Graduate 126: 1 Corinthians 3:5-4:5

This is the third part of a large section (1:10-4:21) in which Paul addresses the problem of divisions and quarrels within the Corinthian church. In the last section (2:6-3:4) Paul took a slight detour from his criticism of the Corinthians' pursuit of worldly wisdom to talk more specifically about the nature of true wisdom and its revelation. He concluded by pointing out that the presence of quarrels and "fleshliness" within the church is evidence of the Corinthians actual lack of true wisdom. Their preoccupation with the wisdom of the world has actually led them away from the true wisdom.

It's worth taking a moment to recall just what is meant by the phrase: "the wisdom of the world." That is a rather heady-sounding phrase but the concept behind it is fairly basic. "Wisdom" just has to do with how to live life well, how to be successful, and how to be happy. We are inundated with messages about different strategies for living life well. Television commercials, billboards, and magazine ads tell us what we have to have in order to be happy. The pressure to advance in one's career reflects a certain view of what is necessary in order to attain success. Our obsession with what is "in" and what is "out," of what is "cool" and what is not, of what is appropriate and what is "taboo"--all of these have to do with our understanding of what it takes to get along in life and be comfortable and happy. What do you have to do or have in order to be fulfilled? The answers that the world gives to that question is what is covered in the phrase, "the wisdom of the world."

Going back to the entry on 1 Corinthians 1:10-2:5, Paul reminds the Corinthians that the strategies and wisdom of the world are all wrong. The ways of the world will actually draw you away from true fulfillment and happiness and peace which can only be found in Jesus Christ. The plans that the world lays out are foolishness to God and God's strategies for living life well appear to be foolishness to those who are caught up in their own human plans.

Now the particular human strategy that the Corinthians have been employing (and which Paul continues to address in this section) has to do with attaching oneself to or associating oneself with some important or influential figure. This is one way of acquiring status and getting ahead in the world--by identifying oneself with the views and circles of some more important person. If you're close to so-and-so, then you must be important. If you're able to get into the parties with those people then you must be popular. If you spend a lot of time with that person then you must be in the know. And the Corinthians have been employing this strategy, gathering around figures like Apollos and Paul and Cephas and contending with one another over who is the most important. Paul points out in 3:4 that such quarreling is fleshly and unspiritual and contrary to God's will and true wisdom.

In this next section (3:5-4:5) Paul focuses on a number of related points. The Corinthians should not be focusing on and judging and evaluating Paul or Apollos, (A1) because Paul and Apollos are mere servants, (A2) because doing so distracts the Corinthians from where their focus should be, and (A3) because such judgment is premature and God is the only judge that matters. We'll begin by looking at the first reason in 3:5.

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

The Corinthians have been placing their leaders, Paul and Apollos, on pedestals and arguing with one another about who is preeminent. But Paul points out to them that Paul and Apollos are not great men to be lifted up in that way; rather, they are just servants. How ridiculous that the Corinthian Christians should be arguing over and making such a fuss over mere servants. Instead of focusing on the servants, they should be focusing on the master.

Again, Paul is emphasizing the centrality of Christ and of God to the work of the gospel. Over and over he has reminded the Corinthians that their focus should not be on Paul or Apollos but on God alone. (1:13, 17, 29, 31; 2:5) Here he emphasizes that the servants work only "as the Lord [gives] opportunity to each one. And in the next two verses he twice emphasizes the fundamental necessity of God's activity in his and Apollos' ministry:

"I planted, Apollos watered, but God was causing the growth. So then neither the one who plants nor the one who waters is anything, but God who causes the growth." (3:6-7)

Paul emphasizes that neither the one who plants nor the one who waters is anything. That's a very strong statement and is well worth meditating on. Often times we conduct our lives and ministries as if it is we, in our own strength, who must be responsible for bringing about results and success. We need to be reminded regularly who is really responsible for the good things that come to us--firstly, so that we will show proper gratitude to God and, secondly, to help us avoid falling into those merely human strategies for success and well-being.

But at the same time that we recognize that all the credit is due to God for our successes, we must not lose sight of the fact that we have been called and have the opportunity to partner with God in His work. Paul began with an agricultural metaphor and develops that into a construction metaphor.

