Thomas Aquinas Commentary 1 Corinthians 3

Previously, the Apostle exposed 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 this regard, he does two things: first, he attacks their judgment for attributing more than they should to the ministers in whom they boast; and second, for looking down on the other ministers of Christ (chapter 4).

Regarding the first point, he does two things: first, he shows the loss they suffered from the strife arising from their perverse judgment; and second, he attacks their perverse judgment (verse 4). Concerning this first point, he does two things: first, he mentions the loss they have suffered until now on account of this fault; and second, he shows that they are still suffering from it (verse 2).

Regarding the first point, he does three things. First, he mentions the loss they have suffered until now from this fault. For previously he had said that the apostles delivered spiritual things to spiritual people—teachings which worldly people were not able to comprehend. Now he applies this to them, saying: But I, brothers, who along with all the other apostles speak spiritual things to spiritual people, could not properly address you as spiritual people—that is, deliver spiritual teachings to you—but I have spoken to you as people of the flesh. Here he calls "carnal" the same ones he first called "worldly," to whom things suited to their weakness must be delivered: 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 (Isaiah 28:9).

Second, he uses a simile, saying they are like "babes in Christ"—that is, barely introduced to the perfect teachings of the faith which are given to spiritual people: Everyone who lives on milk is unskilled in the word of righteousness, for he is a child, but the perfect live on solid food (Hebrews 5:13).

Third, he gives the reason, so that they would not suppose he withholds spiritual teaching from them out of envy, which would be contrary to Wisdom 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 out of envy that I kept spiritual things from you, but because of your incapacity, for you were not ready to grasp spiritual words: I have yet many things to say to you; but you cannot bear them now (John 16:12).

Then, when he says, and even yet, he shows that they are still 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 given your newness: As newborn babes, desire the rational milk without guile (1 Peter 2:2). But it is sinful that despite 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 teach you again the first principles of God’s word (Hebrews 5:12).

Second, 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 you cannot grasp the things of the Spirit but instead have a taste for the things of the flesh: They that are of the flesh mind the things of the flesh (Romans 8:5).

Third, 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 to join jealousy with strife, because jealousy is the food of contention. A jealous person is grieved at another’s good, which the latter tries to improve, and from this, strife arises. Hence James 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.

It should also be noted that jealousy and strife occur only among carnal people. This is because they are attracted to material goods, which cannot be possessed by many people 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, to which spiritual people are attracted, can be possessed by many people at the same time; consequently, one person’s good is not another’s loss. For this reason, neither jealousy nor strife finds a place among them: Which I impart without envy .

Furthermore, it should be noted that carnal people are said to walk according to the flesh, even though a person is composed of spirit and flesh. For it is consistent 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 a person’s spirit is raised above the human level 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 . Therefore, the meaning is this: "like ordinary men"—that is, according to human nature left to itself by the Spirit of God, as Psalm 4:3 says: O men, how long shall my honor suffer shame? How long will you love vain words and seek after lies?

Fourth, he clarifies the proof, saying: For when one of you says, "I belong to Paul," because you 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?—that is, carnal and not spiritual, indulging in jealousy and strife for human things. For as a person is, so is he affected by corresponding things and desires them: They became detestable as the thing they loved (Hosea 9:10).

Then, when he says, What then is Apollos? he rejects their judgment, because they attributed more to their ministers than they deserved. First, he discloses the truth; second, he excludes their error (verse 18). Regarding the first point, he does two things: first, he describes the status of their ministers; and second, he speaks about their reward (verse 8). Concerning this first point, he does three things: first, he describes the status of the ministers; second, he proposes a simile (verse 6); and third, he explains his intent (verse 7).

Regarding 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?—that is, what is their dignity and power, if you are to be reasonable in boasting of them? And he answers that 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 (Isaiah 61:6).

But someone might consider it a great thing 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 human intermediaries, as happens when people glory in a 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 Romans 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 previously (2:5), That your faith might not rest in the wisdom of men but in the power of God. Therefore, you should rejoice first in God and not in men.

Now, 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 comes 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 our own sakes: Our sufficiency is from God, who has qualified us to be ministers of a new covenant (2 Corinthians 3:5).

Then, when he says, I planted, he stresses a similarity between ministers and farmers. Here, two differences in their activities should be noted. One is the difference between the activity of one minister and that of another. In this regard he says, I planted—that is, 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 (Isaiah 51:16). And Apollos watered—that is, he acted as a person who waters plants to nourish them and make them grow. In the same way, we read in Acts 19:1 that after Paul had converted many Corinthians, Apollos came and contributed greatly to the believers, showing publicly from the Scriptures that Jesus is the Christ, and fulfilling what is said in Sirach 24:31: I will water my orchard.

