Exegetical and Hermeneutical Commentary of 1 Corinthians 3:3
For ye are yet carnal: for whereas [there is] among you envying, and strife, and divisions, are ye not carnal, and walk as men?
3. For ye are yet carnal ] The word carnal conveys a stronger reproach than natural (ch. 1Co 2:14). The latter, as we have seen, signifies the man whose hopes and desires are bounded by the limits of the physical principle of life. The former is applicable to those who are under the dominion of their sensual passions. He inculcates a truth which may seem strange to our ears when he tells his Corinthian converts that a taste for religious controversy is a sign of the strength of the animal nature in man. His language is less remarkable though not less true, when he reminds us ( 1Co 3:2) that an appetite for religious strife prevents us from discerning the deeper truths of the Christian faith. If it be asked how ‘they who are sanctified in Christ Jesus, called saints’ can at the same time be carnal, we may answer, with Olshausen, that the spiritual man becomes carnal when he mingles his old unregenerate views with the new element of life he has received in Christ.
as men ] Rather, after the manner of men.
Fuente: The Cambridge Bible for Schools and Colleges
For ye are yet carnal – Though you are Christians, and are the friends of God in the main, yet your divisions and strifes show that you are yet, in some degree, under the influence of the principles which govern the people of this world. People who are governed solely by the principles of this world, evince a spirit of strife, emulation and contention; and just so far as you are engaged in strife, just so far do you show that you are governed by their principles and feelings.
For whereas – In proof that you are carnal I appeal to your contentions and strifes.
Envying – zelos, zeal; used here in the sense of envy, as it is in Jam 3:14, Jam 3:16. It denotes, properly, any fervour of mind (from zeo), and may be applied to any exciting and agitating passion. The envy here referred to, was that which arose from the superior advantages and endowments which some claimed or possessed over others. Envy everywhere is a fruitful cause of strife. Most contentions in the church are somehow usually connected with envy.
And strife – Contention and dispute.
And divisions – Dissensions and quarrels. The margin correctly renders it factions. The idea is, that they were split up into parties, and that those parties were embittered with mutual recriminations and reproaches, as they always are in a church.
And walk as men – Margin. according to man. The word walk is used often in the Scriptures in the sense of conduct or act. You conduct yourselves as human beings of this earth, that is, as people commonly do; you evince the same spirit that the great mass of mankind does. Instead of being filled with love; of being united and harmonious as the members of the same family ought to be, you are split up into factions as the people of the world are.
Fuente: Albert Barnes’ Notes on the Bible
Verse 3. There is among you envying, and strife, and divisions] . There are three things here worthy of note: these people were wrong in thought, word, and deed. , envying refers to the state of their souls; they had inward grudgings and disaffection towards each other. , strife or contention, refers to their words; they were continually disputing and contending whose party was the best, each endeavouring to prove that he and his party were alone in the right. , divisions, refers to their conduct; as they could not agree, they contended till they separated from each other, and thus rent the Church of Christ. Thus the envying and grudging led to strife and evil SPEAKING, and this led to divisions and fixed parties. In this state well might the apostle say, Are ye not carnal, and walk as men? Ye act just as the people of the world, and have no more of the spirit of religion than they.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
For ye are yet carnal; not wholly carnal, but in a great measure so, not having your lusts and corrupt affections entirely subdued to the will of God, nor yet so much subdued as some other Christians have, and you ought to have. As an evidence of this he mindeth them of the
envying, strifes, and divisions that were amongst them.
Strife and envyings are reckoned amongst the works of the flesh, Gal 5:19-21; they are all opposite to love, in which the perfection of a Christian lieth. He told us before what strifes and contentions he meant, and tells us it again in the next verse.
Fuente: English Annotations on the Holy Bible by Matthew Poole
3. envyingjealousy, rivalry.As this refers to their feelings, “strife” refers totheir words, and “divisions” to their actions[BENGEL]. There is agradation, or ascending climax: envying had produced strife,and strife divisions (factious parties) [GROTIUS].His language becomes severer now as He proceeds; in 1Co1:11 he had only said “contentions,” he now multipliesthe words (compare the stronger term, 1Co4:6, than in 1Co 3:21).
carnalFor “strife”is a “work of the flesh” (Ga5:20). The “flesh” includes all feelings that aim notat the glory of God, and the good of our neighbor, but at gratifyingself.
walk as menasunregenerate men (compare Mt16:23). “After the flesh, not after the Spirit” of God,as becomes you as regenerate by the Spirit (Rom 8:4;Gal 5:25; Gal 5:26).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
For ye are yet carnal,…. The Syriac reads it,
, “ye are in the flesh”: a phrase the apostle elsewhere uses of men in an unregenerate state; but this is not his meaning here, as before explained, but that carnality still prevailed among them, of which he gives proof and evidence:
for whereas there is among you envying, and strife, and divisions, are ye not carnal, and walk as men? They envied each other’s gifts and knowledge, strove about words to no profit, entered into warm debates and contentions about their ministers, and went into factions and parties, which were distinguished by the names they were most affected to; in all which they gave too clear evidence of their prevailing carnality, that they too much walked as other men, who make no profession of religion; that they were led by the judgment of men, and were carried away with human passions and inflections; and in their conduct could scarcely be distinguished from the rest of the world. The things that are here mentioned, and with which they are charged, are reckoned by the apostle among the works of the flesh, Ga 5:19 the phrase, “and divisions”, is omitted in the Alexandrian copy, and in some others, and in the Vulgate Latin and Ethiopic versions.
