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1Cor 3:1-8a

1 But I, brethren, could not address you as spiritual men, but as men of the flesh, as babes in Christ. 2 I fed you with milk, not solid food; for you were not ready for it; and even yet you are not ready, 3for you are still of the flesh. For while there is jealousy and strife among you, are you not of the flesh, and behaving like ordinary men? 4 For when one says, “I belong to Paul,” and another, “I belong to Apollos,” are you not merely men? 5 What then is Apollos? What is Paul? Servants through whom you believed, as the Lord assigned to each. 6 I planted, Apollos watered, but God gave the growth. 7 So neither he who plants nor he who waters is anything, but only God who gives the growth. 8He who plants and he who waters are equal.

122. – Above the Apostle disclosed the strife and division among the Corinthians, who disputed among themselves about the particular ministers of Christ who had baptized and instructed them. Here he begins to attack their judgment of these ministers as the root of their strife. In regard to this he does two things: first, he attacks their judgment, insofar as they attributed more than they should to those ministers in whom they boast; secondly, insofar as they looked down on the other ministers of Christ (c. 4). In regard to the first he does two things: first, he shows the loss they suffered from the strifes arising from the perverse judgement; secondly, he attacks their perverse judgment (v.4). As to the first he does two things: first, he mentions the loss they have suffered till now on account of this fault; secondly, he shows that they are still suffering from it (v. 2).

123. – In regard to the first he does three things: first, he mentions the loss they have suffered till now from this fault. For above he had said that the apostles delivered spiritual things to spiritual men, teachings which sensual men were not able to apprehend. Now he applies this to them saying: But I, brethren, who along with all the other apostles speak spiritual things to spiritual men, could not fittingly address you as spiritual men, i.e., deliver spiritual teachings to you, but as to men of the flesh I have spoken to you. Here he calls the carnal the same ones he first called sensual, to whom must be delivered things suited to their weakness: “Whom will he teach knowledge, and to whom will he explain the message? Those who are weaned from the milk, `those taken from the breast” (Is 28:9), i.e., from a carnal understanding and way of life.

124. – Secondly, he employs a simile, saying: as babes in Christ, i.e., barely introduced to the perfect teachings of the faith which is given to spiritual men: “Everyone who lives on milk is unskilled in the word of righteousness, for he is a child, but the perfect live on solid food” (Heb 5:13).

125. – Thirdly, he gives the reason, lest they suppose that he withholds spiritual teaching from them through envy, which would be opposed to Wis (7:13): “Which I learned without guile and impart without envy.” That is why he adds: for you were not ready for it. As if to say: It was not through envy that I kept spiritual things from you, but on account of your incapacity, because you were not ready to grasp spiritual words: “I have yet many things to say to you; but you cannot bear them now” (Jn. 16:12).

126. – Then when he says, and even yet, he shows that even now they are suffering the same loss. First, he shows the incapacity under which they are still laboring when he says: But even yet you are not ready. As if to say: It was not strange that in the beginning you were unable to grasp a fuller teaching, because this was expected of your newness: “As newborn babes, desire the rational milk without guile” (1 Pt 2:2). But it seems sinful that in spite of the time during which you could have made progress, you still show the same incapacity: “For though by this time you ought to be teachers, you need some one to each you again the first principles of God’s word” (Heb 5:12).

127. – Secondly, he gives the reason why they are still unable, saying: For you are still of the flesh in life and mind. That is the reason why you cannot grasp the things of the Spirit, but have a taste for the things of the flesh: “They that are of the flesh mind the things of the flesh” (Rom 8:5).

128. – Thirdly, he gives the reason behind the proof, saying: For while there is among you jealousy and strife, are you not of the flesh and behave like ordinary men? Here it should be noted that he was right in joining jealousy with strife, because jealousy is the food of contention, for a jealous person is grieved at another’s good, which the latter tries to improve and from this arises strife. Hence Jas (3:16) says: “Where jealousy and selfish ambition exist, there will be disorder and every vile practice.” On the other hand, charity through which a person loves another’s good is the source of peace.

129. – Secondly, it should be noted that jealousy and strife occur only among carnal persons because, being attracted to material goods which cannot each be possessed by many persons at the same time, whenever one person owns a material good, another person is prevented from fully possessing it. From this follows jealousy and later strife. But spiritual goods, by which spiritual persons are attracted can be possessed by several persons at the same time; consequently, one’s good is not another’s loss. For this reason neither jealousy nor strife finds a place among them: “Which I impart without envy” (Wis 7:13).

130. – Thirdly, it should be noted that carnal men are said to walk according to the flesh, even though man is composed of spirit and flesh. For it is consonant with human nature to obtain knowledge of the spirit from the senses of the flesh; consequently, the affections of human reason are moved by the things of the flesh, unless man’s spirit is raised above man by the Spirit of God, for “the heart fancies as a woman in travail, unless it be a vision sent forth by the most High” (Sir 34:6). Therefore, the sense is this: like ordinary men, i.e., according to human nature left to itself by the Spirit of God, as Ps 4 (v.3): “O men, how long shall my honor suffer shame? How long will you love vain words and seek after lies?”

131. – Fourthly, he clarifies the proof, saying: For when one of you says, I belong to Paul, because I have been baptized and instructed by Paul, and another, I belong to Apollos, which shows that there is jealousy and strife among you, are you not merely men, i.e., carnal and not spiritual, indulging in jealousy and strife for human things? For as a man is, so is he affected by corresponding things and desires them: “They became detestable as the thing they loved” (Hos 9:10).

