AN EXEGETICAL ESSAY OF THE GREEK TEXT OF 1 CORINTHIANS 3:16-23

ABSTRACT

The present essay will offer an annotated translation of the Greek text of 1 Corinthians 3:16-23, followed by a brief analysis of the syntactical structure of the passage and its overview as a whole, escalating the interpretation from the single first epistle to the Corinthians, to both epistles to the Corinthians, to the entire Pauline theological corpus, and eventually to the whole biblical canon (with special attention to Paul’s use of the OT).
Then, the study will focus on a selection of four major exegetical issues.
Finally, the conclusive section will present some relevant contemporary significance of the major exegetical matters previously discussed.

PERSONAL TRANSLATION OF 1 CORINTHIANS 3:16-23
Do you not know that you are the sanctuary of God and the Spirit of God dwells in you all? If anyone ruins the sanctuary of God, God will bring this one to ruin; for the sanctuary of God is holy, and you together are that sanctuary! Let no one deceive himself! If anyone among you thinks he is wise in this aeon, let him become a fool! So that he may become wise. For the wisdom of this world is foolishness before God for it is written, “He catches the wise men in their craftiness” and again, “The Lord knows the reasonings of the wise men, that they are futile”. Therefore let no one boast in men! For all things are yours- whether Paul, or Apollos, or Cephas, whether the world, or life, or death, or things present, or things to come- all things are yours; but you are Christ’s, and Christ is God’s.

LITERARY STRUCTURE AND DIAGRAM

According to Gardner, the literary structure is as follows:

16a Rhetorical questions Do you not know
b that you are the sanctuary of God and
c the Spirit of God dwells in you all?

17a Condition 4 (protasis) If anyone ruins the sanctuary of God
b Assertion (apodosis) God will bring this one to ruin;
c Basis for assertion for the sanctuary of God is holy, and
d Expansion you together are that sanctuary!
18a 1st exhortation Let no one deceive himself!
b Condition (protasis) If anyone among you thinks he is wise in this aeon
c 2nd exhortation (apodosis) let him become a fool!
d Purpose So that he may become wise.
19a Basis for exhortation For the wisdom of this world is foolishness before God
b Verification/proof for it is written,
c Scripture citation 1 “He catches the wise men in their craftiness” [Job 5:13]
20a and again,
b Scripture citation 2 “The Lord knows the reasoning of the wise men,
that they are futile.” [Ps 94:11, LXX 93:11]

21a Inference Therefore
b 3rd exhortation let no one boast in men!
c Basis for exhortation For all things are yours-

22a List whether Paul, or Apollos, or Cephas, or
b the world, or life, or death,
c or things present, or things to come-
d Repetition all things are yours;
23а Assertion but you are Christ’s, and Christ is God’s.

Gardner suggests the broader context of 1 Corinthians 3:16-23 as follows:

IV. Mature Christians seek the wisdom of God (2:6-4:21)
A. Paul proclaims the wisdom of God (2:6-13)
B. God’s wisdom is the characteristic of true “spiritual” Christians (2:14-16)
C. The Christians of the church in Corinth are spiritually immature (3:1-9)
D. Wise leadership is exercised with spiritual discernment (3:10-4:21)
1. Illustration: the building and the wise master builder (3:10-15)
2. The building is God’s temple in which His Spirit dwells (3:16-17)
3. Servant leaders edify the church in holiness through God’s wisdom (3:18-23)
a. Let them not be deceived (3:18)
b. Let them become “fools” (3:19-20)
c. Let them not boast in their leadership (3:21-22)
d. They belong to Christ (3:23)
4. Wise leadership will be commended by God alone (4:1-5)
5. Paul and Apollos as models to be imitated (4:6-21)

BRIEF OVERVIEW OF THE WHOLE PASSAGE IN CONTEXT

The local church is God’s house, the indwelling place of the Holy Spirit. This eschatological identity that Christians enjoy now in Christ, individually but especially altogether as a local church, must be reflected in their newly granted nature and therefore in their new fruits of holiness and mutual edification in love. Especially leaders, the builders of God’s building, must carefully pay attention to the messianic foundation already laid down and how they continue to build, in order not to damage God’s house. Otherwise, God will damage them. The proper use of the spiritual gifts granted by the Spirit leads to the temple’s edification. True Christian leaders are servant leaders, not proud tyrants. The arrogant, worldly use of the spiritual gifts leads to the division and destruction of God’s house. This is particularly true about the preaching and teaching ministry. The Gospel (God’s wisdom) must be put at the centre and be preserved. As in the Old Testament, all God’s buildings (the Tabernacle and the Temple) must be edified following God’s plan and model, the same should happen with the Church, God’s dwelling place of the last days, according to the Gospel, in unity, love, and purity. Christians must seek God’s approval and glory, instead of men’s applause, reward, and vainglory. Paul’s rebuke to the Corinthians recalls the historical diatribe between Erasmus and Luther: the “theology of glory” (of men) against the “theology of the cross” (the glory of God through Christ). The Corinthians have to reject their own previous satanic wisdom and prestigious curriculum to live Coram Deo, submitted to Christ, for God’s honour.

