Deceived by Wisdom-1 Cor 3:18-23

𝑫̳͢͢𝒐̳͢͢ ͢𝒚̳͢͢𝒐̳͢͢𝒖̳͢͢ ͢𝒕̳͢͢𝒉̳͢͢𝒊̳͢͢𝒏̳͢͢𝒌͢ ͢𝒚̳͢͢𝒐̳͢͢𝒖̳͢͢ ͢𝒂̳͢͢𝒓̳͢͢𝒆̳͢͢ ͢𝒘̳͢͢𝒊̳͢͢𝒔̳͢͢𝒆̳͢͢? Because of our “wisdom” our tendency is to turn human preferences into exclusive ones. Then you’ll think or act as though you’re wiser than others [even Paul…and God]!

𝑫𝒐 𝒚𝒐𝒖 𝒖𝒔𝒆 𝒚𝒐𝒖𝒓 caricature and slogans as weapons? If you say, “Oh, he’s just a 𝒄͙𝒐͙𝒏͙𝒔͙𝒆͙𝒓͙𝒗͙𝒂͙𝒕͙𝒊͙𝒗͙𝒆͙ [or 𝙡͛𝙞͛𝙗͛𝙚͛𝙧͛𝙖͛𝙡͛],” then you no longer have to listen to him/them. We ALL have 1) denominational, 2) theological, 3) ideological, or 4) political preferences. Yet one should be discriminating. Paul has no patience for anyone departing from the pure gospel of Christ crucified (1 Cor 1:23; 2:2). If Christians truly are “of Christ” (1 Cor 3:23), we’ll be free from the tyranny of our own narrowness, biases, prejudices, preferences and slogans. Then we’re free even to listen and learn from those we disagree! 𝑰𝒏 𝒐𝒖𝒓 𝒉𝒊𝒈𝒉𝒍𝒚 𝒑͟𝒐͟𝒍͟𝒂͟𝒓͟𝒊͟𝒛͟𝒆͟𝒅͟, 𝒑͟𝒐͟𝒍͟𝒊͟𝒕͟𝒊͟𝒄͟𝒊͟𝒛͟𝒆͟𝒅͟ and 𝒅͟𝒊͟𝒗͟𝒊͟𝒅͟𝒆͟𝒅͟ 𝒔𝒐𝒄𝒊𝒆𝒕𝒚 [𝒄𝒉𝒖𝒓𝒄𝒉?], 𝒂𝒓𝒆 𝒚𝒐𝒖 𝒕𝒓𝒖𝒍𝒚 𝒇𝒓𝒆𝒆 and wise?

Are you “of Christ” (1 Cor 3:23)? Or of “something else”? Who owns you?

The root problem of their strive expressed by boasting in their teachers (1 Cor 1:12; 3:4) was explained from 1:18-3:4 — not being rooted in Christ crucified–Paul’s front and center. It’s not that they belong to Apollos or Paul, but that Paul and Apollos–and everything else–belong to them; indeed all things are theirs because they are Christ’s and Christ is God’s (1 Cor 3:21b-23). 3:18-23 concludes Paul’s argument in 2 parts (18-20, 21-23) each marked by an identical opening exhortation: “Let no one…” (1 Cor 3:18, 21). This brings closure to their problem:

1. Quarreling in the name of their leaders, and
2. Doing so under the guise/deception of wisdom.

Smart alecks. Paul reprises his themes of wisdom and folly (3:18–2la). He stated that God confounds the “wise” seekers. Now he challenges them to examine themselves: “If you think that you are wise in this age, you should become fools so that you may become wise” (1 Cor 3:18). It’s self-diagnostic: If you think you are wise in this age, this message is for you. In order to become wise, you have to give up your “wisdom.” Paul applys the logic of the cross to wisdom and knowledge akin to the call of Jesus: “If any want to become my followers, let them deny themselves and take up their cross and follow me. For those who want to save their life will lose it, and those who lose their life for my sake, and for the sake of the gospel, will save it” (Mark 8:34–35). Similarly, those clinging to the world’s wisdom will lose it, and those who surrender their “wisdom” for the sake of the gospel will find God’s wisdom…and be regarded by the world as a fool (1 Cor 1:18).

