Thomas Aquinas

Above the Apostle showed what the condition of ministers is; here he deals with their reward. And first he sets down the reward proper to good ministers; secondly he deals with the punishment of the bad, at do you not know that you are the temple of God, et cetera. Concerning the first he does three things. First he promises ministers a reward of their own; secondly he assigns the reason, at for we are God's; thirdly he treats of the diversity of the reward, at according to the grace of God. He says therefore first: it has been said that neither the one who plants is anything, nor the one who waters, yet he does not plant or water in vain, but each one will receive his own proper reward, according to his own labor. For although it is God who gives the increase, and he alone works within, yet outwardly he grants a reward to those who labor, according to that word of Jer. XXXI, 16: let your voice cease from weeping, and your eyes from tears, because there is a reward for your work. Which reward indeed is God himself, according to that word of Gen. XV, 1: I am your protector, and your reward is exceedingly great. For which reward laborers are praised, according to that word of Lc. XV, 17: how many hired men in my father's house abound with bread? Otherwise, if someone should labor in God's work for some other reward, he is not to be praised, according to that word of Io. X, 12: but the hired man, whose own the sheep are not, sees the wolf coming, and flees. This reward, moreover, is both common to all and proper to each: common indeed, because it is the same thing that all will see and that all will enjoy, namely God, according to that word of Iob XXII, 26: upon the Almighty you will overflow with delights, and you will lift up your face to God; Is. XXVIII, 5: in that day the Lord of hosts will be a crown of glory and a garland of exultation to his people. And therefore in Matth. c. XX, 9 and following, to all who labor in the vineyard one denarius is given. But the proper reward will be each one's own: because one will see more clearly than another, and will enjoy more fully according to the measure determined for him. Hence also in Dan. XII, 3 those who are learned are compared to the splendor of the firmament, those who instruct many unto righteousness are as stars. Hence it is that in Io. XIV, 2 it is said: in my father's house there are many mansions, on account of which also here it is said each one will receive his own reward. He shows, moreover, according to what the measure of one's own reward is gauged, when he adds according to his own labor. Hence also in Ps. CXXVII, 2 it is said: the labors of your hands, for you shall eat, you are blessed and it will be well with you. Yet an equality according to the quantity of labor is not thereby designated in relation to the reward, because, as is said in II Cor. IV, 17: that which is at present momentary and light of our tribulation, works in us, beyond measure, an eternal weight of glory in sublimity. Rather it designates an equality of proportion, namely that where the labor is greater, there the reward is greater. Now labor can be understood to be greater in three ways. First indeed according to the form of charity, to which corresponds the essential reward of the recompense, namely of enjoyment and the divine vision. Hence it is said in Io. XIV, 21: he who loves me will be loved by my father, and I will love him, and will manifest myself to him. Hence he who labors out of greater charity, even though he undergoes a lesser labor, will receive more of the essential reward. Secondly, from the kind of the work; for just as in human affairs he is rewarded more who labors in the more worthy work, as the architect rather than the manual craftsman, even though he labors less bodily: so also in divine affairs he who is occupied in the more noble work will receive a greater reward as regards some prerogative of accidental reward, even though perhaps he labors less bodily. Hence the aureole is given to doctors, virgins, and martyrs. Thirdly, from the quantity of the labor, which indeed happens in two ways. For sometimes a greater labor merits a greater reward, especially as regards the remission of punishment, as when someone fasts longer or makes a longer pilgrimage, and also as regards the joy which he will perceive from the greater labor. Hence it is said in Sap. X, 17: he rendered—God, that is—to the just the reward of their labors. But sometimes there is a greater labor from a defect of the will. For in those things which we do by our own will, we feel less labor. And such magnitude of labor will not increase but diminish the reward. Hence it is said in Is. XL, 31: they shall take wings like eagles, they shall run and not labor, they shall fly and not faint; and there it is said before: the young men shall faint and shall labor.

