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 1 Corinthians 2:14 to 1 Corinthians 3:4. [source][source][source]
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). [1] Others have seen three kinds of people in view: unbelievers, spiritual believers, and carnal believers. [2] Still others have seen four: unbelievers (psychikos), mature believers (pneumatikos), immature believers (sarkinos), and carnal believers (sarkikos). [1] I believe the last view is the best. [source][source][source]
Paul let the Corinthians diagnose themselves. Are not jealousy and strife the works of the flesh ( Galatians 5:20)? Did these qualities not indicate that they were conducting themselves as unbelievers, as people who do not even possess the Holy Spirit? [4] Their inability to get along with other Christians showed that their flesh (sinful human nature) controlled them. [source][source][source]
"Being human is not a bad thing in itself, any more than being sarkinoi [5] is ( 1 Corinthians 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." [6][source]
Context Summary
1 Corinthians 3:1-9 - Prosperity Comes From God
In all our relations with our fellow-men, Christ's followers must realize their obligations as members of one great family, with one God. A man may be in Christ, truly regenerate and forgiven for his past sins, and yet be carnal; that is, according to Romans 7:18, he may be ruled by me, I, self. The marks of this inward disposition are set out here. He is a babe who needs to be fed with milk, little and often, because unable to digest solid food. He is a sectarian, throwing contempt on those who do not belong to his own school of thought. He allows himself to be infected with jealousy and strife. Let us test our Christian life by these symptoms. Where are we? And if we are conscious that self has become enthroned as the governing motive of life, let us not rest till Christ takes its place.
It is not easy to learn that the planter or the waterer is just nothing at all, and that God is all. Let us think of ourselves only as God's instruments, and in a humble way as God's fellow-workers. It is a most helpful thought. Constantly when engaged in tilling the soil as evangelists or in building character as preachers and teachers, let us count on success, because of the all-power of our great Partner. He must give the policy and direction; it is our part to conform wholly to His will and guidance. [source]
Chapter Summary: 1 Corinthians 3
1Milk is fit for children 3Strife and division, arguments of a fleshly mind 7He who plants and He who waters are nothing 9The ministers are God's fellow workmen 11Christ the only foundation 16You are the temples of God, which must be kept holy 19The wisdom of this world is foolishness with God
Greek Commentary for 1 Corinthians 3:3
For ye are yet carnal [ετι γαρ σαρκικοι εστε] Σαρκικος Sarkikos unlike σαρκινος sarkinos like ικος ikos formations, means adapted to, fitted for the flesh Paul by πσυχικος psuchikos describes the unregenerate man, by πνευματικος pneumatikos the regenerate man. Both classes are σαρκινοι sarkinoi made in flesh, and both may be σαρκικοι sarkikoi though the πνευματικοι pneumatikoi should not be. The πνευματικοι pneumatikoi who continue to be σαρκινοι sarkinoi are still babes It is a bold and cutting figure, not without sarcasm, but necessary to reveal the Corinthians to themselves. [source]
Jealousy and strife [ζηλος και ερις] Zeal Ερις Eris is an old word, but used only by Paul in N.T. (see note on 1 Corinthians 1:11). Wrangling follows jealousy. These two voices of the spirit are to Paul proof that the Corinthians are still σαρκικοι sarkikoi and walking according to men, not according to the Spirit of Christ. [source]
Carnal [σαρκικοί] Here the milder word is used (see 1 Corinthians 3:1), having the nature of flesh. In 1 Corinthians 3:1, 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. [source]
Reverse Greek Commentary Search for 1 Corinthians 3:3
