1), but his choice to write it in full (plene) indicates that he was probably not thinking of "spiritual ones." Then, in 2:14 the scribe of P46 wrote the nomen sacrum PNC for the adverbial word pneumatikOs" in the expression "they are spiritually discerned." No other manuscript does this; they either read "pnikOs" or "pneumatikOs". Either p46 has an early, unique nomen sacrum form, or the scribe of P46 was providing a variant reading - namely, "they are discerned by the Spirit."

In 3:1 the scribe of p46 again wrote the nomen sacrum PNC for "pneumatikos" and "pneumatikois," whereas other manuscripts either have the words written in plene or written as pnikos or pnikois (see Swanson 2003, 28-31) for "the one who is spiritual" and "the ones who are spiritual." The decision of the scribe of p46 to write these with the nomen sacrum PNC could have been the scribe's way of dignifying the identity of spiritual people by virtue of their union with the Holy Spirit. The "spiritual man" is "a person of the Spirit." But the nomen sacrum PNC in 2:15 could be a textual variant - namely "pneumatos" (genetive) - "the one of the Spirit discerns all things." But this does not work for 3:1, where the grammatical form has to be dative and therefore the nomen sacrum must represent "pneumatikois" ("spiritual ones"). Thus, for both 2:15 and 3:1 the scribe of p46 probably used this nomen sacrum for "spiritual people." As such, it is an example of an early form (PNC) that became lengthened in the manuscript tradition, probably to avoid confusing "pneumatikois" with "pneumatos."

So πνευματικοῖς (pneumatikois), taken as masc., can be tr. "spirit-filled [controlled] people" in contrast to σαρκίνοῖς (sarkinois, "fleshly," "those controlled by the flesh").

2) [(1 Cor 3:3b) Manuscript Evidence For 1 Cor 3:3b]:

(1 Cor 3:3 NASB) "for you are still fleshly. For since there is jealousy and strife [divisions] among you, are you not fleshly, and are you not walking like mere men?"

WH NU P11, Sinaiticus, A, B, C, P, Psi, 0289, 1739, 1881, cop Clement, Origen have "jealousy and strife"

TR, p46, D, F, G, Maj, it(b), syr have "jealousy and strife and divisions"

The documentary evidence is evenly divided, with both readings having early and diverse attestation. However, it is difficult to account for the omission of kai dichostasiai" as a scribal error that affected so many witnesses. Thus, the only solution is to consider that the variant is the result of an early scribal interpolation influenced by Gal 5:20. Nevertheless, the additional words are not inaccurate, because the Corinthians were suffering divisions as the result of jealousy and strife.

3) [(1 Cor 3:4) Manuscript Evidence for 1 Cor 3:4]:

(1 Cor 3:4 NASB) For when one says, "I am of Paul," and another, "I am of Apollos," are you not mere men?

(1 Cor 3:4 HOLMAN) For whenever someone says, 'I'm with Paul,' and another, 'I'm with Apollos,' are you not [unspiritual] people?

WH NU P46, Sinaiticus*, A, B, C, 048, 0289, 33, 1739 have "are you not humans?"

TR, Sinaiticus(2), Psi, Maj, syr have "are you not carnal?"

The WH NU reading has early and diverse manuscript support. The variant is a scribal emendation influenced by the previous verse. But Paul was not simply repeating his criticism against the Corinthians' carnality (3:1-3). Rather, he was pointing to their divisive behavior as being no different than that exhibited by all human beings. Nevertheless, as Christians they should have been different.

B) [Commentary On 1 Cor 3:1-4]:

(1 Cor 3:1 NASB) "And I, brethren, could not speak to you as to spiritual men, but as to men of flesh, as to infants in Christ,

Paul writes to the believers in Corinth, calling them "brethren," i.e., Christians relative to past occurence(s) after they had become believers wherein they had not yet become spiritual brethren in the sense of permitting themselves to be controlled by, i.e., filled with the Spirit. For they continued to exemplify their Christian lives as carnal / flesh / sin nature oriented - infants in Christ.

(1 Cor 3:2 NASB) I gave you milk to drink, [and] not solid food; for you were not yet able to receive it. Indeed, even now you are not yet able,

(1 Cor 3:3 NASB) for you are still fleshly. For since there is jealousy and strife [divisions] among you, are you not fleshly, and are you not walking like mere men?

