[3 March 2007]
[1 Corinthians 3] 10 According to the grace of God which was given to me, like a wise master builder I laid a foundation, and another is building on it. But each man must be careful how he builds on it.
11 For no man can lay a foundation other than the one which is laid, which is Jesus Christ.
12 Now if any man builds on the foundation with gold, silver, precious stones, wood, hay, straw,
13 each man’s work will become evident; for the day will show it because it is to be revealed with fire, and the fire itself will test the quality of each man’s work.
14 If any man’s work which he has built on it remains, he will receive a reward.
15 If any man’s work is burned up, he will suffer loss; but he himself will be saved, yet so as through fire.
[Bible version not listed]
This passage of Paul’s first epistle to the church at Corinth has prompted much discussion down through church history. The context of the preceding ten verses is really quite simple: Paul is discussing the problems that exist in the Corinthian
congregation. He has used harsh words with them, referring to them as “men of flesh” and “infants in Christ.” He refers to the strife and jealousy that exists among them. He zeroes in on their partisanship: the fact that they are saying “I am of this Christian leader or that one.” He reminds them that leaders are but servants of the Lord, and that it was the Lord that even gave those servants the opportunity to preach the gospel to them. He writes in verse 6, “I planted, Apollos watered, but God was causing the growth.” God used Paul and Apollos as means, but the growth was caused by God, not by the Christian leaders themselves. At this point then Paul begins to speak of the role Christian leaders have in the work of the Church. Note his words:
8 Now he who plants and he who waters are one; but each will receive his own reward according to his own labor. 9 For we are God’s fellow workers; you are God’s field, God’s building.
Verse 8 provides the first reference to “reward,” and it is clearly in the context of the Christian leaders who labor in the work of ministry. It will be significant to note that the phrase “receive a reward” in verse 8 is identical in terminology to the same phrase in verse 14. Since in this context we know that the planting and watering mentioned goes back to Paul and Apollos, the topic remains consistent throughout this passage. Paul then speaks of himself and Apollos as “God’s fellow workers,” and they labor in this high calling in God’s field. He uses two terms, field and building, but picks up only on the second, “God’s building.” A fellow worker of God works in building God’s building, and that building is the church.
White attempts to make the passage apply only to Christian workers; those in ministry; the ordained, etc. I think this fails because, while there are indeed references to Christian workers: those who evangelize and teach, etc., there are just as many indications that Paul also generalizes his teaching. Even beyond that, one must remember that Paul is writing to the entire church at Corinth. The all-inclusiveness of what he is writing about is indicated more than once:
3:12: Now if any one builds on . . .
3:14: If the work which any man has built . . . 3:15: If any man's work is burned up, . . .
The next two verses after the passage under consideration (also the context) are clearly general: intended for all in the Corinthian church to whom he is writing:
[16] Do you not know that you are God's temple and that God's Spirit dwells in you? [17] If any one destroys God's temple, God will destroy him. For God's temple is holy, and that temple you are.
Anyone who has God's Holy Spirit inside of him is a Christian, because all who are truly God's are indwelt with the Holy Spirit. This can't possibly refer to simply Christian workers. Paul continues the general language in the next verse (3:18):
. . . If any one among you thinks that he is wise in this age, let him become a fool that he may become wise.
Moreover, in verse 4:5 Paul refers again about rewards after death:
Therefore do not pronounce judgment before the time, before the Lord comes, who will bring to light the things now hidden in darkness and will disclose the purposes of the heart. Then every man will receive his commendation from God.
Most of the entire context of the passage (both before and after) is in generalized language. Paul even explains exactly why he mentioned himself and his co-worker Apollos:
[6] I have applied all this to myself and Apol'los for your benefit, brethren, that you may learn by us not to go beyond what is written, that none of you may be puffed up in favor of one against another. [7] For who sees anything different in you? What have you that you did not receive? If then you received it, why do you boast as if it were not a gift?
As usual, Paul uses his own example (by the grace of God) as one to imitate (4:14-16). Thus, we see the parallelism of the example of himself as a Christian worker and apostle applied generally to all Christians. Note how he writes in 3:7:
So neither he who plants nor he who waters is anything, but only God who gives the growth.
That was in the immediate context of his work with Apollos. But he clearly generalizes that to all Christians in similar language in 4:7:
you received it, why do you boast as if it were not a gift?
In other words, all men are under God; He gives the grace; we cooperate with Him in that grace or can reject it (see. e.g., 9:24-27). And man's works will ultimately be judged and rewarded or burned up. Therefore, considering all of this relevant context (especially 4:5-6), it is clear that the “purgatorial” judgments in 3:13-15 apply to all men, not just Christian workers.
This then brings us to the main passage. Verses 10-15 give us an illustration of how weighty it is to minister in the church, and how God will someday manifest the motivations of the hearts of all those who have engaged in that work.
