An Exegesis of 1 Corinthians 3:10-15

 

“10 According to the grace of God given to me, like a skilled master builder I laid a foundation, and someone else is building upon it. Let each one take care how he builds upon it. 11 For no one can lay a foundation other than that which is laid, which is Jesus Christ. 12 Now if anyone builds on the foundation with gold, silver, precious stones, wood, hay, straw— 13 each one's work will become manifest, for the Day will disclose it, because it will be revealed by fire, and the fire will test what sort of work each one has done. 14 If the work that anyone has built on the foundation survives, he will receive a reward. 15 If anyone's work is burned up, he will suffer loss, though he himself will be saved, but only as through fire.” (1 Corinthians 3:10-15 ESV)

Before we delve into an in-depth study of this particular passage, it is good for us to describe the context, both historically and contextually.

Paul wrote two letters to the Corinthians, mostly dealing with lots of controversial issues that were going on within the Church at Corinth. These issues were things like sexual sin (cf. 1 Cor. 5:1-5), various factions and divisions (3:4; this is the problem that Paul is addressing in chapter 3 as a whole), food sacrificed to idols (8:1ff), spiritual gifts (12:1ff), and heretical views on the final resurrection (15:1ff). It is in this context in which Paul writes his letters to the church in Corinth.

In chapter 3, he is addressing many of the divisions and factions within the church. These divisions were mostly based on one group following one leader, such as Paul, while another group followed Apollos (see verse 4).  

Paul beings laying out his response and exhortation concerning this controversy in verses 5-9:

“5 What then is Apollos? What is Paul? Servants through whom you believed, as the Lord assigned to each. 6 I planted, Apollos watered, but God gave the growth. 7 So neither he who plants nor he who waters is anything, but only God who gives the growth. 8 He who plants and he who waters are one, and each will receive his wages according to his labor. 9 For we are God's fellow workers. You are God's field, God's building.”

Paul says that ultimately Christian ministers within the church are not the ultimate cause of its growth and progress, rather they are means that God uses. Paul places great emphasis in this section on the fact that it is God who strengthens and builds up the church ultimately, using ministers and preachers as a means to that end. He then appeals to a gardening/agricultural metaphor: the planter and the waterer (cf. Jeremiah 1:10, where God’s people are seen in a similar way). This metaphor is used to demonstrate a few points: 1) the work of one minister (“the planter”) is useless without the work of the other (“the waterer”), since all know that plants need water to survive and flourish, 2) that the laborers are one (v. 8a), and 3) that God is the one who ultimately and finally produces the harvest (v. 7)

Now, that we have surveyed the basic context of the passage at hand, we shall proceed to go through each of these verses and provide an accurate exegesis of them.

3:10 - “According to the grace of God given to me, like a skilled master builder I laid a foundation, and someone else is building upon it. Let each one take care how he builds upon it”

Greek Text: Κατὰ τὴν χάριν τοῦ θεοῦ τὴν δοθεῖσάν μοι ὡς σοφὸς ἀρχιτέκτων θεμέλιον ἔθηκα, ἄλλος δὲ ἐποικοδομεῖ. ἕκαστος δὲ βλεπέτω πῶς ἐποικοδομεῖ

Paul’s first clause (‘According to the grace of God given to me’; Κατὰ τὴν χάριν τοῦ θεοῦ τὴν δοθεῖσάν μοι) continues the theme of the previous verses, namely an emphasis on God as the one who ultimately gives success in the work of ministry, not the ministers themselves.

Paul then refers to himself as a “skilled master builder” (σοφὸς ἀρχιτέκτων). This brings us to our first major question on this text: who are the builders spoken of here? Is this only the apostles or does it refer to Christians in general? This is important for this discussion because Roman Catholicism teaches that all types of Christians are purified by the fires of purgatory. This text, however, is speaking primarily of the “builders”, which in context, is a clear reference to the ministers, such as Paul and Apollos. If that is the case, this shows that Paul is not speaking about purgatory here. However, Roman Catholics have provided counter-arguments for why Paul includes all Christians under the scope of “builders” in verses 10-15. 

One such argument is Paul’s use of ‘universal’ phraseology in the passage: “each one” (v. 10); “no one” (v. 11); “if anyone builds” (v. 12); “each one’s work” (v. 13a-b); “...the work that anyone has built” (v. 14); “if anyone’s work is burnt up” (v. 15). Roman Catholic apologists infer from this that Paul is speaking of all Christians on a holistic scale, not just apostles, ministers, and preachers.  

I respond by pointing back to verses 5-9, which clearly put Christian ministers in view. Thus, when Paul uses language here such as “each one”, “anyone”, “no one”, etc, that this is referring to “anyone” within the scope of Christian ministers, since this is what is shown by the context, as I said above. 