Fuente: John Gill’s Exposition of the Entire Bible
For ye are yet carnal ( ). , unlike , like formations, means adapted to, fitted for the flesh (), one who lives according to the flesh ( ). Paul by describes the unregenerate man, by the regenerate man. Both classes are made in flesh, and both may be though the should not be. The who continue to be are still babes (), not adults (), while those who are still (carnal) have given way to the flesh as if they were still (unregenerate). It is a bold and cutting figure, not without sarcasm, but necessary to reveal the Corinthians to themselves.
Jealousy and strife ( ). Zeal ( from , to boil) is not necessarily evil, but good if under control. It may be not according to knowledge (Ro 10:2) and easily becomes jealousy (same root through the French jaloux) as zeal. Ardour may be like the jealousy of God (2Co 11:2) or the envy of men (Ac 5:17). is an old word, but used only by Paul in N.T. (see on 1Co 1:11). Wrangling follows jealousy. These two voices of the spirit are to Paul proof that the Corinthians are still and walking according to men, not according to the Spirit of Christ.
Fuente: Robertson’s Word Pictures in the New Testament
Carnal [] . Here the milder word is used (see ver. 1), having the nature of flesh. In ver. 1, Paul would say that he was compelled to address the Corinthians as unspiritual, made of flesh. Here he says that though they have received the Spirit in some measure, they are yet under the influence of the flesh.
Fuente: Vincent’s Word Studies in the New Testament
1) “For ye are yet carnal.” (eti gar sarkikoi este) “For still you all are carnal or flesh-like.” This passage teaches that sanctified ones, saints, church members who pray, and have spiritual gifts, still have carnality in them. For the Corinthian brethren had all these, 1Co 1:2; 1Co 1:7.
2) “For whereas there is among you. ‘ (opou gar en humin) “For whereas there is among you or within your midst,” meaning in or among the Corinth church fellowship, the following types of carnality, fruits of the old depraved nature.
a) “envying” (Greek zelos) means “fiery jealousy,” listed among the works of the flesh, like maggots in fly-blown, decaying flesh; Gal 5:21; Pro 14:30; Jas 3:14; Jas 3:16; Tit 3:3.
b) “And strife and divisions” (Greek kai eris) “even strife and divisions.” This is one of many passages that gives the lie to the concept that sanctified people have the carnality all burned out of them – children of God may strive among themselves; Israel did; our Lord’s disciples did and these brethren did – see these warnings, Pro 22:10; Pro 26:17; Pro 26:20; Php_2:3.
3) “Are ye not carnal” (Greek ouchi sarkisoi este) “are ye not fleshly” – This statement is of rhetoric question nature, designed to affirm that brethren were very carnal, imperfect, infantile spiritually.
4) “And walk as men?” (Kai kata anthropon peripateite) “and after the pattern or according to men of the world ye putter around.” This is an affirmative indictment (rhetorically given) of guilt Paul brought against the erring, infantile, sibling, Corinth church members who perhaps have too many heirs in churches today, Mat 5:48; Rom 13:14.
Fuente: Garner-Howes Baptist Commentary
3. For ye are as yet carnal So long as the flesh, that is to say, natural corruption, prevails in a man, it has so completely possession of the man’s mind, that the wisdom of God finds no admittance. Hence, if we would make proficiency in the Lord’s school, we must first of all renounce our own judgment and our own will. Now, although among the Corinthians some sparks of piety were emitted, they were kept under by being choked. (151)
For since there are among you. The proof is derived from the effects; for as envying, and strifes, and divisions, are the fruits of the flesh, wherever they are seen, it is certain that the root is there in its rigor. Those evils prevailed among the Corinthians; and accordingly he proves from this that they are carnal He makes use of the same argument, too, in Gal 5:25 If ye live in the Spirit, walk also in the Spirit For while they were desirous to be regarded as spiritual, he calls them to look at their works, by which they denied what with their mouth they professed (Tit 1:16.) Observe, however, the elegant arrangement that Paul here pursues: for from envying spring up contentions, and these, when they have once been enkindled, break out into deadly sects: but the mother of all these evils is ambition.
Walk as men From this it is manifest that the term flesh is not restricted to the lower appetites merely, as the Sophists pretend, the seat of which they call sensuality, but is employed to describe man’s whole nature. For those that follow the guidance of nature, are not governed by the Spirit of God. These, according to the Apostle’s definition, are carnal, so that the flesh and man’s natural disposition are quite synonymous, and hence it is not without good reason that he elsewhere requires that we be new creatures in Christ (2Co 5:17.)