"Now he who plants and he who waters are one; but each will receive his own reward according to his own labor. For we are God's fellow workers; you are God's field, God's building." (3:8-9, boldface added)

That God is the one who "causes the growth" does not exclude the laborers from receiving a reward for their work, for they are not just laborers but "fellow workers." Here, again, Paul uses strong and startling language. Paul and Apollos are not just fellow workers with one another, they are also fellow workers with God. Morris puts the point like this:

"Three times in this verse the word God comes first: 'God's fellow-workers are we; God's field, God's building are you.' This puts strong emphasis on the divine action. Ministers and those they serve are no more than God's instruments. All is of God and all belongs to God. The Greek translated we are God's fellow-workers could be understood as 'we are partners working together for God' (GNB), which would suit the context very well. Despite its attractiveness, however, we should probably not accept it, for the more natural way to understand the Greek is God's fellow-workers (cf. Mk. 16:20). It is a startling expression, which sets forth in striking fashion the dignity of Christian service. As someone has said, 'Without God, we cannot; without us, he will not.' " (Morris, 64) [1]

Paul goes on to describe this service and its import in the following passage:

"According to the grace of God which was given to me, as a wise master builder I laid a foundation, and another is building upon it. But let each man be careful how he builds upon it. For no man can lay a foundation other than the one which is laid, which is Jesus Christ. Now if any man builds upon the foundation with gold, silver, precious stones, wood, hay, straw, 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. If any man's work which he has built upon it remains, he shall receive a reward. If any man's work is burned up, he shall suffer loss; but he himself shall be saved, yet so as through fire." (3:10-15)

There are at least two significant points to be drawn from these verses. Both (A2) and (A3) are addressed in this passage. (A2) So far Paul has focused on himself and Apollos as planters and builders, but the truth is that this responsibility belongs to the Corinthian Christians as well. They are not just the field or building, they are also the planters and builders. Paul will continue to develop this point in the text that follows. The Corinthians have been focusing on the accomplishments of Paul and Apollos, but Paul reminds them that they also will be called to account for how they have contributed to the work of God. Have they built using gold, silver, and precious stones, or with wood, hay, and straw?

"Paul cautions every builder to be careful. Each one (hekastos...) points to individual responsibility. Many commentators restrict the application of this passage to the work of teachers, and it surely has special reference to their work. But the words seem capable of more general application and vv. 16-17 certainly refer to a wider circle. It is true of every believer that he is building on the one foundation. Let him be careful how he builds. Exactly what is being built? Some, impressed by the emphasis on right teaching, think it is sound doctrine. Others see a reference to building the church, or building up Christian character. Probably none is completely out of mind, and it is best to see the reference as quite general." (Morris, 65) [2]

We see that Paul does not call the salvation of the Corinthians into question. This is consistent with his opening remarks. (1:1-9) But he does affirm that there will be consequences for those who fail to build with worthwhile materials or who attempt to build on a foundation other than Christ. However, it's important to keep in mind just when this time of appraisal will be. (A3) The Corinthians have been comparing Paul and Apollos and must be doing so on the basis of assessments of their accomplishments. But Paul indicates that the time of testing will come at the end. The "day" of which he is speaking is the final day--the Day of the Lord. This is another way of undercutting the Corinthians' divisions. They should not be passing judgment at all or placing their confidence in the accomplishments of men as they are able to perceive them. (Recall 1 Samuel 16) Only God can say what is truly worthwhile in a person's life and service. It may well be that many of the people whom we exalt as great Christians and important figures will actually have accomplished relatively little for the kingdom while those whom we considered as of little account will be highly valued in God's kingdom.

Does that mean that we should never make assessments? Certainly not. When selecting leaders in our churches, for instance, we should try to make the best judgment we can about their qualifications and spiritual maturity and calling. But what we should not do is place our confidence solely in those leaders whom we select and appoint. Our confidence must always rest in Jesus Christ, alone.

"Do you not know that you are a temple of God, and that the Spirit of God dwells in you? 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." (3:16-17)

This passage can easily cause confusion, especially for those who are familiar with the following later saying of Paul: "Or do you not know that your body is a temple of the Holy Spirit who is in you, whom you have from God, and that you are not your own? For you have been bought with a price: therefore glorify God in your body." (1 Corinthians 6:19-20) Those familiar with this passage will often read 3:16 as also referring to an individual Christian's body, but that would be to miss the context. Paul is not addressing individual Christians about their bodies here but is addressing the church community as a whole. [3]

The sense of v. 16 is this: Do you not know that you [all, collectively] are a temple of God, and that the Spirit of God dwells in you [as a community]? [4] Paul's use of the expression, "Do you not know...?" is significant. He will use that expression nine other times in this letter. It underscores the fact that what Paul is saying ought to be obvious or already known to the Corinthians. They have lost sight of these truths because they have lost proper focus on what is really important. They have been quarreling and dividing the Christian community. Paul appeals to them in response, "Do you not know...?" Don't you realize...? Don't you remember...? And they need to be reminded because, as Paul points out, the consequences of destroying or corrupting the church are very serious.

