1 Corinthians Chapter 3
Carnal Christians and Godly Ministers
A. Carnality in the Corinthian Church
1. (1 Corinthians 3:1) Paul confronts their condition.
“And I, brethren, could not speak to you as to spiritual people but as to carnal, as to babes in Christ.”
Paul begins with the tender address, “brethren,” reminding the Corinthians that they are indeed part of the family of God. He does not deny their salvation, nor does he strip them of their identity in Christ. He acknowledges them as believers who have the Spirit, in contrast to the natural man who does not receive the things of God (1 Corinthians 2:14). However, the problem is clear: although they are indwelt by the Holy Spirit, they are not behaving as spiritual men and women. Instead, their conduct is fleshly, immature, and characterized by carnality.
The term “babes in Christ” reveals their spiritual infancy. Just as an infant cannot digest solid food, so these believers could not handle the deeper truths of God’s Word. Their growth had been stunted by their worldliness and division. They had the position of being in Christ, yet their practice fell far short of the maturity expected of them.
There is much debate over whether such a thing as a “carnal Christian” truly exists. Some argue that carnality proves one is not saved at all, yet Paul clearly calls these believers “brethren” and “babes in Christ.” These designations cannot be applied to unbelievers. The reality is that Christians can, at times, live according to the flesh rather than the Spirit. However, if carnality characterizes one’s entire life without any evidence of the Spirit’s work, then saving faith is absent. Paul is not addressing unbelievers here but Christians who are, in certain areas, still governed by the flesh rather than the Spirit.
A carnal Christian is, in the words of Alan Redpath, “a child of God, born again and on his way to heaven, but he is traveling third class.” Such a believer is indwelt by the Spirit but, in practice, is mastered by the flesh. Romans chapter 7 offers a picture of this struggle: “For what I will to do, that I do not practice; but what I hate, that I do” (Romans 7:15). This inner conflict between the Spirit and the flesh explains the inconsistency seen in the Corinthians.
Paul makes a distinction between being “fleshy” and being “fleshly.” The Greek word sarkinos means “made of flesh” and describes the weakness that belongs to every human. But the word used here, sarkikos, means “characterized by the flesh.” It describes one who could and should live differently but chooses not to. Paul accuses the Corinthians of being sarkikos, living beneath their calling and walking in ways that mirror the unbelieving world
2. (1 Corinthians 3:2) How Paul treated carnal believers
“I fed you with milk and not with solid food; for until now you were not able to receive it, and even now you are still not able.”
Paul explains that his ministry among the Corinthians was limited to giving them spiritual “milk.” He faithfully proclaimed the foundational truths of the gospel—salvation through Christ, the cross, and the resurrection—but did not go into the deeper, more demanding doctrines. This was not because he wished to withhold anything from them, but because their immaturity left them unable to handle more. Spiritual infancy required simple nourishment.
The imagery of milk versus solid food is not a difference of kind, but of degree. Every doctrine of the faith—from justification to sanctification to glorification—can be communicated to both children and theologians, though not in the same depth or with the same vocabulary. There are not two gospels, one for the educated and one for the unlearned. There is only one faith once delivered to the saints (Jude 3). What Paul emphasizes is that the Corinthians had not yet advanced from the most elementary truths.
Their inability to receive solid food was not caused by God’s withholding, but by their own appetites. They had filled themselves with spiritual “junk food”—the wisdom of men, the pursuit of rhetoric, and philosophical speculation. These things dulled their spiritual taste buds and left them unfit to digest the rich and nourishing truths of God’s Word. This same problem persists today: many professing Christians are so accustomed to shallow teaching or entertainment-driven religion that when they are given the solid meat of God’s Word, they either cannot receive it or reject it altogether. As Hebrews 5:12-14 reminds us, “For though by this time you ought to be teachers, you need someone to teach you again the first principles of the oracles of God; and you have come to need milk and not solid food. For everyone who partakes only of milk is unskilled in the word of righteousness, for he is a babe. But solid food belongs to those who are of full age, that is, those who by reason of use have their senses exercised to discern both good and evil.”
Spiritual growth demands that believers develop a taste for sound doctrine. Some may be initially blessed when they finally receive a meal of solid food, but others resist, preferring the sugary substitutes of human wisdom. Paul’s rebuke is a call to grow up in the faith, to leave behind childish dependence, and to hunger for the Word of God in its fullness.
