1 Corinthians 3:12Meaning & Commentary from the Church Fathers

Yet here the one built upon turns out to be subjected to the greater punishment. If the teacher was the cause of the evil, then he deserves the greater punishment. How then will he be saved?

If he is not guilty, and the disciples became such through their own corruption, then the one who built well deserves no punishment or harm whatever. How then is it said that he will suffer loss?

From this it is clear that he is speaking here about works. When the Apostle intended to speak about the incestuous man, he made an introduction long before.

Usually, when he discusses one subject, in that very discussion he gives an advance hint of another subject to which he intends to pass.

For example, when rebuking the Corinthians because they did not wait for one another at the suppers, he introduced his discourse on the Mysteries.

So here also, intending to speak about the incestuous man, and having spoken about the foundation, he added: "Do you not know that you are God’s temple, and that the Spirit of God dwells in you?

If anyone destroys God’s temple, God will destroy him" (1 Cor 3:16-17). By these words he was already frightening and shaking the soul of the incestuous man.

"If anyone builds on this foundation with gold, silver, precious stones, wood, hay, straw." After faith, edification is needed. Therefore he says elsewhere, "Comfort one another with these words" (1 Thess 4:18).

In edification both the craftsman and the disciple take part together. Therefore he says, "But let each one take heed how he builds."

If this had been said about faith, it would have been said without foundation. In faith all must be equal, because faith is one. But in the works of life, not all are the same.

Faith is not worse or better, but is the same in all who truly believe. In life, however, some are more zealous and others more careless.

Some are more upright, others more negligent. Some do more, others less. Some sin more gravely, others more lightly.

Therefore the Apostle said, "gold, silver, precious stones, wood, hay, straw. Each one’s work will be revealed." Here he is speaking about works.

Only then is the gold of virtue to be used as material for building the spiritual house. For silver cannot be joined with straw, nor gold enter one composition with hay, nor a pearl with wood.

If this happens, one of the two joined materials must necessarily be destroyed. For "what fellowship has light with darkness?" (2 Cor 6:14).

Therefore let the buildings of darkness first be destroyed, and then let the bright buildings of life be raised.

Others, living again in carelessness, imitate the easy combustibility of wood, hay, and straw, choosing vice.

The difference among the materials will be exposed not by the present life, but by the future life. For the Apostle said this: "The Day will disclose it," that is, the day of Judgment.

"Because it is revealed by fire, and the fire will test each one’s work, of what sort it is."

Yet in the age to come sinful works pass into non-being, when nature, having passed through the fire of Judgment, receives back its powers in health.

Building upon the Lord, as upon a certain foundation of faith, the lofty structure of good things, let us place upon this foundation gold, silver, and precious stones.

That means pure and unmixed theology, a bright and glorious life, divine thoughts, and pearl-like contemplations.

Let us not place wood, hay, and straw (1 Cor 3:12). That means idolatry or attachment to sensory things, an irrational life, and passionate thoughts deprived, like ripe ears of grain, of wise understandings.

For Scripture delivers nothing of the kind to us. Rather, He Himself who will judge us says: “And these will go away into eternal punishment, but the righteous into eternal life” (Mt 25:46).

Again He says: “Those who have done good will come forth to the resurrection of life, and those who have done evil to the resurrection of judgment” (Jn 5:29).

Thus no intermediate place remains at all. After He divided all who are judged into two parts, He placed some at His right hand and others at His left.

He called the first sheep and the second goats. He in no way showed that there are some who must be purified by that purifying fire.

It seems that the fire of which the Apostle speaks is the fire of which the prophet David says: “Before Him is a devouring fire, and around Him a mighty tempest” (Ps 49:3).

And again: “Fire goes before Him, and burns up His enemies round about” (Ps 96:3). The prophet Daniel also speaks of this fire: “A stream of fire issued and came forth before Him” (Dan 7:10).

Since the saints bring with them no evil deed or mark of evil, this fire will show them still more radiant. They will be like gold tested in the furnace.

They will also be like the stone amiantus. It is said that when placed in fire it appears charred, but when taken from the fire it becomes still cleaner, as though washed with water.

So also were the bodies of the holy Three Children in the furnace of Babylon.

But sinners bring evil with them. Since this is fit material for the fire, the fire will seize it and immediately kindle it.

It will burn their “work,” that is, their evil disposition or activity, their energia. It will utterly destroy it and deprive them of what they brought with them, namely, their evil burden.

Yet it will “save” them. That is, it will preserve and keep them forever, so that they are not destroyed together with their evil.

