A.T. Robertson Commentary 1 Corinthians 3

But as unto carnal (αλλ' ως σαρκινοις). Latin carneus. "As men o' flesh," Braid Scots;

"as worldlings," Moffatt. This form in -ινος like λιθινος in 2 Corinthians 3:3 means the material of flesh, "not on tablets of stone, but on fleshen tablets on hearts." So in Heb 7:16. But in Ro 7:14 Paul says, "I am fleshen (σαρκινος) sold under sin," as if σαρκινος represented the extreme power of the σαρξ. Which does Paul mean here? He wanted to speak the wisdom of God among the adults (1 Corinthians 2:6), the spiritual (ο πνευματικο, 2:15), but he was unable to treat them as πνευματικο in reality because of their seditions and immoralities. It is not wrong to be σαρκινος, for we all live in the flesh (εν σαρκ, Galatians 2:20), but we are not to live according to the flesh (κατα σαρκα, Romans 8:12). It is not culpable to a babe in Christ (νηπιος, 1 Corinthians 13:11), unless unduly prolonged (1 Corinthians 14:20; Hebrews 5:13f.). It is one of the tragedies of the minister's life that he has to keep on speaking to the church members "as unto babes in Christ" (ως νηπιοις εν Χριστω), who actually glory in their long babyhood whereas they ought to be teachers of the gospel instead of belonging to the cradle roll. Paul's goal was for all the babes to become adults (Colossians 1:28).

I fed you with milk, not with meat (γαλα υμας εποτισα, ου βρωμα). Note two accusatives with the verb, εποτισα, first aorist active indicative of ποτιζω, as with other causative verbs, that of the person and of the thing. In the LXX and the papyri the verb often means to irrigate. Βρωμα does not mean meat (flesh) as opposed to bread, but all solid food as in "meats and drinks" (Hebrews 9:7). It is a zeugma to use εποτισα with βρωμα. Paul did not glory in making his sermons thin and watery. Simplicity does not require lack of ideas or dulness. It is pathetic to think how the preacher has to clip the wings of thought and imagination because the hearers cannot go with him. But nothing hinders great preaching like the dulness caused by sin on the part of auditors who are impatient with the high demands of the gospel.

For ye are yet carnal (ετ γαρ σαρκικο εστε). Σαρκικος, unlike σαρκινος, like ικος formations, means adapted to, fitted for the flesh (σαρξ), one who lives according to the flesh (κατα σαρκα). Paul by ψυχικος describes the unregenerate man, by πνευματικος the regenerate man. Both classes are σαρκινο made in flesh, and both may be σαρκικο though the πνευματικο should not be. The πνευματικο who continue to be σαρκινο are still babes (νηπιο), not adults (τελειο), while those who are still σαρκικο (carnal) have given way to the flesh as if they were still ψυχικο (unregenerate). It is a bold and cutting figure, not without sarcasm, but necessary to reveal the Corinthians to themselves.

Jealousy and strife (ζηλος κα ερις). Zeal (ζηλος from ζεω, to boil) is not necessarily evil, but good if under control. It may be not according to knowledge (Romans 10:2) and easily becomes jealousy (same root through the French jaloux) as zeal. Ardour may be like the jealousy of God (2 Corinthians 11:2) or the envy of men (Acts 5:17). Ερις is an old word, but used only by Paul in N.T. (see on 1 Corinthians 1:11). Wrangling follows jealousy. These two voices of the spirit are to Paul proof that the Corinthians are still σαρκικο and walking according to men, not according to the Spirit of Christ.

For when one saith (οταν γαρ λεγη τις). Indefinite temporal clause with the present subjunctive of repetition (Robertson, Grammar, p. 972). Each instance is a case in point and proof abundant of the strife.

Of Paul (Παυλου). Predicate genitive, belong to Paul, on Paul's side.

Of Apollos (Απολλω). Same genitive, but the form is the so-called Attic second declension. See the nominative Απολλως in verse 5.

Men (ανθρωπο). Just mere human creatures (ανθρωπο, generic term for mankind), in the flesh (σαρκινο), acting like the flesh (σαρκικο), not πνευματικο, as if still ψυχικο. It was a home-thrust. Paul would not even defend his own partisans.

What then? (τ ουν; ). He does not say τις (who), but τ (what), neuter singular interrogative pronoun.

Ministers (διακονο). Not leaders of parties or sects, but merely servants through whom ye believed. The etymology of the word Thayer gives as δια and κονις "raising dust by hastening." In the Gospels it is the servant (Matthew 20:26) or waiter (John 2:5). Paul so describes himself as a minister (Colossians 1:23,25). The technical sense of deacon comes later (1 Timothy 3:8,12).

As the Lord gave to him (ως ο Κυριος εδωκεν). Hence no minister of the Lord like Apollos and Paul has any basis for pride or conceit nor should be made the occasion for faction and strife. This idea Paul enlarges upon through chapters 1Colossians 3; 4 and it is made plain in chapter 1Colossians 12.