132. – Then when he says, What then is Apollos? he spurns their judgment, insofar as they attributed more to their ministers than they deserved. First, he discloses the truth; secondly, he excluded their error (v. 18). In regard to the first he does two things: first, he describes the status of their ministers; secondly, he speaks about their reward (v.8). As to the first he does three things: first, he describes the status of the ministers; secondly, he proposes a simile (v. 6); thirdly, he explains his intent (v. 7).

133. – Touching on the status of the ministers, he mentions two things: first, that they are not masters, but ministers, saying: You boast of Paul and Apollos. So I ask you: What then is Apollos and what is Paul?, i.e., what is their dignity and power, if you are to be reasonable in boasting of them? And he answers: they are servants of God. As if to say: what they do when baptizing and instructing, they do not do as masters but as God’s ministers: “Men shall speak of you as the ministers of our God” (Is 61:6). But someone might consider it great to be a minister of God and suppose that one should boast of men who are ministers of God. This would be true, if God could not be approached without men, as happens when men glory in the king’s ministers, without whom the king cannot be approached. But this is not applicable here, because Christ’s faithful have access to God by faith, as it says in Rom (5:2): “Through him we have obtained access to this grace in which we stand, and we rejoice in our hope of sharing the glory of God.” Therefore, he is careful to say: through whom you believed. As if to say: by faith you have now been joined to God and not to men. That is why he said above (2:5): “That your faith might not rest in the wisdom of men but in the power of God.” Therefore you should take joy first in God and not in men.

134. – But it sometimes happens that ministers of men have some dignity or skill that makes them fit to be ministers. This is not true of God’s ministers. Therefore, he shows that the worthiness and power of God’s ministers is entirely from God, saying: as the Lord assigned to each. As if to say: Each one of us has as much power in ministering as the Lord has granted to him; consequently, there is no reason for boasting in us for ourselves: “Our sufficiency is from God, who has qualified us to be ministers of a new covenant” (2 Cor 3:5).

135. – Then when he says, I planted, he stresses a similarity between ministers and husbandmen, where two differences in their activities should be noted: one is the difference between the activity of one minister and that of another. In regard to this he says: I planted, i.e., in preaching to you I was like a planter, because I was the first one to preach the faith to you: “I have put my words in your mouth, that you might plant the heavens” (Is 51:16); Apollos watered, i.e., he acted as a person who waters plants to nourish them and make them grow. In the same way we read in Ac (19:1) that after Paul had converted many Corinthians, Apollos came on the scene and contributed many things to the believers, showing publicly by the Scriptures that Jesus is Christ, and fulfilling what is said in Sirach (24:31): “I will water my orchard.”

136. – The second difference is found in the work of ministers, who by planting and watering cooperate outwardly with the work of God Who works inwardly, hence he adds, but the God gave the increase: “He will increase the harvest of your righteousness” (2 Cor 9:10). So, too, in material things, planters and waterers work from without, but God works from within by the activity of nature to make plants grow.

137. – Then when he says, so neither he that plants, he draws two conclusions from these premises. The first of these is based on the minister’s dependence on God: inasmuch as Paul planted and Apollos watered, they were but ministers of God, having nothing but what they received from God; and they worked only from without, God working within. So neither he that plants, nor he that waters is important and great; but God that gives the growth. For God is independent and great by Himself: for an action is not attributed to the instrument, which a minister is, but to the principal cause. Hence Is (40:17): “All nations are as nothing before him.”

138. – The second conclusion is based on a comparison between the various ministers: He that plants and he that waters, since both are God’s ministers, having nothing but what they receive from God and working only from without, are equal. Since the only ground for preferring one over another is some divine gift he has received, they are equal, so far as what they have of themselves is concerned. Furthermore, since their intention is to be God’s ministers, they are one in the harmony of their wills; consequently, it is foolish to have dissensions about persons who are one: “Behold, how good and how pleasant it is for brethren to dwell in unity” (Ps 111:1); “We, though many, are one body in Christ” (Rom 12:5).

 

3-2

            1 Cor 3:8b-15

8b And each shall receive his wages according to his labor. 9 For we are God’s fellow workers; you are God’s field, God’s building. 10 According to the grace of God given to me, like a skilled master builder I laid a foundation, and another man is building upon it. Let each man take care how he builds upon it. 11 For no other foundation can any one lay than that which is laid, which is Jesus Christ. 12 Now if any one builds on the foundation with gold, silver, precious stones, wood, hay, straw— 13 each man’s work will become manifest; for the Day will disclose it, because it will be revealed with fire, and the fire will test what sort of work each one has done. 14 If the work which any man has built on the foundation survives, he will receive a reward. 15 If any man’s work is burned up, he will suffer loss, though he himself will be saved, but only as through fire.

139. – After describing the status of God’s ministers, the Apostle now discusses their reward. First, he discusses the reward of good ministers; secondly, the punishment of evil ones (v. 16). In regard to the first he does three things: first, he mentions the reward reserved for ministers; secondly, he assigns the reason (v. 9); thirdly, the variety of rewards (v. 10).

140. – He says, therefore: I have said that neither he that plants is anything nor he that waters; nevertheless, he does not plant or water in vain, but each man will receive his wages, according to his own labor. For although God alone gives the increase and he alone works from within, He gives a reward to those that labor outwardly: “Let your voice cease from weeping, and your eyes from tears: for there is a reward for your work” (Jer 31:16); this reward is God Himself: I am your protector and your reward exceeding great” (Gen 15:1). It is for this reward that the laborers are praised: “How many hired servants in my father’s house abound with bread!” (Lk 15:17). On the other hand, if he works for any other reward, he is not worthy of praise: “But the hireling, whose own the sheep are not, sees the wolf coming and leaves the sheep” (Jn. 10:12).