John 10:30One [εν] Neuter, not masculine Not one person (cf. εις heis in Galatians 3:28), but one essence or nature. By the plural συμυς sumus (separate persons) Sabellius is refuted, by υνυμ unum Arius. So Bengel rightly argues, though Jesus is not referring, of course, to either Sabellius or Arius. The Pharisees had accused Jesus of making himself equal with God as his own special Father (John 5:18). Jesus then admitted and proved this claim (John 5:19-30). Now he states it tersely in this great saying repeated later (John 17:11,John 17:21). Note εν hen used in 1 Corinthians 3:3 of the oneness in work of the planter and the waterer and in John 17:11,John 17:23 of the hoped for unity of Christ‘s disciples. This crisp statement is the climax of Christ‘s claims concerning the relation between the Father and himself (the Son). They stir the Pharisees to uncontrollable anger. [source]
Romans 7:5In the flesh [ἐν τῇ σαρκί] Σάρξ fleshoccurs in the classics in the physical sense only. Homer commonly uses it in the plural as denoting all the flesh or muscles of the body. Later the singular occurs in the same sense. Paul's use of this and other psychological terms must be determined largely by the Old-Testament usage as it appears in the Septuagint. 1. In the physical sense. The literal flesh. In the Septuagint τὰ κρέα flesh(plural) is used where the reference is to the parts of animals slain, and αἱ σάρκες , flesh (plural) where the reference is to flesh as the covering of the living body. Hence Paul uses κρέα in Romans 14:21; 1 Corinthians 8:13, of the flesh of sacrificed animals. Compare also the adjective σάρκιμος fleshy 2 Corinthians 3:3; and Ezekiel 11:19; Ezekiel 36:26, Sept. -DIVIDER-
-DIVIDER-
2. Kindred. Denoting natural or physical relationship, Romans 1:3; Romans 9:3-8; Romans 11:14; Galatians 4:23,Galatians 4:29; 1 Corinthians 10:18; Philemon 1:16. This usage forms a transition to the following sense: the whole human body. Flesh is the medium in and through which the natural relationship of man manifests itself. Kindred is conceived as based on community of bodily substance. Therefore:-DIVIDER-
3. The body itself. The whole being designated by the part, as being its main substance and characteristic, 1 Corinthians 6:16; 1 Corinthians 7:28; 2 Corinthians 4:11; 2 Corinthians 7:5; 2 Corinthians 10:3; 2 Corinthians 12:7. Romans 2:28; Galatians 6:13, etc. Paul follows the Septuagint in sometimes using σῶμα bodyand sometimes σάρξ fleshin this sense, so that the terms occasionally seem to be practically synonymous. Thus 1 Corinthians 6:16,1 Corinthians 6:17, where the phrase one body is illustrated and confirmed by one flesh. See Genesis 2:24; Ephesians 5:28,Ephesians 5:31, where the two are apparently interchanged. Compare 2 Corinthians 4:10,2 Corinthians 4:11; 1 Corinthians 5:3, and Colossians 2:5. Σάρξ , however, differs from σῶμα in that it can only signify the organism of an earthly, living being consisting of flesh and bones, and cannot denote “either an earthly organism that is not living, or a living organism that is not earthly” (Wendt, in Dickson). Σῶμα not thus limited. Thus it may denote the organism of the plant (1 Corinthians 15:37,1 Corinthians 15:38) or the celestial bodies (1 Corinthians 15:40). Hence the two conceptions are related as general and special: σῶμα bodybeing the material organism apart from any definite matter (not from any sort of matter), σάρξ , flesh, the definite, earthly, animal organism. The two are synonymons when σῶμα is used, from the context, of an earthly, animal body. Compare Philemon 1:22; 2 Corinthians 5:1-8. -DIVIDER-
-DIVIDER-
Σῶμα bodyand not σάρξ fleshis used when the reference is to a metaphorical organism, as the church, Romans 12:4sqq.; 1 Corinthians 10:16; 12:12-27; Ephesians 1:23; Ephesians 2:16; Colossians 1:18, etc. -DIVIDER-
-DIVIDER-
The σάρξ is described as mortal (2 Corinthians 4:11); subject to infirmity (Galatians 4:13; 2 Corinthians 12:7); locally limited (Colossians 2:15); an object of fostering care (Ephesians 5:29). -DIVIDER-
-DIVIDER-
4. Living beings generally, including their mental nature, and with a correlated notion of weakness and perishableness. Thus the phrase πᾶσα σάρξ allflesh (Genesis 6:12; Isaiah 49:26; Isaiah 49:23). This accessory notion of weakness stands in contrast with God. In Paul the phrase all flesh is cited from the Old Testament (Romans 3:20; Galatians 2:16) and is used independently (1 Corinthians 1:29). In all these instances before God is added. So in Galatians 1:16, flesh and blood implies a contrast of human with divine wisdom. Compare 1 Corinthians 15:50; Ephesians 6:12. This leads up to-DIVIDER-