The futility of human wisdom is according to Scripture (1 Cor 3:19–20). Rather than repeat his earlier texts (1 Cor 1:19; 1:31; 2:9; 2:16) Paul cites two others (Job 5:12–13; Ps 94:11)—thereby heightening his assault on wisdom by quoting more Scripture. Paul doesn’t pay attention to the larger literary structure of Job [Eliphaz’s 1st speech to Job are discounted as facile {superficial} counsel]. Rather, Paul cites them as authoritative truth about God debunking human wisdom. The context of Job resonates with the themes of reversal and the mystery of divine mercy already introduced (1:18–2:16): “As for me, I would seek God, and to God I would commit my cause. He does great things and unsearchable, marvelous things without number… . He sets on high those who are lowly, and those who mourn are lifted to safety. He frustrates the devices of the crafty, so that their hands achieve no success. He takes the wise in their own craftiness; and the schemes of the wily are brought to a quick end… . But he saves the needy from the sword of their mouth, from the hand of the mighty. So the poor have hope, and injustice shuts its mouth” (Job 5:8–9, 11–13, 15–16).

Paul doesn’t develop these ideas here—it’d distract from providing a pithy recapitulation of his argument—but these echoes of Job is heard later [the weak and the strong at Corinth] in his response to inequities at the celebration of the Lord’s Supper (11:17–34). Job 5:8–16 sets up an opposition between “the wise” and “the poor,” suggesting—aptly for their situation—that the conflict over “wisdom” has a socioeconomic dimension.

Ps 94 expresses similar themes–an extended prayer for God to overthrow wicked oppressors and vindicate the righteous. In his use of this psalm, Paul alters the quotation by supplying the key word “wise,” which doesn’t appear in the LXX or the Hebrew text of Ps 94:11. What drew Paul’s attention is Ps 94:8: “Understand, O dullest of the people; fools, when will you be wise?” Paul knew the larger context of the psalm from the fact that he quotes a different verse of it (Ps 94:14) in Rom 11:2. Linking “fools” and “wise” in the psalm, Paul sees its reference to the futility of human thoughts as further testimony to the emptiness of sophia.

“Thus, let no one boast in human beings” (1 Cor 3:21a) is restated again–“let no one boast about human leaders” (NRSV). “Leaders” is not in the Greek, but that’s what Paul means. Such boasting is precisely the opposite of boasting in the Lord (1 Cor 1:31). This succinctly summarizes Paul’s whole argument. We expect the chapter to end, but …

All belong to you, and you to Christ. Paul offers a final rhetorical flourish (3:21b-23). A universal maxim of Greco-Roman popular philosophy—particularly among the Cynics and Stoics—is that “the wise man possesses all things.” Cicero, the great Roman orator, describes the philosophy of the Stoics: “Then, how dignified, how lofty, how consistent is the character of the Wise Man as they depict it! … Rightly will he be said to own all things, who alone knows how to use all things.” Seneca, Paul’s contemporary, repeatedly quotes the dictum that “all things belong to the wise man,” and devotes long discussions to refuting objections to this claim. So when Paul declares, “All things are yours” (1 Cor. 3:21b), he appears to make a major concession to the Corinthians’ self-identification as sophoi. Yet, the concession is tactical and ironic. Paul continues, “all things are yours, whether Paul or Apollos or Cephas.” If you are really wise, why do you say, “I belong to Paul” and so on? In fact, Paul and all other leaders should belong to you! Then, Paul expands the list of things that belong to them because in the form of the cross God has planted his flag on planet Earth and marked it off as his own possession. Thus, not just the leaders, but also the

• world [God’s own possession].
• life or death [the whole of existance]. We die but life cannot be taken from us.
• things present or things to come [placed into eschatological perspective]. We live the life of the future in the present age, and therefore the present has become our own possession.