Then, when he says for we are God's, he assigns the reason for what he had said. And first he sets down the reason; secondly he applies a comparison, at you are God's cultivation. He says therefore first: rightly will each one of us receive a reward, for we are God's helpers, namely according to our labors. Against which it seems to be what is said in Iob c. XXVI, 2: whose helper are you—is he not feeble? And Is. XL, 13: who has helped the spirit of the Lord? But it must be said that one helps another in two ways. In one way by increasing his power, and in this way no one can be God's helper. Hence also after the aforesaid words of Job it is added: and you sustain the arm of him who is not strong. In another way by serving the operation of another, as if a servant is called a lord's helper, insofar as he carries out his work or the ministry of a craftsman, and in this way ministers of God are his helpers, according to that word of II Cor. VI, 1: but helping, we exhort. Just as, therefore, ministers of men, carrying out their works, receive a reward from them according to their labor, so also does a minister of God.

Secondly he applies the comparison of a simple work, namely of agriculture and of building. The faithful people indeed is a field cultivated by God, insofar as through the divine operation it produces fruit of good work acceptable to God, according to that word of Rom. VII, 4: that you may belong to another who rose from the dead, that you may bring forth fruit to God, and in Io. XV, 1 it is said: my father is the husbandman. And this is what is first said, you are God's cultivation, that is, as it were a field cultivated by God, and bearing fruit by his operation; and the faithful people is as it were a house built by God, insofar as God dwells in them, according to that word of Eph. II, 22: and you are built together into a habitation of God. And therefore secondly it is said, you are God's building, that is, an edifice constructed by God, according to that word of Ps. CXXVI, 1: unless the Lord build the house, et cetera. Thus, then, the ministers of God are helpers, insofar as they labor in the cultivation and building of the faithful people.

Then, when he says according to the grace of God, etc., he treats of the diversity of the reward, and because the reward is distinguished according to the distinction of labor, as has been said, therefore first he treats of the diversity of labor; secondly of the diversity of the reward, at if anyone builds upon. Concerning the first he does two things. First he sets down the distinction of labors; secondly he adds an admonition, at but let each one see, et cetera. Concerning the first he does two things. First, leaving aside the comparison of agriculture which he had pursued above, under the comparison of building he describes his own proper labor, saying according to the grace of God which was given to me, as a wise architect I laid the foundation. Here it must be considered that the architect is called the principal craftsman, and especially of a building, to whom it belongs to comprehend the whole disposition of the entire work, which is carried out through the operation of manual craftsmen. And therefore he is called wise in the building, because he is simply wise who knows the highest cause, namely God, and orders others according to God. Thus he is called wise in the building who considers the principal cause of the building, namely the end, and directs the lesser craftsmen as to what must be done for the sake of the end. Now it is manifest that the whole structure of the building depends on the foundation, and therefore it belongs to the wise architect to lay a suitable foundation. Paul himself laid the foundation of the spiritual building among the Corinthians, hence above he said: I planted. For as the foundation stands in a building, so does the planting in plants. For by both the first preaching of the faith is signified spiritually. Hence he himself also says in Rom. XV, 20: thus I have preached the Gospel, not where Christ was named, lest I should build upon another's foundation, and therefore he compares himself to a wise architect. This, however, he attributes not to his own power, but to the grace of God. And this is what he says, according to the grace of God which was given to me, namely who made me fit and suitable for this ministry. Below XV, 10: I have labored more abundantly than all, yet not I, but the grace of God with me.

Secondly he describes the labor of others, saying but another, that is, whoever among you labors, builds upon, the foundation laid by me. Which indeed can be referred to two things. In one way insofar as someone builds upon the faith founded in himself the progress of charity and of good works. I Petr. II, 5: you also, as living stones, are built up. In another way, to teaching, through which someone more perfectly manifests the founded faith in others. Hence in Ier. I, 10 it is said: that you may build and plant. And according to this, this building-upon signifies the same thing that the watering above did.