The second difference is found in the work of ministers, who by planting and watering cooperate externally with the work of God, who works internally. Hence, he adds, but God gave the increase: He will increase the harvest of your righteousness (2 Corinthians 9:10). So too, in the material world, planters and waterers work from the outside, but God works from within through the activity of nature to make plants grow.

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 only ministers of God, having nothing but what they received from God; and they worked only from the outside, while God worked within. So neither the one who plants nor the one who waters is important and great, but only God who gives the growth. For God is independent and great in Himself. An action is not attributed to the instrument, which a minister is, but to the principal cause. Hence Isaiah 40:17 says, All nations are as nothing before him.

The second conclusion is based on a comparison between the various ministers. The one who plants and the one who waters, since both are God’s ministers—having nothing but what they receive from God and working only from the outside—are equal. Since the only basis for preferring one over another is some divine gift he has received, they are equal as far as their own merits are 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 people who are one: Behold, how good and how pleasant it is for brethren to dwell in unity (Psalms 111:1); We, though many, are one body in Christ (Romans 12:5).

After describing the status of God’s ministers, the Apostle now discusses their reward. First, he discusses the reward of good ministers; second, the punishment of evil ones (verse 16). Regarding the former, he does three things: first, he mentions the reward reserved for ministers; second, he assigns the reason (verse 9); and third, he explains the variety of rewards (verse 10).

He says, therefore: I have said that neither the one who plants is anything, nor the one who waters. Nevertheless, they do not plant or water in vain, for each person will receive their own wages according to their own labor. For although God alone gives the increase and works from within, He gives a reward to those who labor outwardly: Let your voice cease from weeping, and your eyes from tears: for there is a reward for your work (Jeremiah 31:16). This reward is God Himself: I am your protector and your reward exceeding great (Genesis 15:1).

It is for this reward that the laborers are praised: How many hired servants in my father’s house abound with bread! (Luke 15:17). On the other hand, if a person works for any other reward, they are not worthy of praise: But the hireling, whose own the sheep are not, sees the wolf coming and leaves the sheep (John 10:12).

But this reward is both common to all and unique to each. It is common because what they all see and enjoy is the same God: Then shall you abound in delights in the Almighty, and you shall lift up your face to God (Job 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 (Isaiah 28:5). This is why in Matthew 20 all the laborers in the vineyard receive one penny. But the reward will be unique 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 John 14:2: In my Father’s house are many mansions. For the same reason he says here: each shall receive his own wages.

He indicates the basis for the various rewards when he adds: according to his own labor. You shall eat the labors of your hands; blessed are you and it shall be well with you (Psalms 128:2). This does not mean an equal amount of reward for a corresponding amount of labor, because as it says in 2 Corinthians 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.

Now, labor can be considered greater in three ways:

1. By reason of charity, to which the essential aspect of the reward corresponds—that is, the enjoyment and sight of God. For this reason it says in John 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 fewer difficulties, will receive more of the essential reward.
2. By reason of the type of work. 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. For this reason, a special crown is given to teachers, to virgins, and to martyrs.
3. By reason of the amount of labor, which happens in two ways. 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. This is also true in regard to the joy he will experience for the greater labor: He renders to the just the wages of their labors . 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. Therefore Isaiah 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 (Isaiah 1:30): Youths shall faint and labor.

Then when he says, You are God’s, he assigns the reason for what he had said. First, he gives the reason; second, he applies a simile (verse 9).

He says, therefore: It is only right that each of us shall receive a reward, for we are fellow workers for God through our labors. But this seems to be contradicted by Job 26:2: Whose helper are you? Is it of him that is weak? And by Psalm 40:3: 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; for this reason, 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, because he does some work for him. In this way, God’s ministers are His co-workers, as 2 Corinthians 6:1 says: And we helping do exhort you. Therefore, just as the ministers of men receive a reward from them according to their labor, so too does God’s minister.

Second, he makes use of a simile referring to simple works, namely, agriculture and building. For the faithful are a field cultivated by God, because 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 (Romans 7:4). And in John 15:1 it says: My Father is the husbandman. This is what he says first: You are God’s field, that is, like a field cultivated by God and bearing His fruit. The faithful are also like a house built by God, because God lives in them: You also are built together into a habitation of God in the Spirit (Ephesians 2:22). Therefore, he continues: you are God’s building, that is, an edifice constructed by God: Unless the Lord build the house, they labor in vain who build it (Psalms 127:1). In these ways, then, God’s ministers are co-workers, because they labor in cultivating and guiding the faithful.