5. Man “either as a creature in his natural state apart from Christ, or the creaturely side or aspect of the man in Christ.” Hence it is correlated with ἄνθρωπος man 1 Corinthians 3:3; Romans 6:19; 2 Corinthians 5:17. Compare Romans 6:6; Ephesians 4:22; Colossians 3:9; Galatians 5:24. Thus the flesh would seem to be interchangeable with the old man. -DIVIDER-
-DIVIDER-
It has affections and lusts (Galatians 5:24); willings (Ephesians 2:3; Romans 8:6,Romans 8:7); a mind (Colossians 2:18); a body (Colossians 2:11). -DIVIDER-
-DIVIDER-
It is in sharp contrast with πνεῦμα spirit(Galatians 3:3,Galatians 3:19; Galatians 5:16,Galatians 5:17,Galatians 5:19-24; Galatians 6:8; Romans 8:4). The flesh and the spirit are thus antagonistic. Σάρξ fleshbefore or in contrast with his reception of the divine element whereby he becomes a new creature in Christ: the whole being of man as it exists and acts apart from the influence of the Spirit. It properly characterizes, therefore, not merely the lower forms of sensual gratification, but all - the highest developments of the life estranged from God, whether physical, intellectual, or aesthetic. -DIVIDER-
-DIVIDER-
It must be carefully noted:-DIVIDER-
1. That Paul does not identify flesh and sin. Compare, flesh of sin, Romans 8:3. See Romans 7:17,Romans 7:18; 2 Corinthians 7:1; Galatians 2:20. -DIVIDER-
-DIVIDER-
2. That Paul does not identify σάρξ withthe material body nor associate sin exclusively and predominantly with the body. The flesh is the flesh of the living man animated by the soul ( ψυχή ) as its principle of life, and is distinctly used as coordinate with ἄνθρωπος manAs in the Old Testament, “it embraces in an emphatic manner the nature of man, mental and corporeal, with its internal distinctions.” The spirit as well as the flesh is capable of defilement (2 Corinthians 7:1; compare 1 Corinthians 7:34). Christian life is to be transformed by the renewing of the mind (Romans 12:2; compare Ephesians 4:23). -DIVIDER-
-DIVIDER-
3. That Paul does not identify the material side of man with evil. The flesh is not the native seat and source of sin. It is only its organ, and the seat of sin's manifestation. Matter is not essentially evil. The logical consequence of this would be that no service of God is possible while the material organism remains. See Romans 12:1. The flesh is not necessarily sinful in itself; but as it has existed from the time of the introduction of sin through Adam, it is recognized by Paul as tainted with sin. Jesus appeared in the flesh, and yet was sinless (2 Corinthians 5:21).The motions of sins ( τὰ παθήματα τῶν ἁμαρτιῶν )Motions used in earlier English for emotions or impulses. Thus Bacon: “He that standeth at a stay where others rise, can hardly avoid motions of envy” (“Essay” xiv.). The word is nearly synonymous with πάθος passion(Romans 1:26, note). From πάθειν tosuffer; a feeling which the mind undergoes, a passion, desire. Rev., sinful passions: which led to sins.Did work ( ἐνηργεῖτο )Rev., wrought. See 2 Corinthians 1:6; 2 Corinthians 4:12; Ephesians 3:20; Galatians 5:6; Philemon 2:13; Colossians 1:29. Compare Mark 6:14, and see on power, John 1:12. [source]
1 Corinthians 9:11Is it a great matter? [μεγα] The copula εστιν estin has to be supplied. Note two conditions of first class with ει ei both assumed to be true. On πνευματικα pneumatika and σαρκικα sarkika see note on 1 Corinthians 2:14 note on 1 Corinthians 3:3. This point comes out sharply also in Galatians 6:6. [source]