141. – But this reward is both common to all and peculiar to each: It is common, because what they all see and enjoy is the same God: “Then shall you abound in delights in Almighty, and you shall lift up your face to God” (Jb 22:26); “In that day the Lord of hosts shall be a crown of glory, and a garland of joy to the residue of his people” (Is 28:5). This is why in Matt (c. 20) all the laborers in the vineyard receive one penny. But the reward will be peculiar to each, because one sees more clearly and enjoys more fully than another according to the measure established for all eternity.” This is why it says in Jn (14:2): “In my Father’s house are many mansions.” For the same reason he says here: each shall receive his wages.

142. – But he indicates the basis for the various rewards when he adds: according to his own labor: “You shall eat the labors of you hands; blessed are you and it shall be well with you” (Ps 128:2). But this does not mean an equal amount of reward for a corresponding amount of labor, because as it says in 2 Cor (4:17): “For that which is at present momentary and light of our tribulations, works for us above measure exceedingly an eternal weight of glory”; rather, it means a proportional equality, so that where the labor is greater the reward is greater.

143. – Now there are three ways in which the labor can be considered greater: first, by reason of charity, to which the essential aspect of the reward corresponds, i.e., the enjoyment and sight of God; hence it says in Jn (14:21): “He that loves me will be loved of my Father; and I will love him and will manifest myself to him.” Consequently, one who labors with greater love, even though he endures less difficulties, will receive more of the essential reward. Secondly, by reason of the type of work: for just as in human enterprises a person gets a higher wage for a higher type of work, as the architect gets more than the manual laborer, although he does less bodily work, so too in divine matters; a person occupied in a nobler work will receive a greater reward consisting in some special prerogative of the accidental reward, even though he might perhaps have done less bodily labor; hence a special crown is given to teachers, to virgins and to martyrs. Thirdly, by reason of the amount of labor, which happens in two ways: for sometimes a greater labor deserves a greater reward, especially in regard to lightening punishment; as when a person fasts longer or undertakes a longer pilgrimage: and even in regard to the joy he will experience for the greater labor: “He renders to the just the wages of their labors” (Wis 10:17). But sometimes there is greater labor because of a lack of will; for in things we do of our own will, we experience less labor. In this case the amount of labor will not increase but lessen the reward; hence Is (40:31) says: “They shall take wings as eagles: they shall run and not be weary; they shall walk and not faint”; but prior to this he said (1:30): “Youths shall faint and labor.”

144. – Then when he says, You are God’s, he assigns the reason for what he had said: first, he gives the reason; secondly, he applies a simile (v. 9).

145. – He says, therefore: It is only right that each of us shall receive a reward, for we are fellow workers for God, namely, by their labors. But his seems to be contradicted by Jb (26:2): “Whose helper are you? Is it of him that is weak?” And by Ps 40 (v. 3): “Who has helped the Spirit of the Lord?” The answer is that one helps another in two ways: in one way by increasing his strength. In this way no one can be God’s helper; hence after the above Job continues, “and do you hold up the arm of him that has no strength?” The other way is by serving in another’s work, as when a minister is called a master’s helper or an artisan’s helper, inasmuch as he does some work for him. In this way God’s ministers are His coadjutors, as 2 Cor (6:1) says: “And we helping do exhort you.” Therefore, just as men’s ministers receive a reward from them according to their labor, so, too, God’ minister.

146. – Secondly, he makes use of a simile referring to simple works, namely, agriculture and building. For the faithful are a field cultivated by God, inasmuch as through God’s action they produce the fruit of good works acceptable to God: “That you may belong to another, who is risen again from the dead, that we may bring forth fruit to God” (Rom 7:4); and in Jn (15:1) it says: “My Father is the husbandman.” And this is what he says first: You are God’s field, i.e., like a field cultivated by God and bearing His fruit. The faithful are also like a house built by God, inasmuch as God lives in them: “You also are built together into a habitation of God in the Spirit” (Eph 2:22). Therefore, he continues: you are God’s building, i.e., an edifice constructed by God: “Unless the Lord build the house, they labor in vain who build it” (Ps 127:1). In these, ways, then, God’s ministers are coadjutors, inasmuch as they labor in cultivating and guiding the faithful.

147. – Then when he says, according to the commission of God, he discusses the varieties of reward; and because rewards are distinguished according to the varieties of labor. First he deals with the varieties of labor; secondly with the diverse reward (v. 12). In regard to the first he does two things: First, he distinguishes the varieties of labor; secondly, he sounds a warning (v. 10).

148. – In regard to the first he does two things: first, abandoning the simile based on agriculture, he describes his own labor under the likeness of a building, saying: according to the commission of God given to me, as a wise architect, I have laid a foundation. Here it should be noted that an architect, especially of a building, is called the chief artisan, inasmuch as it is his duty to comprehend the entire arrangement of the whole work, which is brought to completion by the activities of the manual laborers. Consequently, he is called wise in building, because he considers the principal cause of the building, i.e., its end and arranges what is to be done by the subordinate artisans to realize the end. Now it is obvious that the entire structure of a building depends on the foundation; consequently, it pertains to a wise architect to lay a solid foundation. But Paul himself laid the foundation of the spiritual edifice for the Corinthians; hence he said above, “I have planted,” for planting is related to plants as the foundations to buildings, because both signify expressly the first preaching of the faith: “I have preached this gospel, not where Christ was named, lest I should build upon another man’s foundation” (Rom 15:20). This is why he compares himself to a wise architect. But he attributes this not to his own power but to God’s grace; which is what he says: according to the grace of God given to me, Who made me fit and worthy for this ministry: “I have labored more abundantly than all they; yet not I but the grace of God with me” (1 Cor 15:10).