The divine Father Chrysostom, whom we call the “Mouth of Paul,” as Paul is the “Mouth of Christ,” deemed it necessary to give this interpretation of the Apostle’s saying when explaining the Epistle.

Paul speaks through Chrysostom, as was shown by the vision of Proclus, his disciple and successor on his throne.

Chrysostom devoted a special treatise to this single saying, so that the Origenists would not use these apostolic words to confirm their way of thinking.

They seem to suit them more than they suit you. Nor should they harm the Church by introducing an end to the torment of Hades and a final restoration, apokatastasis, of sinners.

For the expression that the sinner is “saved as through fire” means that he will remain tormented in fire and will not be destroyed with his evil deeds and his evil disposition of soul.

Basil the Great also says this in the Moralia, interpreting the Psalm verse, “The voice of the Lord dividing the flame of fire” (Ps 28:7).

“The fire prepared for the torment of the devil and his angels is divided by the voice of the Lord, so that thereafter there are two powers in it.

One power burns, and the other illumines. The tormenting and punitive power of that fire is kept for those worthy of torment.

The illuminating and enlightening power is appointed for the radiance of those who rejoice.

Therefore there is the voice of the Lord, cutting and dividing the flame of fire, so that the dark part may be a fire of torment, while the part that does not burn remains a light of delight.”

Thus, as it appears, this cutting and division of the fire will take place when all alike pass through it.

The works that are bright and shining will appear still brighter. Those who bring them will become heirs of the light and will receive that eternal reward.

Those who bring evil and easily burned works will be punished by the loss of them. Remaining eternally in the fire, they will inherit a salvation worse than destruction.

For, properly speaking, this is what “to be saved” signifies here: that the destructive power of the fire should not utterly destroy them also.

Following these Fathers, many others of our Teachers have understood this saying in the same sense.

If someone has interpreted it otherwise, understanding “salvation” as release from punishment and “passing through fire” as purgatory, then such a man, if one may say so, has understood the saying quite wrongly.

This is not surprising, for he is a man. Many of the Teachers also appear to interpret passages of Scripture differently, and not all have attained the precise meaning in equal measure.

It is impossible for the same text, when transmitted in different understandings, to correspond equally to all of them.

We must therefore choose the most important interpretations, and those more in accord with the dogmas of the Church. The remaining interpretations must be set in a secondary place.

Therefore we shall not depart from the interpretation of the Apostle’s words given above, even if Augustine, Gregory the Dialogist, or some other of our Teachers gave such an unsuitable interpretation.

Such an interpretation helps the notion of a temporary purifying fire less than it helps Origen’s teaching.

That teaching speaks of the final restoration of souls through that fire and of release from torment. It was forbidden and anathematized by the Fifth Ecumenical Council.

It was finally rejected as a common dishonor to the Church.

By the words “the day will reveal it” is meant time. Like fire that shows which bodies burn easily and which do not, time will show each man’s works and reveal their goodness or badness.

By the words “the fire will test” is meant the shining light of the All-Holy Spirit in the Church. He was sent down in the form of fiery tongues.

With His help believers can distinguish true teaching from false teaching.

By the words “as through fire” is meant the affliction that the Church causes heretics by her rebukes. For affliction burns a man like fire, according to David’s words: “We went through fire and water” (Ps 65:12).

Finally, by the word “will be saved” one must understand: if he repents.

The same is implied in the words: “to deliver such a one to Satan for the destruction of the flesh, that the spirit may be saved in the day of our Lord Jesus Christ” (1 Cor 5:5).

But if one agrees with the opinion of the second interpreters, then by gold, silver, and precious stones one must understand virtues performed in thought, word, and deed.

By the words “the day will reveal it” one must understand the last day of judgment, which will be revealed by fire.

“The river of fire was flowing and came forth before Him” (Dan 7:10), that is, before the Judge, says the great prophet Daniel.

By the fire that tests each one’s work, of what sort it is, one must understand the justice of God.

“For by the fire of the Lord,” says Isaiah, “the whole earth will be judged” (Is 66:16).

By the words “he will be saved, yet so as through fire” (1 Cor 3:15), one must not understand: he will receive salvation, as though by fire.

Rather, one must understand that he will remain whole, according to the expression: “Be saved from this crooked generation” (Acts 2:40).

I say that it must be understood only in this sense: he will remain incorrupt, so that he may thus be burned by the fire of eternal torment.

Thus, according to the first interpreters, the Apostle Paul sets forth the following teaching here.

If any teacher, standing on this foundation of faith in Christ, teaches Orthodox or impious doctrine, let him know that each one’s teaching will be revealed as it is.