2 Corinthians 1:12The testimony of our conscience [το μαρτυριον της συνειδησεως ημων] In apposition with καυχησις kauchēsis Sincerity of God (ειλικρινειαι του τεου eilikrineiāi tou theou). Like δικαιοσυνη τεου dikaiosunē theou (Romans 1:17; Romans 3:21), the God-kind of righteousness. So the God-kind (genitive case) of sincerity. Late word from ειλικρινης eilikrinēs See note on 1 Corinthians 5:8. Not in fleshly wisdom See 1 Corinthians 1:17; 1 Corinthians 2:4,1 Corinthians 2:13. Paul uses sarkikos five times and it occurs only twice elsewhere in N.T. See note on 1 Corinthians 3:3. We behaved ourselves (ουκ εν σοπιαι σαρκικηι anestraphēmen). Second aorist passive indicative of anastrephō old verb, to turn back, to turn back and forth, to walk. Here the passive is used as in late Greek as if middle. More abundantly to you-ward They had more abundant opportunity to observe how scrupulous Paul was (Acts 18:11). [source]
2 Corinthians 1:12Not in fleshly wisdom [ouk en sophiāi sarkikēi)] See 1 Corinthians 1:17; 1 Corinthians 2:4,1 Corinthians 2:13. Paul uses sarkikos five times and it occurs only twice elsewhere in N.T. See note on 1 Corinthians 3:3. We behaved ourselves (ουκ εν σοπιαι σαρκικηι anestraphēmen). Second aorist passive indicative of anastrephō old verb, to turn back, to turn back and forth, to walk. Here the passive is used as in late Greek as if middle. More abundantly to you-ward They had more abundant opportunity to observe how scrupulous Paul was (Acts 18:11). [source]
2 Corinthians 10:4Of the flesh [σαρκικα] See note on 1 Corinthians 3:3; note on 2 Corinthians 1:12. They had accused him of artifices and craft. Mighty before God (δυνατα τωι τεωι dunata tōi theōi). This dative of personal interest (ethical dative) can be like αστειος τωι τεωι asteios tōi theōi (Acts 7:20), in God‘s eyes, as it looks to God. To the casting down of strongholds Καταιρεσις Kathairesis is old word from καταιρεω kathaireō to take down, to tear down walls and buildings. Carries on the military metaphor. Οχυρωμα Ochurōma is old word, common in the Apocrypha, from οχυροω ochuroō to fortify, and that from οχυρος ochuros (from εχω echō to hold fast). Nowhere else in N.T. In Cilicia the Romans had to tear down many rocky forts in their attacks on the pirates. [source]
Hebrews 7:16Carnal [σαρκινης] “Fleshen” as in 1 Corinthians 3:1, not σαρκικης sarkikēs (fleshlike, 1 Corinthians 3:3). The Levitical priests became so merely by birth. Of an endless life Late compound (alpha privative and verbal adjective from καταλυω kataluō to dissolve, as in 2 Corinthians 4:1), indissoluble. Jesus as priest lives on forever. He is Life. [source]
1 Peter 2:11To abstain from [απεχεσται] Present middle (direct) infinitive of απεχω apechō old verb, to hold back from (1 Thessalonians 4:3). In indirect command (to keep on abstaining from) after παρακαλω parakalō (I beseech). With the ablative case των σαρκικων επιτυμιων tōn sarkikōn epithumiōn the grosser sins of the flesh (for σαρκικος sarkikos see 1 Corinthians 3:3) like the list in 1 Peter 4:3.Which (αιτινες haitines). “Which very ones.” Like Latin quippe qui.War against the soul Present middle indicative of στρατευω strateuō to carry on a campaign (James 4:1). See this struggle between the flesh and the spirit vividly pictured by Paul in Galatians 5:16-24. [source]
2 John 1:6In it [εν αυτηι] Either to αλητειαι alētheiāi (truth) of 2 John 1:4, αγαπη agapē of this verse, or εντολη entolē of this verse. Either makes good sense, probably “in love.” With περιπατεω peripateō (walk) we have often εν en (1 John 1:7; 1 John 2:11, etc.) or κατα kata (according to) as in Mark 7:5; 1 Corinthians 3:3; 2 Corinthians 10:2, etc. [source]
2 John 1:6That we should walk [ινα περιπατωμεν] Object clause in nominative case in apposition with αγαπη agapē with ινα hina and the present active subjunctive of περιπατεω peripateō “that we keep on walking.”The commandment (η εντολη hē entolē). The one just mentioned with the same construction with ινα hina as in 1 John 3:23. John changes from the first person plural to the second (ηκουσατε ēkousate as in 1 John 2:7, περιπατητε peripatēte) as in 1 John 2:5,1 John 2:7.In it Either to αλητειαι alētheiāi (truth) of 2 John 1:4, αγαπη agapē of this verse, or εντολη entolē of this verse. Either makes good sense, probably “in love.” With περιπατεω peripateō (walk) we have often εν en (1 John 1:7; 1 John 2:11, etc.) or κατα kata (according to) as in Mark 7:5; 1 Corinthians 3:3; 2 Corinthians 10:2, etc. [source]
What do the individual words in 1 Corinthians 3:3 mean?