Then, when he says but let each one, etc., he adds the admonition, saying: it has been said that it belongs to others to build upon; but let each one see, that is, diligently attend, how he builds upon, that is, what kind of teaching of the faith founded in others he adds on, or what kind of works of the faith founded in himself he has. Prov. IV, 25: let your eyes look straight on, and let your eyelids go before your steps. Secondly he answers tacitly a question, namely why he admonishes others about building-upon and not about founding, or rather he assigns the reason why he said that it belongs to others to build upon, saying no one can lay another foundation than that which has been laid, namely by me, which is Jesus Christ, who dwells in your hearts through faith, as is said in Eph. III, 17. And concerning the foundation it is said in Is. XXVIII, 16: behold I will lay in the foundations of Sion a stone, a corner-stone, tried, precious, that is, founded in the foundation. But it seems to be against this what is said in Apoc. XXI, 14: the wall of the city having twelve foundations, and in them the twelve names of the apostles. Therefore Christ alone is not the foundation. But it must be said that the foundation is twofold. One indeed which has solidity of itself, like some rock upon which a building is constructed, and to this foundation Christ is compared. For he himself is the rock of which it is said in Matth. VII, 25: for it was founded upon a firm rock. The other is a foundation which has solidity not of itself, but from another solid subject, like the stones which are first placed upon the solid rock. And in this way the apostles are said to be the foundation of the Church, because they themselves were first built upon Christ through faith and charity. Hence it is said in Eph. II, 20: built upon the foundation of the apostles.