Then when he says, according to the commission of God, he discusses the varieties of reward. Because rewards are distinguished according to the varieties of labor, he first deals with the varieties of labor, and second with the diverse rewards (verse 12). Regarding the first, he does two things: first, he distinguishes the varieties of labor; second, he sounds a warning (verse 10).

Regarding the first point, 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 is called the chief artisan, because 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—its end—and arranges what is to be done by the subordinate artisans to realize that 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. Paul himself laid the foundation of the spiritual edifice for the Corinthians; for this reason he said above, I have planted, for planting is related to plants as the foundation is to buildings, because both signify 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 (Romans 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 Corinthians 15:10).

Second, he describes others’ labors, saying: and another man, that is, whoever labors among you, is building on the foundation laid by me. This can be done in two ways. In one way, 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 Peter 2:5). In another way, by doctrine, whereby one explains more clearly the faith produced in others: To build and to plant (Jeremiah 1:10). In this interpretation, the building up signifies the same thing as watering signified.

Then when he says, let everyone take care, he gives a warning: I have said that it pertains to others to build on the foundation, but let everyone take care, that is, pay careful attention to how he builds upon it—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 (Proverbs 4:25).

Next, he answers a tacit question: why does he warn them about the superstructure and not the foundation? 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 that which is laid, which is Christ Jesus, Who dwells in your heart by faith. Of the foundation it is said (Isaiah 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.

On the other hand, it seems that Christ is not the sole foundation, because it says in Revelation 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 Matthew 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, like 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 (Ephesians 2:20).

Then when he says, Now if any man builds, he discusses the variety of rewards, according as some receive a wage without any loss and some with a loss. Regarding the first, he does three things: first, he teaches that a variety of works is revealed by the wages; second, when this is revealed (verse 13); and third, how it is revealed (verse 14).

As to the first point, it should be noted that the Apostle, in order to point out the varieties of superstructures, mentions six things: 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 and are also indestructible and precious; but the other three are easily consumed by fire and worthless. Therefore, by gold, silver, and precious stones 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. For this reason, the variety the Apostle mentions here can refer to both superstructures.

Therefore, some, referring this to the superstructure of works, have said that 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 for several reasons:

1. Mortal sins are dead works—He will cleanse our consciences from dead works (Hebrews 9:14)—whereas only living works are built onto this building: Be you also as living stone built up (1 Peter 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 Corinthians 3:17).
2. Mortal sins are better compared to iron, lead, or stone, since they are heavy and not destroyed by fire but always remain in the thing in which they exist. Venial sins, however, are compared to wood, hay, and stubble, because they are light and easily cleansed from a person by fire.
3. 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 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. This is obviously contrary to the Apostle’s statement below (1 Corinthians 6:9): neither fornicators, nor idolaters, nor adulterers, nor homosexuals… shall possess the kingdom of God, and to Galatians 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 Matthew 25:41.
4. 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 James 2:19 says: The devils believe and tremble. For this reason Ephesians 3:17 says: that Christ by faith may dwell in your hearts. This should be understood of faith informed by charity, since 1 John 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 (1 Corinthians 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, and stubble, avoids mortal sin.

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; for this reason it says in 2 Corinthians 4:18: The things that are seen are transient, but the things that are unseen are eternal. Second, spiritual things are brilliant in themselves—Wisdom is glorious and never fades away ()—but bodily things on account of their matter are dingy: Our time is as the passing of a shadow . Third, spiritual things are more precious and nobler than bodily things: Wisdom is more precious than all riches (Proverbs 3:15); All gold in comparison of her, is as a little sand: and silver in comparison to her shall be counted as clay .

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 works by which a person tends to God Himself by contemplation and love. For this reason it says in Song of Solomon 5:11: His head is as the finest gold, for the head of Christ is God, and the gold is that mentioned in Revelation 3:18: Therefore I counsel you to buy from me gold tried by fire, that is, wisdom with charity. By silver are signified those acts by which a person clings to spiritual things to believe, love, and contemplate them; hence in a Gloss the silver is referred to love of neighbor, and in Psalm 68:13 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; for this reason 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 (Psalms 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 and some more easily burned. For among bodily creatures, men are the more noble and are conserved by succession; for this reason they are compared to wood: The trees once went forth to anoint a king over them (Judges 9:8). But man’s flesh is easily destroyed by sickness and death; for this reason he is compared to grass: All flesh is grass (Isaiah 49:6). Again, the things which contribute to the glory of this world quickly pass away; for this reason they are compared to stubble: O my God, make them like a tumbleweed, like chaff before the wind (Psalms 83:13).

