Commentary on 1 Corinthians (Super I Epistolam ad Corinthios Lectura)

Above, the Apostle had shown the contention and division of the Corinthians, who were disputing with one another on account of the ministers of Christ by whom they had been baptized and taught; here he begins to reprove the judgment they held concerning the ministers, from which judgment contentions proceeded among them. And concerning this he does two things. First he reproves their judgment as to this, that they attributed more than they ought to certain of the ministers of whom they boasted; secondly, as to this, that they despised other ministers of Christ, in chapter IV, there so let a man esteem us. Concerning the first he does two things. First he shows the harm they were suffering on account of the contentions arising from a perverse judgment; secondly he reproves their perverse judgment, there what then is Apollo? Concerning the first he does two things. First he sets down the harm they had suffered thus far on account of their defect; secondly he shows that they still suffer the same, there but not even now indeed. Concerning the first he does three things. First he sets down the harm they had suffered thus far on account of their defect. For he had said above that the apostles indeed handed on spiritual instructions to spiritual men, which men of soul could not perceive: this he adapts to them, saying and I, brethren, who namely among the other apostles speak spiritual things to spiritual men, could not, that is, fittingly, speak to you as to spiritual men, so as, namely, to hand on to you spiritual instructions, but as to carnal, that is, I spoke to you. For he calls carnal the same ones he called above men of soul, to whom must be handed on things suited to their weakness. Is. XXVIII, 9: whom shall he teach knowledge, and whom shall he make to understand the hearing? Them that are weaned from the milk, that are drawn away from the breasts, that is, from carnal manner of life and sense. Secondly he applies a comparison, saying as to little ones in Christ, that is, as to those still little introduced into the perfect doctrine of the faith, which is owed to spiritual men. Hebr. c. V, 13: every one that is a partaker of milk, is unskilful in the word of justice; for he is a little child: but strong meat is for the perfect. Thirdly he assigns the reason, lest it be believed that he withheld spiritual doctrine from them out of envy, against which it is said Sap. VII, 13: which I have learned without guile, and communicate without envy. Whence it is added for you were not yet able, as if he were to say: I did not withhold food from you out of my envy, but on account of your incapacity, because you were not yet well able to grasp spiritual words, according to that Io. XVI, v. 12: I have yet many things to say to you, but you cannot bear them now. Then, when he says but neither indeed can you now, he shows that they still suffer the same harm. And first indeed he sets down the incapacity under which they still lay, saying but neither indeed can you now, as if he were to say: that from the beginning you could not grasp the perfect doctrine was no wonder, because this ignorance befitted your newness, according to that I Petr. c. II, 2: as newborn babes, desire the milk. But this seems to be blameworthy, that after so much time in which you ought to have progressed, you retain the same incapacity, according to that Hebr. V, 12: whereas for the time you ought to be masters, you have need to be taught again what are the elements of the words of God. Secondly he assigns the reason for the aforesaid incapacity, saying for you are yet carnal, namely in life and sense. And therefore you cannot grasp the things that are of the spirit, but you savor the things that are of the flesh, according to that Rom. VIII, 5: they that are according to the flesh, savor the things that are of the flesh. Thirdly he sets down the reason of the proof he had brought forward, saying for whereas there is among you zeal and contention, are you not carnal, and walk according to man? Here it must be considered that he rightly joins together zeal and contention, because zeal, that is, envy, is the matter of contention. For the envious man is grieved at the good of another, which the other strives to promote, and from this contention follows. Whence Iac. III, 16: where zeal and contention is, there is inconstancy and every evil work. And likewise conversely charity, by which one loves the good of another, is the matter of peace. Secondly it must be considered that zeal and contention have no place except in carnal men, because they are affected with regard to bodily goods, which cannot be fully possessed by several at once together. And therefore, because one possesses some bodily good, another is impeded from the full possession of it, and from this envy follows, and consequently contention. But spiritual goods, with which spiritual men are affected, can be possessed by several at once together, and therefore the good of one is not an impediment to another, and for this reason neither envy nor contention has place in such things. Whence Sap. VII, 13: I communicate without envy. Thirdly it must be considered why he says that carnal men walk according to man, since nevertheless man is composed of spirit and flesh, because it is consonant with human nature that the spirit receive knowledge from the senses of the flesh. Whence consequently the affection of human reason is moved according to the things that are of the flesh, unless the spirit of man be raised above man through the Spirit of God. Whence it is said Eccli. XXXIV, 6: as of a woman in travail, your heart suffers imaginings, unless a visitation from the Most High has been sent forth. The sense therefore is according to man, that is, according to human nature left to itself apart from the Spirit of God, just as also in Ps. IV, 3 it is said: sons of men, how long will you be dull of heart, why do you love vanity and seek after lying? Fourthly he manifests the proof he had brought forward, saying for when someone, that is, one of you, says: I indeed am of Paul, because baptized and taught by Paul, and another: I am of Apollo (in the genitive case), by which is denoted that there is among you zeal and contention, are you not men, namely carnal and not spiritual, inasmuch as you have zeal and contention over human things? For such as a man is, by such things is he affected and by affection does he cleave, according to that Osee IX, 10: they became abominable, as those things which they loved. Then, when he says what then is Apollo? he reproves their judgment, as to this, that they attributed more to the ministers than they ought. And first he shows the truth; secondly he excludes the error, there let no man deceive you; thirdly he draws the intended conclusion, there therefore let no man glory in men. Concerning the first he does two things. First he shows the condition of the ministers; secondly he treats of their reward, there every man shall receive his own reward. Concerning the first he does three things. First he sets down the condition of the ministers; secondly he sets down a comparison, there I have planted, Apollo watered; thirdly he shows what he intended, there therefore neither he that planteth. Concerning the condition of the ministers he touches on two things. First that they are not lords, but ministers, saying: you glory of Paul and of Apollo, therefore I ask of you: what is Apollo, and what is Paul? That is, of what dignity or power, that you may worthily glory of them? And he answers: his ministers, namely of God. As if he were to say: what they do in Baptism and in doctrine, they do not principally as lords, but as his ministers, according to that Is. LXI, 6: ministers of God, it shall be said of you. But it might seem to someone a great thing to be a minister of God, and that one ought to glory in men concerning the ministries of God. And it would truly be so, if access to God did not lie open apart from men, as it is with those who are wont to glory of the ministers of a king, without whom access to the king does not lie open. But this has no place here, because the faithful of Christ have access to God through faith, according to that Rom. V, 2: through whom we have access to God through faith and this grace, wherein we stand, and glory in the hope of the glory of the sons of God. Therefore he pointedly adds in whom you have believed, as if he were to say: through faith you are already joined to God, not to men. Whence above II, 5 it was said: that your faith should not stand in the wisdom of men, but in the power of God. And therefore you ought first to rejoice concerning God, rather than concerning men. Now it happens that the ministers of men, whether of lords or of craftsmen, first have from themselves some dignity or power, from which they become suited for the ministry, but this is not the case with the ministers of God. And therefore, secondly, he shows that the whole dignity and power of the ministers is from God, saying and to each as God has divided, as if he were to say: to such an extent does anyone, and each one of us, have of the power of ministering, as God has given to him, whence we ought not to glory even in this way. II Cor. c. III, 5 s.: our sufficiency is from God, who has made us fit ministers of the new testament. Then, when he says I have planted, he sets down a comparison of the ministers drawn from the comparison of farmers, where a twofold difference of operations is understood. One, of the operation of one minister to the operation of another. And as to this he says I have planted, that is, in preaching I bore myself after the manner of one planting, because namely I first preached the faith to you, Is. LI, v. 16: I have put my words in your mouth, that you may plant the heavens; Apollo watered, that is, he bore himself after the manner of one watering, who furnishes water to plants for this, that they may be nourished and grow. And likewise it is read Act. XVIII, 1 s. that, when Paul had converted many of the Corinthians, Apollo came upon the scene, who contributed much to those who had believed, publicly showing through the Scripture that Jesus is the Christ. Eccli. c. XXIV, 42 it is said: I will water my garden of plantations. The second difference is of the operation of the ministers, who work outwardly by planting and watering, in comparison with the operation of God, who works inwardly. Whence he adds but God gave the increase, namely working inwardly. II Cor. IX, 10: he will increase the increase of the fruits of your justice. So too in bodily things those who plant and water work outwardly, but God works inwardly through the operation of nature toward the increase of plants. Then when he says therefore neither he that planteth, nor he that watereth, etc., he draws two conclusions from what has gone before, of which the first is drawn according to the comparison of the ministers to God, saying: from this that Paul planted, and Apollo watered, they are nothing but ministers of God, and have nothing except from God, and work nothing except outwardly, God working inwardly. Therefore neither is he that planteth any thing, namely principally and great, of which one ought to glory, nor he that watereth, but God, who giveth the increase. For he himself in himself is something principal and great, of which one ought to glory. For action is not attributed to the instrument, to which the minister is compared, but to the principal agent. Whence Is. XL, v. 17 it is said: all nations are before him as if they were not. He draws the second conclusion pertaining to the comparison of the ministers to one another, saying now he that planteth, and he that watereth, since they are ministers of God, and have nothing except from God, and work only outwardly, are one, from the condition of nature and by reason of ministry: wherefore, namely, one cannot be preferred to another, except according to the gift of God, and thus, as far as they are in themselves, they are one. And because, consequently, in the intention of ministering to God they are one through concord of will, therefore it is foolish for those who are one to disagree. Ps. CXXXII, 1: behold how good and how pleasant it is for brethren to dwell together in one. Rom. XII, 5: we, being many, are one body in Christ.