3. (1 Corinthians 3:3-4) Evidence of their carnality
“For you are still carnal. For where there are envy, strife, and divisions among you, are you not carnal and behaving like mere men? For when one says, ‘I am of Paul,’ and another, ‘I am of Apollos,’ are you not carnal?”
Paul now identifies the unmistakable proof of their immaturity. Though they thought of themselves as spiritual, their conduct betrayed them. Envy, strife, and divisions were rampant in the congregation. They formed cliques around favored teachers, prided themselves in their knowledge, and argued over status within the church. Such behavior revealed that they were still fleshly, acting no differently than the unbelieving world.
Their relational problems reflected a deeper spiritual issue. When there is conflict between believers, it is usually the symptom of a broken fellowship with God. Envy, bitterness, and rivalry are not simply personality conflicts; they are evidence of carnality. As James 3:14-16 teaches, “But if you have bitter envy and self-seeking in your hearts, do not boast and lie against the truth. This wisdom does not descend from above, but is earthly, sensual, demonic. For where envy and self-seeking exist, confusion and every evil thing are there.”
Paul does not say they were “mere men” in the sense of being unsaved. He says they were behaving like mere men. This distinction is vital. Believers are called to a higher life, to walk in the Spirit and not fulfill the lusts of the flesh (Galatians 5:16). To live as though one has no more power than the natural man is to deny the very presence of the Holy Spirit within. Spiritual people are commanded to live by the Spirit; remaining worldly is not an option for the Christian.
Even in matters of loyalty, Paul refuses to indulge their immaturity. When some boasted, “I am of Paul,” he did not accept the flattery. Instead, he condemned such partisanship. He knew that any factionalism—whether around him, Apollos, Peter, or anyone else—was carnal. Christ is not divided, and no minister should become the rallying point of division in the body. To elevate leaders above Christ is to misplace glory and to wound the unity of the church.
Thus, Paul’s rebuke lays bare the reality of carnality. It manifests itself in envy, strife, pride, and division. The Corinthians had thought themselves wise, but their immaturity was plain. Instead of being a spiritual people growing in grace, they were quarreling like infants. Paul’s words remind us that carnality is not measured by giftedness, knowledge, or zeal, but by whether the fruit of the Spirit is evident in the life.
B. How to Regard Leaders in the Church
1. (1 Corinthians 3:5–7) The foolishness of exalting church leaders
“Who then is Paul, and who is Apollos, but ministers through whom you believed, as the Lord gave to each one? I planted, Apollos watered, but God gave the increase. So then neither he who plants is anything, nor he who waters, but God who gives the increase.”
Paul rebukes the Corinthians for their misplaced devotion to human leaders. They had divided themselves into factions—some claiming allegiance to Paul, others to Apollos, and still others to Cephas (1 Corinthians 1:12). But Paul reminds them that he and Apollos are nothing more than ministers, servants through whom they had come to faith. He carefully uses the phrase through whom you believed rather than on whom you believed. Christ alone is the object of saving faith. Paul and Apollos were merely instruments God used in His sovereign plan.
To exalt leaders is to miss the point entirely. Ministers are not the source of life; they are simply channels of God’s grace. As one commentator put it, “So what was the use of fighting which of two nothings was the greater?” The folly of Corinth lay in esteeming human agents rather than the divine power that worked through them.
Paul illustrates with the agricultural metaphor of planting and watering. He says, “I planted, Apollos watered.” Paul had founded the church in Corinth, sowing the seed of the gospel during his eighteen months there (Acts 18:1–11). Afterward, Apollos, a gifted teacher from Alexandria, came to Corinth and built upon Paul’s foundation, watering the seed with instruction and encouragement (Acts 18:24–28). Each had a role, but neither was the cause of spiritual life. Only God can give the increase.
This distinction is crucial. A farmer can sow seed and supply water, but he cannot produce life. Growth comes from the God-given miracle embedded within the seed itself. In the same way, Christian ministers cannot create spiritual growth or conversion; they can only faithfully proclaim the Word and nurture the hearers. God alone brings new birth and maturity through the power of His Spirit. As Jesus said, “It is the Spirit who gives life; the flesh profits nothing. The words that I speak to you are spirit, and they are life” (John 6:63).
Many frustrations in ministry stem from confusion over roles. Some wish to water when God has called them to plant; others attempt to plant when they are best suited to water. Still others grow impatient, demanding to see immediate results, when increase belongs to God’s timing. The healthiest approach is to rest content in God’s assignment, knowing that real fruitfulness does not come by human effort but by divine power. As Paul later reminds the Corinthians, “Therefore, my beloved brethren, be steadfast, immovable, always abounding in the work of the Lord, knowing that your labor is not in vain in the Lord” (1 Corinthians 15:58).