And so when one builds on the foundation gold, 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 to performing virtuous works. But to build upon it wood, hay, and stubble is to build on the foundation of faith things which pertain to arranging human affairs, to caring for the flesh, and for outward glory.

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 but laying another foundation, for the end is the foundation for the desirable things sought for its sake. Second, 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 an attitude will not be building wood, hay, and straw on the foundation but gold, silver, and precious stones. Third, 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, he is nevertheless 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, built 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.

Yet it should be kept in mind that those who pursue spiritual things cannot be altogether freed from caring for temporal things, any more than those who pursue 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 builds hay, wood, and stubble on the foundation. From this it is clear that the former have some venial sins 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.

They can also be differentiated on the basis of doctrine. For some, by teaching sound, true, and clear doctrine, build gold, silver, and precious stones upon the foundation of faith laid by the apostles; for this reason it says in Proverbs 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 are vain and empty, build wood, hay, and stubble. For this reason Jeremiah 23:28 says: 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.

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

Then when he says, for the day of 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 (Ecclesiastes 3:1). Therefore, when a man is fulfilling his will even contrary to God, it is man’s day. In this sense Jeremiah 17:16 says: You know 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 (Psalms 73:2). Hence the day of the Lord can be taken in three senses, depending on the three times the Lord will judge.

First, there will be a general judgment of all humanity, as it says in Matthew 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 Thessalonians 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 (Romans 2:16).

Second is the particular judgment, which takes place for each person at his death. Luke 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 Thessalonians 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 person’s merits will be plain at his death. For this reason it says in Proverbs 11:7: When the wicked dies, his hope perishes, and in Proverbs 14:32: The righteous man has hope when he dies.

The third judgment takes place in this life, inasmuch as God sometimes proves a person by the tribulations of this life; for this reason it says below (1 Corinthians 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 (Zephaniah 1:14). Therefore, the day of the Lord shall disclose, because during the time of tribulation a person’s affections are tested: The kiln tests the potter’s vessels; so the trial of affliction tests just men .

Next, he shows the means by which it will be disclosed, namely, by fire; for this reason he continues: because it shall be revealed with fire, that is, 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. Psalms 96:3 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 gold. 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 .

Third, he mentions the effect of the disclosure when he says, and the fire will test what sort of work each man has done, because each of these fires will prove a person’s merits or demerits: If you test me, you will find no wickedness in me (Psalms 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 person’s work, the consequence is that the day of the Lord will disclose the differences among people’s works.

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, he says: if any man’s work, which he erected, survives the fire, he, that is, the one who built it, shall receive a reward: Behold, his reward is with him (Isaiah 40:10).

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, 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; therefore, superfluous love produces sorrow. In another way, on the part of the work itself, for no matter which of the above fires tests a person, the work of good teachings abides, as does any other good work. For when the fire of tribulation comes, a person 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.

Second, 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. For this reason he adds: but he himself shall be saved with eternal salvation—Israel is saved by the Lord with everlasting salvation (Isaiah 45:17)—but only as by fire, which he previously endured either in this life or at the end of the world. For this reason it says in Psalm 66:12: We went through fire and through water; yet you have brought us forth to a spacious place, and in Isaiah 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.

Now a person’s work is said to burn in two ways. In one way, on the part of the worker, because 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 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 (Psalms 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 says: 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 builds wood, hay, and stubble, which is the work that burns in the fire; but the second refers to the person who builds gold, silver, and precious stones, which is the work that abides in the fire without any loss.

Having indicated the reward for those who labor well, the Apostle now deals with the punishment for those who do evil or destructive works. Regarding this, he does two things:

1. He indicates the punishment.
2. He dismisses a contrary error (verse 18).

The Apostle indicates the punishment for those who work toward destruction by continuing with the metaphor of the spiritual building. In this regard, he does three things:

1. He shows the dignity of the spiritual edifice.
2. He mentions the punishment for those who destroy it (verse 17a).
3. He assigns the reason for the punishment (verse 17b).