ANALYSES OF SOME MAJOR EXEGETICAL ISSUES

1_ The Nature of the Church

The emphasis on the collective dimension of God’s eschatological house.
This metaphor puts in thematic continuity 1 Co 3:16-23 with the previous verses: builders (ministers) in 3:10, foundation (Christ) in 3:11, God’s building in 3:9, and finally God’s Temple that specifies the previous generic building. The Apostle doesn’t address just individuals, rather the whole local church. Paul’s ecclesiology highlights the communitarian identity of the Spirit’s Temple. Of course, every Christian is individually God’s residence (1 Co 6:19 – “τὸ σῶμα ὑμῶν ναὸς τοῦ ἐν ὑμῖν ἁγίου πνεύματός ἐστιν” where τὸ σῶμα is a singular noun). But the focus in 1 Co 3:16 is very much on the people, the royal nation, the local congregation, the assembly, the ekklesia (1 Co 3:16 – “ναὸς θεοῦ ἐστε καὶ τὸ πνεῦμα τοῦ θεοῦ οἰκεῖ ἐν ὑμῖν”, the plurality is addressed). Why? Because the problems that Paul is treating are different. In chapter 3, the Apostle criticises the disunity of the local church, whereas in chapter 6 he addresses sexual immorality (πορνεία). Gardner argues: “Here is the ultimate argument for unity. They are one temple that belongs to God (θεοῦ is a possessive genitive), and together they are the place where the one Spirit dwells…the divisions, factions, and disputes about leadership are not just a sad episode in a church’s life but fundamentally represent a failure to understand the significance and nature of the local church as God’s Temple”. The Corinthians’ division was a sacrilege, profaning God’s holy Temple. Therefore, as the Temple’s defilers were put to death in the Old Testament, in the New Testament some Corinthians found themselves excommunicated, sick, or even dead (1 Co 5:7, 12; 1 Co 11:30).

The emphasis on the geographic and physical dimension of God’s eschatological house.
Paul is writing to the gathered Corinthians. Therefore, he puts emphasis on the local church: “οἵτινές ἐστε ὑμεῖς” (v. 17) with the emphatic plural personal pronoun ὑμεῖς. Not an abstract idea of the universal church, but the tangible, visible local assembly that has to live out the relationship of Christian love and unity in practice, not only in words and philosophical speeches. This is proven by the fact that Jesus stated His church will never fail and be overcome. This is a reference to the universal church, but here Paul opens the possibility that a local church could be destroyed. The local church is in view in 1 Co 3.
Saul shockingly remembers that the local church is the nation of royal priests of the last days, fulfilling the ancient prophecies. The indwelling place of God is not the garden-sanctuary of Eden anymore, nor the Tabernacle, nor the Temple of Jerusalem, not a building made by human hands. Rather, it is a spiritual house made of living stones. The local church of Corinthians is the ναὸς θεοῦ. This eschatological shift in historical-redemptive history is very much inbuilt in Pauline theology. Th Apostle doesn’t think in Greco-Roman Platonic terms, namely opposing good, high, spiritual realities against the bad, low, material realm. Rather, he opposes old Creation to new Creation, the first humanity in Adam (a man of flesh and of the world) against the second humanity in the last Adam Jesus Christ (the spiritual man from heaven), the old aeon against the new era, the wisdom of this fallen world against the wisdom of the messianic Spirit characterizing the coming world, new heaven and new earth. This is clearly stated by Paul’s use of “ἡ γὰρ σοφία τοῦ κόσμου τούτου” (v. 19), “ἐν τῷ αἰῶνι τούτῳ” (v. 18), and “εἴτε ἐνεστῶτα εἴτε μέλλοντα” (v. 22). The shift from the Old Testament Temple building to the new covenant spiritual living Temple is not conceived by ontological terms, but rather by eschatological reality. Paul is not promoting Plato’s dualism but Christ’s eschatology.