In the next couple verses, Paul returns to the language of 1:18-2:5. It's important to keep in mind that this discussion of the relationship of Paul and Apollos to the work of God and of the importance of contributing in a worthwhile way to that work is not far removed from Paul's more general rebuke of the Corinthians' habit of following after the wisdom of the world. Again, by focusing on their human leaders, they have lost sight of what really matters. So Paul reminds them, yet again:

"Let no man deceive himself. If any man among you thinks that he is wise in this age, let him become foolish that he may become wise. For the wisdom of this world is foolishness before God. For it is written, "He is the one who catches the wise in their craftiness"; and again, "The Lord knows the reasonings of the wise, that they are useless." (3:18-20)

V. 18 may seem confusing taken in isolation, but read in the context of chapters 1 and 2, it is clear that Paul is calling the Corinthians to follow the wisdom of God rather than the wisdom of the world. In other words, they should focus on God and be obedient to Him and pursue a life of relationship with Him as the best strategy for a full, good, and happy life as opposed to pursuing the world's best strategies for attaining success and comfort. The renunciation of the wisdom of the world will naturally lead to a renunciation of placing confidence in men and boasting in men. So Paul concludes:

"So then let no one boast in men. For all things belong to you, 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, and you belong to Christ; and Christ belongs to God." (3:21-23)

The application of this last sentence to what Paul has said so far may not be immediately clear, but it actually rounds out one of the major themes of the passage very nicely. (See A2.) By habit human beings tend to become very narrow-minded. We tend to become fixated on one or a very few things, and those can very easily consume our attention. When God sends us blessings, it is very easy for us to become fixated on the blessings and lose sight of the one who blesses. When we recognize a talent or ability in ourselves, it is easy to become fixated on that and lose sight of God's will for that ability. When we become so narrow-minded, we inevitably lose sight of the One on whom our attention should ever be set--Jesus Christ.

Now the Corinthian Christians suffer from just this kind of narrow-mindedness. One group of them has become fixated on Paul. They hold him up as a leader and icon and are rallying around him and placing their confidence in his accomplishments and reputation. Another group has done the same thing with Apollos. Their differing focuses have led them into quarreling and contention. Paul earlier pointed out to them the foolishness of putting their confidence in mere men--mere servants. (3:5) Now he highlights the foolishness of trying to make an exclusive claim on either Paul or Apollos--not because that deprives the other party of something that belongs to them but because the truth is that in doing so they are depriving themselves.

The truth is the Paul belongs to all the Corinthians, but because some of them have allied themselves only with Apollos, they are missing out on the benefit of having Paul as a teacher and ally. Others have taken up with Paul exclusively and have, as a result, lost the benefit of Apollos who, in truth, belongs to them also. The picture that comes to my mind is of two children squabbling over slivers of pie. Each insists that his sliver is superior to the other's and that he is better than the other in virtue of his sliver of pie. Not only is the debate foolish because it is foolish to squabble over slivers of pie (i.e. mere servants); it is also foolish because the reality is that the whole pie belongs to each of them (i.e. all things belong to you). They are hanging their hopes on a sliver and missing out on the enjoyment of the entire pie. By focusing so exclusively on that sliver--even though they think that they are rich in virtue of possessing that sliver--they have really impoverished themselves since they have lost sight of the whole rest of the pie that belongs to them.

In what does the rest of that pie consist for Paul? Paul, Apollos, Cephas, the world, life, death, things present, things to come. All the good things that God has created are for the Corinthian Christians, to be enjoyed by them and to benefit them and to be claimed by them as an inheritance and birthright since they have been adopted as sons into the family of God. How absurd, then, that they should quarrel over the likes of Paul or Apollos. Paul is trying to refocus them and change their perspective, but not just in that way. It is not only important that they realize that all things belong to them. They must also remember that they belong to Christ and that Christ belongs to God.

The last verses in this section actually serve as a bridge to what follows in the rest of chapter 4, but since they touch on (A3), I have included them in this entry.

"Let a man regard us in this manner, as servants of Christ, and stewards of the mysteries of God. In this case, moreover, it is required of stewards that one may be found trustworthy. But to me it is a very small thing that I should be examined by you, or by any human court; in fact, I do not even examine myself. For I am conscious of nothing against myself, yet I am not by this acquitted; but the one who examines me is the Lord. Therefore do not go on passing judgment before the time, but wait until the Lord comes who will both bring to light the things hidden in the darkness and disclose the motives of men's hearts; and then each man's praise will come to him from God." (4:1-5)

The Corinthians have been passing judgment before they should be. (3:12-15) They have been judging Paul and Apollos by human standards and forgetting the standard that really matters. Paul acknowledges that he has a responsibility to serve God faithfully as a steward and he acknowledges that he will be evaluated by God. But for just that reason, the judgments of the Corinthian Christians are not relevant to him. It is enough for him to continue to pursue God as best he can. As long as there is nothing in his conscience that tells against his actions, that is enough, though he acknowledges that he may still be in the wrong and that will be brought to light in the end.