Greek Commentary for 1 Corinthians 3:3
Σαρκικος Sarkikos unlike σαρκινος sarkinos like ικος ikos formations, means adapted to, fitted for the flesh Paul by πσυχικος psuchikos describes the unregenerate man, by πνευματικος pneumatikos the regenerate man. Both classes are σαρκινοι sarkinoi made in flesh, and both may be σαρκικοι sarkikoi though the πνευματικοι pneumatikoi should not be. The πνευματικοι pneumatikoi who continue to be σαρκινοι sarkinoi are still babes It is a bold and cutting figure, not without sarcasm, but necessary to reveal the Corinthians to themselves. [source]
Zeal Ερις Eris is an old word, but used only by Paul in N.T. (see note on 1 Corinthians 1:11). Wrangling follows jealousy. These two voices of the spirit are to Paul proof that the Corinthians are still σαρκικοι sarkikoi and walking according to men, not according to the Spirit of Christ. [source]
Here the milder word is used (see 1 Corinthians 3:1), having the nature of flesh. In 1 Corinthians 3:1, 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. [source]
Reverse Greek Commentary Search for 1 Corinthians 3:3
Neuter, not masculine Not one person (cf. εις heis in Galatians 3:28), but one essence or nature. By the plural συμυς sumus (separate persons) Sabellius is refuted, by υνυμ unum Arius. So Bengel rightly argues, though Jesus is not referring, of course, to either Sabellius or Arius. The Pharisees had accused Jesus of making himself equal with God as his own special Father (John 5:18). Jesus then admitted and proved this claim (John 5:19-30). Now he states it tersely in this great saying repeated later (John 17:11, John 17:21). Note εν hen used in 1 Corinthians 3:3 of the oneness in work of the planter and the waterer and in John 17:11, John 17:23 of the hoped for unity of Christ‘s disciples. This crisp statement is the climax of Christ‘s claims concerning the relation between the Father and himself (the Son). They stir the Pharisees to uncontrollable anger. [source]
Σάρξ fleshoccurs in the classics in the physical sense only. Homer commonly uses it in the plural as denoting all the flesh or muscles of the body. Later the singular occurs in the same sense. Paul's use of this and other psychological terms must be determined largely by the Old-Testament usage as it appears in the Septuagint. 1. In the physical sense. The literal flesh. In the Septuagint τὰ κρέα flesh(plural) is used where the reference is to the parts of animals slain, and αἱ σάρκες , flesh (plural) where the reference is to flesh as the covering of the living body. Hence Paul uses κρέα in Romans 14:21; 1 Corinthians 8:13, of the flesh of sacrificed animals. Compare also the adjective σάρκιμος fleshy 2 Corinthians 3:3; and Ezekiel 11:19; Ezekiel 36:26, Sept. -DIVIDER- -DIVIDER- 2. Kindred. Denoting natural or physical relationship, Romans 1:3; Romans 9:3-8; Romans 11:14; Galatians 4:23, Galatians 4:29; 1 Corinthians 10:18; Philemon 1:16. This usage forms a transition to the following sense: the whole human body. Flesh is the medium in and through which the natural relationship of man manifests itself. Kindred is conceived as based on community of bodily substance. Therefore:-DIVIDER- 3. The body itself. The whole being designated by the part, as being its main substance and characteristic, 1 Corinthians 6:16; 1 Corinthians 7:28; 2 Corinthians 4:11; 2 Corinthians 7:5; 2 Corinthians 10:3; 2 Corinthians 12:7. Romans 2:28; Galatians 6:13, etc. Paul follows the Septuagint in sometimes using σῶμα bodyand sometimes σάρξ fleshin this sense, so that the terms occasionally seem to be practically synonymous. Thus 1 Corinthians 6:16, 1 Corinthians 6:17, where the phrase one body is illustrated and confirmed by one flesh. See Genesis 2:24; Ephesians 5:28, Ephesians 5:31, where the two are apparently interchanged. Compare 