The emphasis on the relational dimension of God’s eschatological house.
The Holy Trinity now abides not into a holy place but into gathered saints. Both in Israelite and also in Greco-Roman pagan temples, the sanctuary reflected the divinity it hosted. The use of ναὸς (Holy of Holies) and not ἱερόν (the whole Temple) is significant. All the believers are holy High Priests, the nation of kings and priests to God, who enjoy God’s Shekinah personally, fully, and constantly, without limitation of space and time. They have full access to the new Holy of Holies. There are no more geographically circumscribed sacred spaces and no more limited sacred time (as the religious feasts and appointed time for special sacrifices, as the Day of Atonement once a year). But the Corinthians can enjoy fully and perpetually the Trinity’s covenantal relationship. Now (but not yet) God in Christ has fulfilled His prophetic desire: “I will be their God and they will be my people, in the last days I will dwell among and in my sons”. The relational aspect and personal association between God and the church is very important. As in Acts 9, Saul persecuted the church and therefore was persecuting the Lord Himself, incurring His wrath, likely in Corinth those who defiled God’s house were defying God Himself, incurring His wrath and judgement. One may say: “don’t take it personally!”. But for God the local church is absolutely a personal matter. It’s God’s Temple, Christ’s bride, the Spirit’s house, the Trinity’s dwelling place.

The emphasis on the holiness of God’s eschatological house.
The nature of the local church is due to her tenant: the Holy Spirit. The Spirit’s holiness confers on the church a holy status. Her corporate identity implies her holy behaviour. But what does holiness mean? Generally ἅγιος is intended as “being set apart” from ordinary matters to focus on a special, holy function. It could be an anointed person (a king, a prophet, or a priest), or even a consecrated place or object (like the tabernacle furniture and instruments). Also, it means pure, spotless. But can God be considered holy as simply “separated” from His creation? He is certainly distinct, transcendent, above all. But what does separatedness mean in eternity, when creation did not exist? So, the deepest meaning of the Trinity’s holiness doesn’t mean “to be separated from” but rather to be perfect in loving unity. The eternal, loving relationships among the divine persons – Father, Son and Spirit – expresses His holiness, namely divine unity in perfect love. Reeves writes:
the holiness of a single-person God would be something quite different. His holiness would be about being set apart away from others. In other words, his holiness would be all about aloof distance. But the holiness of the Father, Son and Spirit is all about love. Given who this God is, it must be. Edwards again: “Both the holiness and happiness of the Godhead consists in this love. As we have already proved, all creature holiness consists essentially and summarily in love to God and love to other creatures; so does the holiness of God consist in his love, especially in the perfect and intimate union and love there is between the Father and the Son.”

The Corinthians should reflect God’s holiness because they were God’s Temple, by living out God’s relational love, in unity and affection among the people within the church. The qualitative term oἵτινές really presses on this thematic nature. This is what it means to be “holy as God is holy”. They have to love one another like God the Father loves God the Son and loves God the Spirit from eternity. Instead, they were proud, arrogant, and therefore divided and in conflict. They did not manifest the holy nature of God’s living temple. Therefore, those who were dividing God’s unique residence would be cut off.

The emphasis on the internationality of God’s eschatological house.
The ex-Pharisee Paul is claiming that the majoritarian Gentile church of Corinth was the new Jewish Temple of Jerusalem. This scandalous statement highlights the international nature of the eschatological dwelling place of God: the elect from every nation.

2_ The Authority of the Church

Οὐκ οἴδατε (v. 16) is rhetorically used by Paul to challenge the Corinthians, who were proud to be superior because of their alleged wisdom and knowledge. There is a sharp contrast between the Corinthians’ wisdom and Christian wisdom: ἡ γὰρ σοφία τοῦ κόσμου τούτου μωρία παρὰ τῷ θεῷ ἐστιν. The Greco-Roman mindset affirmed the superiority of those who were free, autonomous from others, and distinct in their own knowledge. This distinguished between nobles and slaves. Conversely, Christian value is in being dependent on God and also on other believers, bound to one another. Being slaves of Christ and of the church is the real richness. Christ affirmed that the one who has the ambition to be the first must be the slave of all the others. The rulers of the world are tyrants who impose their authority and use their knowledge to elevate themselves; rather, the great ones in the kingdom of God are those who humbly serve the brothers and use their spiritual gifts to edify the Spirit’s Temple, over whom only Christ is King and Head. Prepotent leadership versus servant leadership: the former is satanic and idolatrous, the latter is God-glorifying. The former seeks men’s approval, the latter seeks God’s approbation and glory: “ὥστε μηδεὶς καυχάσθω ἐν ἀνθρώποις” (v. 21), according to 1 Co 1:29, 31: “ὅπως μὴ καυχήσηται πᾶσα σὰρξ ἐνώπιον τοῦ θεοῦ…Ὁ καυχώμενος ἐν κυρίῳ καυχάσθω”. The Apostle exhorts the local church to pursue and exercise that kind of authority. The Corinthians are commanded by imperatives to be sober in their own self-assessment, and instead of considering themselves belonging to one man (Paul, Cephas, or Apollos) and self-ascribing wisdom and glory, they have to consider themselves primarily servants of the Lord Jesus (1 Co 4:1) and thus of the whole church.
Paul addresses the congregation, highlighting that the final authority belongs not only to the leaders, but to all of them. The Apostle’s exegetical theology supports congregationalism led by elders. The Corinthians considered their leaders as stars of Hollywood, promoting satanic sectarianism. But Paul promotes the church’s unity under Christ’s only lordship, recalling the universal priesthood of believers and their equal authority: “πάντα ὑμῶν, ὑμεῖς δὲ Χριστοῦ, Χριστὸς δὲ θεοῦ” (v. 22-23). Everything must be considered not in relation to the authority of a single individual, but rather to the corporate authority of the church.

