I Corinthians 3 · The Lantern

And I, brethren, have not been able to speak to you as to spiritual, but as to fleshly; as to babes in Christ.

Those persons, then, who possess the earnest of the Spirit, and who are not enslaved by the lusts of the flesh, but are subject to the Spirit, and who in all things walk according to the light of reason, does the apostle properly term "spiritual," because the Spirit of God dwells in them.

Now he speaks to those who, because they still served the pleasures of the world, were carnal. Although they were already baptized and had received the Holy Spirit, yet because after baptism they immediately returned to the old man, whom they had renounced, they are called carnal.

Above the Apostle disclosed the strife and division among the Corinthians, who disputed among themselves about the particular ministers of Christ who had baptized and instructed them. Here he begins to attack their judgment of these ministers as the root of their strife.

I have given you milk to drink, not meat, for ye have not yet been able, nor indeed are ye yet able;

If, however, any one say, "What then? Could not God have exhibited man as perfect from beginning?" let him know that, inasmuch as God is indeed always the same and unbegotten as respects Himself, all things are possible to Him.

Although they had been born again in Christ, they were not yet fit to receive spiritual things. Although they had received the faith which is the seed of the Spirit, they had produced no fruit worthy of God, but like babies, they were eager for the sensations of imperfection.

Thirdly, he gives the reason, lest they suppose that he withholds spiritual teaching from them through envy, which would be opposed to Wis (7:13): "Which I learned without guile and impart without envy." That is why he adds: for you were not ready for it.

for ye are yet carnal. For whereas [there are] among you emulation and strife, are ye not carnal, and walk according to man?

He did this when He appeared as a man, that we, being nourished, as it were, from the breast of His flesh, and having, by such a course of milk nourishment, become accustomed to eat and drink the Word of God, may be able also to contain in ourselves the Bread of immortality, which is the Spirit of the Father.

"For whereas there is among you jealousy and strife." At this point he prepares himself to wrestle with those whose part was obedience: for in what went before he hath been casting down the rulers of the Church, where he said that wisdom of speech is nothing worth. But here he strikes at those in subjection.

Secondly, he gives the reason why they are still unable, saying: For you are still of the flesh in life and mind. That is the reason why you cannot grasp the things of the Spirit, but have a taste for the things of the flesh: "They that are of the flesh mind the things of the flesh" (Rom 8:5).

For when one says, I am of Paul, and another, I of Apollos, are ye not men?

Who then is Apollos, and who Paul? Ministering servants, through whom ye have believed, and as the Lord has given to each.

"Who then is Paul, and who is Apollos?" In this way, after producing and proving his facts, he makes his accusation henceforth more openly. Moreover, he employs his own name, doing away all harshness and not suffering them to be angry at what it is said. For if Paul is nothing and murmur not, much less ought they to think themselves ill used.

Having put forward his own and Apollos's name, he faithfully achieves his purpose. He reasons as follows: if we are nothing, then what is to be said of your teachers? We, he says, are "servants," and not the very root and source of blessings — that source is Christ.

Then when he says, What then is Apollos? he spurns their judgment, insofar as they attributed more to their ministers than they deserved. First, he discloses the truth; secondly, he excluded their error (v. 18). In regard to the first he does two things: first, he describes the status of their ministers; secondly, he speaks about their reward (v.8).

I have planted; Apollos watered; butGod has given the increase.

So that neither the planter is anything, nor the waterer; butGod the giver of the increase.

For it was requisite that certain facts should be announced beforehand by the fathers in a paternal manner, and others prefigured by the prophets in a legal one, but others, described after the form of Christ, by those who have received the adoption; while in one God are all things shown forth.

Since the apostles would not have accomplished anything if God had not given the increase, how much more true is this of you or me, or anyone else of our time, who fancies himself as a teacher.

Then when he says, so neither he that plants, he draws two conclusions from these premises. The first of these is based on the minister's dependence on God: inasmuch as Paul planted and Apollos watered, they were but ministers of God, having nothing but what they received from God; and they worked only from without, God working within.

But the planter and the waterer are one; but each shall receive his own reward according to his own labour.

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.

"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.

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.

For we areGod's fellow-workmen; ye areGod's husbandry,God's building.

