1Cor 3:8

“For each soul has its own proper nutriment; some growing by knowledge and science, and others feeding on the Hellenic philosophy, the whole of which, like nuts, is not eatable. "And he that planteth and he that watereth," "being ministers" of Him "that gives the increase, are one" in the ministry. "But every one shall receive his own reward, according to his own work. For we are God's husbandmen, God's husbandry. Ye are God's building," according to the apostle. Wherefore the hearers are not permitted to apply the test of comparison. Nor is the word, given for investigation, to be committed to those who have been reared in the arts of all kinds of words, and in the power of inflated attempts at proof; whose minds are already pre-occupied, and have not been previously emptied. But whoever chooses to banquet on faith, is stedfast for the reception of the divine words, having acquired already faith as a power of judging, according to reason. Hence ensues to him persuasion in abundance.”

“Else how shall we sing thanks to God to eternity, if there shall remain in us no sense and memory of this debt; if we shall be reformed in substance, not in consciousness? Consequently, we who shall be with God shall be together; since we shall all be with the one God-albeit the wages be various, albeit there be "many mansions", in the house of the same Father having laboured for the "one penny " of the self-same hire, that is, of eternal life; in which (eternal life) God will still less separate them whom He has conjoined, than in this lesser life He forbids them to be separated.”

“"He that planteth and he that watereth, are one." For by means of this he establishes another point also, viz. that they should not be exalted one against another. His assertion, that they are one, refers to their inability to do any thing without "God that giveth the increase." And thus saying, he permitted not either those who labored much to lift themselves up against those who had contributed less; nor these again to envy the former. In the next place, since this had a tendency to make men more indolent, I mean, all being esteemed as one, whether they have labored much or little; observe how he sets this right, saying, "But each shall receive his own reward according to his own labor." As if he said, "Fear not, because I said, Ye are one; for, compared with the work of God, they are one; howbeit, in regard to labors, they are not so, but "each shall receive his own reward." Then he smooths it still more, having succeeded in what he wished; and gratifies them, where it is allowed, with liberality.”

“It could easily have happened that those who labored more than others in matters of faith would have become careless upon hearing that all is one; therefore he immediately explains his expression and says that all is one only in relation to their powerlessness to do anything without the help of God who gives the growth. But as for recompense, each one will receive a reward according to his own labor. He did not say: according to his own work, but: "according to his own labor," for what does it matter if someone did not even accomplish the work? At least he labored.”

“The second conclusion is based on a comparison between the various ministers: He that plants and he that waters, since both are God's ministers, having nothing but what they receive from God and working only from without, are equal. Since the only ground for preferring one over another is some divine gift he has received, they are equal, so far as what they have of themselves is concerned. Furthermore, since their intention is to be God's ministers, they are one in the harmony of their wills; consequently, it is foolish to have dissensions about persons who are one: "Behold, how good and how pleasant it is for brethren to dwell in unity" (Ps 111:1); "We, though many, are one body in Christ" (Rom 12:5). After describing the status of God's ministers, the Apostle now discusses their reward. First, he discusses the reward of good ministers; secondly, the punishment of evil ones (v. 16). In regard to the first he does three things: first, he mentions the reward reserved for ministers; secondly, he assigns the reason (v. 9); thirdly, the variety of rewards (v. 10). He says, therefore: I have said that neither he that plants is anything nor he that waters; nevertheless, he does not plant or water in vain, but each man will receive his wages, according to his own labor. For although God alone gives the increase and he alone works from within, He gives a reward to those that labor outwardly: "Let your voice cease from weeping, and your eyes from tears: for there is a reward for your work" (Jer 31:16); this reward is God Himself: "I am your protector and your reward exceeding great" (Gen 15:1). It is for this reward that the laborers are praised: "How many hired servants in my father's house abound with bread!" (Lk 15:17). On the other hand, if he works for any other reward, he is not worthy of praise: "But the hireling, whose own the sheep are not, sees the wolf coming and leaves the sheep" (Jn. 10:12). But this reward is both common to all and peculiar to each: It is common, because what they all see and enjoy is the same God: "Then shall you abound in delights in Almighty, and you shall lift up your face to God" (Jb 22:26); "In that day the Lord of hosts shall be a crown of glory, and a garland of joy to the residue of his people" (Is 28:5). This is why in Matt (c. 20) all the laborers in the vineyard receive one penny. But the reward will be peculiar to each, because one sees more clearly and enjoys more fully than another according to the measure established for all eternity. This is why it says in Jn (14:2): "In my Father's house are many mansions." For the same reason he says here: each shall receive his wages. But he indicates the basis for the various rewards when he adds: according to his own labor: "You shall eat the labors of your hands; blessed are you and it shall be well with you" (Ps 128:2). But this does not mean an equal amount of reward for a corresponding amount of labor, because as it says in 2 Cor (4:17): "For that which is at present momentary and light of our tribulations, works for us above measure exceedingly an eternal weight of glory"; rather, it means a proportional equality, so that where the labor is greater the reward is greater. Now there are three ways in which the labor can be considered greater: first, by reason of charity, to which the essential aspect of the reward corresponds, i.e., the enjoyment and sight of God; hence it says in Jn (14:21): "He that loves me will be loved of my Father; and I will love him and will manifest myself to him." Consequently, one who labors with greater love, even though he endures less difficulties, will receive more of the essential reward. Secondly, by reason of the type of work: for just as in human enterprises a person gets a higher wage for a higher type of work, as the architect gets more than the manual laborer, although he does less bodily work, so too in divine matters; a person occupied in a nobler work will receive a greater reward consisting in some special prerogative of the accidental reward, even though he might perhaps have done less bodily labor; hence a special crown is given to teachers, to virgins and to martyrs. Thirdly, by reason of the amount of labor, which happens in two ways: for sometimes a greater labor deserves a greater reward, especially in regard to lightening punishment; as when a person fasts longer or undertakes a longer pilgrimage: and even in regard to the joy he will experience for the greater labor: "He renders to the just the wages of their labors" (Wis 10:17). But sometimes there is greater labor because of a lack of will; for in things we do of our own will, we experience less labor. In this case the amount of labor will not increase but lessen the reward; hence Is (40:31) says: "They shall take wings as eagles: they shall run and not be weary; they shall walk and not faint"; but prior to this he said (1:30): "Youths shall faint and labor."”