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.

Above, the Apostle showed what the reward of those laboring well is; here he treats of the punishment of those laboring badly, or destroying. And concerning this he does two things. First he demonstrates the punishment; second he excludes the contrary error, at "let no one deceive you." Now he shows the punishment of those working toward destruction, pursuing the likeness of the spiritual building, and concerning this he does three things. First he shows the dignity of the spiritual building; second he determines the punishment of those who destroy, at "if anyone"; third he assigns the reason for the punishment, at "for the temple of God," etc.

He says therefore first: it has been said that he who builds upon it will receive the reward of salvation, either without loss or with loss; but so that you may be able to recognize what the punishment is of those laboring badly among you, it is necessary that you recognize your own dignity; which he first sets down, saying: "Do you not know that" you, the faithful of Christ, "are the temple of God?" Eph. 2:21f: "in whom every building, being constructed, grows into a holy temple in the Lord, in whom you also are built together into a habitation of God."

Second he proves that the faithful are the temple of God. For it belongs to the nature of a temple that it be a habitation of God, according to Ps. 10:5: "God is in his holy temple." Hence everything in which God dwells can be called a temple. Now God dwells principally in himself, because he alone comprehends himself. Hence God himself is called the temple of God, Apoc. 21:22: "the Lord God almighty is its temple." God also dwells in a consecrated house through the spiritual worship which is shown to him in it; and therefore a consecrated house is called a temple, according to Ps. 5:8: "I will worship toward your holy temple," etc. God also dwells in men through faith, which works through love, according to Eph. 3:17: "that Christ may dwell through faith in your hearts." Hence, to prove that the faithful are the temple of God, he adds that they are inhabited by God, when he says "and the Spirit of God dwells in you." And in Rom. 8:11 it is said: "the Spirit who raised up Jesus Christ will dwell in you." Ez. 36:27: "I will put my spirit in the midst of you." From which it is clear that the Holy Spirit is God, through whose indwelling the faithful are called the temple of God. For the indwelling of God alone makes a temple of God, as has been said.

Now it must be considered that God is in all creatures, in which he is by essence, power, and presence, filling all things with his goodness, according to Jer. 23:24: "I fill heaven and earth." But God is said to dwell spiritually, as in a familiar house, in the saints, whose mind is capable of God through knowledge and love, even if they do not in act know and love, provided they have through grace the habit of faith and charity, as is clear in the case of baptized infants. And knowledge without love does not suffice for the indwelling of God, according to 1 John 4:16: "he who abides in charity abides in God, and God in him." Hence it is that many know God, either through natural knowledge or through unformed faith, whom nevertheless the Spirit of God does not inhabit.