Then when he says if anyone builds upon, etc., he treats of the difference of reward as to this, that some receive it without loss, some with loss. And concerning this he does three things. First he teaches that the diversity of works is manifested from the recompense; secondly he shows when it is manifested, at for the day of the Lord; thirdly he shows how it is manifested, at if anyone's work, et cetera. Concerning the first it must be considered that the Apostle, intending to show the diversity of the building-upon, sets down six things, namely three against three. On one side indeed gold, silver, and precious stones; and on the other side wood, hay, and stubble, of which three, namely gold, silver, and precious stones, have a certain renowned brightness together with both indestructibility and preciousness. But the other three are dull, and are easily consumed by fire, and are cheap. Hence by gold, silver, and precious stones is understood something splendid and stable; but by wood, hay, and stubble, something material and transitory. Now it has been said above that building-upon can be understood both as to the works which each one builds upon the foundation of faith, and as to the teaching which some doctor or preacher builds upon the foundation of faith laid by the apostles. Hence this diversity which the Apostle touches on here can be referred to either building-upon. Some, then, referring these things to the building-upon of works, said that by gold, and silver, and precious stones are understood the good things which someone adds to faith. But by wood, hay, and stubble should be understood the mortal sins which someone commits after receiving the faith. But this exposition cannot stand at all. First indeed because mortal sins are dead works, according to that word of Hebr. IX, 14: he will cleanse our consciences from dead works. But in this building nothing is built except what is living, according to that word of I Petr. II, v. 5: you also, as living stones, are built up. Hence he who has mortal sins along with faith does not build upon, but rather destroys or violates, against whom it is said below: if anyone violates the temple of God, God will destroy him. Secondly, because mortal sins are compared rather to iron, or lead, or stone, both because of their weight and also because they are not renewed by fire, but always remain in that in which they are: but venial sins are compared to wood, hay, and stubble, both because of their lightness, and also because someone is easily purged from them by fire. Thirdly, because according to this exposition it seems to follow that he who dies in mortal sin, provided he retains faith, will finally attain salvation, although he may first undergo some punishments. For thus it follows: if anyone's work shall burn, he shall suffer loss, but he himself shall be saved, yet so as through fire. Which indeed clearly contradicts the sentence of the Apostle where it is said below VI, 9 and following: neither fornicators, nor those who serve idols, etc. shall possess the kingdom of God; and Gal. V, 21: those who do such things shall not possess the kingdom of God. Now there is no salvation for anyone except in the kingdom of God. For those who are excluded from it are sent into eternal fire, as is said in Matth. XXV, 41. Fourthly, because faith cannot be called a foundation except because through it Christ dwells in us, since it has been said above that the foundation is Christ Jesus himself. For Christ does not dwell in us through unformed faith, otherwise he would dwell in demons, of whom it is written Iac. II, 19: the demons also believe, and tremble. Hence what is said in Eph. III, 17, that Christ dwells through faith in our hearts, must be understood of faith formed through charity, since it is written I Io. IV, 16: he who abides in charity abides in God, and God in him. This is the faith which works through love, as is said below XIII, 4: charity does not behave perversely. Hence it is manifest that those who work mortal sins do not have formed faith, and thus do not have the foundation. It must therefore be understood that both he who builds upon the foundation gold, silver, precious stones, and also he who builds upon it wood, hay, stubble, avoids mortal sins. For the distinction of these, then, it must be understood that human acts have their species from their objects. Now the object of a human act is twofold, namely a spiritual thing and a bodily thing, which objects indeed differ in three ways. First indeed as to this, that spiritual things are perpetual, but bodily things are transitory. Hence II Cor. IV, 18: the things which are seen are temporal; but the things which are not seen are eternal. Secondly, as to this, that spiritual things have brightness in themselves, according to that word of Sap. VI, 13: wisdom is bright, and never fades away. Bodily things have dullness from their matter. Hence it is said in Sap. II, 5: our time is the passing of a shadow. Thirdly, as to this, that spiritual things are more precious and more noble than bodily things; hence Prov. III, 15 says of wisdom: she is more precious than all riches; and Sap. VII, 9: all gold in comparison with her is a little sand, and silver shall be accounted as clay before her. And therefore the works by which a man relies upon spiritual and divine things are compared to gold, silver, and precious stone, which are solid, bright, and precious. In such a way, however, that by gold are designated those things by which a man tends to God himself through contemplation and love; hence it is said in Cant. V, 11: his head is the finest gold. For the head of Christ is God, as is said in I Cor. XI, 3. Of which gold it is said in Apoc. III, 18: I counsel you to buy from me gold refined by fire, that is, wisdom together with charity. By silver are signified the acts by which a man clings to spiritual things to be believed, and loved, and contemplated; hence in the Gloss silver is referred to love of neighbor, on account of which also in Psalm LXVII, 14 the wings of the dove are described as covered with silver, whose upper part, that is, the hindmost parts, are described as being in the paleness of gold. But by precious stones are designated the works of the various virtues, by which the human soul is adorned; hence it is said in Eccli. l, 10: as a solid vessel of gold adorned with every precious stone. Or also the commandments of the law of God, according to that word of Ps. CXVIII, 127: I have loved your commandments above gold and topaz. But human works by which a man is intent on procuring bodily things are compared to stubble, which is cheap, for they shine and are easily burnt up; they have, however, certain degrees, insofar as some are more stable than others, some more easily consumed; for men themselves are among carnal creatures both more worthy and are preserved through succession. Hence they are compared to wood, according to that word of Iudic. IX, 8: the trees of the woods went forth that they might choose a king over them. But the flesh of man is more easily corrupted through weakness and death; hence it is compared to hay, according to that word of Is. XL, 6: all flesh is hay. But the things which pertain to the glory of this world pass away most easily, hence they are compared to stubble; hence in Ps. LXXXII, 14 it follows: make them like a wheel, and as stubble before the face of the wind. Thus, then, to build upon gold, and silver, and precious stones, is to build upon the foundation of faith the things which pertain to the contemplation of the wisdom of divine things, and the love of God, and devotion of the saints, and service of neighbors, and to the exercise of virtues. But to build upon wood, hay, and stubble, is to add upon the foundation of faith the things which pertain to the disposition of human affairs, and to the care of the flesh, and to exterior glory. It must be known, however, that it happens that a man intends this in three ways. In one way such that he constitutes his end in these things; and since this is mortal sin, by this a man does not build upon, but, the foundation overturned, sets up another foundation. For the end is the foundation in desirable things which are sought for the sake of the end. In another way someone intends to use the aforesaid things, ordering them entirely to the glory of God; and because works are specified from the end intended, this will no longer be to build wood, hay, and stubble, but gold, silver, and precious stones. In the third way someone, although he does not constitute his end in these things, nor would he wish on account of these to act against God, is nevertheless affected by these more than he ought, so that through them he is held back from the things which are God's, which is to sin venially: and this properly is to build wood, hay, stubble, not because these things are properly speaking built upon, but because works pertaining to the care of temporal things have venial faults attached on account of a more vehement affection toward them, which affection, according as it adheres more or less, is compared to wood, hay, and stubble. And it can be distinguished in two ways. In one way according to the permanence of spiritual things, as was said before, in another way according to the vehemence of the attachment. It must be known, however, that even those who are intent on spiritual things cannot be entirely freed from care of temporal things, nor even are those who in charity are intent on temporal things entirely empty of spiritual things, but they are differentiated by their pursuit. For some order the pursuit of their life to spiritual things, and do not attend to temporal things except insofar as the necessity of bodily life requires; but some apply the pursuit of their life to procuring temporal things, yet use spiritual things for the direction of their life. The former, then, build upon gold, silver, and precious stones; the latter build upon hay, wood, and stubble. From which it is clear that those who build upon gold, silver, and precious stones have something of venial sins, but not in a notable quantity, on account of the fact that they touch but little upon the care of temporal things. Those also who build upon wood, hay, stubble, have something stable, precious, and splendid, but in a lesser quantity, namely insofar as they are directed by spiritual goods.