Paul then writes in verses 2-3 that in past meeting(s) with the new believers at Corinth he "gave" them milk to drink, not solid food in the sense of limiting them to very elementary teachings: the basic salvation / gospel message - nothing advanced because they were neither ready or able at that time to receive / accept / understand anything beyond elementary teachings from God's Word largely because of their willful, carnal attitudes. The Greek words "alla oude eti nyn," rendered "Indeed, even now you are not yet able," emphasizes their continuing immaturity. So Paul writes that even now - at the time of writing this letter - they were not yet able to receive more advanced teachings. For he declared that they were still fleshly / carnal / largely controlled by the sin nature within them and were thereby making themselves unwilling to consider / accept what Paul might teach to them beyond the elementary teachings he had already provided for them, evidently repeatedly. Notice that it is the sin nature among other things that inhibits the reception of teachings from God's Word. It is a matter of the will and determination of the individual to not permit the lust patterns of the fleshly nature to block consideration of what God has said in His Word as applicable in his life beginning with when one is not even a believer. And it takes time and effort that is sad to say so seldom forthcoming in the lives of Christians to grow in the faith. 

Hence in the second half of verse 3, Paul gives evidence to support his point of view on this issue: "For since there is jealousy and strife [= divisions] among you, are you not fleshly; and are you not walking like mere men?" - "mere men" in the sense that something more is required of believers than walking like mere men whose carnal natures are in control, i.e., a walk of faith, a spiritual walk, albeit based on what Paul was teaching them and even what more advanced teaching would provide for them to consider and follow. Instead Paul had discovered jealousy and strife amongst the believers in Corinth that gave evidence that they indeed were carnal / fleshly even after a time as believers when they perhaps should not be. So Paul asked, "and are you not walking like mere men?" which implies the answer "yes!"

(1 Cor 3:4 NASB) For when one says, 'I am of Paul,' and another, 'I am of Apollos,' are you not mere men?

II) [1 Cor 3:5-9]:

A) [Manuscript Evidence For 1 Cor 3:5]:

1) [(1 Cor 3:5) Manuscript Evidence for 1 Cor 3:5]:

(1 Cor 3:5 NASB) What then is Apollos? And what is Paul? Servants through whom you believed, even as the Lord gave opportunity to each one.

WH NU, Sinaiticus*, A, B, 0289, 33, 1739 have "What then is Apollos? And what is Paul? Ministers through whom you believed?"

P46vid, Sinaiticus(2), C, D, F, G have "Who then is Apollos? And who is Paul? Ministers through whom you believed."

TR, D(2), Psi, Maj, syr have "Who then is Paul and who is Apollos but ministers through whom you believed?"

The first variant reading presents a normal scribal change: the replacement of a personal pronoun for an interrogative. However, Paul most likely used the word ti ("what") in order to emphasize his and Apollos' ministerial functions, not their personalities. In later manuscripts (see second variant), there is a reversal of Apollos and Paul in order to give Paul prominence. Paul would not likely have consciously tried to name himself before naming Apollos, though he sometimes did (see 3:6). In these later later manuscripts, there was also an attempt to stylize the text by incorporating the second half of the sentence into the questions. But Paul's strategy was to ask two rhetorical questions and then answer them.

B) [(1 Cor 3:5-9) Commentary on 1 Cor 3:5-9]:

(1 Cor 3:5 NASB) "What then is Apollos? And what is Paul? Servants through whom you believed, even as the Lord gave opportunity to each one.

Continuing on to Whom the believer must focus upon Paul writes, 'What then [not who] is Apollos? And what then [not who] is Paul in the sense of their positions / functions relative to fellow believers and God. Answer: Servants! [Paul leaves out the phrase "we [Apollos and Paul are servants" to emphasize the answer emphatically as if to say, "Servants - and no more]: Servants through whom and by their concerted efforts the believers at Corinth believed. And Paul further writes, "even as the Lord gave opportunity to each one," giving the sovereignty of God the credit. The implication is that he and Apollos and whatever other workers there might be are no more than servants. So they are not to be idolized / worshipped. For such a focus upon them would necessitate taking ones eyes off of the One they should worship: Jesus Christ, the One Who has no faults, the One without sin, the One TO emulate. To do otherwise is to jeopardize ones faith and walk and that of others around one. In the next 4 verses Paul elaborates further on the function of God's workers toward fellow believers wherein each may have different functions to carry out for the Lord in addition to teaching the gospel of salvation in order that one may believe and be saved unto eternal life and grow in the faith:

(1 Cor 3:6 YLT) I planted, Apollos watered, but God was giving growth;

Notice that Paul planted in the sense of planting the seeds of the gospel by sharing / instructing / preaching, explaining, etc. Whereupon those that believed in the gospel, Apollos watered it with confirmation, additional instruction / clarification, repetition, like one who repeatedly waters plants so that they will be nourished; even exhorting them to move on in the faith toward spiritual maturity. But it is all up to God. For it is God Who gives the growth and all that that entails relative to ones response of faith and further response of faithful actions. Note that all of this is limited by the believer's willingness to respond which was at this time evidently falling short in the area of spiritual maturity and godly conduct as opposed to carnality and unwillingness to endeavor to be a student and sharer of what they learned. Nevertheless they had trusted in Christ unto eternal life to become believers - having received the gift of the Righteousness of God and eternal life solely by the grace of God, (ref. 1 Cor 1:2-9).

(1 Cor 3:7 YLT) so that neither is he who is planting anything, nor he who is watering, but He Who is giving growth - God;

Paul concludes that it is God Who is to get the credit for the provision of salvation by faith alone and for their successes on the path to spiritual maturity. Paul, Apollos and others are His servants, albeit they will receive their reward for service for the Lord. Note however as this letter determines that the Corinthian believers were not doing well on their path to spiritual maturity evidently because they resisted such growth in favor of their carnality; albeit the sovereignty of God has predetermined the path of every single individual on the face of the planet - good or bad, yet a function of the will of each individual.

(1 Cor 3:8 YLT) and he who is planting and he who is watering are one, and each his own reward shall receive, according to his own labour,

And Paul wrote that he who is planting and he who is watering are one in the sense of one purpose to do God's work in the salvation of and spiritual growth of individuals; and each one will receive his reward, according to his own labor.

(1 Cor 3:9 NASB) For we are God's fellow workers; [...] God's field, God's building.

Finally, Paul concludes this section, (vv. 5-9), with what and who believers actually are "For we are God's fellow workers; you are God's field, God's building." So people are in view, not structures of building materials, i.e., believers - those who have trusted alone in Christ alone, some more faithful than others as this letter will indicate, (1 Cor 1:2-9). We who are believers, we are all set apart to God, His fellow workers, God's field of operation which is amongst people of the faith through whom we are to operate amongst one another as well as amongst those who are of the world. So we are God's building - not a physical structure but people! = people of the faith who are to utilize the gifts that God and His calling that He has given to each one of us. Most building structures today which are described as churches do not even house Christians at all!! For those who come into those structures by and large have not expressed a moment of faith alone in Christ alone and that alone to become a Christian - even pastors.
III) [1 Cor 3:10-15]:

(1 Cor 3:8 YLT) "and he who is planting and he who is watering are one, and each his own reward shall receive, according to his own labour,

(1 Cor 3:9 NASB) For we are God's fellow workers; [...] God's field, God's building.

(1 Cor 3:10 NASB) According to the grace of God which was given to me, like a wise master builder I laid a foundation, and another is building on it. But each man must be careful how he builds on it.

(1 Cor 3:11 NASB) For no man can lay a foundation other than the one which is laid, which is Jesus Christ.

(1 Cor 3:12 NKJV) Now if anyone builds on this foundation with gold, silver, precious stones, wood, hay, straw, 

(1 Cor 3:13 NASB) each man's work will become evident; for the day will show it because it is to be revealed with fire, and the fire itself will test the quality of each man's work.

(1 Cor 3:14 NASB) If any man's work which he has built on it remains, he will receive a reward.

(1 Cor 3:15 NASB) If any man's work is burned up, he will suffer loss; but he himself will be saved, yet so as through fire."

A) [Manuscript Evidence For 1 Cor 3:10-15]:

1) [Manuscript Evidence for 1 Cor 3:10a]:

(1 Cor 3:10 NASB) "According to the grace of God which was given to me, like a wise master builder I laid a foundation, and another is building on it. But each man must be careful how he builds on it."

All three editions (TR, WH, NU) have the full expression rendered "grace of God," with the support of Sinaiticus*, A, B, C, D, F, G, 0289, 33, 1739. All English versions follow this. 