It is also worth noting the grammar Paul uses. Planted and watered are written in the Greek aorist tense, referring to completed acts in the past. Paul had already finished his work of planting, and Apollos had already done his watering. But gives the increase is in the imperfect tense, describing the ongoing, continuous activity of God. Human work is limited and temporal, but God’s work of causing growth never ceases. He alone sustains the believer’s progress and brings the church to maturity
2. (1 Corinthians 3:8–9) Christian workers work together, but are rewarded according to their own labor
“Now he who plants and he who waters are one, and each one will receive his own reward according to his own labor. For we are God’s fellow workers; you are God’s field, you are God’s building.”
Paul continues his agricultural imagery by emphasizing unity among ministers. The one who plants and the one who waters are not competitors but collaborators, both necessary to the process of spiritual growth. In the Corinthian context, it was absurd to elevate one role over another, as though planting were more significant than watering or vice versa. Both tasks are essential to the same outcome—the fruitfulness of the field. In the same way, pastors, teachers, missionaries, and evangelists serve together as one team, each contributing uniquely to the advancement of the gospel.
While there is unity in purpose, there is also individuality in accountability. Paul states, “each one will receive his own reward according to his own labor.” Rewards in the kingdom of God are not distributed according to popularity, visible success, or spiritual gifting, but according to faithful labor. God is the perfect judge who evaluates motives and effort rather than human measures of achievement. As Galatians 6:9 reminds us, “And let us not grow weary while doing good, for in due season we shall reap if we do not lose heart.”
This truth offers encouragement to those who labor in obscurity. The missionary who toils in a difficult field with little apparent fruit may be rewarded more richly than one who sees massive results with less effort and sacrifice. As Charles Hodge observed, “The faithful, laborious minister or missionary who labors in obscurity and without apparent fruit will meet a reward far beyond that of those who, with less self-denial and effort, are made the instruments of great results.” The key is not visible success but faithful diligence. G. Campbell Morgan, when asked the secret of his preaching success, consistently replied with three words: “Work; hard work; and again, work.”
Paul then elevates the perspective further by saying, “For we are God’s fellow workers.” This is an astonishing truth—that the Almighty God, who could accomplish His purposes without any human aid, has chosen to involve His servants in His work. We cannot accomplish anything without Him, for as Jesus said, “Without Me you can do nothing” (John 15:5). Yet, in His sovereignty, God delights to use His children as partners in the labor of His kingdom. This divine partnership highlights both privilege and responsibility. It humbles the worker, reminding him that all fruit belongs to God, while at the same time it dignifies the worker, granting eternal significance to every faithful act of service.
Finally, Paul shifts the imagery: “You are God’s field, you are God’s building.” The Corinthians themselves are the focus of God’s work. In one sense, they are the field where God’s servants sow and water the seed of the Word. In another sense, they are the building, the structure under construction for the glory of God. This transition from agriculture to architecture sets the stage for Paul’s next teaching, where he will describe the foundation of Christ and the materials used in building upon it. The point is clear: ministers are workers, but the church belongs to God. The people are not Paul’s field, nor Apollos’ building, but God’s.
3. (1 Corinthians 3:10–15) The church as a building
“According to the grace of God which was given to me, as a wise master builder I have laid the foundation, and another builds on it. But let each one take heed how he builds on it. For no other foundation can anyone lay than that which is laid, which is Jesus Christ. Now if anyone builds on this foundation with gold, silver, precious stones, wood, hay, straw, each one’s work will become clear; for the Day will declare it, because it will be revealed by fire; and the fire will test each one’s work, of what sort it is. If anyone’s work which he has built on it endures, he will receive a reward. If anyone’s work is burned, he will suffer loss; but he himself will be saved, yet so as through fire.”
Paul begins with humility: “According to the grace of God which was given to me.” His ministry and effectiveness were not rooted in personal merit but in God’s unmerited favor. The privilege of serving as a “wise master builder” was a stewardship entrusted to him by God, not a title earned through human credentials. This reminds us that every true work for God is born of His grace, not human effort.