Therefore, he says: I have said that everyone who builds on the foundation will receive the reward of salvation, either without loss or with loss. But if you are to understand the punishment for those who labor wickedly among you, you must recognize your dignity. He indicates this when he says, “Do you not know that you, Christ’s faithful, are the temple of God?” as it is written, 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 (Ephesians 2:21).

Secondly, he proves that the faithful are God’s temple. A temple is marked by being God’s dwelling place: The Lord is in his holy temple (Psalms 11:4). Therefore, everything in which God dwells can be called a temple. God dwells chiefly in Himself, because He alone comprehends Himself; thus, God Himself is called a temple: Its temple is the Lord God (Revelation 21:22). God also dwells in a building consecrated by the special worship offered to Him there; therefore, a holy building is called a temple: I will worship at the holy temple in your fear (Psalms 5:8).

Furthermore, God dwells in people by faith, which works through love: That Christ may dwell by faith in your hearts (Ephesians 3:17). To prove that the faithful are God’s temple, the Apostle adds that they are indwelt by God when he says, “and the Spirit of God dwells in you.” This is confirmed in Romans 8:11, The Spirit who raised Jesus Christ dwells in you, and in Ezekiel 36:27, I will put my spirit within you. This shows that the Spirit is God, by whose indwelling the faithful are called God’s temple, for only God’s indwelling makes something God’s dwelling, as has been said.

It should be noted, however, that God exists in all creatures by His essence, power, and presence, filling all things with His goodness: Do I not fill heaven and earth? (Jeremiah 23:24). But God is said to dwell spiritually in the saints as in a home. Their minds are capable of God by knowledge and love, even if they are not actively thinking of 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 is not sufficient for God’s indwelling, for 1 John 4:16 says, He who abides in love abides in God, and God in him. That is why many people know God either by natural knowledge or by unformed faith, yet God’s Spirit does not dwell in them.

Next, when he says, But if any man, he mentions the punishment for those who do evil works: But if any man destroy the temple of God, him will God destroy. The temple of God is violated in two ways. First, it is violated by false teaching, which does not build on the foundation but instead uproots it and destroys the edifice. Thus, Ezekiel 13:19 says of false prophets, You have profaned me among my people for handfuls of barley and for pieces of bread.

Second, a person violates the temple of God by mortal sin, through which he destroys himself or someone else by his actions or example. As it says in Malachi 2:11, Judah has profaned the sanctuary of the Lord, which he loves. Therefore, anyone who violates a spiritual temple of God or profanes it in any way deserves to be destroyed by God through eternal damnation. As Malachi 2:12 continues, May the Lord cut off from the tents of Jacob the man who does this, both the master and the disciple. And Psalm 12:3 says, May the Lord cut off all flattering lips, the tongue that makes great boasts.

When he says, For the temple, he gives the reason for his statement about the temple’s holiness. A person who profanes a sacred thing commits sacrilege and therefore deserves to be destroyed. For the temple of God is holy, and that temple you are. This was stated earlier and is also found in Psalm 65:4, Holy is your temple, wonderful in justice, and again in Psalm 93:5, Holiness befits your house, O Lord. A material temple has a certain sacramental holiness, since it is dedicated to divine worship. But in Christ’s faithful, there is the holiness of grace, which they acquired by baptism: You have been washed, you have been sanctified (1 Corinthians 6:11).

Next, when he says, Let no man, he excludes an opposite error. In this, he does three things:

1. He warns the faithful to be careful not to be deceived by error.
2. He teaches how to be careful (verse 18).
3. He assigns the reason (verse 19).

Regarding the first point, it should be noted that some people claim God neither rewards nor punishes human deeds, as they say in their hearts, ‘The Lord will not do good, nor will he do ill’ (Zephaniah 1:12). They also ask, 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? (Lamentations 3:37). To exclude this error, the Apostle says, let no man deceive himself with the assertion that a person who violates the temple of God will not be destroyed. For, 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 (Ephesians 5:6).

Then, with the words, if any man, he shows how to avoid being deceived. It should be noted that some, appealing to the arguments of human wisdom, have declared that God does not punish people’s sins because He does not know the particular things that happen here: And you say, ‘Thick clouds enwrap him, so that he does not see’ (Job 22:14). Therefore, to avoid this error, the Apostle says, If any man among you thinks he is wise in this world—that is, has worldly wisdom, which is not true wisdom on points contrary to the faith, even though it appears to be—let him become a fool by rejecting that seeming wisdom, that he may become wise according to divine wisdom, which is the true wisdom. This must be observed not only in matters where worldly wisdom is contrary to the truth of faith, but also in all matters where it is contrary to genuine morality. As it is written, He is a shield to those who take refuge in him (Proverbs 30:5).