However, a few witnesses (p46, 81 it(b), Clement) support a shorter reading "grace," yielding the rendering, "according to the grace given to me." 

Although the TR, WH, NU reading has good support, it is very possible that the words rendered "of God" were added as a natural scribal expansion. When Paul spoke of his gift of apostleship (see Ro 12:3; Gal 2:9), he did not speak of it as "the grace of God," for the latter term is used in connection with God's gracious gift of salvation given to all believers. Rather, Paul simply spoke of the special gift he was given to proclaim the gospel. Interestingly, the same insertion rendered "of God" after "grace" occurs in several manuscripts in Ro 12:3.

2) [Manuscript Evidence for 1 Cor 3:10b]:

(1 Cor 3:10 NASB) "According to the grace of God which was given to me, like a wise master builder I laid a foundation, and another is building on it. But each man must be careful how he builds on it."

The best textual evidence (p46, Sinaiticus*, A, B, C*, 0289(vid), 33, 1739, Didymus) indicates that Paul used the aorist tense tetheika to speak of his work of laying the foundation for the church in Corinth. 

This action was given a durative quality in several manuscripts (Sinaiticus2, C3, Psi, Maj - so TR) by changing it to a perfect tense (tEtEika).

3) [Manuscript Evidence for 1 Cor 3:13]:

(1 Cor 3:13 NASB) "each man's work will become evident; for the day will show it because it is to be revealed with fire, and the fire itself will test the quality of each man's work."

WH NU include the word "auto" after "to pup" (=the fire itself), but the word "auto," not found in p46, Sinaiticus, D, Psi, 0289, Maj Clement (so TR), is probably a scribal intensification.

B) [(1 Cor 3:6-15) Commentary On 1 Cor 3:10-15]:

(1 Cor 3:6 YLT) I planted, Apollos watered, but God was giving growth;

(1 Cor 3:7 YLT) so that neither is he who is planting anything, nor he who is watering, but He Who is giving growth - God;

(1 Cor 3:8 YLT) and he who is planting and he who is watering are one, and each his own reward shall receive, according to his own labour,

(1 Cor 3:9 NASB) For we are God's fellow workers; [...] God's field, God's building.

(1 Cor 3:10 NASB) According to the grace of God which was given to me, like a wise master builder I laid a foundation, and another is building on it. But each man must be careful how he builds on it.

(1 Cor 3:11 NASB) For no man can lay a foundation other than the one which is laid, which is Jesus Christ.

(1 Cor 3:12 NKJV) Now if anyone builds on this foundation with gold, silver, precious stones, wood, hay, straw, 

(1 Cor 3:13 NASB) each man's work will become evident; for the day will show it because it is to be revealed with fire, and the fire itself will test the quality of each man's work.

(1 Cor 3:14 NASB) If any man's work which he has built on it remains, he will receive a reward.

(1 Cor 3:15 NASB) If any man's work is burned up, he will suffer loss; but he himself will be saved, yet so as through fire."

In 1 Cor 3:6, which reads, "I planted, Apollos watered, but God was giving growth." Paul wrote that he who is planting and he who is watering [referring to himself and Apollos as examples of fellow workers for God as opposed to referring to them as leaders as some contend.

Paul then continued in 1 Cor 3:7 which reads: "so that neither is he who is planting anything, nor he who is watering, but He Who is giving growth - God;" emphasizing the importance of God Who is the One who gives growth in the sense of spiritual growth as opposed to the believers who are fellow workers - as all believers are supposed to be. Absent is an emphasis on the importance of the believers / workmen for Christ - especially as to which is more important than the other! Paul wrote of himself and Apollos as examples, "neither is anything." Hence dispelling the contention that only leaders in the Church are in view in this chapter of 1 Corinthians.

Then Paul wrote in 1 Cor 3:8 and he who is planting and he who is watering are one, and each his own reward shall receive, according to his own labor," in the sense that they were a team working together and each will receive a reward commensurate according to his own labor - as God values their work in accordance with His grace - always keeping in mind that Paul wrote, "I planted, Apollos watered, but God was giving growth."