(151) “ L’estouffement touteffois venant de leurs affections perverses, surmontoit;” — “The suffocation, nevertheless, proceeding from their perverse affections, prevailed.”
Fuente: Calvin’s Complete Commentary
(3) For whereas.Better, For since there is.
As men.Better, after the manner of mani.e., after a merely human and not after a spiritually enlightened manner. In Rom. 3:5, Gal. 1:2, also Rom. 15:5, the opposite condition is expressed by the same Greek particle used with our Lords name, according to Jesus Christ.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
3. From these partisanships are deductively stated the true responsibilities of their ministers, as imposed by God, 1Co 3:5-15.
a. Their success (based on Christ) solely from God, 1Co 3:5-11 .
As simply instruments of God, ministers are one, 1Co 3:5-10. But let every man (minister) beware, that on Christ for his foundation he build truth, otherwise his building will be burned, and he escape like a man from his burning dwelling, 1Co 3:10-15.
Fuente: Whedon’s Commentary on the Old and New Testaments
3. Yet The reports by the household of Chloe indicate no advance in spirituality.
Carnal Fleshly. Though their strifes were what are distinctively called “sins of the spirit,” their existence proved to the apostle’s mind their fleshly quality. This use of the word flesh is not founded in the doctrine of the necessary evil of matter, but in the fact that our bodily appetites are so largely the source of temptation and sin.
Properly regulated fixed upon the right object in the right degree all our appetites, desires, and passions are right. It is in their exercise on the wrong object, or their exercise in excess, that the act of sin lies.
As men Note on 1Co 3:4.
Are ye not carnal True reading, are ye not men? in which men is a synonyme for unspiritual. So our Lord’s words, But beware of men. Mat 10:17.
Fuente: Whedon’s Commentary on the Old and New Testaments
1Co 3:3. And walk as men? Speaking according to man, signifies, speaking according to the principles of natural reason, in contradistinction to revelation. See ch. 1Co 9:8. Gal 1:11 and so walking according to man must here be understood. See on 1Co 3:1.
Fuente: Commentary on the Holy Bible by Thomas Coke
1Co 3:3 . ] see on 1Co 3:1 .
] equivalent seemingly to quandoquidem (see Vigerus, ed. Herm. 431); but the conditioning state of things is locally conceived. Comp Heb 9:16 ; Heb 10:18 ; Mal 2:14Mal 2:14 ; 4Ma 6:34 ; 4Ma 14:11 ; Plato, Tim. p. 86 E; the passages from Xenophon cited by Sturz. III. p. 307; Herod. i. 68; Thuc. viii. 27. 2, viii. 96. 1; Isocrates, Paneg. 186.
] Jealousy .
.] after the fashion of men . Comp on Rom 3:5 ; often, too, in classical writers, e.g. . (Soph. Aj. 747, 764). The contrast here is to the mode of life conformed to the Divine Spirit; hence not different from in Rom 8:4 .
Respecting the relation to each other of the three words ., ., ., see Theophylact: , .
On comp Bengel: “nam Spiritus non fert studium partium human-arum.” On the contrary, . . [475] are ranked expressly among the , Gal 5:20 .
[475] . . . .
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
(3) For ye are yet carnal: for whereas there is among you envying, and strife, and divisions, are ye not carnal, and walk as men? (4) For while one saith, I am of Paul; and another, I am of Apollos; are ye not carnal? (5) Who then is Paul, and who is Apollos, but ministers by whom ye believed, even as the Lord gave to every man? (6) I have planted, Apollos watered; but God gave the increase. (7) So then neither is he that planteth anything, neither he that watereth; but God that giveth the increase. (8) Now he that planteth and he that watereth are one: and every man shall receive his own reward according to his own labor. (9) For we are laborers together with God: ye are God’s husbandry, ye are God’s building. (10) According to the grace of God which is given unto me, as a wise masterbuilder, I have laid the foundation, and another buildeth thereon. But let every man take heed how he buildeth thereupon. (11) For other foundation can no man lay than that is laid, which is Jesus Christ. (12) Now if any man build upon this foundation gold, silver, precious stones, wood, hay, stubble; (13) Every man’s work shall be made manifest: for the day shall declare it, because it shall be revealed by fire; and the fire shall try every man’s work of what sort it is. (14) If any man’s work abide which he hath built thereupon, he shall receive a reward. (15) If any man’s work shall be burned, he shall suffer loss: but he himself shall be saved; yet so as by fire.