For those in Christ, what things were formerly tyrannies are now their new birthright. This is the glorious freedom of the children of God. They are free lords of all things, not bound to the whims of chance or the exigencies [urgent need, demand] of life and death. The future is no cause for panic; it’s already theirs. So how can they possibly say, “I am of Paul, or Apollos”, since the whole universe–is yours? That is too narrow, too constricted a view. You do not belong to them; they belong to you, as your servants. Ultimately, you and they are Christ’s and Christ is God’s. If you’re really wise, Paul reiterates, “all belong to you” (1 Cor 3:22), just as the philosophers say.

Crowning doxology. “And you belong to Christ, and Christ belongs to God” is the devastating twist and punchline. This is a functional subordination, not ontological. It has to do with his function as savior (15:23-28), not with his being as God. God is one (Dt 6:4), and Christian existence, brought about by the death and resurrection of Christ, is ultimately to be found in the one God. On this high note Paul’s response to their pride in man and wisdom comes to a fitting conclusion. But the problem is larger still. So he turns next to deal with their attitudes toward him in particular.

Those boasting in an exalted wisdom that claims to lift them above the rabble and give them possession of all things are making one fatal error: they leave God out of their assessment. But Paul insists that all things are God’s, including the church—God’s field, God’s building, God’s temple. Insofar as they belong to Christ, they must acknowledge that they do not even belong to themselves. They, like Paul and Apollos, are servants of a common master who owns them all. God is sovereign over all creation and all time. The sooner that truth sinks in, the sooner they’ll begin to live in the real world rather than in the Utopian fantasy of their own wisdom.Take Paul’s call to self–scrutiny with the utmost seriousness. Do you find your own reflection in this text? Thinking of ministry as a “profession” produces serious distortions in our concept of the church and our role within it. Are we using the church as though it were ours, or as an instrument for the advancement of our own status, careers or causes? If so, know that the church belongs to God, and that it is God’s project, not ours. If we think competitively, we are boasting in something other than the gospel. (At United Methodist Conference meetings this temptation is not merely hypothetical, and that the same is likely true in other ecclesial communities). Are we proud of our superior learning and intellectual ability? If so, we had better prepare ourselves to be shown foolish by God. Are we trying to build the church with clever management techniques and psychological insights? If so, we need to be reminded that no foundation can be laid other than Jesus Christ and that currently “relevant” building materials may quickly be shown to be ephemeral. Linger long and listen for the divine word of judgment on oneself before teaching/preaching. Then ask how this text can become a word for congregations. What does this have to say to our churches?

1. The whole church is God’s project. Thus, we cannot define the aims or agenda of the church. That has already been done for us in Jesus Christ. Our pet projects and jealously guarded areas of special responsibility within the community are only chores assigned us by God. We could with no advance notice receive different orders or be required to turn our task over to someone else, just as Paul turned the “watering” of the church over to Apollos and others. Whether it’s the church school program/soup kitchen/choir/budget committee/the planning of worship, we cannot claim ownership of any part of the church’s ministry. God is in charge. This means that the church will grow and change in ways impossible to determine ahead of time. If we try to maintain personal control we divide the community and incur the judgment that Paul warns.
2. The unity of the church is urgent. All our denominational and intra-denominational divisions are simply silly; if squabbles persist, it’s a sure sign that we’re putting human wisdom and human boasting in the way of God’s design to build a unified community. We act as though the various churches were franchise operations like McDonald’s, Burger King, Wendy’s, each hustling for a market share. But by dividing God’s building we are endangering its capacity to stand. The hymn “The Church’s One Foundation” laments the state of the church: “by schisms rent asunder, by heresies distressed.” In Bible study reflect on direct and practical ways of working toward Christian unity within and among churches.
3. The church is the temple in which God’s spirit dwells. This is an experiential reality. What would it mean for our churches to think of themselves in these terms?
   1. (a) we urgently need to gather to experience God’s presence.
   2. (b) we’re called to reflect seriously on how to be a holy community. Church members in the 21st century find this distinctly unsettling. But if the Spirit of God is present in our midst, we must ask how our lives should give reverent honor and glory to God. If this sounds strange—as perhaps it did to the Corinthians—it’s a measure of how profoundly we need to rethink our lives in light of the gospel.
   3. (c) understand our community as the temple in which the Spirit of God lives and open ourselves to the possibility of manifestations of the Spirit in our midst. Such manifestations may prove problematical, but problematical manifestations of the Spirit are better than no manifestations. The church has become so rigid and has squeezed out the Spirit, that people in the West search outside the church for “spirituality,” seeking to transcend our boring rationalistic vision of reality. This is a bitter denouement [finale, conclusion] for the church, whose original powerful evangelistic appeal was grounded in its experience of the living presence of God. God is still present in our midst. We should loosen up and let God’s power work among us.
4. Judgment on those who destroy the church’s integrity or unity. We resist hearing about God’s judgment–comically symbolized by lectionary committees who decided to recommend that when this passage is read in worship, 3:12–15 is omitted! (This occurs with other judgment passages later in the letter.) This is irresponsible avoidance of the message of the text. This must be cured with better exegesis. Read and deal with the full text, make clear that it’s not about “purgatory” or individuals but about the church’s structural wholeness. God will NOT tolerate pride and divisiveness. Judgment and grace are inseparable. Without the reality of judgment, there’d be no grace at all, but only benign divine indifference.
5. The cosmic scope of the gospel. The God whom we worship rightly claims us because he is the creator and Lord of the universe. Because we are in Christ, we participate in the reality of God’s dominion and are set free from anxiety and petty scrambling for human approval. Paul, Apollos and Cephas (1 Cor 3:22) symbolize group allegiances that cite human authorities to try to manipulate people to join our party. We all belong to God; if we believe and act on it, it’d simplify our lives enormously—and, at the same time, heal our divisions.