"But who are these, Lady, that are white and round, and yet do not fit into the building of the tower?" She answered and said, "How long will you be foolish and stupid, and continue to put every kind of question and understand nothing? These are those who have faith indeed, but they have also the riches of this world.

Coworkers of God are those who, when once they see the poison of pride creeping into the heart of a brother, with all haste try to destroy it with the medicine of true humility.

Then when he says, You are God's, he assigns the reason for what he had said: first, he gives the reason; secondly, he applies a simile (v. 9). He says, therefore: It is only right that each of us shall receive a reward, for we are fellow workers for God, namely, by their labors. But this seems to be contradicted by Jb (26:2): "Whose helper are you?

According to the grace ofGod which has been given to me, as a wise architect, I have laid the foundation, but another builds upon it. But let each see how he builds upon it.

Now the apostle, in contradistinction to gnostic perfection, calls the common faith the foundation, and sometimes milk, writing on this wise: "Brethren, I could not speak to you as to spiritual, but as to carnal, to babes in Christ. I have fed you with milk, not with meat: for ye were not able. Neither yet are ye now able.

For after the faith there is need of edification: and therefore he saith elsewhere, "Edify one another with these words." For both the artificer and the learner contribute to the edifying. Wherefore he saith, "But let every man take heed how he buildeth thereon."

Then when he says, according to the commission of God, he discusses the varieties of reward; and because rewards are distinguished according to the varieties of labor. First he deals with the varieties of labor; secondly with the diverse reward (v. 12). In regard to the first he does two things: First, he distinguishes the varieties of labor; secondly, he sounds a warning (v.

For other foundation can no man lay besides that which [is] laid, which is Jesus Christ.

If, then, the whole creation is supported by the Son of God, what think ye of those who are called by Him, and bear the name of the Son of God, and walk in His commandments? do you see what kind of persons He supports? Those who bear His name with their whole heart.

"For other foundation can no man lay than that is laid, which is Jesus Christ." I say, no man can lay it so long as he is a master-builder; but if he lay it, he ceases to be a master-builder. See how even from men's common notions he proves the whole of his proposition. His meaning is this: "I have preached Christ, I have delivered unto you the foundation.

Secondly, he answers a tacit question: why he warns them about the superstructure and not the foundations; or rather, he states the reason why he said that the task of others is to build on the foundation.

Now if any one build upon [this] foundation, gold, silver, precious stones, wood, grass, straw,

If we think what is right and good, then we are building on a foundation of gold. If we repeat every holy word that has been spoken without corrupting it, then we are building on a foundation of silver. If all our works are good, then we are building on precious stones.

Some people think that this refers to the development of Christian doctrine, but a glance at the context will show that Paul is talking about morals and behavior here.

Then when he says, Now if any man builds, he discusses the variety of rewards accordingly as some receive a wage without any loss and some with a loss. In regard to the first he does three things: first, he teaches that a variety of works is revealed by the wages; secondly, when this is revealed (v. 13); thirdly, how it is revealed (v. 14).

the work of each shall be made manifest; for the day shall declare [it], because it is revealed in fire; and the fire shall try the work of each what it is.

Take up the epistle of the blessed Apostle Paul. What did he write to you at the time when the gospel first began to be preached? Truly, under the inspiration of the Spirit, he wrote to you concerning himself, and Cephas, and Apollos, because even then parties had been formed among you.

Gold, silver and precious stones will survive the fire of judgment, but wood, hay and straw will be burned up.

He says, therefore: If any man builds by his works or teachings on this foundation, i.e., upon the formed faith in his heart or upon the faith founded and taught by the apostles, gold, silver or precious stones, i.e., spiritual works or sound, clear teachings, or wood, hay stubble, i.e., corporal works or silly teachings, each man's work will become manifest, i.e., its quality…

If the work of any one which he has built upon [the foundation] shall abide, he shall receive a reward.

If anyone's work proves lasting, he will receive his wage. He will be just like the three brothers in the fiery furnace, destined to receive as his wage heavenly life with glory.

If you have silver or gold, then your work will survive, and you will receive a reward; but if you have hay and the like, then your work will not withstand the force of the fire (this is what the expression "it will be burned" means), but it will be revealed that it is worthless.