I would refer the Reader, for the proper apprehension of the distinct meaning, between a state of nature, and that of grace, absolutely considered; to the observations which were offered in the preceding Chapter. And, in addition to what is there said, I would here remark, that the carnal state the Apostle alludes to in those verses, means, that the Corinthians, instead of having a single eye to the Lord’s glory, in the ministry of his word, suffered themselves, from the remains of indwelling corruption in their natural feelings, to form parties, in their choice of ministers, and to class themselves into separate congregations, in preferring one servant of the Lord before another. That this is the charge Paul brings against them is evident, from what he saith. Some were for Paul, and some for Cephas or Peter, and some for Apollos. While we cannot but lament, that from the infirmity of our poor fallen nature, such evils should arise; it will be highly proper, the Reader should carefully observe, that the Apostle, in calling them carnal, doth not say that they were not regenerated, or that they had fallen from grace. Had the persons, to whom the Apostle sent this Epistle, not been regenerated, they could not have been called the Church; for the Church of God cannot be said to be formed, but of the called in Christ Jesus, Jud 1:1 . And indeed, as Paul, though reproving them for their contentions, calls them babes in Christ; nothing can be plainer, than that they were truly regenerated believers. But, Reader! we need not go back as far as to the days of the Church of Corinth, to learn the melancholy consequences which arise in Churches, from ill-judged, and too often misplaced partiality, respecting ministers, If both the servants of the Lord, and the congregation of the faithful, were always guided with a single eye to the glory of Christ; partiality to particular ministers would lose its influence. It may serve, however, to teach us, what poor creatures we are, when we overlook the Master, to have our minds fixed upon the servant. It may serve also to shew us, how much corruption still remains in our sinful bodies. And it may act, under the Lord’s grace, to beget an holy jealousy, over our hearts, when we see how easily, even in the best things, sins of infirmity steal upon our affections.
I cannot but admire the very happy method, which the Apostle adopts to cure those errors, in calling off the attention of the Church from all the different servants they had been classing themselves under, and directing their minds solely to the Lord. Who then (saith be) is Paul, and who Apollos? Well might he, ask the question. Who were they, or who is any man, but receiving, all from the Lord. All the good that is done upon earth, the Lord doeth it himself. It would tend to damp all human pride, if this thought was kept alive by grace, and always uppermost in the heart. For indeed, strictly and properly speaking, it is impossible to add to the Lord’s glory, by all the services of his creatures. And this one thought, duly weighed in the heart, would at once throw to the ground, all the supposed services of men, or angels: namely, that Jehovah’s glory is in himself, and from himself, and to himself. If no world, or creature, had ever been, God in his threefold character of Person, Father, Son, and Holy Ghost, are all glory to each other. How strikingly Elihu reasons on this point, taught by the Holy Ghost. If thou be righteous, what givest thou hire? or, what receiveth he of thine hand? Thy wickedness may hurt a man, as thou art: and thy righteousness may profit the son of man! Job 35:7-8 . How unanswerably conclusive this is? And how ought the consideration of it, to humble to the dust, every idea of the services of creatures. It is the grossest mistake upon earth to suppose, that the praises of God, or the services of man, are enjoined for adding to God’s glory. Even among men, the wise and noble part of our fellow creatures pass by, and dislike any praise or approbation which is offered them. And how condescending must it be in the Lord, to receive the services of his creatures? Indeed, so far ought the consciousness of being employed by the Lord, as instruments in his Almighty hand, to any service, excite pride, that it tends, under grace, to beget the greatest humility.
I have said thus much on those passages of the Apostle, by way of introducing another observation. When the Apostle saith, that we are laborers together with God; he, could not possibly mean, that God and his creatures are co-operating in such a way, or manner, as though the Lord’s cause could not go on, and be accomplished, without the labors of his servants. Every principle of reason, as well as revelation, is full to reprobate the daring thought. Indeed the beautiful similitudes, which Paul hath made use of, to explain himself on the subject, fully sets at naught the idea. The Church of God is his husbandry, his tillage, his building. And of both husbandry, and building, he is the Lord, Proprietor of all; of consequence, every particle of the earth, and every stone in the house his Church are by creation, redemption; grace; and glory. He who hath built all things is God. The different departments in this house, and all the servants of it; are his. The field of his husbandry, the seed, the manure, the ground, into which the seed is cast; the sun’s warmth; the clouds’ fatness, the dew, the rain, the product; in short, the whole are solely his. The earth is the Lord’s and the fulness thereof, the world and they that dwelt therein. For he hath founded it upon the seas, and established it upon the floods. And what a beautiful conclusion the sacred Writer makes from this delightful statement, when he followeth it up with this question: Who shalt stand in the hill of the Lord? or who shall stand in his holy place? Not Paul, not Apollos; not Cephas, in army services of theirs, or any work of their hands. But He that hath clean hands, and a pure heart, who hath not lifted his soul unto vanity, nor sworn deceitfully. And who can this be, but the Lord Jesus Christ? This is God’s righteous servant, whom Jehovah hath chosen, and in whom his soul delighteth. This is He who both labored in God’s husbandry, and in God’s building; as a Son over his own house, whose house are we, See Psa 24 throughout; Isa 42:1 with Mat 12:18 . But of all other laborers, as the Lord Jesus told his disciples, it may he said, when ye shall have done all those things which are commanded you, say; we are unprofitable servants, we have one that which was our duly to do, Luk 17:10 .
