Thomas Aquinas Commentary 1 Corinthians 3:8-15

"Now he that planteth and he that watereth are one: but each shall receive his own reward according to his own labor. For we are God`s fellow-workers: ye are God`s husbandry, God`s building. According to the grace of God which was given unto me, as a wise masterbuilder I laid a foundation; and another buildeth thereon. But let each man take heed how he buildeth thereon. For other foundation can no man lay than that which is laid, which is Jesus Christ. But if any man buildeth on the foundation gold, silver, costly stones, wood, hay, stubble; each man`s work shall be made manifest: for the day shall declare it, because it is revealed in fire; and the fire itself shall prove each man`s work of what sort it is. If any man`s work shall abide which he built thereon, he shall receive a reward. If any man`s work shall be burned, he shall suffer loss: but he himself shall be saved; yet so as through fire." — 1 Corinthians 3:8-15 (ASV)

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.