149. – Secondly, he describes others’ labors, saying: and another man, i.e., whoever labors among you, is building on the foundation laid by me. This can be done in two ways: in one way so that each person builds on the faith produced in him by growing in charity and good works: “Be you also as living stone built up” (1 Pet 2:5). In another way by doctrine, whereby one explains more clearly the faith produced in others: “To build and to plant” (Jer 1:10). In this interpretation the building up signifies the same thing as watering signified.

150. – Then when he says, let everyone take care, he gives a warning, saying: I have said that it pertains to others to build on the foundation: but let everyone take care, i.e., pay careful attention to how he builds upon it, i.e., what sort of doctrine he adds to the faith already existing in others or what sort of works to the faith existing in himself: “Let your eyes look straight on, and let your eyelids go before your steps” (Pr 4:25).

151. – Secondly, he answers a tacit question: why he warns them about the superstructure and not the foundations; or rather, he states the reason why he said that the task of others is to build on the foundation. He says: for no other foundation can any man lay, but what which is laid, which is Christ Jesus, Who dwells in your heart by faith: of the foundation it is said (Is 28:16): “Behold, I will lay a stone in the foundations of Sion, a tried stone, a corner stone, a precious stone, founded in the foundation.”

152. – On the other hand it seems that Christ is not the sole foundation, because it says in Rev (21:14): “The wall of the city had twelve foundations, and in them the twelve names of the twelve apostles.” The answer is that there are two kinds of foundations: one is solid of itself, such as the rock on which the building is constructed. This is the foundation to which Christ is compared; for He is the rock mentioned in Matt (7:25): “For it was founded on a rock.” The other is the foundation, which is not solid of itself but rests on a solid object, as the stones placed on solid rock. This is the way the apostles are called the foundation of the Church, because they were the first to be built on Christ by faith and charity: “Built on the foundation of the apostles” (Eph 2:20).

153. – Then when he says, Now if any man builds, he discusses the variety of rewards accordingly as some receive a wage without any less and some with a loss. In regard to the first he does three things: first, he teaches that a variety of works is revealed by the wages; secondly, when this is revealed (v. 13); thirdly, how it is revealed (v. 14).

154. – As to the first it should be noted that the Apostle, in order to point out the varieties of superstructures, mentions six things, i.e., three against three: on the one hand, gold, silver and precious stones; on the other hand, wood, hay and stubble. The first three have a striking brilliance, as well as being indestructible and precious; but the other three are, easily consumed by fire and worthless. Hence by gold, silver and precious stone are understood something brilliant and lasting; but by wood, hay and stubble something material and transitory. Now he stated above that the superstructure can refer either to the works everyone builds on the foundation of faith or to the doctrine which a teacher or preacher builds on the foundation of faith laid by an apostle. Hence, the variety the Apostle mentions here can refer to both superstructures.

155. – Therefore, some, referring this to the superstructure of works, have said the gold, silver and precious stones mean the good works a person adds to his faith; but wood, hay and stubble mean the mortal sins a person commits after receiving the faith. However, this interpretation cannot stand: first, because mortal sins are dead works: “He will cleanse our consciences from dead works” (Heb 9:14), whereas only living works are built onto this building: “Be you also as living stone built up” (1 Pt 2:5). Consequently, those who have mortal sins along with faith do not build up, but rather destroy or profane. Against such persons he says: “But if anyone destroys God’s temple” (1 Cor 3:17). Secondly, because mortal sins are better compared to iron or lead or stone, since they are heavy and not destroyed by fire but always remain in the thing in which they exist; whereas venial sins are compared to wood, hay and stubble, because they are light and easily cleansed from a person by fire. Thirdly, because it seems to follow from this interpretation that a person who dies in mortal sin, as long as he keeps the faith, will finally attain to salvation after undergoing punishment. For he continues: If any man’s work is burned up he will suffer loss, though he himself will be saved, but only as through fire, which is obviously contrary to the Apostle’s statement below (6:9): “neither fornicators, nor idolaters, nor adulterers, nor homosexuals… shall posses the kingdom of God”, and to Gal (5:21): “Those who do such things shall not possess the kingdom of God.” But one possesses salvation only in the kingdom of God; for everyone excluded from it is sent into eternal fire, as it says in Matt (25:41). Fourthly, because faith can be called a foundation, only because by it Christ dwells in us, since it was stated that the foundation is Christ Jesus Himself. For Christ does not dwell in us by unformed faith; otherwise He would dwell in the devils, of whom Jas (2:19) says: “The devils believe and tremble.” Hence Eph (3:17) says: “that Christ by faith may dwell in your hearts.” This should be understood of faith informed by charity, since 1 Jn (4:16) says: “He that abides in love abides in God and God in him.” This is the faith that works through love, as it says below (13:4): “Love is not arrogant or rude.” Consequently, it is obvious that persons who commit mortal sins do not have formed faith, and so do not have the foundation. Therefore, it is necessary to suppose that the person who builds upon the foundation gold, silver and precious stones, as well as one who builds upon it wood, hay, stubble, avoids mortal sin.