This diversity, moreover, can also be referred to the building-upon of teaching. For those who upon the faith founded by the apostles build up through their own teaching a solid and clear, or manifest, truth, and one pertaining to the ornament of the Church, build upon gold, silver, precious stones. Hence Prov. X, 20: the lips of the just are choice silver. But those who add on to the faith founded by the apostles, in their own teaching, certain useless things, and things which are not manifest, nor are established by reason of truth, but are vain and empty, build upon wood, hay, stubble. Hence it is said in Ier. XXIII, 28: he who has a dream, let him tell a dream; and he who has my word, let him speak my word truly. What has straw to do with the wheat? But he who should teach falsehood would not build upon, but rather would subvert the foundation.

He says therefore if anyone builds upon, either by working or by teaching, this foundation, that is, upon the faith formed in the heart, or upon the faith founded by the apostles and preached, gold, silver, or precious stones, that is, spiritual works or splendid teaching, or wood, hay, stubble, that is, bodily works, or frivolous teaching, each one's work will be manifest, namely in the divine judgment, of what sort it is. For it does not lie hidden through human ignorance. For some seem to build upon gold, silver, precious stone, who nevertheless build upon wood, hay, stubble, meditating on bodily things in spiritual matters, for instance profit or human favor; but some seem to build upon wood, hay, stubble, who nevertheless build gold, silver, and precious stone, because in the administration of temporal things they think of nothing but spiritual things. Hence also in Sophon. I, 12 it is said: I will search Jerusalem with lamps, and Lc. XII, v. 2: there is nothing covered that shall not be revealed.

Then, when he says for the day of the Lord, he shows when this is manifested. And first he sets down the time of the manifestation, when he says for the day of the Lord shall declare. Concerning which it must be known that a thing is then said to have its time and its day, when it is in its best state and at the height of its power. Hence Eccle. III, 1 it is said: all things have their time. When, therefore, a man fulfills his own will, even against God, then it is the day of man. Hence it is said in Ier. XVII, 16: I have not desired the day of man, you know. But it is called the day of the Lord when the will of the Lord is fulfilled concerning men, who through his justice will either be rewarded or condemned, according to that word of Ps. LXXIV, 3: when I shall have taken the time, I will judge according to justice. Hence according to the threefold judgment of God, the day of the Lord can be understood in three ways. There will indeed be a certain general judgment of all, according to that word of Matth. XII, v. 41: the men of Nineveh shall rise up in judgment. And according to this the day of the Lord is called the last day of judgment, of which II Thess. II, 2: be not terrified as though the day of the Lord were at hand. And according to this it is understood, the day of the Lord shall declare, because in the day of judgment the difference of human merits will be manifested. Rom. II, 16: in the day when the Lord shall judge the hidden things of men. But another is the particular judgment which takes place concerning each one at his death, of which we have in Lc. XVI, 23: the rich man died, and was buried in hell, and the beggar died, and was carried by the angels into the bosom of Abraham. And according to this the day of the Lord can be understood as the day of death, according to that word of I Thess. V, 2: the day of the Lord shall come as a thief in the night. Thus, then, the day of the Lord shall declare, because at the death of each one his merits are laid open. Hence it is said in Prov. XI, 7: when the wicked man is dead, there shall be no hope any further; and of the same, XIV, v. 32: but the just has hope in his death. The third, moreover, is the judgment in this life, insofar as God at times tests men through the tribulations of this life. Hence it is said below XI, 32: when we are judged, we are chastised by the Lord, that we may not be condemned with this world. And according to this the day of the Lord is said to be the day of temporal tribulation, of which it is said Sophon. I, 14: the voice of the day of the Lord is bitter, the strong man shall be in tribulation there. The day of the Lord, therefore, shall declare, because in the time of tribulation the affection of a man is tested. Eccli. XXVII, 6: the furnace tests the potter's vessels, and the trial of tribulation tests just men.