Reference:

1. Richard B. Hays. First Corinthians. Interpretation. A Bible Commentary for Teaching and Preaching. 1997.
2. Gordon D. Fee. First Corinthians. The New International Commentary on the NT. 1987.

Sermon Divisions:

1. 7/12/20: Always Thank God (1:1-9) [1 Cor 1:4].  Cosmic Epic Calling [1 Cor 1:2].
2. 7/19/20: The Devil Divides, God Unites (1:10-17) [1 Cor 1:10]. All Agree. No Divisions. Perfect Unity.
3. 7/26/20: The Cross—God‘s Way—is Dumb (1:18-25) [1 Cor 1:18]. The Cross Stumbles. The Cross is like a Cop Out. Foolish Cross.
4. 8/2/20: What You Were, Who Christ Is (1:26-31) [1 Cor 1:26, 30]. The Necessity of Lack. No Boasting  [1 Cor 1:31].
5. 8/9/20: Nothing but Jesus (2:1-5) [1 Cor 2:2].
6. 8/16/20: Wise vs. Stupid (2:6-16) [1 Cor 2:6]. True Wisdom is Only for the Mature. The Mind of Christ [1 Cor 2:16].
7. 8/23/20: You‘re NOT Spiritual (3:1-4) [1 Cor 3:1].  Spiritual, Yet Not Spiritual.
8. 8/30/20: Merely Servants (3:5-9) [1 Cor 3:5]. Field Laborers.
9. 9/6/20: Build with Care or Be Destroyed (3:10-15, 16-17) [1 Cor 3:10-11]. Build Your Church with Care.
10. 9/13/20: Deceived by Wisdom (3:18-23) [1 Cor 3:16]. All Belongs to Christ and God. God’s Temple. Wisdom doesn’t boast.
11. 9/20/20: Judged Only by God. Accountable Only to God (4:1-5) [1 Cor 4:4]. Judging Others Blinds You.
12. 9/27/20: Become Scum (4:6-13) [1 Cor 4:13]. Suffering Apostle amid Others’ Boasting
13. 10/4/20: Imitate Me (4:14-21) [1 Cor 4:19]. Fatherly Admonition. Final Warning to Boasters.
14. 10/11/20: Expel the Wicked Person (5:1-13). Incest.
15. 10/18/20: I Say This to Shame You (6:1-11). Lawsuits.
16. 10/25/20: Glorify God with Your Body (6:12-20). Prostitutes.
17. 11/1/20: Marriage (1 Cor 7ff).