156. – Therefore to understand the difference between these two sets of things, it should be noted that human acts are characterized by their objects. But there are two objects of a human act: a spiritual thing and a bodily thing. Now these objects differ in three ways: first, spiritual things last forever, but bodily things pass away; hence it says in 2 Cor (4:18): “The things that are seen are transient, but the things that are unseen are eternal.” Secondly, spiritual things are brilliant in themselves: “Wisdom is glorious and never fades away” (Wis 6:13), but bodily things on account of their matter are dingy: “Our time is as the passing of a shadow” (Wis 2:5). Thirdly, spiritual are more precious and nobler than bodily things: “Wisdom is more precious than all riches” (Pr 3:15); “All gold in comparison of her, is as a little sand: and silver in comparison to her shall be counted as clay” (Wis 7:9). Therefore, the works that engage a person in spiritual and divine things are compared to gold, silver and precious stones. By gold are signified those by which a man tends to God Himself by contemplation and love. Hence it says in S. of S. (5:11): “His head is as the finest gold”: for the head of Christ is God, and the gold is that mentioned in Rev (3:18): “Therefore I counsel you to buy from me gold tried by fire”, i.e., wisdom with charity. By silver are signified those acts by which a man clings to spiritual things to believe, love and contemplate them; hence in a Gloss the silver is referred to love of neighbor, and in Ps 68 (v. 13) the wings of a dove are described as covered with silver and its pinions with green gold. But precious stones signify the works of the various virtues with which the soul is adorned; hence it says in Sirach (50:9): “Like a vessel of hammered gold adorned with all kinds of precious stones,” or they signify the commandments of God’s law: “Therefore I love thy commandments above gold, above fine gold” (Ps 119: 127). But the human acts by which a person aims at acquiring bodily things are compared to tinder, which is worthless; for although it has a sheen, it burns easily. Yet there are various kinds, some of which are stronger than others are some are more easily burned. For among bodily creatures men are the more noble and conserved by succession; hence they are compared to wood: “The trees once went forth to anoint a king over them” (Jg 9:8). But man’s flesh is easily destroyed by sickness and death; hence he is compared to grass: “All flesh is grass” (Is 49:6). Again, the things which contribute to the glory of this world quickly pass away; hence they are compared to stubble: “O my God, make them like a tumbleweed, like chaff before the wind” (Ps 83:13).

157. – And so when one builds thereon gold and silver and precious stones, he builds upon the foundation of faith those things which pertain to contemplating the wisdom of divine matters, to loving God, to performing devout exercises, to helping his neighbor and performing virtuous works. But to build upon it wood, hay and stubble is to erect on the foundation of faith things which pertain to arranging human affairs, to caring for the flesh and for outward glory.

158. – However, it should be noted that there are three possible attitudes, when a person intends these latter things: first, he might make them an end. Since this would be a mortal sin, a person with such an attitude would not be building upon the foundation by laying another foundation: for the end is the foundation for the desirable things sought for its sake. Secondly, a person might tend toward these things, directing them entirely to the glory of God; and because they are qualified by the end one intends, a person with such as attitude will not be building wood, hay and straw on the foundation but gold and silver and precious stones. Thirdly, a person could have the attitude that although he is not making these things an end or would act contrary to God for their sake, nevertheless he is drawn toward them more than he ought, so that he is kept back from the things of God by them; which is to sin venially. And this is what is meant by building wood, hay and stubble on the foundation; not because they are, properly speaking, erected on the foundation, but because acts of caring about temporal things have venial sins attached to them due to a stronger attachment to them. This attachment is compared to wood, hay or stubble, depending on how strong it is.

159. – Yet is should be kept in mind that those who tend after spiritual things cannot be altogether freed from caring for temporal things, any more than those who tend after temporal things from a duty of charity are altogether free from tending toward spiritual things. The difference is one of emphasis: for some emphasize spiritual things and make no provision for temporal things, except as the needs of bodily life require; others place the emphasis in their lives on procuring temporal things, but use spiritual things to direct their life. The first group, therefore, builds gold, silver and precious stones; but the second hay, wood and stubble on the foundation. From this it is clear that the former have some venials but not a notable amount, because they are only slightly concerned with the care of temporal things; but the latter have something stable, precious and brilliant, but only a small amount, namely, to the extent that they are directed by spiritual considerations.

160. – They can also be differentiated on the basis of doctrine. For some, by teaching sound, true and clear doctrine, erect gold, silver and precious stones upon the foundation of faith laid by the apostles; hence it says in Pr (10:20): “The tongue of the righteous is choice silver.” On the other hand, those who add to the faith laid down by the apostles doctrines that are useless, unclear or not supported by true reasons, but vain and empty, erect wood, hay and stubble, hence Jer (23:28): “Let the prophet who has a dream tell the dream, but let him who has my word speak my word faithfully. What has straw in common with wheat? Says the Lord.” Finally those who teach falsehood do not build on the foundation but subvert it.

161. – He says, therefore: If any man builds by his works or teachings on this foundation, i.e., upon the formed faith in his heart or upon the faith founded and taught by the apostles, gold, silver or precious stones, i.e., spiritual works or sound, clear teachings, or wood, hay stubble, i.e., corporal works or silly teachings, each man’s work will become manifest, i.e., its quality will be made known in the divine judgment: for man’s ignorance of it will not keep it hidden forever. For some appear to be erecting woods, hay and stubble by looking for temporal benefits, such as profit or human favor, from spiritual things. Others, however, seem to be erecting wood, hay and stubble, but are really erecting gold, silver and precious stones, because in administering temporal things they have their eye on spiritual things alone. Hence it says in Zeph (1:12): “I will search Jerusalem with lamps” and in Lk (12:2): “Nothing is covered up that will not be revealed.”

162. – Then when he says, for the day for the Lord, he shows when these things will be disclosed. Here it should be noted that the time and day of a thing is said to be present when it exists in its best state and in the fullness of its power. This is the sense in which “all things have their season” (Ec 3:1). Therefore, when a man is fulfilling his will even contrary to God, it is man’s day. In this sense Jer (17:16): “Thou knowest that I have not desired the day of man.” But it is the day of the Lord, when His will is accomplished in regard to men, who are rewarded or punished according to His justice: “At the set time which I appoint I will judge with equity” (Ps 73:2). Hence the day of the Lord can be take in three senses, depending on the three times the Lord will judge.