Secondly he shows by what means this declaration will come about, namely by fire, hence it follows because it shall be revealed in fire, namely the day of the Lord. For the day of judgment shall be revealed in fire, which will precede the face of the judge, burning up the face of the world, and enveloping the reprobate, and purging the just: of which it is said in Ps. XCVI, 3: fire shall go before him, and shall burn his enemies round about. But the day of the Lord, which is the day of death, shall be revealed in the fire of Purgatory, through which will be purged whatever is found needing purgation in the elements, concerning which what is said in Iob XXIII, 10 can be understood: he shall try me as gold that passes through fire. But the day which is the day of tribulation permitted by divine judgment shall be revealed in the fire of tribulation, of which it is said in Eccli. II, 5: gold and silver are tried in the fire, but acceptable men in the furnace of tribulation.

Thirdly he sets down the effect of the manifestation, when he adds and the fire shall test the work of each one, of what sort it is, because indeed through any of the aforesaid fires the merits or demerits of a man are tested: hence in Ps. XVI, 3 it is said: you have tried me by fire, and iniquity has not been found in me. In these three things which the Apostle sets down here, the first is the conclusion of the two that follow. For if the day of the Lord is revealed in fire, and fire tests what sort each one's work is, the consequence is that the day of the Lord will declare the difference of human works.

Then, when he says if anyone's work, he shows the manner of the aforesaid manifestation. And first as to good works, when he says if anyone's, that is, someone's work, which he has built upon, shall remain, namely in the fire, he, namely the one who built upon, shall receive a reward. Ier. XXXI, 16: there is a reward for your work. And Is. XL, 10: behold his reward is with him. Now a work is said to remain unharmed in the fire in two ways. In one way on the part of the one working himself, namely because he who does this work, namely of good teaching, or whatever of good works, is not punished on account of a work of this kind, insofar, namely, as he will neither be tormented by the fire of Purgatory, nor by the fire which precedes the face of the judge, nor even does he burn in the fire of tribulation. For he who has not loved temporal things immoderately, it follows that he does not grieve too much over their loss. For grief is caused by love of the thing which is lost. Hence excessive love generates excessive grief. In another way it can be understood on the part of the work itself: for when any of the aforesaid judgments comes upon a man, the work of good teaching, or whatever other good work, remains; for when the fire of tribulation comes upon him, a man ceases neither from true teaching, nor from the good work of virtue; and each of these remains to the man as to merit, both in the fire of Purgatory and in the fire which precedes the face of the judge.

Secondly he shows the day as to evil works, saying if anyone's, that is, someone's, work shall burn, namely through any of the aforesaid fires, he shall suffer loss, namely he who has worked this, yet not so far as condemnation. Hence he adds: but he himself shall be saved, namely with eternal salvation, according to that word of Is. XLV, 17: Israel is saved in the Lord with eternal salvation. Yet so as through fire, namely which he sustained before, either in this life, or at the end of this life, or at the end of the world. Hence it is said in Ps. LXV, 12: we have passed through fire and water, and you have brought us out into a place of refreshment. And Is. XLIII, 2 and following: when you shall pass through the fire, you shall not be burned, and the flame shall not burn you, because I am the Lord your God, your savior. Now a man's work is said to burn in two ways. In one way on the part of the one working, insofar, namely, as someone is afflicted by the fire of tribulation on account of the immoderate affection by which he excessively loves earthly things, and is punished by the fire of Purgatory, or by the fire which will precede the face of the judge, on account of the venial sins which he committed regarding the care of temporal things, or also through the frivolous and vain things which he taught. In another way the work burns in the fire on the part of the work itself, namely because, when tribulation comes upon him, a man can devote himself neither to vain teaching, nor to earthly works, according to that word of Ps. CXLV, 4: in that day all their thoughts shall perish. Nor even in the fire of Purgatory, or that which precedes the face of the judge, will anything of the aforesaid remain to him either as a remedy or as a merit. And likewise he suffers loss in two ways, either insofar as he himself is punished, or insofar as he loses what he did, and as to this it is said in Eccli. XIV, 20 and following: every corruptible work shall fail in the end, and he who does it shall go with it, and every choice work shall be justified in the end, and he who does it shall be honored in it. Of these the first pertains to him who builds upon wood, hay, and stubble, which is a work burning in the fire; but the second pertains to him who builds upon gold, silver, and precious stones, which is a work remaining in the fire without loss.