Time will reveal it. The zeal of the All-Holy Spirit and the discernment of the faithful sons of the Church will test and examine whether his teaching is right or not.

If it is found right, he will receive a reward, that is, recompense from God and praise from the Church.

But if the Church finds it heretical and unorthodox, it will “suffer loss,” that is, it will be condemned.

He himself will be saved not by fire, but as though by fire, that is, by the rebuke and prohibitions of the Church, if only he repents.

According to the second interpreters, the Apostle teaches the following.

If any of the faithful, on the foundation of faith in Christ, builds with his mind, words, and deeds, that is, performs works of virtue or sin, let him know that each one’s works will be revealed.

For the last day of judgment, which will begin with the fire of divine justice, will reveal everything.

This fire, that is, this divine justice, will test each one’s work, whether it is good or evil.

If, after that testing and the judgment of God, a man’s work remains uncondemned, he will receive a reward, that is, the heavenly kingdom.

But if his work proves worthy of fire, it will “suffer loss,” that is, it will be destroyed.

He himself will be “saved,” that is, he will remain unharmed, so that he may then be delivered to the fire of eternal torment.

Notice here that Paul first rebuked the Corinthians for their mutual disagreements, as you heard last week.

Then, as though suspecting their teachers themselves, who certainly were the cause of those disagreements, he admonished and frightened them also with these present words.

After all this, he offers another proof for condemning the Corinthians in their discord.

The builders are the pastors and teachers of the Church. Therefore the materials from which the Church is built are most naturally understood as explanations and interpretations of the faith offered to believers.

According to the observation of one interpreter, certain teachers build with gold and silver on the foundation laid by the Apostles.

These are those who teach concerning the Person and merits of Jesus Christ, justification and regeneration, and similar articles of faith, in agreement with Holy Scripture.

They also draw from this teaching consolations and useful exhortations for believers. But by hay and straw the Apostle means empty, strange, and useless teachings.

Such were, in the time of the Apostles, the traditions of the Jewish elders and human opinions (Fr. Balduini, Wittenb. Comm. in Ep. Pauli, 1655, p. 314).

Yet whatever materials the builders use, each one’s work will become manifest. For the day of the Dread Judgment will come.

Then judgment will be pronounced over each one’s works, and the worth of the teaching that was preached will be revealed.

That day will be revealed by fire. Then it will happen that the man whose work remains, which he built, will receive a reward.

But the man whose work is burned will suffer loss, ζημιωθήσεται, detrimentum patietur.

That is, a teacher may place inferior materials on a good foundation: hay and reed, empty and useless rites and speculations.

Such a teacher will receive no reward, because his labor will prove empty and insignificant.

But at the same time the Apostle adds that he himself will be saved, yet so as through fire: αυ̉τός δὲ σωθήσεται ου̉́τως δὲ ω̉ς διὰ πυρός.

Judging from the contrast between the thought of this verse and the preceding one, one would expect something else.

One would expect that the man who used bad materials would not only lose his labor in vain, but would himself be condemned.

Yet in the Apostle’s words he seems to be saved. The question arises, how should this expression be understood: αυ̉τὸς δὲ σωθήσεται?

Many Western interpreters assert that this points to the fire of purgatory. In it, they say, the souls of Christians must be purified when they have stained themselves with various vices.

Yet these Christians, according to them, preserved the faith and labored at least partly for the Church and for the salvation of the soul.

This opinion is a later invention of the Roman Church, confirmed at the Council of Florence. It does not deserve examination and refutation here.

Saint John Chrysostom understands this expression ironically. That is, not only will the builder’s work be burned, but he himself will not be saved.

If we bring this opinion of the great teacher of the Church together with the Apostle’s direct speech, it may be presented in this way.

When the time of testing comes, the whole building of the Church is, as it were, engulfed by fire.

Then the firmness of faith and the skill of virtue in each of her members are revealed.

Those who build their houses of easily ignited material lose everything in a fire. They themselves are exposed to the greatest danger of perishing.

If they are saved from death, it is with great difficulty. Often they suffer loss and injury to their members.

For example, they escape with smoldering clothing, scorched hair, or burned limbs.

So also foolish teachers of the faith spread useless and vain teachings. They corrupt gullible people with empty tales of their own inventions.

They expose themselves to the greatest danger of perishing. If they remain unrepentant, they will not be saved from the fire of eternal torment.

In conclusion, it must be added that the passage examined is one of the most difficult.

In the opinion of blessed Augustine, it belongs precisely among those passages that the Apostle Peter called hard to understand (2 Pet 3:16).