It would be well if such humbling views were in the contemplation of everyone that ministers in holy things: The Apostle gives the most satisfying and unanswerable reasons for it; in all that is said in this Chapter. For though; with an eye to the Apostolic office; he considers himself as a wise master builder: not that he saith he is one; but as One, and which he expressly ascribes to the grace of God which was given unto him; yet he as expressly declares; that Christ is the only foundation. And this Jehovah, not Paul, laid in Zion, Isa 28:16 . And where Christ is laid, all the pure truths of the Gospel, which are laid upon this foundation, and which the Apostle compares to gold, silver, precious stones, these are not man’s building; but the Lord’s. As the Prophet expresseth it : The hands of Zerubbabel have laid the foundation of this house, his hands shall also finish it, Zec 4:9 . It is to be feared, that the mis-perversion of the Apostle’s Meaning, in supposing that the go ld; and silver, and precious stones he spake of, referred to man’s improvement, instead of God’s grace, hath been productive of much spiritual pride: everything that is precious, can only be the Lord’s. And the smallest attention, when the Lord the Spirit is the Teacher; would be sufficient to discover the fallacy of such thoughts as makes man his own builder; even when Christ is seen; and acknowledged as the only foundation. The Holy Ghost by Paul, refers the whole building into his own sovereign power. The Church is said to be built (not builders) upon the foundation of the Apostles and Prophets; that is, the same foundation as they are built upon, which is Christ, Eph 2:20 to the end. And the same Almighty Spirit by Peter that the Church, as lively stones, are built up; (not build), a spiritual house, 1Pe 2:4-5 .
And, in further proof of this important doctrine; it is observable, that when the Apostle adds, Now if any man build upon this foundation, wood, hay, stubble; he doth not mean, yea, he cannot be supposed to mean errors, either in life or doctrine, for Christ is still said to be the foundation, where this wood, and hay, and stubble are added. But the wood, and hay, and stubble, mean whatever is a man’s own. And a vast deal of this rubbish is found, even in pure Churches, where Christ is made the only foundation. For if ministers, or people, for a moment look off Christ, as the whole of salvation, and at any time take comfort, and part confidence, in what they feel, or what they do; if, instead of deriving an unceasing firmness from what Christ is to his Church, and the Church is to Christ, either of them date their safety and happiness in a work supposed to be wrought in them, and the experience supposed to be found by them, seeking strength from a supposed grace in the soul, instead of sure grace in Christ for the soul; all these comforts are the wood, and hay, and stubble, and which, in the day when every man’s works shall be made manifest, shall be burnt up. Reader! it is a blessed thing, rightly to estimate the Lord Jesus Christ. And, while making Him what God hath made him, the Alpha and the Omega, the First and the Last, for salvation to everyone that believeth : let Him that hath laid the foundation, carry on the whole superstructure, in the regenerated soul. And then, what God by the Prophet hath said, will be the sure consequence. He shall bring forth the head stone thereof with shoutings, crying, grace, grace unto it, Zec 4:7 . But, it is dangerous thing to the soul’s comfort, to rest in anything but Jesus; for very sure it is, that all the child of God hath, whether grace, or strength, or comfort, from the Spirit’s work in the heart, he hath all from Christ. And when the fiery trial comes, to try a man’s work, though as the Apostle saith, because his foundation is an Christ, he himself shall be saved; yet, to have all his own things which gave him comfort, in the wood, and hay, and stubble of his supposed improvements burnt up, though he himself escapeth, yet so as by fire; will be a mortifying thing the pride of the heart. Oh! it is blessed to live wholly upon Christ; to come daily, hourly, to Christ, and to be sensible of our momentary need of Christ, as when the Day-spring from on high first visited the soul. One of old found this in his own experience, and hath left it upon everlasting record, for all that come after to make Christ, as he did, the whole sum and substance of his happiness and joy; and not taking the least confidence in the best, and highest feelings of his own heart: I will go (said he) in the strength of the Lord God: I will make mention of thy righteousness, even of thine only, Psa 71:16 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
3 For ye are yet carnal: for whereas there is among you envying, and strife, and divisions, are ye not carnal, and walk as men?
Ver. 3. For ye are yet carnal ] It is a shame for Christians to be like other men, as Samson was after he had lost his hair. It ill becomes those excellent ones of the earth, princes in all lands, to contend and quarrel, as those terrigenae fratres earthly brothers used to do. By the laws of England, noblemen have this privilege, that none of them can be bound to the peace; because it is supposed that the peace is always bound to them, and that of their own accord they will be careful to preserve it.
Envying and strife, &c. ] These overflowings of the gall and spleen came from a fulness of bad humours.
And walk as men ] Christians should be as Saul was, higher than the people by head and shoulders. Something singular is expected from them, Mat 5:47 ; they should have their feet where other men’s heads are, Pro 15:24 . When we do evil, we work de nostro et secundum hominem, we do our kind, as the devil when he speaks lies, speaks de suo, of his own, Joh 8:44 .