He sure will (see also James 3:1), but this passage applies to all men, as just shown. Then in verses 16-17 Paul adds a further warning, speaking of God’s certain judgment upon those who do not build, but instead tear down, or destroy. There is an obvious movement between 10-15 and 16-17, for in 10-15 the metaphor remains the
construction of a building upon a foundation; in 16-17 this switches to the metaphor of the temple of God, already constructed.
3:16 and 3:17b plainly refer to (indwelt) Christians, so it stands to reason that the
preceding section of 3:11-15 does also. Paul only provided himself as an example of the general principle that all we have is from God, by His grace (3:7 <---> 4:7), and we can choose to build upon that grace and empowerment or destroy it. But the hypothetical person referred to in 3:17a is not saved in the end, since God “destroy[s]” him. This is a different notion entirely from that of 3:15, where a person's work is “burned up” but he is “saved, but only as through fire.”
Further, in 10-15 the “certain ones” are those who are indeed building upon the foundation, even if they have less than perfect motivations or understanding; the certain one in verses 16-17 is not building anything at all, but is instead tearing down and ruining what has already been built. This distinction is important as well, as we shall see.
If distinctions are so important to the biblical exegete Mr. White, it seems to me that he would notice that 3:16 is talking about Christians (the Corinthians, in terms of direct address) but 3:17 (and even then only the first half) about someone who is ultimately damned.
10 According to the grace of God which was given to me, like a wise master builder I laid a foundation, and another is building on it. But each man must be careful how he builds on it. 11 For no man can lay a foundation other than the one which is laid, which is Jesus Christ.
Paul continues the context, insisting that by God’s grace he has laid a foundation, knowing that others would build upon that same foundation. This foundation, of
course, refers to the work of ministry in building up the church that he has engaged in. But there is an element of personal responsibility that is part of ministry in Christ’s church: a man must be “careful” how he builds upon the foundation, which Paul reminds us is holy. The only foundation of the church is Jesus Christ Himself. So just as we are to have an attitude of fear and trembling when considering that it is the holy God who is at work within us, working out our salvation (Philippians 2:12-13), so the minister is to recognize that ministry in the church is a holy task, and he must “look well” (a literal understanding of the Greek) upon how he goes about this work. This leads to further expansion upon this thought in the following section.
That's all fine and good, except to note that the entire passage applies to all, not just Christian workers, and the key verses of 3:13-15 clearly refer to all men.
12 Now if any man builds on the foundation with gold, silver, precious stones, wood, hay, straw, 13 each man’s work will become evident; for the day will show it because it is to be revealed with fire, and the fire itself will test the quality of each man’s work. The first thing to see in v. 12 is that we are still talking about the same group:
Christian workers. Those under discussion build upon the foundation. We will see that in vv. 16-17 Paul refers to a different group, those who do not build, but instead tear down.
That's not at all certain, or even likely, in my opinion.
So we have one group who build upon the one foundation, but with different quality “materials.” Now obviously, the terms gold, silver, precious stones, wood, hay and straw, are all figures of speech, metaphors. Christian leaders are not known for having an abundance of gold, silver, or precious stones, let alone is the “building” being done here a literal activity either. These are terms referring, as Paul himself puts it, to “the quality of each man’s work.” Some labor selflessly and in obscurity with motivations pure and honorable, while others have mixed motivations, tinged to a lesser or greater degree by selfishness and vainglory (cf. Phil 2:3-4). During this lifetime we cannot necessarily know which Christian leaders, even within the bounds of orthodox teaching and practice, are doing what they do with motivations that are pleasing to God. But Paul is reminding us that such will not always be the case: God will reward those who have labored diligently for His glory in that day when all the secrets of men’s hearts will be revealed.
More of the same category error . . .
nature of the Christian minister’s work will be plain and clear: the lack of clarity that exists during this lifetime will no longer cloud our vision at the judgment. What a tremendously sobering thought for those who labor in building upon the foundation of Jesus Christ! God, who searches the hearts, will reveal our true motivations on that day!
The revelation of whether one’s ministerial works are precious and lasting, or surface- level and temporary, will be accomplished “by fire.” Obviously, fire differentiates, at the most basic level, between gold and wood, silver and straw, precious stones and stubble. The precious elements withstand the fire’s presence, whereas the others are consumed in their entirety. Given that it has already been established that gold and silver, etc., are figures for the quality of men’s works, so it follows inexorably that “fire” refers to a testing that makes its verdict as clear as the destruction of wood, hay, and stubble by the raging flames of a fire. The works that were not done to God’s glory are destroyed, while those works having the proper character pass through unharmed. This is a good description of purgatory indeed. Sin isn't “done to God's glory” so to the extent that are works were sinful, they (and we) will be judged. It's striking that
Protestants like White cannot see that this is exactly what the doctrine of purgatory entails.