2 Corinthians 4:10, 2 Corinthians 4:11; 1 Corinthians 5:3, and Colossians 2:5. Σάρξ , however, differs from σῶμα in that it can only signify the organism of an earthly, living being consisting of flesh and bones, and cannot denote “either an earthly organism that is not living, or a living organism that is not earthly” (Wendt, in Dickson). Σῶμα not thus limited. Thus it may denote the organism of the plant (1 Corinthians 15:37, 1 Corinthians 15:38) or the celestial bodies (1 Corinthians 15:40). Hence the two conceptions are related as general and special: σῶμα bodybeing the material organism apart from any definite matter (not from any sort of matter), σάρξ , flesh, the definite, earthly, animal organism. The two are synonymons when σῶμα is used, from the context, of an earthly, animal body. Compare Philemon 1:22; 2 Corinthians 5:1-8. -DIVIDER- -DIVIDER- Σῶμα bodyand not σάρξ fleshis used when the reference is to a metaphorical organism, as the church, Romans 12:4sqq.; 1 Corinthians 10:16; 12:12-27; Ephesians 1:23; Ephesians 2:16; Colossians 1:18, etc. -DIVIDER- -DIVIDER- The σάρξ is described as mortal (2 Corinthians 4:11); subject to infirmity (Galatians 4:13; 2 Corinthians 12:7); locally limited (Colossians 2:15); an object of fostering care (Ephesians 5:29). -DIVIDER- -DIVIDER- 4. Living beings generally, including their mental nature, and with a correlated notion of weakness and perishableness. Thus the phrase πᾶσα σάρξ allflesh (Genesis 6:12; Isaiah 49:26; Isaiah 49:23). This accessory notion of weakness stands in contrast with God. In Paul the phrase all flesh is cited from the Old Testament (Romans 3:20; Galatians 2:16) and is used independently (1 Corinthians 1:29). In all these instances before God is added. So in Galatians 1:16, flesh and blood implies a contrast of human with divine wisdom. Compare 1 Corinthians 15:50; Ephesians 6:12. This leads up to-DIVIDER- 5. Man “either as a creature in his natural state apart from Christ, or the creaturely side or aspect of the man in Christ.” Hence it is correlated with ἄνθρωπος man 1 Corinthians 3:3; Romans 6:19; 2 Corinthians 5:17. Compare Romans 6:6; Ephesians 4:22; Colossians 3:9; Galatians 5:24. Thus the flesh would seem to be interchangeable with the old man. -DIVIDER- -DIVIDER- It has affections and lusts (Galatians 5:24); willings (Ephesians 2:3; Romans 8:6, Romans 8:7); a mind (Colossians 2:18); a body (Colossians 2:11). -DIVIDER- -DIVIDER- It is in sharp contrast with πνεῦμα spirit(Galatians 3:3, Galatians 3:19; Galatians 5:16, Galatians 5:17, Galatians 5:19-24; Galatians 6:8; Romans 8:4). The flesh and the spirit are thus antagonistic. Σάρξ fleshbefore or in contrast with his reception of the divine element whereby he becomes a new creature in Christ: the whole being of man as it exists and acts apart from the influence of the Spirit. It properly characterizes, therefore, not merely the lower forms of sensual gratification, but all - the highest developments of the life estranged from God, whether physical, intellectual, or aesthetic. -DIVIDER- -DIVIDER- It must be carefully noted:-DIVIDER- 1. That Paul does not identify flesh and sin. Compare, flesh of sin, Romans 8:3. See Romans 7:17, Romans 7:18; 2 Corinthians 7:1; Galatians 2:20. -DIVIDER- -DIVIDER- 2. That Paul does not identify σάρξ withthe material body nor associate sin exclusively and predominantly with the body. The flesh is the flesh of the living man animated by the soul ( ψυχή ) as its principle of life, and is distinctly used as coordinate with ἄνθρωπος manAs in the Old Testament, “it embraces in an emphatic manner the nature of man, mental and corporeal, with its internal distinctions.” The spirit as well as the flesh is capable of defilement (2 Corinthians 7:1; compare 1 Corinthians 7:34). Christian life is to be transformed