As the church’s founder in Corinth, Paul states that he laid the foundation, which is Christ Himself. No other foundation can be laid. The person and work of Jesus Christ—His incarnation, crucifixion, resurrection, and ascension—form the immovable base of the church. Any supposed “church” that is not built upon Christ alone is no true church at all. Others may build upon this foundation, but the warning follows: “Let each one take heed how he builds on it.” This underscores the responsibility of teachers, pastors, and all believers to ensure that what is built aligns with the truth of Christ and not the wisdom of man.
Paul contrasts two types of building materials: “gold, silver, precious stones” versus “wood, hay, straw.” The first group represents enduring, valuable materials—sound doctrine, faithful ministry, Christlike character. These are the things that will last for eternity. The second group represents perishable, worthless materials—worldly wisdom, shallow teaching, fleshly methods. They may look impressive outwardly, but they cannot withstand the testing fire. Paul’s imagery likely draws from the temple’s construction, where costly and lasting materials like marble and granite were used for God’s dwelling (cf. 1 Chronicles 29:2). Just as no builder would mix straw with marble, no servant of Christ should pollute divine truth with human wisdom.
The ultimate test will come on “the Day”—the Day of Christ’s judgment at the bema seat (2 Corinthians 5:10). Every believer’s work will be revealed by fire. This fire does not test the worker’s salvation, for salvation is settled by Christ alone, but it tests the quality of the believer’s service. “The fire will test each one’s work, of what sort it is.” Note carefully: God examines not the quantity of work but its nature. A large quantity of shallow, fleshly work is worthless; a small quantity of faithful, Christ-centered labor is precious. As D. L. Moody wisely said, converts must be “weighed as well as counted.”
For those whose work endures, reward is promised: “If anyone’s work which he has built on it endures, he will receive a reward.” These rewards are not for personal glory but to be laid at Christ’s feet in worship (Revelation 4:10–11). However, for those whose work is burned up, Paul warns: “If anyone’s work is burned, he will suffer loss; but he himself will be saved, yet so as through fire.” This describes the tragic reality of wasted lives—believers who are truly saved but have invested their efforts in worthless pursuits. They will enter heaven, but as those escaping from a burning house, with nothing to show for their earthly lives.
Paul’s teaching here also corrects error. The Roman Catholic doctrine of purgatory finds no support in this text. The fire does not purify the believer, nor does it purge sin. It tests the believer’s works, revealing their eternal value or worthlessness. Salvation is secure in Christ; what is at stake is reward, not redemption.
The sobering application is clear: all who serve Christ must examine the quality of their labor. Are we building with the enduring truths of God’s Word, or with the temporary materials of worldly wisdom? Are we seeking Christ’s glory, or man’s approval? Paul’s warning echoes to every generation: take heed how you build, for the fire will tell the truth.
4. (1 Corinthians 3:16–17) The church as a temple
“Do you not know that you are the temple of God and that the Spirit of God dwells in you? If anyone defiles the temple of God, God will destroy him. For the temple of God is holy, which temple you are.”
Paul now elevates his imagery from agriculture and architecture to the most sacred metaphor: the church as the temple of God. He addresses the Corinthians with a rhetorical question, “Do you not know…?”—a phrase he will repeat throughout the letter to jolt them into recognizing what they should already understand. The emphasis here is on the corporate body of believers in Corinth, though the principle also applies individually (as he will state in 1 Corinthians 6:19–20).
The word Paul uses for temple is naos, which refers to the innermost sanctuary, the dwelling place of the deity. This is not the outer courts (hieron) but the very Holy of Holies. In other words, the church is not merely a religious gathering or a human society; it is the sacred dwelling place of God’s Spirit. The Old Testament temple, glorious as it was, was only a shadow pointing forward to this reality. God no longer dwells in a building made with hands, but in His redeemed people, united as the body of Christ.
Paul continues with a severe warning: “If anyone defiles the temple of God, God will destroy him.” To defile the temple is to corrupt, damage, or profane the church through division, false teaching, immorality, or careless leadership. The word for destroy can also mean “to corrupt” or “to bring to ruin.” Those who harm the unity and holiness of God’s people will face God’s judgment. This echoes the seriousness of Old Testament warnings, where any defilement of the temple or its holy things brought swift judgment (cf. Leviticus 10:1–2; 2 Chronicles 26:16–21).
The reason is clear: “For the temple of God is holy, which temple you are.” The church belongs to God, and His presence sanctifies it. To despise or abuse the church is to despise God Himself. Holiness is not an optional attribute of the people of God; it is their essential identity. As Peter writes, “But you are a chosen generation, a royal priesthood, a holy nation, His own special people, that you may proclaim the praises of Him who called you out of darkness into His marvelous light” (1 Peter 2:9).