Does this mean that one should never judge? Some will take 4:5 and use it to argue that one should never judge anyone but leave all judgment to God. But I think that interpretation fails to take seriously the context in which Paul is writing and the particular import of his message for the Corinthian Christians. They have clearly been judging in inappropriate ways. They have been using human standards of judgment and their judgments have led them to quarrel with one another. They are not giving sufficient weight to God's judgment and standards and have, as a result, lost sight of their own responsibility and accountability to God. This kind of judging must stop.

But, as I tried to illustrate above, there are contexts in which judgment is quite appropriate and necessary. When selecting a pastor or elder within a church, discernment is important and one should consider qualifications and experience and maturity and spiritual sensitivity. But such judgment should not lead anyone to place their confidence in that leader or elder; rather our confidence should be placed in God alone.

Also to be rejected is the kind of judgment that says that a pastor is superior to a parishioner in virtue of his having a title. "Titles" are part of the world's standard of success. It may well be that the pastor who places confidence in his position and credentials does far less for the Kingdom than the humble parishioner who relies on God. (Matthew 6:1-16; Mark 12:41-44) Those who place their confidence in such human leadership will be led astray, but those who place their confidence in God may be blessed even by the ministry of a corrupt teacher, by God's grace.

Where are you placing your confidence? What is your reaction when your worldly possessions, titles, reputation, accomplishments, resources, and abilities are threatened? Are you trusting in worldly things or in God above? Do the good things that God has given you lead you into a greater love for and devotion to Him? Or are you focusing only on the good things that He has given you?

How are you serving as God's fellow-worker? What is the work to which God has called you? Are you building, faithfully, on the foundation that is Jesus Christ? Are you looking for eternal rewards and temporal benefits in your work? How are you judging and evaluating the success of your own work? How are you judging and evaluating the success of others' work? Does your attitude or demeanor alter when you're around someone with a "title"? What about when you're with someone who doesn't have a "title"? How important is it to you that other people know who you are and what you've accomplished?

Paul says to the Christian, "all things belong to you." Do you believe that? What are the good things that God has given you? Try listing them. It's easy to forget how much God really has done for us. Can you say, with Paul, "I am conscious of nothing against myself." Are you following after God with wholehearted devotion, with everything in you? What are some areas that you could improve or grow in?

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Footnotes:

[1] Morris takes the opposite view of Barrett (p. 86), but I'm attracted to Morris' rationale.

[2] Fee (citation not available) agrees with Morris' assessment.

[3] "When Paul speaks of "building," the structure he envisions is God's temple (3:16). Some philosophers spoke of spiritual temples and sacrifices; more importantly, some Jews viewed God's people as his temple (...), an idea widespread in early Christianity (e.g., Jn 4:21-24; Eph 2:19-22; 1 Pet 2:5). All peoples believed that defiling a temple merited divine vengeance (1 Cor 3:17); whoever introduced division into the church thus risked punishment! He challenges their supposed prudence with more biblical condemnations of foolish "wisdom" in 3:19-20 (Ps 94:11; Eliphaz in Job 5:13)." (Keener: 2005, 43)

"The thought was borrowed in various forms by Christian writers (notably in 1 Pet. ii. 5), and indeed is used by Paul himself later in the epistle (vi. 19). Here (cf. 2 Cor. vi. 16 f.), however, he does not think of the individual Christian as the shrine inhabited by God, but of the church; this is the theme of the context as a whole, and it is perhaps related to the Jewish apocalyptic notion of a new or renewed temple to be established in the last days (cf. e.g. Isa. xxviii. 16 f.; I Enoch xci. 13; Jubilees i. 17). This eschatological temple the church is, and the sign, or mode, of the divine presence within it is the Spirit of God." (Barrett, 90)

Interpreting the "temple of God" as referring to one's self or one's body also generates logical paradoxes. The sense of v. 17 becomes: If any man destroys [himself/his body] God will destroy him, for [he/his body] is holy, and that is what you are.

[4] The Amplified Bible renders vv. 16-17 like this: "Do you not discern and understand that you [the whole church at Corinth] are God's temple (His sanctuary), and that God's Spirit has His permanent dwelling in you [to be at home in you, collectively as a church and also individually]? If anyone does hurt to God's temple or corrupts it [with false doctrines] or destroys it, God will do hurt to him and bring him to the corruption of death and destroy him. For the temple of God is holy (sacred to Him) and that [temple] you [the believing church and its individual believers] are." (All italics, parentheses, and brackets are in the original. I don't agree with all the amplifications, but they are helpful on many points.)


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God is in this place,
And that reality, seen and understood by the grace of God in Christ Jesus through the work of the Holy Spirit, makes all the difference in the world.