What accords with the foundation is durable. What does not accord with it is unstable. The foundation itself is so firm that it can neither be moved nor replaced. Therefore everything in harmony with it will also be firm and durable.

But first we must define what is meant by building upon it. Is it the teaching of teachers, or the life of each Christian? According to the Apostle’s purpose, it would be nearer to understand the teaching of teachers.

Yet since he speaks generally, it is not surprising if he meant to suggest both. He addresses teachers, that they should teach soundly. He addresses every Christian, that he should live as he ought.

Theodoret writes: “Some maintain that the Apostle says this about dogmas. But I think that he says it about active virtue.” Thus in his time opinions were divided.

Under the words, “Let each one take heed how he builds,” Chrysostom said: “Here, it seems to me, he turns them toward the struggles of life.”

But afterward, explaining the meaning of the foundation that had been laid, he says: “The Apostle’s words mean this. I proclaimed Christ and gave you the foundation. See how you build upon it. Is it with the aim of turning disciples away from Him and drawing them to certain men? Let us not be carried away by heresies.”

From this it is clear that Chrysostom understood building to mean both the teaching and the teachers, and the life of the faithful. Although afterward he speaks chiefly about the latter, this was required by the purpose of his homilies, which are always moral.

What teaching, then, is durable? It is teaching that develops directly from the foundation laid and is established upon it.

That is, teachers strive to explain to their disciples only how salvation was arranged and how one is saved. They teach how God created us and placed us in Paradise. They teach how we fell.

They teach how the merciful God did not abandon us in our fall, but graciously willed to arrange salvation for us. He did not spare His only-begotten Son.

They teach how the Son of God came to earth, was incarnate, suffered, and died on the Cross for our salvation. They teach how afterward He rose, ascended into heaven, and sent down the Holy Spirit to arrange the salvation of each person.

They teach how these persons are called to salvation by the grace of God. They are mystically made partakers of the Lord’s death. Having received new life, they are led toward perfection through voluntary and involuntary deprivations and sorrows.

Through death they are conveyed into the realm where blessedness with the Lord begins beforehand.

Whoever teaches all this, and teaches it as it is portrayed in the New Testament, prefigured in the Old, explained by the holy Fathers, and maintained by the holy Church, teaches soundly.

If he teaches simply and intelligibly, with the one aim of building up the souls of his hearers, then his teaching is durable, like gold, silver, and precious stones.

But another may teach without violating the dogmas, yet speaks only about side matters. These merely fill the head and awaken a proud opinion of learning in him and in those who listen to him.

Or a man may teach the matters of faith more according to rational considerations than as they have been handed down in revelation. He then acts as though they receive their force precisely from these considerations.

Or one may teach about the Christian life while striving in every way to conceal its obligatory severity. Instead of the Cross, he introduces self-pleasing and comfort, and so makes the Cross of Christ of no effect.

Whoever teaches in this way, or in a similar way, has unstable teaching. It is hay, reed, and brushwood. The discussions of the Corinthian parties belong here also. They were petty, the fruit of frivolity and idleness.

Whose life is durable? The life of one who has been mystically united to the death of Christ and has received new life in Christ.

Strengthened in his heart by the grace of the Holy Spirit, he knows how to enter more and more deeply into being crucified with the Lord.

He indulges self-pleasing in nothing. He constantly crucifies the flesh with its passions and desires. He is ready to die sooner than indulge himself in anything, or violate even the smallest commandment that he recognizes.

He does all this not from any fear, but from love for the crucified Lord, who by His death bestowed life upon us. Whoever is so disposed has rules of life and works that are gold, silver, and precious stones.

But a man may not openly violate the commandments and may lead an orderly life. Yet he has no concern to keep his heart pure for the Lord.

For this reason he does not struggle with himself. He does not keep himself in works of self-denial as an aid to that struggle.

Therefore he denies himself none of the comforts and pleasures possible on earth, which the spirit of this age has introduced into the order of life.

He does not count them contrary to the Cross of Christ, which every Christian is obliged to bear. Such a man’s rules of life and works are unstable. They are hay, reed, and brushwood.

It should be noted that in this half of the admonition, 1 Cor 3:10-15, the Apostle contrasts sound teaching and truly Christian life with something else.

He does not oppose to them false teachers and manifest sinners. Rather, he speaks of teachers who hold to the foundation laid and labor on this foundation to raise the building of teaching.

Only they take unstable material: learning that has no relation to the matter, and the like. He also speaks of Christians who do not wish to destroy their soul, but imagine that they are saving it.

For this they do convenient works. That is, they also raise the building of salvation, yet they refuse to deny themselves anything. Their material is hay and reed.