When he says, For the wisdom, he gives the reason for his previous statement. It seems inappropriate to advise a person to become foolish, and indeed it would be if this foolishness were a denial of true wisdom. But that is not the case, for the wisdom of this world is folly with God. It rests mainly on this world, whereas the wisdom that attains to God through the things of this world is not the wisdom of the world but the wisdom of God. As Romans 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 worldly things in such a way that it does not arrive at divine truth—is folly with God. That is, in God’s judgment it is folly: The princes of Zoan are utterly foolish; the wise counselors of Pharaoh give stupid counsel (Isaiah 19:11).

Secondly, he proves his point by citing two authorities. The first is from Job 5:13, where he says, He catches the wise in their own craftiness. 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. For example, through the malice of Joseph’s brothers who tried to prevent his rise, it came to pass by divine providence that Joseph, after being sold, became a ruler in Egypt. Just before the words quoted, Job says, He frustrates the devices of the crafty, so that their hands achieve no success. This is because, as it says in Proverbs 21:30, No wisdom, no understanding, no counsel, can avail against the Lord.

The second authority is taken from Psalm 94:11, where it is written, The Lord knows that the thoughts of the wise are futile. The thoughts of those wise according to the world are futile because they do not reach the goal of human knowledge, which is the knowledge of divine truth. As Wisdom 13:1 says, All men who are ignorant of God are foolish.

Then, with the words, let no man, he draws his main conclusion: they should not glory in God’s ministers. He states the conclusion, saying, Therefore... let no man boast of men, since ministers are merely people laboring for a reward. As it says in Psalm 146:3, Put not your trust in princes, in a son of man, in whom there is no help. And Jeremiah 17:5 says, Cursed is the man who trusts in man and makes flesh his arm.

Secondly, he gives a reason based on the dignity of Christ’s faithful. He first mentions the relationship between all things and the faithful, saying, For all things are yours. It is as if to say: just as a person does not glory in things subject to him, so you should not glory in the things of the world, all of which have been given to you by God. As Psalm 8:8 says, You have put all things under his feet.

He then specifies what he means by “all things.” First, he mentions Christ’s ministers, who are appointed by God to minister to the faithful: With ourselves as your servants for Jesus’ sake (2 Corinthians 4:5). This is what he means when he says, whether Paul, who planted, or Apollos, who watered, or Cephas (that is, Peter), who is the universal shepherd of Christ’s sheep, as stated in John 21. After these, he mentions external things: or the world, which contains all creatures and belongs to Christ’s faithful, since a person is helped by worldly things to fulfill his bodily needs and to attain a knowledge of God: From the greatness and beauty of created things comes a corresponding perception of their Creator .

He then lists things that pertain to the human condition itself, saying, or life or death. Life is useful to Christ’s faithful as the time for meriting grace, and so is death, by which they reach their reward: Whether we live or die, we are the Lord’s (Romans 14:8), and for me to live is Christ and to die is gain (Philippians 1:21). Indeed, all good and evil in this world are related to these two, because life is preserved by good things and death is brought on by evil things. Finally, he lists things pertaining to our present or future state: or the present—that is, things of this life by which we are aided in meriting—or the future—that is, things reserved for us as a reward. As Hebrews 13:14 says, We have not here a lasting city, but we seek one that is to come. He concludes, All are yours, meaning they all serve your advantage: In everything God works for good with those who love him (Romans 8:28).

The Apostle then describes a series of relationships. The first is that of all things to the faithful, and the second is that of the faithful to Christ. He mentions this when he says, and you are Christ’s, because He redeemed us by His death: Whether we live or whether we die, we are the Lord’s (Romans 14:8). The third relationship is that of Christ as man to God; thus, he adds, and Christ is God’s. Christ as man calls God his Lord, as in Psalm 7:1, O Lord my God, in you I take refuge, where the whole Trinity is understood by the name “God.”

Therefore, because no one should glory in anything beneath him but only in what is above him, the faithful of Christ should not glory in His ministers. Rather, the ministers should glory in them: I have great confidence in you; I have great pride in you (2 Corinthians 7:4). Instead, Christ’s faithful should glory in Christ: Far be it from me to glory except in the cross of our Lord Jesus Christ (Galatians 6:14). In the same way, Christ as the Son glories in the Father: He boasts that God is his father .