163. – For there will be a general judgment of all man, as it says in Matt (12:41): “The men of Nineveh will arise at the judgment.” In this sense the day of the Lord will be the last day—judgment day—alluded to in 2 Th (2:2): “Be not terrified as if the day of the Lord were at hand.” This is the interpretation of the statement that the day of the Lord shall disclose it, because on the day of judgment the differences among men’s merits will be disclosed: “On that day when God judges the secrets of men by Jesus Christ” (Rom 2:16). Another is the particular judgment, which takes place for each person at his death. Lk (16:22) says of this judgment: “The rich man died and was buried in hell; and the poor man also died and was carried to Abraham’s bosom.” In this sense the day of the Lord refers to the day of death, as in 1 Th (5:2): “The day of the Lord will come like a thief in the night.” The day of the Lord will disclose it at that time, because every man’s merits will be plain at his death. Hence it says in Pr (11:7): “When the wicked dies, his hope perishes” and in (14:32): “The righteous man has hope when he dies.” The third judgment takes place in this life, inasmuch as God sometimes proves a man by the tribulations of this life; hence it says below (11:32): “When we are judged by the Lord, we are chastened so that we may not be condemned along with the world.” In this sense temporal tribulations are called the day of the Lord: “The sound of the day of the Lord is bitter, the mighty man cries aloud there” (Zeph 1:14). Therefore, the day of the Lord shall disclose, because during the time of tribulation a man’s affections are tested: “The kiln tests the potter’s vessels; so the trial of affliction just men” (Sir 27:5).

164. – Secondly, he shows the means by which it will be disclosed, namely, by fire; hence he continues: because it shall be revealed with fire, namely, the day of the Lord: for the day of judgment will be revealed in the fire which will precede the face of the judge, burning the face of the world, enveloping the wicked and cleansing the just. Ps 96 (v. 3) says of this: “Fire goes before him, and burns up his adversaries round about.” But the day of the Lord which occurs at death will be revealed in the fire of purgatory, by which the elect will be cleansed, if any require cleansing: Job (23:10) can be interpreted as referring to this fire: “When he has tried me, I shall come forth as god.” Finally, the day of the Lord, which is the day of tribulation permitted by God’s judgment, will be revealed in the fire of tribulation: “For gold is tested in the fire, and acceptable men in the furnace of humiliation” (Sir 2:5).

165. – Thirdly, he mentions the effect of the disclosure when he says, and the fire will test what sort of work each man has done, namely, because each of these fires will prove a man’s merits or demerits: “If thou testest me, thou wilt find no wickedness in me” (Ps 17:3). In these three events mentioned by the Apostle, the first is the conclusion of the two which follow: for if the day of the Lord will be revealed in fire, and if the fire tests the quality of a man’s work, the consequence is that the day of the Lord will disclose the differences among men’s works.

166. – Then when he says, if any man’s work, he indicates the manner in which the above disclosures will be made: first, in regard to good works when he says: if any man’s work, which he erected, survives the fire, he, i.e., the one who erected it, shall receive a reward: “Behold, his reward is with him” (Is 40:10).

167. – One’s work is said to abide unharmed by the fire in two ways: in one way on the part of the worker, because the one performing the work, say of good teachings or any good work, is not punished for such works by the fire of purgatory or by the fire which goes before the face of the judge or even by the fire of tribulation. For a person who has not loved temporal things immoderately is not excessively saddened at their loss, because sadness is caused by one’s love of a thing which is lost; hence superfluous love produces sorrow. In another way on the part of the work itself: for no matter which of the above fires tests a man, the work of good teachings abides as does any other good work. For when the fire of tribulation comes, a man does not depart from his good teachings or from any good work of virtue; rather, each of these abides as to its merit both in the fire of purgatory and in the fire which goes before the face of the judge.

168. – Secondly, he shows the same thing in regard to evil works, saying: If any man’s work burn because of any of the above fires, he shall suffer loss for doing them, but not to the point of damnation; hence he adds: but he himself shall be saved with eternal salvation: “Israel is saved by the Lord with everlasting salvation” (Is 45:17), but only as by fire, which he previously endured either in this life or at the end of the world; hence it says in Ps 66 (v.12): “We went through fire and through water; yet thou hast brought us forth to a spacious place,” and in Is (43:2): “When you walk through fire you shall not be burned, and the flame shall not consume you, for I am the Lord, your Savior.”

169. – Now a man’s work is said to burn in two ways: in one way on the part of the worker, inasmuch as he is afflicted by the fire of tribulation on account of the immoderate attachment he has to earthly things and by the fire of purgatory or by the fire which goes before the face of the judge on account of venial sins, which he committed by caring for temporal things or even by the frivolous and vain things he taught. In another way a work burns in the fire on the part of the work itself, because when tribulation comes, a person cannot find time for foolish teaching or worldly works: “On that day all his plans perish” (Ps 146:4). Furthermore, the fire of purgatory or the fire which goes before the face of the judge will not leave any of these things to act as a remedy or as merit. Similarly, he suffers a loss in two ways: either because he is punished or because he loses what he accomplished. On this point Sirach (14:19): “Every product decays and ceases to exist, and the man who made it will pass away with it. And every excellent work shall be justified; and the worker thereof shall be honored therein.” The first of these refers to the person who erects wood, hay and stubble, which is the work that burns in the fire; but the second refers to the person who erects gold, silver and precious stones, which is the work that abides in the fire without any loss.