14 If any man’s work which he has built on it remains, he will receive a reward. 15 If any man’s work is burned up, he will suffer loss; but he himself will be saved, yet so as through fire.
The context continues, unbroken. Note the repetition of the preceding concept of “building” on the “foundation.” If a man’s work, built upon the foundation of Christ in the church, remains in the presence of the judgment of God, he receives a reward. But in direct parallel, if another worker’s labors are burned up, he will suffer loss. The opposite of the reception of a reward is to suffer loss. The Greek term Paul uses is translated by the vast majority of recognized translations as “suffer loss,” and there is a reason for this. Despite the fact that you can render the term as “punish,” its
normative meaning, especially in the NT, refers to experiencing the opposite of gain (i.e., loss), and often what is not gained is found in the immediate context of the words use. For example:
More than that, I count all things to be loss in view of the surpassing value of knowing Christ Jesus my Lord, for whom I have suffered the loss of all things, and count them but rubbish so that I may gain Christ, (Philippians 3:8)
Obviously, this does not mean Paul has been “punished,” but has “suffered the loss” of all things. The same is true in Jesus’ use of the term:
"For what will it profit a man if he gains the whole world and forfeits his soul? Or what will a man give in exchange for his soul? (Matthew 16:26, see also Mark 8:36, Luke 9:25)
In 1 Corinthians 3:15, the term is used in a context that provides a direct correlation to the term: the one whose work remains receives a reward, so the one whose work is burned up does not, hence, they suffer loss (for further information on this word, see TDNT 2:888). We are reminded, however, that despite the seriousness of the loss of reward for the Christian worker, we are still talking about those who have found salvation in the perfect righteousness of Jesus Christ. Paul tells us that despite suffering loss, these are saved, “yet so as through fire.” This in no way makes the judgment of the motivations of Christian workers a trivial matter: it is obvious that for Paul, who himself faced this test, it was not. But it also safeguards against the misuse of his teaching. No one can argue that one’s salvation is based upon the works one does: this is not his teaching here, nor anywhere else.
I agree with the last sentence in particular. Paul doesn't teach salvation by works, which is the Pelagian heresy. Nor does the Catholic Church. But both teach that good works inevitably follow true saving faith and justification.
A man is justified before God by the imputation of Christ’s righteousness to him, and the imputation of the man’s sin to Christ, the perfect substitute, who bears in His body the sins of His people upon Calvary (Romans 3:20-4:8). But this is not his subject here. Indeed, and so I won't critique the typical Protestant soteriological errors implied.
The context has remained constant: the revelation of the motivations of the hearts of Christian workers.
I believe I have shown that to be untrue, with much contextual contrary evidence. In a perfect world it would not be necessary to go beyond the mere exegesis of the text to understand Paul’s meaning and intention. But we do not live in such a world. In God’s providential wisdom, we live in a time when the church must struggle against false teaching and false teachers (Acts 20:24ff).
Has there ever been a time when this was not true?
Specifically, the truth of God’s sovereign grace is attacked by Roman Catholicism, and its man-centered sacramentalism.
Sacramentalism isn't “man-centered”; it is “man-directed” by God, since sacraments are physical means to obtain God's grace.
One of the most egregious attacks upon the finished nature of Christ’s work on Calvary is the dogma of purgatory.
occurs in whatever he calls the process described in 1 Corinthians 3:10-15.
We have often engaged in debate on this topic (see, for example, the debate against Fr. Peter Stravinskas on this topic, May, 2001). Rome attempts to enlist this passage in support of its doctrine, but in the process engages in gross eisegesis of the text, missing its plain meaning, and inserting concepts utterly foreign to Paul’s theology. We'll see about that.
Just a few items should be noted that, in light of the preceding comments, should be sufficient for any person not committed to the ultimacy of Roman authority.
I want many! If there are many, then surely White can produce them, rather than refer to something he has not demonstrated. Furthermore, it is obvious that White has his own “authority” of a sort: Baptist traditions that are virtually as impenetrable as any Catholic dogmas.
First, the passage is about Christian workers, not all the Christian faithful. I beg to differ, per my arguments above.
Next, the passage says nothing about the purification of individuals. Works are tested in this passage.
Technically, our works or sins are separate from us as people, yet we make them part of us. They can become ingrained in our character and (seemingly) our very being.
Protestants take it even further than Catholics, and believe that we have a sin nature, so that entails the sins being very close to ourselves indeed. So I think this is a distinction without a difference. If my sins are purged from me, I feel that as a judgment of myself because I have made those sins my own and attached myself to them.
Rome teaches souls are purified from the temporal punishment of sins by suffering