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
3. ] On , see above, 1Co 3:1 .
, not = , but putting the assumption in a local form, see reff.
, emulation , in a bad sense; or as in reff., ‘ angry jealousy .’
., see reff., according to the manner of (unrenewed and ungodly) man , = , Rom 8:4 ; see note on ch. 1Co 15:32 .
Fuente: Henry Alford’s Greek Testament
1Co 3:3-9 . 9. GOD’S RIGHTS IN THE CHURCH. One idea runs through this chapter and into the next, that of God’s Church, God’s temple at Corinth, in whose construction so many various builders are engaged (1Co 3:5-17 ). For this building’s sake, and because it is His, God beats down the pride of human craft, making all things, persons, times, serve His people, while they serve Christ, as Christ serves God (1Co 3:18-23 ). To God His servants are responsible; it is His to judge and commend them (1Co 4:1-5 ). Thus the thought that the Gospel is “God’s power, God’s wisdom,” pursued since 1Co 1:18 , is brought to bear upon the situation in Corinth. God who sends the message of the cross, admitting in its communication no mixture of human wisdom (ch. 1), chose and inspired His own instruments for its importation (ch. 2). What presumption in the Cor [464] parties to appropriate the diff [465] Christian leaders, and inscribe their names upon rival banners!
[464] Corinth, Corinthian or Corinthians.
[465] difference, different, differently.
Fuente: The Expositors Greek Testament by Robertson
1Co 3:3 . : “Nay, but not even yet (after this further interval), at the present time, are you strong enough ( immo ne nunc quidem adhuc potestis , Bz [466] ), for you are yet carnal”. For , cf. 1Co 15:17 , Gal 1:10 ; Gal 5:11 ; for , see note on (1). The Cor [467] are weak (otherwise than in 1Co 10:28 ) just where they think themselves strong (1Co 8:1 ), viz. , in spiritual apprehension; their gifts of “word and knowledge” are a source of weakness, through the conceit and strife they engender. The clause, with its strong disjunctives, is better joined to 1Co 3:3 (Al [468] , W.H [469] , Sm [470] ) than to 1Co 3:2 . The foregoing sufficiently explained the of Paul’s previous ministry (1); describes the present condition of the Cor [471] (1Co 3:3 f.). It is reluctantly and with misgiving that the Apostle later in the Ep. enters into deep doctrine ( , cf. note on 1Co 2:6 ). . . ., “for where (not when , nor whereas Vg [472] cum , Mr [473] quandoquidem ) amongst you there is jealousy and strife”: this seems to limit the censure ( cf. 1Co 15:12 ; 1Co 15:34 ); the use of party-names was universal (1Co 1:12 ), but not due in all cases to . Otherwise the clause must be read as a general principle applied to the Cor [474] = , a construction inconsistent with the position of . So far as these evils exist, the readers are , not . For , see note to 1Co 1:11 ; is the emulation , then envy , which is a chief cause of . These are companion “works of the flesh” in Gal 5:20 : for the honourable sense of , prevailing in cl [475] Gr [476] , see 2Co 7:7 , etc.; also Trench, Syn [477] , xxvi.; zealous and jealous reproduce the diff [478]
[466] Beza’s Nov. Testamentum: Interpretatio et Annotationes (Cantab., 1642).
[467] Corinth, Corinthian or Corinthians.
[468] Alford’s Greek Testament .
[469] Westcott and Hort’s The New Testament in Greek: Critical Text and Notes.
[470] P. Schmiedel, in Handcommentar zum N.T. (1893).
[471] Corinth, Corinthian or Corinthians.
[472] Latin Vulgate Translation.
[473] Meyer’s Critical and Exegetical Commentary (Eng. Trans.).
[474] Corinth, Corinthian or Corinthians.
[475] classical.
[476] Greek, or Grotius’ Annotationes in N.T.
[477]
[478] difference, different, differently.
Paul seems to hear the Cor [479] denying the allegation made in 3 a , , and so puts it to them again as a question prefaced by the reason (and limitation), , . . ., and with the further challenge, ; To “walk according to man” ( non secundum Deum, humano more , Bg [480] ) is to behave as men are apt to do the , the . This Pauline phrase (confined to the epp. of this group) has for its tacit antithesis ( cf. 4 b ); Mr [481] -Hn [482] quote the parl [483] . , Sir. 36:28 (Vg [484] 25; E.V [485] 23); also Soph., Ajax , 747, 764, .
[479] Corinth, Corinthian or Corinthians.
[480] Bengel’s Gnomon Novi Testamenti.
[481]
[482] C. F. G. Heinrici’s Erklrung der Korintherbriefe (1880), or 1 Korinther in Meyer’s krit.-exegetisches Kommentar (1896).
[483] parallel.
[484] Latin Vulgate Translation.
[485] English Version.