 

3-3

            1 Cor 3:16-23

16 Do you not know that you are God’s temple and that God’s Spirit dwells in you? 17 If any one destroys God’s temple, God will destroy him. For God’s temple is holy, and that temple you are. 18 Let no one deceive himself. If any one among you thinks that he is wise in this age, let him become a fool that he may become wise. 19 For the wisdom of this world is folly with God. For it is written, “He catches the wise in their craftiness,” 20 and again, “The Lord knows that the thoughts of the wise are futile.” 21 So let no one boast of men. For all things are yours, 22 whether Paul or Apollos or Cephas or the world or life or death or the present or the future, all are yours; 23 and you are Christs; and Christ is God’s.

170. – Having indicated the reward in store for those who labor well, the Apostle now deals with the punishment in store for those who do evil or destructive works. In regard to this he does two things: first, he indicates the punishment; secondly, he dismisses a contrary error (v. 18). He indicates the punishment in store for those who work unto destruction by continuing with the metaphor of the spiritual building. In regard to his he does three things: first, he shows the dignity of the spiritual edifice; secondly, he mentions the punishment in store for those who destroy it (v. 17a); thirdly, he assigns the reason for the punishment (v. 17b).

171. – He says, therefore: I have said that everyone who builds on the foundation will receive the reward of salvation without a loss or with a loss. But if you are to understand the punishment in store for those who labor evilly among you, you must recognize your dignity, which he indicates when he says: Do you not know that you, Christ’s faithful, are the temple of God? “In whom the whole structure is joined together and grows into a holy temple in the Lord; in whom you also are built into it for a dwelling place of God in the Spirit” (Eph 2:21).

172. – Secondly, he proves that the faithful are God’s temple. For it is the mark of a temple to be God’s dwelling place: “The Lord is in is holy temple” (Ps 11:4); hence everything in which God dwells can be called a temple. Now God dwells chiefly in Himself, because He alone comprehends Himself; hence God Himself is called a temple: “Its temple is the Lord God” (Rev 21:22). God also dwells in a building consecrated by the special worship offered Him in it; therefore, a holy building is called a temple: “I will worship at the holy temple in your fear” (Ps 5:8). Furthermore, he dwells in men by faith, which works through love: “That Christ may dwell by faith in your hearts” (Eph 3:17). Hence to prove that the faithful are God’s temple, he adds that they are dwelt in by God when he says: and the Spirit of God dwells in you, as in Rom (8:11) when he said: “The Spirit who raised Jesus Christ dwells in you”; “I will put my spirit within you” (Ez 36:27). This shows that the Spirit is God, by Whose indwelling the faithful are called God’s temple, for only God’s indwelling makes a thing God’s dwelling, as has been said.

173. – But it should be noted that God exists in all creatures. He exists in them by His essence, power and presence, filling all things with His goodness: “Do I not fill heaven and earth?” (Jer 23:24). But God is said to dwell spiritually as in a family in the saints, whose mind is capable of God by knowledge and love, even though they may not be actually thinking of Him or loving Him, provided that by grace they possess the habit of faith and charity, as is the case with baptized infants. However, knowledge without love does not suffice for God’s indwelling, for 1 Jn (4:16) says: “He that abides in love abides in God and God in him.” That is why many persons know God either by natural knowledge or by unformed faith, yet God’s Spirit does not dwell in them.

174. – Then when he says, But if any man, he mentions the punishment in store for those who do evil works, saying: But if any man destroy the temple of God, him will God destroy. Now the temple of God is violated in two ways: in one way by false teaching, which does not build on the foundation but rather uproots it and destroys the edifice; hence, (Ez 13:19) says of false prophets: “You have profaned me among my people for handfuls of barley and for pieces of bread.” In another way a person violates the temple of God by mortal sin, through which he destroys himself or someone else by his works or example; hence it says in Mal (2:11): “Judah has profaned the sanctuary of the Lord, which he loves.” Therefore, any person who violates a spiritual temple of God or profanes it in any way deserves to be destroyed by God through eternal damnation; hence Mal (2:12) continues: “May the Lord cut off from the tents of Jacob and the man who does this, both the master and the disciple,” and in Ps 12 (v. 3): “May the Lord cut off all flattering lips, the tongue that makes great boasts.”

175. – Then when he says, For the temple, he gives the reason for what he had said about the holiness of the temple. For a person who profanes a sacred thing commits a sacrilege; hence he deserves to be destroyed. For the temple of God is holy, and that temple you are, as he stated earlier and as stated in Ps 65 (v. 4) “Holy is your temple, wonderful in justice,” and again in Ps 93 (v. 5): “Holiness befits thy house, O Lord.” In a material temple, however, is a certain sacramental holiness, inasmuch as the temple is dedicated to divine worship; but in Christ’s faithful is the holiness of grace, which they acquired by baptism: “You have been washed, you have been sanctified” 1 Cor (6:11).

176. – Then when he says, Let no man, he excludes an opposite error. First, he warns the faithful to be careful not to be deceived by error; secondly, he teaches now to be careful (v. 18); thirdly, he assigns the reason (v. 19).

177. – In regard to the first it should be noted that some people say that God neither rewards nor punishes men’s deeds: “They say in their hearts, ‘The Lord will not do good, nor will he do ill’” (Zeph 1:12); “Who has commanded and it came to pass, unless the Lord has ordained it? Is it not from the mouth of the Most High that good and evil come?” (Lam 3:37). To exclude this error he says, let no man deceive himself with the assertion that a person who violates the temple of God will not be destroyed: “Let no man deceive you with empty words, for it is because of these things that the wrath of God comes upon the sons of disobedience” (Eph 5:6).