Paul’s declaration is both comforting and sobering. It comforts us because it assures us of God’s indwelling presence—His Spirit is with us, making the church His holy dwelling. Yet it sobers us because it warns that to corrupt the church is to provoke the holy wrath of God. The Corinthians, who had been tolerating divisions and worldly thinking, needed this reminder: the church is no ordinary institution; it is the very temple of the living God.
C. How to Glorify God
1. (1 Corinthians 3:18–20) Glorify Him by pursuing real wisdom
“Let no one deceive himself. If anyone among you seems to be wise in this age, let him become a fool that he may become wise. For the wisdom of this world is foolishness with God. For it is written, ‘He catches the wise in their own craftiness’; and again, ‘The LORD knows the thoughts of the wise, that they are futile.’”
Paul now confronts the Corinthians’ pride in their so-called wisdom. His opening warning, “Let no one deceive himself,” exposes their greatest danger: self-delusion. They thought themselves wise, but their wisdom was the wisdom of this age, not the wisdom of God. Their arrogance in esteeming rhetoric, philosophy, and human reasoning had blinded them to their true spiritual state.
Paul gives the paradoxical solution: “If anyone among you seems to be wise in this age, let him become a fool that he may become wise.” To the natural man, rejecting worldly wisdom looks like folly, but in God’s eyes it is the only path to true wisdom. This requires humility and a willingness to be despised by the world. A man who clings to humanistic philosophies and intellectual pride will never attain divine wisdom. As James 3:17 declares, “But the wisdom that is from above is first pure, then peaceable, gentle, willing to yield, full of mercy and good fruits, without partiality and without hypocrisy.”
Paul supports his point with Scripture. First, he cites Job 5:13: “He catches the wise in their own craftiness.” Those who exalt themselves in worldly cunning will ultimately be trapped by the very schemes they devise. Second, he references Psalm 94:11: “The LORD knows the thoughts of the wise, that they are futile.” God has already issued His verdict on the wisdom of this world—it is empty, vain, and powerless to save. The Corinthians had to decide whether they would agree with God’s evaluation or cling to their inflated self-perception.
The principle is timeless: the wisdom of this world, whether in philosophy, politics, or culture, is ultimately foolishness with God. It may appear sophisticated, but apart from divine truth, it leads only to futility. True wisdom begins with the fear of the Lord (Proverbs 9:10), not with the applause of men.
2. (1 Corinthians 3:21–23) Glorify God by seeing His servants in the right perspective
“Therefore let no one boast in men. For all things are yours: whether Paul or Apollos or Cephas, or the world or life or death, or things present or things to come — all are yours. And you are Christ’s, and Christ is God’s.”
Paul draws the logical conclusion: “Let no one boast in men.” The Corinthians had divided into camps around their favorite leaders, glorying in human personalities. Paul corrects this narrow vision by lifting their eyes to the vast riches they already possess in Christ. To glory in men is to exchange the infinite blessings of God for the petty pride of human associations.
He reminds them: “For all things are yours.” To limit themselves by saying, “I am of Paul” or “I am of Apollos,” was to live as spiritual paupers. In reality, both Paul and Apollos belonged to them as servants for their spiritual benefit. More than that, the entire created order—the world, life, death, things present, and things to come—belongs to the believer in Christ. Nothing is outside the scope of God’s providence, and all of it serves the purposes of those who are in Him.
Even death, which men fear as the ultimate enemy, is now Christ’s servant for the believer. It ushers the Christian into the presence of the Lord, breaking chains like the angel who freed Peter from prison in Acts 12. Death does not reign over the believer; it is swallowed up in victory through Christ (1 Corinthians 15:54–55).
Paul then brings the balance: “All are yours. And you are Christ’s, and Christ is God’s.” Here Christian liberty meets Christian responsibility. Believers have all things in Christ, but they themselves belong wholly to Him. Their privileges are matched by their accountability. Just as Christ is subject to the Father in role (though equal in essence), so the church belongs to Christ in loving submission. True glory is not in exalting men, but in living under the headship of Christ, who glorifies the Father.
This perspective transforms everything. The church is not to be enslaved by the cult of personality or by worldly divisions, but to live in the fullness of Christ’s provision, resting in the reality that all things are theirs in Him, and that they belong to Him who belongs to God.