Fuente: The Expositors Greek Testament by Robertson
carnal. Greek. sarkikos. See 1Co 3:1. Rom 7:14.
among. App-104.
envying. Greek. zelos. See Act 5:17.
strife. Greek. eris. See 1Co 1:11.
divisions. dichoatasia. See Rom 16:17. But the texts omit “and divisions”.
as = according to. App-104.
men = a man. App-123.
Fuente: Companion Bible Notes, Appendices and Graphics
3.] On , see above, 1Co 3:1.
, not = , but putting the assumption in a local form, see reff.
, emulation, in a bad sense; or as in reff., angry jealousy.
., see reff., according to the manner of (unrenewed and ungodly) man, = , Rom 8:4; see note on ch. 1Co 15:32.
Fuente: The Greek Testament
1Co 3:3. ) where.-, envying) This refers to the state of feeling.-, strife) to the words.-, divisions) to the actions. The style of writing increases in strength; he had used the word contentions, 1Co 1:11; he now multiplies the words; in like manner he uses the word glorying, 1Co 3:21; afterwards, a severer expression, to be puffed up, 1Co 4:6.- , according to the ways of men) not according to the ways of God; after the manner of men.
Fuente: Gnomon of the New Testament
1Co 3:3
1Co 3:3
for ye are yet carnal:-They had not grown from under the rule of fleshly passions. [This word has a wide scope. It is not confined to sexual, or even sensual sins, but covers those tempers and dispositions that express themselves in strife and dissensions.]
for whereas there is among you jealousy and strife, are ye not carnal, and do ye not walk after the manner of men?- This refers to the parties noticed in 1:11, 12. These all grow out of the predominance of the works of the flesh. Paul gives the natural fruits of the flesh: Now the works of the flesh are manifest, which are these: fornication, uncleanness, lasciviousness, idolatry, sorcery, enmities, strife, jealousies, wraths, factions, divisions, parties, envyings, drunkenness, revellings, and such like. (Gal 5:19-21). Where these exist, the flesh rules. Had they been spiritual, they would have looked to Christ and not been partisans of men.
Fuente: Old and New Testaments Restoration Commentary
carnel i.e. fleshy.
Fuente: Scofield Reference Bible Notes
for whereas: 1Co 1:11, 1Co 6:1-8, 1Co 11:18, 2Co 12:20, Gal 5:15, Gal 5:19-21, Jam 3:16, Jam 4:1, Jam 4:2
divisions: or, factions
and walk: Hos 6:7, Mar 7:21, Mar 7:22, Eph 2:2, Eph 2:3, Eph 4:22-24, Tit 3:3, 1Pe 4:2
as men: Gr. according to man
Reciprocal: Gen 13:7 – a strife Gen 30:1 – Rachel envied Num 11:29 – Enviest Psa 17:4 – works Pro 21:8 – way Mat 23:8 – one Joh 3:26 – he that Joh 10:19 – General Act 13:45 – they Act 17:5 – moved Rom 16:17 – cause 1Co 3:1 – as unto carnal 1Co 5:8 – neither 1Co 12:25 – there 1Co 13:4 – envieth Phi 1:15 – even Phi 2:3 – nothing Phi 2:14 – disputings Phi 3:19 – who Col 2:18 – fleshly Col 3:8 – anger 1Ti 6:4 – words Jam 3:10 – these Jam 3:14 – if Jam 3:15 – wisdom 1Pe 2:1 – envies
Fuente: The Treasury of Scripture Knowledge
Verse 3. Envying, strife, and divi sions are prompted by their personal desires, hence the apostle charges them with being carnal. Walk as men denotes a conduct that is prompted by the human or fleshly appetites.
Fuente: Combined Bible Commentary
1Co 3:3. for whereas there is among you Jealousyeach party for its favourite preacher.
and strifeengendered by such jealousies (the next words in the received text, and divisions, are feebly attested, and indeed are out of place).
are ye not carnal, and walk as men?unrenewed men.
Fuente: A Popular Commentary on the New Testament
That is, “Ye are in a great measure carnal; for your envy, strife, and divisions prove you to be so, and that you live according to the corrupt nature of man.” They had the seed and root of grace abiding, and yet the relics of corruption remaining in them. There is a vast difference between weak grace and no grace, between the presence of sin and the power of sin.
But how could the apostle here call the Corinthians carnal, and babes in Christ, when in 1Co 1:5 he affirmed that they were enriched with all knowledge and utterance?
Ans. That might be true as to some particular persons amongst them, who had those extraordinary gifts of tongues and miracles given them for the confirmation of the gospel; and yet what is here said be true, as to the generality of them, that they had too much carnality and unmollified corruption remaining in them: Ye are yet carnal.
Observe next, What proof he gives of it, namely, ocular demonstration; for, says he, there are among you envying, strife, and divisions. Envy, as the root, bears strife, and strife breeds divisions and factions. Envy is a pestilent lust; it makes another’s good our grief. The devil envies God and man their happiness; he rejoices at the destruction of sinners, though he has no advantage by it; nay, though it increaseth his torment, because they were tempted by him to sin. There is nothing so like the devil as an envious man, with his cloven foot, to make division wherever he comes.