Then when he says "but if anyone... the temple," etc., he adds the punishment of those working badly, in keeping with what has been said, saying "but if anyone," etc. Now the temple of God is violated in two ways. In one way through false doctrine, which is not built upon the foundation, but rather undermines the foundation and destroys the building. Hence it is said in Ez. 13:19 concerning false prophets: "they violated me and my people for a handful of barley and a piece of bread." In another way someone violates the temple of God through mortal sin, by which someone corrupts either himself or another, by deed or by example. Hence it is said in Mal. 2:11: "Judah has profaned the sanctification of the Lord which he loved." And thus it is fitting that he be destroyed by God through eternal damnation who violates the spiritual temple of God, or pollutes it in whatever way. Hence it is said in Mal. 2:12: "the Lord will destroy the man who has done this, the master and the disciple." And in Ps. 11:4: "the Lord will destroy all deceitful lips," etc.

Then when he says "the temple of God," etc., he assigns the reason for what he had said concerning the holiness of the temple. For whoever violates some sacred thing commits sacrilege, hence it is fitting that he be destroyed. "For the temple of God is holy, which you are," as has been said above, and in Ps. 64:5 it is said: "your temple is holy, wonderful in equity"; and elsewhere: "holiness becomes your house, O Lord." And indeed in a material temple there is a certain sacramental holiness, insofar as the temple is dedicated to divine worship, but in the faithful of Christ there is the holiness of grace, which they have obtained through Baptism, according to that below, IV, 11: "you have been washed, you have been sanctified."

Then when he says "let no one deceive you," he excludes the contrary error. And first he warns the faithful to beware of the seduction of errors; second he teaches the manner of being wary, at "if anyone among you"; third he assigns the reason, at "for the wisdom of this world," etc. Concerning the first it must be known that certain ones have said that God neither punishes nor rewards the deeds of men; in whose person it is said in Zeph. 1:12: "who say in their hearts: the Lord will not do good, and he will not do evil." And Lam. 3:37f: "who is this that said, let it be done, when the Lord has not commanded? Good and evil shall not go forth from the mouth of the Most High." To exclude this error, therefore, he says "let no one deceive you," asserting namely that he who violates the temple of God is not destroyed by God, as it is said in Eph. 5:6: "let no one deceive you with empty words, for because of this the wrath of God comes upon the sons of unbelief."

Then when he says "if anyone among you," etc., he teaches the manner of being wary of this kind of seduction. Here it must be known that certain ones have said that God does not punish the sins of men, relying on the reasonings of human wisdom, such as that God does not know the particulars that happen here; in whose person it is said in Job 22:14: "he walks about the hinges of heaven, and does not consider our affairs." To avoid this, therefore, he says "if anyone among you seems to be wise in this age," that is, in worldly wisdom, which, insofar as it is contrary to the truth of faith, is not wisdom, although it may seem to be, "let him become foolish," by casting away that apparent wisdom, "that he may be wise," namely according to divine wisdom, which is true wisdom. And this must also be observed not only in those things in which worldly wisdom is contrary to the truth of faith, but also in all things in which it is contrary to the honesty of morals. Hence Prov. 30:1 says: "he was strengthened by God abiding with him," etc.

Then when he says "the wisdom of this world," etc., he assigns the reason for what he had said. And first he sets down the reason. For it seemed that he had given an unfitting admonition, that someone should become foolish, and it would truly be unfitting if that foolishness, of which he was speaking, were through the denial of true wisdom, but it is not so. "For the wisdom of this world is foolishness with God." Now that is called the wisdom of this world which principally relies upon the world. For that wisdom which, through the things of this world, attains to God, is not the wisdom of the world, but the wisdom of God, according to Rom. 1:19f: "for God has revealed it to them. For his invisible things are clearly seen from the creation of the world, being understood through the things that have been made." The wisdom of the world, therefore, which so attends to things that it does not reach divine truth, "is foolishness with God," that is, it is reputed foolishness according to divine judgment. Is. 19:11: "the princes of Tanis are foolish, the wise counselors of Pharaoh have given foolish counsel."