by the renewing of the mind (Romans 12:2; compare Ephesians 4:23). -DIVIDER- -DIVIDER- 3. That Paul does not identify the material side of man with evil. The flesh is not the native seat and source of sin. It is only its organ, and the seat of sin's manifestation. Matter is not essentially evil. The logical consequence of this would be that no service of God is possible while the material organism remains. See Romans 12:1. The flesh is not necessarily sinful in itself; but as it has existed from the time of the introduction of sin through Adam, it is recognized by Paul as tainted with sin. Jesus appeared in the flesh, and yet was sinless (2 Corinthians 5:21).The motions of sins ( τὰ παθήματα τῶν ἁμαρτιῶν )Motions used in earlier English for emotions or impulses. Thus Bacon: “He that standeth at a stay where others rise, can hardly avoid motions of envy” (“Essay” xiv.). The word is nearly synonymous with πάθος passion(Romans 1:26, note). From πάθειν tosuffer; a feeling which the mind undergoes, a passion, desire. Rev., sinful passions: which led to sins.Did work ( ἐνηργεῖτο )Rev., wrought. See 2 Corinthians 1:6; 2 Corinthians 4:12; Ephesians 3:20; Galatians 5:6; Philemon 2:13; Colossians 1:29. Compare Mark 6:14, and see on power, John 1:12. [source]
Negative answer expected. Paul uses κατα αντρωπον kata anthrōpon six times (1 Corinthians 3:3; 1 Corinthians 9:8; 1 Corinthians 15:32; Galatians 1:11; Galatians 3:15; Romans 3:5). The illustrations from human life are pertinent, but he has some of a higher order, from Scripture. [source]
The copula εστιν estin has to be supplied. Note two conditions of first class with ει ei both assumed to be true. On πνευματικα pneumatika and σαρκικα sarkika see note on 1 Corinthians 2:14 note on 1 Corinthians 3:3. This point comes out sharply also in Galatians 6:6. [source]
In apposition with καυχησις kauchēsis Sincerity of God (ειλικρινειαι του τεου eilikrineiāi tou theou). Like δικαιοσυνη τεου dikaiosunē theou (Romans 1:17; Romans 3:21), the God-kind of righteousness. So the God-kind (genitive case) of sincerity. Late word from ειλικρινης eilikrinēs See note on 1 Corinthians 5:8. Not in fleshly wisdom See 1 Corinthians 1:17; 1 Corinthians 2:4, 1 Corinthians 2:13. Paul uses sarkikos five times and it occurs only twice elsewhere in N.T. See note on 1 Corinthians 3:3. We behaved ourselves (ουκ εν σοπιαι σαρκικηι anestraphēmen). Second aorist passive indicative of anastrephō old verb, to turn back, to turn back and forth, to walk. Here the passive is used as in late Greek as if middle. More abundantly to you-ward They had more abundant opportunity to observe how scrupulous Paul was (Acts 18:11). [source]
See 1 Corinthians 1:17; 1 Corinthians 2:4, 1 Corinthians 2:13. Paul uses sarkikos five times and it occurs only twice elsewhere in N.T. See note on 1 Corinthians 3:3. We behaved ourselves (ουκ εν σοπιαι σαρκικηι anestraphēmen). Second aorist passive indicative of anastrephō old verb, to turn back, to turn back and forth, to walk. Here the passive is used as in late Greek as if middle. More abundantly to you-ward They had more abundant opportunity to observe how scrupulous Paul was (Acts 18:11). [source]
See note on 1 Corinthians 3:3; note on 2 Corinthians 1:12. They had accused him of artifices and craft. Mighty before God (δυνατα τωι τεωι dunata tōi theōi). This dative of personal interest (ethical dative) can be like αστειος τωι τεωι asteios tōi theōi (Acts 7:20), in God‘s eyes, as it looks to God. To the casting down of strongholds Καταιρεσις Kathairesis is old word from καταιρεω kathaireō to take down, to tear down walls and buildings. Carries on the military metaphor. Οχυρωμα Ochurōma is old word, common in the Apocrypha, from οχυροω ochuroō to fortify, and that from οχυρος ochuros (from εχω echō to hold fast). Nowhere else in N.T. In Cilicia the Romans had to tear down many rocky forts in their attacks on the pirates. [source]