So believers are one in the sense of that they are to work together at one purpose: to do the work that God appointed them to do in the salvation of and spiritual growth of individuals both within the body of believers and without. Note that Paul is not singling out only church leaders, as some contend; but he is including all believers who by virtue of their belonging to Christ are in view and have a responsibility to be fellow workers with Paul and Apollos, each in accordance with the grace provision and opportunities which God gives to him. For Paul did not distinguish himself or Apollos as leaders in the church, writing that neither is anything, for Paul wrote that it is He Who is giving growth - God Who is of all importance. But he brought up this issue because some members of the church at Corinth were arguing over who was the better or more notable leader. He described himself and Apollos simply as fellow workers which all believers have been appointed to be - nothing more. Hence Paul wrote at the end of verse 8 that each one = each worker - each believer will receive his reward, according to his own labor. 

Then Paul wrote in 1 Cor 3:9 that we are God's fellow workers; [...] God's field, God's building." So people, not building structures are in view. Furthermore, in view are all believers - those who have trusted alone in Christ alone - not just the church leaders, as some contend. For all believers receive spiritual gifts to exercise for the benefit of others, both believers and non-believers. Note that the letter indicates that some of the believers were more faithful than others, (1 Cor 1:2-9). Paul indicates that we who are believers are all set apart to God, and are thereby His fellow workers, God's field of operation which is amongst people of the faith through whom we are to operate amongst one another as well as amongst those who are of the world. So we who have trusted alone in Christ alone are God's building, people of the faith who are to utilize the gifts that God has given them in accordance with His calling of them to exercise those gifts.

Then Paul in 1 Cor 3:10 which reads, "According to the grace of God which was given to me, like a wise master builder I laid a foundation, and another is building on it. But each man must be careful how he builds on it." This continues to indicate that all believers are in view, not just the leaders in the congregation. For Paul is indicating by teaching / preaching to individuals - to people with whom he laid a foundation - the foundation of salvation unto eternal life through faith alone in Christ alone for an individual to believe and be saved - the foundation which is Jesus Christ and Him crucified. Whereupon Paul stated that thereafter another may be building on that foundation which may be corroboration of Paul's teaching / preaching or furthur instruction as to the faithful walk of a believer with the proviso Paul states, "But each man must be careful how he builds on it." Now this not only applies to leaders in the Church but to each and every believer. So each believer therefore has his duty according to what has been given to him by the grace of God which translates into wisely exercising specific spiritual gifts when there are opportunities afforded by God to utilize those gifts. For every believer is commanded to study God's Word in order to learn it and be equipped to contend for the doctrines of the faith, sharing with others at every opportunity that God has afforded them. So according to the grace of God which was given to each believer, some will be like the wise master builder and lay a foundation with others. And others according to God's grace will build on that foundation that others have laid. But each one must be careful how he builds on it. In other words, each one must minister to people carefully and accurately what God has directed him to do, building constructively upon the foundation of faith that another has laid. Paul's tone was evidently a warning which was addressing the errors that some of the Corinthian congregation - not only a number of leaders in the Church -  have been making such as arguing whether or not Apollos or Paul was the better example of ministering to others; or even a false / different gospel: "For no man can lay a foundation other than the one which is laid, which is Jesus Christ," implies the possibility that others in Corinth were indeed preaching a different gospel, even a different Jesus than the one which is through faith alone in Christ alone and through Him alone.

Then in 1 Cor 3:11, the key admonition relative to this matter of the believers at Corinth comparing Paul to Apollos or anyone who ministers to others for Christ is stipulated in 1 Cor 3:11 as follows: "For no man can lay a foundation other than the one which is laid, which is Jesus Christ." This is to say that we believers are not to look to Paul or Apollos or anyone but Jesus Christ as being the foundation of our salvation; one which is solely through what He did on the cross for us which we all to a man established in our lives via a moment of faith alone in Christ alone; whether that information was conveyed through Paul, Apollos or anyone else for that matter. For they are the conveyors of the gospel of eternal life not the Provider Himself. This message that Paul is giving to the believers at Corinth which is stated in verse 11 "For no man can lay a foundation other than the one which is laid, which is Jesus Christ," implies the possibility that others in Corinth were indeed preaching a different gospel, even a different Jesus than the one which is through faith alone in Christ alone and through Him alone. 

1) [Compare 2 Cor 11:4]:

(2 Cor 11:4 NASB) "For if one comes and preaches another Jesus whom we have not preached, or you receive a different spirit which you have not received, or a different gospel which you have not accepted, you bear this beautifully."