178. – Then when he says, if any man, he shows how to avoid being deceived in this way. Here it should be noted that some, appealing to the reasons of human wisdom, have declared that God does not punish men’s sins on the ground that God does not know the particular things that happen here: “And you say, ‘Thick clouds enwrap him, so that he does not see’” (Jb 22:14). Therefore, to avoid this he says: If any man among you thinks he is wise in this world, i.e., has worldly wisdom, which in those points that are contrary to the faith is not wisdom, even though it appears to be, let him become a fool by eschewing that seeming wisdom, that he may become wise, namely, according to divine wisdom, which is the true wisdom. And this must be observed not only in those matters in which worldly wisdom is contrary to the truth of faith, but also in all matters in which it is contrary to genuine morality; hence: “He is a shield to those who take refuge in him” (Pr 30:5).

179. – Then when he says, For the wisdom, he assigns the reason for what he had said. For it seems to be inept to advise a person to become foolish, as, indeed, it would be if the foolishness were the denial of true wisdom. But that is not the case, for the wisdom of this world is folly with God, because it rests mainly on this world, whereas the wisdom which attains to God through the things of this world is not the wisdom of the world but the wisdom of God, as Rom (1:19) says: “For what can be known about God is plain to them, because God has shown it to them. His invisible nature has been clearly perceived in the things that have been made.” Therefore, the wisdom of this world, which considers the things of this world in such a way that it does not reach divine truth is folly with God, i.e., in God’s judgment it is folly: “The princes of Zoan are utterly foolish; the wise counselors of Pharaoh give stupid counsel” (Is 19:11).

180. – Secondly, he proves what he had said by citing two authorities: the first of these is from Jb (5:13); hence he says: He catches the wise in their own craftiness. Now the Lord catches the wise in their own craftiness, because when they lay crafty plans contrary to God, He frustrates them and fulfills His own plan. Thus, by the malice of Joseph’s brothers attempting to prevent his ascendancy, it came to pass by divine providence that Joseph, after being sold, became a ruler in Egypt. Hence just before the words quoted, Job says: “He frustrates the devices of the crafty, so that their hands achieve no success”; because, as it says in Pr (21:30): “No wisdom, no understanding, no counsel, can avail against the Lord.” The second authority is taken from Ps 94 (v. 11); hence he says: and again it is written: The Lord knows that the thoughts of the wise, i.e., according to the wisdom of the world, are futile, namely, because they do not reach unto the goal of human knowledge, which is the knowledge of divine truth. Hence Wis (13:1) says: “All men who are ignorant of God are foolish.”

181. – Then when he says, let no man, he draws his main conclusion, namely, that they should not glory in God’s ministers. First, he draws the conclusion, saying: Therefore, since ministers are nothing but persons laboring for a reward, let no man boast of men, as it says in Ps 146 (v. 3): “Put not your trust in princes, in a son of man, in whom there is no help”; and Jer (17:5): “Cursed is the man who trusts in man and makes flesh his arm.”

182. – Secondly, he assigns a reason based on the dignity of Christ’s faithful. First, he mentions the relationship between things and Christ’s faithful, saying: For all things are yours. As if to say: just as a man does not glory in things subject to himself, so neither should you glory in the things of the world, all of which have been given to you by God: “Thou has put all things under his feet” (Ps 8:8). Then he specifies what he means by all things; and first he mentions Christ’s ministers, who are appointed by God in minister to the faithful: “With ourselves as your servants for Jesus’ sake” (2 Cor 4:5), which is what he says: whether Paul, who planted, or Apollos, who watered, or Cephas, i.e., Peter, who is the universal shepherd of Christ’s sheep, as stated in Jn (c. 21). After these he mentions external things when he says: or the world, which contains all creatures and belongs to Christ’s faithful, inasmuch as a person is helped by the things of this world to fulfill his bodily needs and to attain to a knowledge of God: “From the greatness and beauty of created things comes a corresponding perception of their Creator” (Wis 13:5).

183. – Then he lists things which pertain to the very disposition of man, saying: or life or death, because life is useful to Christ’s faithful as the time for meriting; and so is death, by which they reach their reward: “Whether we live or die, we are the Lord’s” (Rom 14:8); and “for me to live is Christ and to die is gain” (Phil 1:21). Indeed, all good and evil in this world are reduced to these two, because by good things life is preserved and by evil things death is reached. Finally, he lists the things which pertain to man’s present or future state, saying: or the present, i.e., things of this life by which we are aided in meriting, or the future, i.e., things reserved for us as a reward: “We have not here a lasting city, but we seek one that is to come” (Heb 13:14). All are yours, i.e., serve your advantage: “In everything God works for good with those who love him” (Rom 8:28).

184. – Thus, the first relationship is that of Christ to the faithful, but the second is that of Christ’s faithful to Christ. He mentions this when he says: and you are Christ’s, because He redeemed us by His death: “Whether we live it whether we die, we are the Lord’s” (Rom 14:8). The third relationship is that of Christ as man to God; hence he adds: and Christ as man is God’s. Hence He is called God and Lord in Ps 7 (v. 1): “O Lord my God, in thee do I take refuge,” where the whole Trinity is understood by the name, God. Therefore, because no one should glory in anything below him but in what is above him, the faithful of Christ should not glory in His ministers, but rather the ministers in them: “I have great confidence in you; I have great pride in you” (2 Cor 7:4). But Christ’s faithful should glory in Christ: “Far be it from me to glory except in the cross of our Lord Jesus Christ” (Gal 6:14), as Christ glories in the Father: “He boasts that God is his father” (Wis 2:16).