Second he proves what he had said through two authorities, of which the first is written in Job 5:13. Hence he says "it is written: I will catch the wise in their own craftiness." Now the Lord catches the wise in their own craftiness, because through this very fact that they think craftily against God, God impedes their endeavor, and fulfills his own purpose; just as through the malice of the brothers of Joseph, wishing to impede his rule, it was fulfilled through divine ordination that Joseph, sold into Egypt, should rule. Hence also, before these words, Job says: "who scatters the thoughts of them," namely of the malicious, "so that their hands cannot accomplish what they had begun"; because, as it is said in Prov. 21:30, "there is no wisdom, there is no knowledge, there is no counsel against the Lord."

The second authority is taken from the Psalm, hence he says "and again it is written: the Lord knows the thoughts of the wise," that is, according to the wisdom of the world, "that they are vain"; because namely they do not reach the end of human knowledge, which is the knowledge of divine truth. Hence it is said in Wisdom 13:1: "vain are men, in whom the wisdom of God is not present."

Then when he says "therefore let no one glory in men," he infers the conclusion principally intended, namely that they ought not to glory in the ministers of God. And first he concludes the proposition from what has been said, saying "therefore" — since the ministers are nothing, but labor for a reward — "let no one glory in men"; just as also in Ps. 145:2f it is said: "do not trust in princes, nor in the sons of men, in whom there is no salvation." And Jer. 17:5: "cursed is the man who trusts in man," etc.

Second he assigns the reason from the dignity of the faithful of Christ, assigning the order of the faithful in relation to things. And first he sets down the order of things in relation to the faithful of Christ, saying "all things are yours," as if to say: just as a man does not glory in things subject to him, so also you ought not to glory in the things of this world, which have all been given to you by God, according to Ps. 8:8: "you have subjected all things under his feet." Now he explains what "all things" are, among which he first sets down the ministers of Christ, who have been divinely ordained for the ministry of the faithful, according to 2 Cor. 4:5: "but ourselves your servants through Jesus." And this is what he says: "whether Paul," who planted, "or Apollo," who watered, "or Cephas," that is, Peter, who is the universal shepherd of the sheep of Christ, as it is said at the end of John.

After this he sets down external things, when he says "or the world," which is the containment of all creatures, which indeed belongs to the faithful of Christ, in that man is helped by the things of this world, whether as to bodily necessity, or as to the knowledge of God, according to Wisdom 13:5: "from the greatness of the beauty and of the creature," etc. Consequently he sets down those things which pertain to the very disposition of man, saying "or life, or death," because indeed for the faithful of Christ both life is useful, in which they merit, and death, through which they arrive at their rewards, according to Rom. 14:8: "whether we live, or whether we die," etc. And Phil. 1:21: "for me to live is Christ, and to die is gain." Now to these two are reduced all the goods or evils of this world, because through goods life is preserved, through evils one arrives at death. Lastly he sets down what pertains to the present or future state of man, saying "or things present," that is, the things of this life, by which we are helped toward meriting; "or things to come," which are reserved for us unto reward. For we do not have here a lasting city, but we seek one to come, as is said at the end of Hebrews. "All things," he says, "are yours," that is, serving your benefit, according to Rom. 8:28: "to those who love God, all things work together unto good."

Thus therefore the first order is of the things of Christ in relation to the faithful; the second is of the faithful of Christ in relation to Christ, which he sets down adding "but you are Christ's," because indeed by his death he redeemed you. Rom. 14:8: "whether we live, or whether we die, we are the Lord's." The third order is of Christ, insofar as man, in relation to God; therefore he adds "but Christ," insofar as man, "is God's." Hence he names him God and Lord in Ps. 7:2, saying: "O Lord my God, in you I have hoped," so that by the name of God the whole Trinity may be understood.

Because therefore no one ought to glory in that which is beneath him, but in that which is above him, therefore the faithful of Christ ought not to glory in the ministers, but rather the ministers in them. 2 Cor. 7:4: "great is my confidence in you, great is my glorying on your behalf." But the faithful of Christ ought to glory in Christ, according to that at the end of Galatians: "far be it from me to glory, except in the cross of our Lord Jesus Christ," just as Christ in the Father, according to Wisdom 2:16: "he glories that he has God as father."