Whereupon in 1 Cor 3:12-15 Paul moves to what is called the Judgment Seat of Christ, (cf  2 Cor 5:10), where believers' mortal lives will be judged to determine what rewards will be forthcoming in eternity, if any:

(1 Cor 3:12 NKJV) Now if anyone builds on this foundation with gold, silver, precious stones, wood, hay, straw, 

[In view of the pronoun rendered "anyone" in 1 Cor 3:12, and the present tense of the verb ἐποικοδομεῖ (epoikodomei, "[others are] building on it" allow for the inclusion of other Christian workers besides Apollos, i.e. all believers. So we have in view any believer as opposed to only those who are leaders in the Church, as some contend the latter is the case. So the phrase rendered "Now if anyone builds" in the beginning of 1 Cor 3:12 has any believer relative to the building up - upon - the foundation of ones own or another's salvation via teaching, sharing - in whatever capacity one is given by God: if any believer "builds on this foundation" meaning the foundation of salvation through a moment of faith alone in Jesus Christ alone - in His propitiation for the sins of the whole world, with gold, silver, precious stones, wood, hay, straw" the first three evidently building with material that was highly of value; the second three evidently not of value.

Then in 1 Cor 3:13 Paul continues into this next verse which reads as follows, (1 Cor 3:13 NASB) "each man's work will become evident; [as to its value] for the day [evidently the day when that work will be judged, i.e., the day of the Judgment Seat of the Lord which is part of the Day of the Lord beginning with the Rapture and continuing on through the Millennial Rule ] will show it because it is to be revealed with fire, and the fire itself will test the quality of each man's work." The message is clear, fire is a figure of speech for the judgment of the quality of what each believer does while in his temporal / physical body. It is evident that the valuable works characterized figuratively as gold, silver, precious stones will be refined / purified by the judgment fire - evidently to purge the imperfections caused by the believers imperfect nature and thus perfected by the grace of God Who will secure rewards for that believer despite his imperfections. But the attempts by a believer to build upon the foundation of his own or another's salvation with worthless hay, wood, straw as a result of sowing to the flesh / sin nature and not to the Spirit will be consumed / destroyed in the test of fire providing nothing for the believer to be rewarded in eternity. And this is what Paul wrote about in the next two verses:

(1 Cor 3:14 NASB) "If any man's work which he has built on it remains, he will receive a reward.

(1 Cor 3:15 NASB) If any man's work is burned up, he will suffer loss; but he himself will be saved, yet so as through fire."

Notice the words rendered "If any man's work," is not limited to "if any church leader's work." Again confirming that this passage has all believers in view, not just the leaders like Paul and Apollos.

So the gold, silver and precious stones represent the valuable quality of the works [plural] of a believer when he is producing faithful works of the Spirit, (and not of the flesh), which will be subject to the judgment of fire which will evidently result in reward(s) for each effort of faithful works of the Spirit that each of the gold, silver and precious stones represent. So believers may do any number of valuable works and be rewarded commensurately. Compare rewards passages which provide more detailed information of what blessings are in store eternally for the believer in those faithful moments in his mortal life .

Then in verse 15, which reads, (1 Cor 3:15 NASB) "If any man's work is burned up, he will suffer loss; but he himself will be saved, yet so as through fire," it indicates that if any of the believer's works throughout his Christian life is characterized as wood, hay, straw, it implies works by the believer that are of no value for rewards in eternity - not works of the Spirit, as led by the Spirit. They will be burned up / consumed. Notice that the result will not only be no rewards for those things that the believer did which were not as being led by the Spirit; but the believer will "suffer loss," in the sense that he will suffer in the sense of mourn the loss of being rewarded as a result of those unfaithful moments in his life, even perhaps most of his life. The suffering is not figurative or casual. It will be deeply felt, even to the extent of weeping and gnashing of teeth and grieving for the 1,000 year millennial rule at the realization of what a believer's eternity could have been like had he been more faithful .