Then when he says, if any man's work, he indicates the manner in which the above disclosures will be made: first, in regard to good works when he says: if any man's work, which he erected, survives the fire, he, i.e., the one who erected it, shall receive a reward: "Behold, his reward is with him" (Is 40:10).

If the work of any one shall be consumed, he shall suffer loss, but he shall be saved, but so as through [the] fire.

To suffer loss is to endure reproof. For what person, when subjected to punishment, does not lose something thereby? Yet the person himself may be saved. His living soul will not perish in the same way that his erroneous ideas will. Even so, however, he may suffer punishments of fire. He will be saved only by being purified through fire.

For when St. Paul saith, that Christ is the foundation: and by and by addeth: And if any man build upon this foundation gold, silver, precious stones, wood, hay, stubble: the work of every one, of what kind it is, the fire shall try.

Secondly, he shows the same thing in regard to evil works, saying: If any man's work burn because of any of the above fires, he shall suffer loss for doing them, but not to the point of damnation; hence he adds: but he himself shall be saved with eternal salvation: "Israel is saved by the Lord with everlasting salvation" (Is 45:17), but only as by fire, which he previously endu…

Do ye not know that ye are [the] temple ofGod, and [that] the Spirit ofGod dwells in you?

If any one corrupt the temple ofGod, him shallGod destroy; for the temple ofGod is holy, and such are ye.

Let no one deceive himself: if any one thinks himself to be wise among you in this world, let him become foolish, that he may be wise.

If you threaten an avenger, you threaten us with the Creator. "Ye must become fools, that ye may be wise." Wherefore? "Because the wisdom of this world is foolishness with God.

"Let no man deceive himself; if any man thinketh that he is wise in this world, let him become a fool." As he bids one become, as it were, dead unto the world;-and this deadness harms not at all, but rather profits, being made a cause of life:-so also he bids him become foolish unto this world, introducing to us hereby the true wisdom.

Then when he says, Let no man, he excludes an opposite error. First, he warns the faithful to be careful not to be deceived by error; secondly, he teaches how to be careful (v. 18); thirdly, he assigns the reason (v. 19).

For the wisdom of this world is foolishness withGod; for it is written, He who takes the wise in their craftiness.

This, then, "the wisdom of the world is foolishness with God," and of those who are "the wise the Lord knoweth their thoughts that they are vain." Let no man therefore glory on account of pre-eminence in human thought.

Do you alone, imbued with the true power of wisdom and understanding, see something wholly different and profound? Do you alone perceive that all these things are trifles? you alone, that those things are mere words and childish absurdities which we declare are about to come to us from the supreme Ruler? Whence, pray, has so much wisdom been given to you?

Then when he says, For the wisdom, he assigns the reason for what he had said. For it seems to be inept to advise a person to become foolish, as, indeed, it would be if the foolishness were the denial of true wisdom.

And again, [The] Lord knows the reasonings of the wise that they are vain.

So that let no one boast in men; for all things are yours.

"Therefore," says he, "let no man glory in man; " an injunction which is in accordance with the teaching of the Creator, "wretched is the man that trusteth in man; " again, "It is better to trust in the Lord than to confide in man; " and the same thing is said about glorying (in princes).

"Wherefore let no man glory in men; for all things are yours." He comes again to the former topic, pointing out that not even for their spiritual things ought they to be highminded, as having nothing of themselves.

Then when he says, let no man, he draws his main conclusion, namely, that they should not glory in God's ministers. First, he draws the conclusion, saying: Therefore, since ministers are nothing but persons laboring for a reward, let no man boast of men, as it says in Ps 146 (v.

Whether Paul, or Apollos, or Cephas, or [the] world, or life, or death, or things present, or things coming, all are yours;

The apostle, however, in his epistle says, "Whether it be the world, or life, or death, or things present, or things to come; all are yours: " and he here constitutes us heirs even of the future world.

And the "life" of teachers, he says, is for you, so that you might learn from them and receive benefit; and their "death" is for you, for it is on your behalf and for your salvation that they undergo dangers. Or alternatively: the death of Adam is also for you, so that you might be brought to your senses; and the death of Christ is for you, so that you might be saved.

Secondly, he assigns a reason based on the dignity of Christ's faithful. First, he mentions the relationship between things and Christ's faithful, saying: For all things are yours.

and ye [are] Christ's, and Christ [is]God's.

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