Frequent in a metaphorical sense for habitual conduct. See Mark 7:5; John 8:12; Acts 21:21; Romans 6:4; Romans 8:4; 1 Corinthians 3:3; Philemon 3:18. Never by Paul in the literal sense. [source]
According to human analogy; reasoning as men would reason in ordinary affairs. The phrase is peculiar to Paul. See Romans 3:5; 1 Corinthians 3:3; 1 Corinthians 9:8; 1 Corinthians 15:32; Galatians 1:11. Comp. ἀνθρώπινος asa man, Romans 6:19. [source]
According to any human standard. The phrase only in Paul. See Romans 3:5; 1 Corinthians 3:3; 1 Corinthians 9:8; 1 Corinthians 15:32. Κατὰ ἀνθρώπους accordingto men, 1 Peter 4:6. [source]
Not after a human standard and so he does not try to conform to the human ideal. Paul alone (1 Corinthians 3:3; 1 Corinthians 9:8; 1 Corinthians 15:32; Romans 3:15) in the N.T. uses this old and common idiom. [source]
For ζῆλος see on James 3:14. The radical idea of the word is ferment of spirit ( ζεῖν toboil; see Acts 18:25; Romans 12:11). This idea takes on different aspects in ζῆλος , as indignation, Acts 5:17; zeal, John 2:17; Romans 10:2; 2 Corinthians 7:7; 2 Corinthians 11:2; Philemon 3:6; envy, Romans 13:13; 1 Corinthians 3:3; Galatians 5:20. In the last sense often with ἔπις strifeThe phrase fiery indignation, lit. indignation of fire (N.T.o) is an adaptation from Isaiah 26:11. [source]
“Fleshen” as in 1 Corinthians 3:1, not σαρκικης sarkikēs (fleshlike, 1 Corinthians 3:3). The Levitical priests became so merely by birth. Of an endless life Late compound (alpha privative and verbal adjective from καταλυω kataluō to dissolve, as in 2 Corinthians 4:1), indissoluble. Jesus as priest lives on forever. He is Life. [source]
Present middle (direct) infinitive of απεχω apechō old verb, to hold back from (1 Thessalonians 4:3). In indirect command (to keep on abstaining from) after παρακαλω parakalō (I beseech). With the ablative case των σαρκικων επιτυμιων tōn sarkikōn epithumiōn the grosser sins of the flesh (for σαρκικος sarkikos see 1 Corinthians 3:3) like the list in 1 Peter 4:3.Which (αιτινες haitines). “Which very ones.” Like Latin quippe qui.War against the soul Present middle indicative of στρατευω strateuō to carry on a campaign (James 4:1). See this struggle between the flesh and the spirit vividly pictured by Paul in Galatians 5:16-24. [source]
For walk, with κατά afteraccording to, see Mark 7:5; Romans 8:4; Romans 14:15; 1 Corinthians 3:3; 2 Corinthians 10:2. Very often with ἐν inSee John 8:12; John 11:9, John 11:10; 2 Corinthians 4:2; 1 John 1:7, 1 John 1:10. Both constructions are found 2 Corinthians 10:2, 2 Corinthians 10:3. [source]
Either to αλητειαι alētheiāi (truth) of 2 John 1:4, αγαπη agapē of this verse, or εντολη entolē of this verse. Either makes good sense, probably “in love.” With περιπατεω peripateō (walk) we have often εν en (1 John 1:7; 1 John 2:11, etc.) or κατα kata (according to) as in Mark 7:5; 1 Corinthians 3:3; 2 Corinthians 10:2, etc. [source]
Object clause in nominative case in apposition with αγαπη agapē with ινα hina and the present active subjunctive of περιπατεω peripateō “that we keep on walking.”The commandment (η εντολη hē entolē). The one just mentioned with the same construction with ινα hina as in 1 John 3:23. John changes from the first person plural to the second (ηκουσατε ēkousate as in 1 John 2:7, περιπατητε peripatēte) as in 1 John 2:5, 1 John 2:7.In it Either to αλητειαι alētheiāi (truth) of 2 John 1:4, αγαπη agapē of this verse, or εντολη entolē of this verse. Either makes good sense, probably “in love.” With περιπατεω peripateō (walk) we have often εν en (1 John 1:7; 1 John 2:11, etc.) or κατα kata (according to) as in Mark 7:5; 1 Corinthians 3:3; 2 Corinthians 10:2, etc. [source]