So should all of the believer's life's works be wood, hay, straw leaving nothing of value with which to be rewarded for the rest of eternity which is depicted here in this passage, Paul nevertheless writes, "but he himself will be saved [unto eternal life], yet so as through fire," in the sense that the unfaithful believer will not lose his salvation unto eternal life but will get to heaven "so as through fire" in the sense of one who escapes from a burning / flaming house with nothing but his life! The rest of his possessions - the value of his temporal life gone up in flames! So it is with eternal life wherein a believer has only done things in his temporal  life that are classified as wood, hay, straw, i.e., of no value to God in the believer's temporal life hence the value of his temporal life toward eternity is zero. He will indeed suffer the loss of what he could have received and have been for all of eternity. Nevertheless, his destiny will indeed be eternal life with God as a resident in heaven albeit with nothing to show for what he did with his temporal life on earth.

IV) [1 Cor 3:16-23]:

(1 Cor 3:16 NASB) Do you not know that you are a temple of God and that the Spirit of God dwells in you?

(1 Cor 3:17 NASB) If any man destroys the temple of God, God will destroy him, for the temple of God is holy, and that is what you are.

(1 Cor 3:18 NASB) Let no man deceive himself. If any man among you thinks that he is wise in this age, he must become foolish, so that he may become wise.

(1 Cor 3:19 NKJV) For the wisdom of this world is foolishness with God. For it is written, 'He catches the wise in their own craftiness;'

(1 Cor 3:20 NKJV) and again, 'The LORD knows the thoughts of the wise, that they are futile.'

(1 Cor 3:21 NKJV) Therefore let no one boast in men. For all things are yours:

(1 Cor 3:22 NASB) whether Paul or Apollos or Cephas or the world or life or death or things present or things to come; all things belong toyou.

(1 Cor 3:23 NASB) and you belong to Christ; and Christ belongs to God."

A) [Manuscript Evidence for 1 Cor 3:20]:

(1 Cor 3:20 NKJV) "and again, 'The LORD knows the thoughts of the wise, that they are futile.' "
According to excellent testimony (P46, Sinaiticus, A, B, C, 1739), Paul cites the Septuagint version of Ps 94:11, with one important change - the word rendered "men" was replaced with the word rendered "wise men"; "the lord knows the reasonings of the wise." This change, by the hand of Paul, suits the context in which he had been arguing that human wisdom is foolishness in comparison to God's Who sent his Son to provide munificent salvation. However, in some late Greek manuscripts (33, 630, 1506) and a few versions (it(ar), cop(bo), the verse was changed to conform to the exact wording of the Septuagint.

B) [(1 Cor 3:16-23) Commentary On 1 Cor 3:16-23]:

(1 Cor 3:16 NASB) Do you not know that you are a temple of God and that the Spirit of God dwells in you?

(1 Cor 3:17 NASB) If any man destroys the temple of God, God will destroy him, for the temple of God is holy, and that is what you are.

(1 Cor 3:18 NASB) Let no man deceive himself. If any man among you thinks that he is wise in this age, he must become foolish, so that he may become wise.

(1 Cor 3:19 NKJV) For the wisdom of this world is foolishness with God. For it is written, 'He catches the wise in their own craftiness;'

(1 Cor 3:20 NKJV) and again, [Paul quotes from Ps 94:11 Septuagint]: 'The LORD knows the thoughts of the wise, that they are futile [= vain].'

(1 Cor 3:21 NKJV) Therefore let no one boast in men. For all things are yours:

(1 Cor 3:22 NASB) whether Paul or Apollos or Cephas or the world or life or death or things present or things to come; all things belong to you. 

So in view of the description of the yet future Judgment Seat of Christ for all believers to be judged in 1 Cor 3:11-15, Paul continues with all believers in view - not just the leaders of the church as some contend. He writes in 1 Cor 3:16 NASB, "Do you not know that you are a temple of God and that the Spirit of God dwells in you? So all believers are a temple of God with the Holy Spirit indwelling each and every believer especially in view as a testimony of this fact.

1) [Compare 1 Cor 6:19]:

(1 Cor 6:19 NKJV) "Or do you not know that your body is the temple of the Holy Spirit who is in you, whom you have from God, and you are not your own?"

So Paul then warns, in 1 Cor 3:17, "If any man destroys the temple of God, God will destroy him, for the temple of God is holy [= set apart to God, His holy possession], and that is what you are." So God will respond to the those who attempt to bring destuction upon His people / His temple with His own destruction of them.

Note that Jesus speaks of his earthly body as the "temple" (John 2:19-21). In the same way His people who by definition are all indwelt by the Spirit of God (1 Cor 6:19), they can be called individually and collectively God's temple. And God's temple is holy, sacred, set apart to God as His eternal possession.