3_ The Freedom of the Church

Christian freedom in Christ is a less preeminent theme in these specific verses, but it is still a present truth: all belong to the church, who belongs to Christ. “Belonging to the Lord” is the real freedom. Christians can use everything Coram Deo, having the telos of God’s glory through Christ. God’s sovereignty extends over all creation and grants to the citizens of His kingdom full freedom to enjoy everything if used with God’s wisdom, for God’s glory, and God’s Temple edification. In Christ, Christians are the “last days” kings who, with Christ, the King of kings, will rule over the new cosmos, sharing His kingly office. Everything belongs to Christ and therefore belongs to them as equal co-heirs. Paul is making his case in favour of the Gospel of grace against legalism and moralism. “All things” can be freely enjoyed for the benefit of Christ’s Temple (Rom 8:23).

4_ Ontological versus Economical Subordination of Christ

Ontological Trinitarian subordinationism (Arianism) could be grammatically affirmed by the wrong syntactical interpretation of the last genitive “ὑμεῖς δὲ Χριστοῦ, Χριστὸς δὲ θεοῦ” (v. 23). We cannot blindly interpret the two genitives in the same way: Χριστοῦ and θεοῦ. The former is a genitive of possession, or even of subordination. Ontologically, the church is Christ’s possession and she is subordinated to His authority. Conversely, the latter is a genitive of relationship. The divine Christ is not ontologically subordinated to the Father, but only functionally. Christ is the Father’s Son and also God’s Messiah, whose mission is derived from the Father’s eternal decree and consequent sending. Therefore, Paul holds a Nicene Trinitarianism, rejecting Arianism. Applying the analogia fidei, the whole Pauline corpus argues in favour of Christ’s full divinity, in line with Christian-Jewish monotheism. Following the Granville Sharp rule, Paul in Titus 2:13 affirms: “τοῦ μεγάλου θεοῦ καὶ σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ” (our great God and Savior: Jesus Christ).

CONTEMPORARY SIGNIFICANCES AND CONCLUSION

The solemn importance of the local church. Not because she is made by particularly special people in themselves (in their own knowledge) but because God’s presence, Christ’s Spirit, fully dwells in them collectively. This is strikingly relevant in our postmodern hyper-individualist society, where gathering together on the Lord’s Day in order to worship the Trinity, who fully manifest His presence in the ekklesia, is very much underestimated. A small local assembly might seem insignificant to the world’s eyes, but actually it constitutes the most important “place” of all: the living house of the living God. Brauch affirms: “The church…is…God’s alternative to the fragmentation and brokenness of human society. The Christian congregation gathered in Corinth was called to model that alternative in the midst of the brokenness of Corinthian society”.

The holiness of the local church in Trinitarian loving unity. Again, because individualism so strongly characterises our distorted relationships, it seems very odd to one to be called to live out the very same love that exists within the Trinity from eternity past. Relationships today are limited to superficial friendships, commercial contacts for convenience, rare accountability, and even selfish marriages that last for a very short time. The local church is the community of love where it is possible to practically share the very same holiness of the Triune God, through deep and rich loving bonds in unity.

The authority of the local church. In many “prosperity gospel” circles, pastoral ministry is conceived as the “red carpet” where stars of Hollywood arrogantly promote themselves. Local churches are not franchises of competitors, but every local congregation, led by its own elders, must work for the general kingdom of heaven and strive both for internal and external unity (among different local churches). But Jesus, the unique Head of the church, taught servant leadership. He established pastors over His body in order to equip all the saints to reach unity in love (Eph 4). Altogether, the local church possesses the final authority. Congregationalism led by pastors is the biblical church polity which Jesus established in order to display His glory and exercise His authority on Earth (the key of the kingdom of Matt 16, 18). The local church’s authority is given by Christ’s tabernacling presence among them: where two or three are gathered, Jesus is in their midst as the new Tabernacle. The local church, as Christ’s kingdom embassy and eschatological anticipation, is a glorious reality that deserves to be rediscovered and fully lived by Christians today.

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Tematiche: Teologia biblica