I Corinthians 3 · The Lantern

God’s Fellow Workers

And I myself, brothers, was not able to speak to you as to spiritual but as to fleshly, as to infants 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 gave you milk to drink, not solid food; for you were not yet able. In fact, not even now are you able;

for you are still fleshly. For where there are jealousy and strife among you, are you not fleshly and walking 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.

Among the sins in men the lesser are jealousy and strife. If someone is in fornication, such a one is no longer fleshly but worse than fleshly. But what such a one might be, let us see. I hold that there is a difference between the fleshly man and the earthy (χοϊκός): "As we have borne", he says, "the image of the earthy, let us bear also the image of the heavenly".

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 may say, “I myself indeed am of Paul,” but another, “I myself of Apollos,” are you not human?

For whenever someone says, I am of Paul, and I of Apollos, and I of Cephas — let us attend to these things too — we shall see that we sometimes are not even men, but are worse than men. For he who then said, I am of Apollos, was speaking about a man of repute and holy and blessed; and he who says, I am of Paul, speaks about a man who is an apostle, sacred and blessed.

He designates by the names of Paul and Apollos the distinguished men and teachers among the Corinthians.

Fourthly, he clarifies the proof, saying: For when one of you says, I belong to Paul, because I have been baptized and instructed by Paul, and another, I belong to Apollos, which shows that there is jealousy and strife among you, are you not merely men, i.e., carnal and not spiritual, indulging in jealousy and strife for human things?

Who then is Apollos, and who is Paul? Servants through whom you believed, and to each as the Lord has given.

"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 myself planted, Apollos watered, but God was making it grow;

But the new law's wont was to point to clemency, and to convert to tranquillity the pristine ferocity of "glaives" and "lances," and to remodel the pristine execution of "war" upon the rivals and foes of the law into the pacific actions of "ploughing" and "tilling" the land.

"I planted, Apollos watered, but God gave the increase." That is, I first cast the word into the ground; but, in order that the seeds might not wither away through temptations, Apollos added his own part. But the whole was of God.

Then when he says, I planted, he stresses a similarity between ministers and husbandmen, where two differences in their activities should be noted: one is the difference between the activity of one minister and that of another.

so neither is the one planting anything nor the one watering, but only the one giving growth — God.

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.

Now the one planting and the one watering are one, and each will receive his own reward according to his own labor.

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 are fellow workers of God; you are God’s field, 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.

Paul calls us God's fellow workers, not his servants or slaves.

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?

Christ Our Foundation

According to the grace of God having been given to me, as a wise master builder I laid the foundation, and another is building upon it. But let each one take heed 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 no one is able to lay another foundation besides the one being already 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 anyone builds upon the foundation gold, silver, precious stones, wood, hay, straw,

But come, let us look also according to the literal sense. What is now to be said touches each single one of us. Each of us, having received the word of the gospel, received Jesus Christ as a foundation, so that in all he does and says and thinks he might build upon this foundation.

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 will become manifest; for the day will disclose it, because it is revealed in fire, and the fire itself will prove of what sort the work of each 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 anyone will remain which he built up, he will 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 anyone will be burned up, he will suffer loss, but he himself will be saved — yet so as through 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…

God’s Temple and God’s Wisdom

Do you not know that you yourselves are a temple of God, and the Spirit of God dwells in you?

If anyone destroys the temple of God, God will destroy him; for the temple of God is holy, which you yourselves are.

Let no one deceive himself. If anyone among you thinks himself to be wise in this age, let him become foolish, so that he may become wise.

These are "the doctrines" of men and "of demons" produced for itching ears of the spirit of this world's wisdom: this the Lord called "foolishness," and "chose the foolish things of the world" to confound even philosophy itself.

"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 with God. For it has been written: “He is the one catching 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 thoughts of the wise, that they are futile.”

Therefore let no one boast in men; for all things are yours —

Are women who think that, in furnishing to their neighbour that which is demanded of beauty, they are furnishing it to themselves also, to augment that (beauty) when (naturally) given them, and to strive after it when not (thus) given?

"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 being present or things to come — 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 you are of Christ, and Christ is of God.

I Corinthians3

God’s Fellow Workers

Christ Our Foundation

God’s Temple and God’s Wisdom