Then 1 Cor 3:18, which reads (1 Cor 3:18 NASB) "Let no man deceive himself. If any man among you thinks that he is wise in this age, he must become foolish, so that he may become wise."

Paul implies that those of this age - those of this world - those who have aligned themselves with the thinking of the world have deceived themselves into thinking that they are wise. In order to resolve such a problem of a foolish mentality one must instead adapt ones thinking to that which the world considers as foolish, i.e., to accept as true the wisdom of God - after all He is Creator. And this information is available as to how wise God is, in Scripture. So one must study and accept as true the supposed "foolishness" of God in order to actually become wise.

This point of view Paul stipulates came from God's point of view which he expresses in the next two verses, which read as follows: (1 Cor 3:19 NKJV) "For the wisdom of this world is foolishness with God. For it is written, 'He catches the wise in their own craftiness;' (1 Cor 3:20 NKJV) and again, [Paul quotes from Ps 94:11 Septuagint]: 'The LORD knows the thoughts of the wise, that they are futile.' "

2) [Compare Septuagint LXX of Psalm 94:11]:

Note that Paul cites the Septuagint version of Ps 94:11, with one important change - the word rendered "men" was replaced with the words rendered "the wise" to make the point that in the world men without God nevertheless think that they are wise - not foolish. Nevertheless they are indeed foolish.

So all things that are not in tune with the way God thinks are foolish. Now God's wisdom can be determined by one by a study and acceptance of the words of God's Word.

The final three verses of this section of Paul's letter which follow Paul's instruction on the Judgment Seat of Christ give believers a valued, wise eternal perspective as opposed to becoming attached to the foolishness of temporal things to their own detriment - a struggle for everyone including believers.

(1 Cor 3:21 NKJV) "Therefore let no one boast in men.

[In this life, men only have temporal value so long as their minds are on the temporal and not on God and how to navigate in the temporal world via instructions from the words of God's Word. So if their minds are not on what God has written in His Word, their so called "wisdom" is foolish, and their wisdom will be proved out as foolish and not serve them in eternity]

For all things are yours: [that is to say, all things outside of the temporal, i.e., the eternal are the believer's possession - forever possession. This life will pass, but a grand eternity is in view which is forever which leads into the end of Paul's statement closing out this section of his letter to the Corinthians]:

(1 Cor 3:22 NASB) whether Paul or Apollos or Cephas or the world or life or death or things present or things to come; all things belong to you. 

[Paul even stipulates that neither Paul nor Apollos nor Cephas (Peter) nor the world nor (temporal) life nor physical / temporal death nor things present nor things to come are to be boasted of, for they are all transitory. It is God Who is the One Who has brought all things to come to pass. Paul's statement to this effect indicates that a number of the believers were indeed of that temporal point of view especially relative to argue over who was the better, Paul or Apollos or even Cephas (Peter).

The conclusion of the matter is that no Christian is to boast or glory in the wisdom and attainments of men in the absence of giving God all the glory. For not even the achievements of Paul or Apollos or Cephas were accomplished except by God through each one of them. They were merely the workmen. Recall that Paul wrote in 1 Cor 3:6-7, "I planted, Apollos watered, but God was giving growth; so that neither is he who is planting anything, nor he who is watering, but He Who is giving growth - God;" So it was God Who brought forth the "growth," i.e., the results. All that is boastable of Paul or Apollos or Cephas or anyone inevitably comes from God by the grace of God and accomplished by God, albeit through His workers. So we are not to put our trust in anything that is not of God. The reason is that all things - yes, all the blessings of God in the whole universe - belong to the believer. Also the kosmos (the world itself), the processes of living and dying, the present and the future - are all to be viewed in relationship to God's purposes and plans for His people. So Paul can say to all believers, "All things are yours," in the sense that everything that God has provided for believers is for the believers' benefit, everything belongs to them, because they belong to Christ and Christ belongs to God:

Then to conclude Paul writes the final note of this chapter:

This grand conclusion stipulates that all believers belong to Christ and Christ belongs to God. So the believer's destiny is a grand one, an eternally grand one - unfathomably grand because Christ is unfathomably and supernaturally grand because God is unfathomably and supernaturally grand.

Continue to 1 Cor chapter 4