Learn hence, 1. That envy is the cause and companion of strife.
Learn, 2. That strife and contention, differences and divisions, are often found in the churches of Christ, and among particular Christians.
Learn, 3. That so far as these prevail in and among any, it evidences that they are carnal, and walk as men.
Fuente: Expository Notes with Practical Observations on the New Testament
Vv. 3, 4. For ye are yet carnal: for whereas there is among you envying and strifes, are ye not carnal, and walk as men? 4. For while one saith, I am of Paul; and another, I of Apollos, are ye not men?
The apostle here uses, according to the great majority of the documents, the term , carnal by acts. The matter in question is no more a simple state of weakness which continues in spite of regeneration, but a course of conduct which attacks the new life and tells actively against it. The form , there where, borrowed from the notion of place, is used here, as often, in a logical sense.
has most frequently in the New Testament an unfavourable sense: heat, jealousy; thence springs , strife, which is only the manifestation of the in words.
The third term in the T. R., divisions, seems to be unauthentic; perhaps the enumeration of the works of the flesh, Gal 5:20, gave rise to this interpolation.
Such a state can only arise from self-complacency, either on the part of the leaders or their adherents; and that is the flesh. What completes the proof that such a state is a fruit of man’s natural heart, is the analogy presented by the Church thus divided with the spectacle offered in the midst of the Greek people by the rival schools of philosophy. And doubtless that is what the apostle means by the expression: walking according to man, that is to say, following a conduct after the manner of man left to himself. No doubt a wholly different meaning could be given to the term, walking according to man, did we explain it by the following verse. It would signify: to make oneself dependent on a man, a party leader. But this meaning would depart somewhat from the idea which rules in this passage: the influence of the carnal mind on the conduct of the believer.
Fuente: Godet Commentary (Luke, John, Romans and 1 Corinthians)
for ye are yet carnal [showing undue reverence for men, etc.]: for whereas there is among you jealousy and strife, are ye not carnal [Gal 5:19-20; Jam 3:16], and do ye not walk after the manner of men?
Fuente: McGarvey and Pendleton Commentaries (New Testament)
3. For ye are yet carnal. No human sophistry can possibly evade the truth here revealed. The Holy Ghost repeatedly affirms that these Christians are carnal and have never been otherwise, several times using the adverb
yet, denoting positively that they had been carnal from the beginning. Oh! we have need to go into the churches today and shout aloud, like Paul: Ye are yet carnal. It is superfluous here to state to the intelligent reader that there were a diversity of people in that great Corinthian church consisting of many Jews and Gentiles. While many of them were not only sanctified wholly, and addressed as elect saints, here is another class, and doubtless not a few, who had never progressed out of spiritual babyhood. As they had not cut their teeth, they could not eat solid food, but, like millions nowadays, were dependent on sucking bottles. For where there is envy and strife among you, are you not carnal and walking about like men?
Fuente: William Godbey’s Commentary on the New Testament
3:3 For ye are yet carnal: for whereas [there is] among you envying, and strife, and divisions, are ye not carnal, and walk as {d} men?
(d) Using the tools of man’s intellect and judgment.
Fuente: Geneva Bible Notes
The reason Paul did not feel he should give them more advanced instruction was that their flesh (Gr. sarkikos) still dominated them. As believers they were making provision for the flesh to fulfill its desires rather than following the leading of the Holy Spirit. They were not only immature believers but also carnal believers. The carnal, fleshly believer is the fourth type of person Paul mentioned in 1Co 2:14 to 1Co 3:4.
Various students of this section of the epistle have understood Paul as describing several different kinds of people. Some believe he saw only a difference between unbelievers (natural) and believers (spiritual). [Note: E.g., John F. MacArthur Jr., Faith Works, p. 126.] Others have seen three kinds of people in view: unbelievers, spiritual believers, and carnal believers. [Note: E.g., Lewis S. Chafer, He That Is Spiritual, pp. 3-14.] Still others have seen four: unbelievers (psychikos), mature believers (pneumatikos), immature believers (sarkinos), and carnal believers (sarkikos). [Note: E.g., Stanley D. Toussaint, "The Spiritual Man," Bibliotheca Sacra 125:498 (April-June 1968):139-46.] I believe the last view is the best.
Paul let the Corinthians diagnose themselves. Are not jealousy and strife the works of the flesh (Gal 5:20)? Did these qualities not indicate that they were conducting themselves as unbelievers, as people who do not even possess the Holy Spirit? [Note: For an excellent discussion of carnal believers, see Joseph C. Dillow, The Reign of the Servant Kings, pp. 311-31.] Their inability to get along with other Christians showed that their flesh (sinful human nature) controlled them.
"Being human is not a bad thing in itself, any more than being sarkinoi [fleshen] is (1Co 3:1). What is intolerable is to have received the Spirit, which makes one more than merely human, and to continue to live as though one were nothing more." [Note: Fee, The First . . ., p. 127.]