Another argument is by appealing to verses 16-17, which they claim refers to all Christians: “Do you not know that you are God's temple and that God's Spirit dwells in you? If anyone destroys God's temple, God will destroy him. For God's temple is holy, and you are that temple.”

It is indeed true that in these verses, Paul is speaking of all Christians, not just apostles and ministers. However, he does not attribute the action of “building” to them, which is the key issue under discussion. These verses call back verse 9: “For we are God's fellow workers. You are God's field, God's building.” Clearly, Paul draws a “we…you” antithesis, with the “we” being “workers”, while the “you” being “God’s field…building”. This sets the stage for verses 10-15. 

We say that the “builders” in verses 10-15 are specifically referring to teachers and ministers within the Christian church. This can also be shown by investigating the overall nature of architecture in the ancient Greco-Roman world, from which Paul draws his entire metaphor here.

One ancient document is the Arcadian inscription, for the rebuilding of the temple of Athena. Sharon, writing on this inscription, draws the following conclusion about building in ancient Greece: “Temples in antiquity were for the most part built by individ- ual private contractors under the auspices of a building commission or other governmental body.”

Sharon, when understanding 1 Corinthians 3 in light of this cultural and architectural background, concludes “The fact that Paul assigns to himself the title of architekton in this metaphor may, in view of the Arcadian inscription ( Inscriptiones Graecae VII.3073. An extensive study of this document is done in Jay Sharon, “Paul as Master Builder: Construction Terms in First Corinthians”, NTS 34/3 (1988), pgs. 461-471), supply the key to understanding his global purpose in utilizing this particular metaphor in this context. It is clear from the inscription that the building or repair of a temple involved a number of individual builders, each under separate contract to complete a defined por- tion of the total project. Other generically related ancient sources make it clear that the general supervision of day-to-day work fell to the architekton. In light of the inscription, and in light of the statements made about himself and Apollos in the immediately preceding verses, it seems clear that Paul had other leaders, such as Apollos, in mind when he refers to the 'other'. These teachers, comparable with the contractors on the physical temple, were charged with the con- struction of a spiritual temple. Just as the contractors were bound by clear restrictions in the temporal building, so Paul enjoins his fellow-laborers to exercise care in the manner and quality of their work on the eternal temple.”

3:11 - “For no one can lay a foundation other than that which is laid, which is Jesus Christ.”

Greek Text: θεμέλιον γὰρ ἄλλον οὐδεὶς δύναται θεῖναι παρὰ τὸν κείμενον, ὅς ἐστιν Ἰησοῦς Χριστός

The γὰρ (“for”) at the beginning of the sentence is connected back to the previous clause of verse 10, which says “Let each one take care how he builds upon it.” Thus, Paul’s argument is this: Christian ministers should take great care and heed as they do the work of ministry, because the foundation on which they are building is Christ Himself and His atoning work for sinners. 

3:12 - “Now if anyone builds on the foundation with gold, silver, precious stones, wood, hay, straw”

Greek Text: εἰ δέ τις ἐποικοδομεῖ ἐπὶ τὸν θεμέλιον χρυσόν, ἄργυρον, λίθους τιμίους, ξύλα, χόρτον, καλάμην

One of the biggest disputes concerning this text is regarding Paul’s meaning when he speaks of “gold, silver, precious stones”, and “wood, hay, straw”, two categories which are opposed to each other. They are related to the analogy of fiery judgment and trial, since “gold, silver, precious stones” are not burned by physical fire, whereas “wood, hay, straw” will.

There are various views as to what these mean:

[1]. One view is that “gold, silver, precious stones” refers to good works, while “wood, hay, and straw” refer to  mortal sins. This cannot be, since even the one who builds with “wood, hay, and straw” is “saved, yet so as by fire” (v. 15), while mortal sins, according to Roman Catholic theology, damn a person’s soul if unrepented of. 

[2]. Some believe “gold, silver, and precious stones” as referring to good students/converts of the word and preaching of the gospel, while “wood, hay, and straw” refer to false converts and professors. Such appears to be the view the 19th-century theologian R.L. Dabney in his Discussions. However, since “wood, hay, and straw”, due to the fact that the minister is judged and tested on account of these, must refer to something for which the minister or apostle is responsible, how do not see how in general situations, if a man preaches the true Gospel of Christ, and false converts arise, how this can be imputed to the preacher, rather than to the sinner who refuses to repent. Thus, I believe Dabney is wrong in this regard. 

[3]. Some believe that “wood, hay, and straw” refer to heretical doctrines. This does not fit with verse 15, which says that the one who builds with wood, hay, and straw will be saved by fire, since no heretics are saved, but by definition are outside of the body of Christ, due to denying and opposing fundamental doctrines and teachings of the biblical faith.

[4]. Some interpret “gold, silver, and precious stones” as referring to pure motives, whilst “wood, hay, and straw” refer to impure and corrupt motives. This is the view of James R. White. While I think this could be part of what Paul means, I do not think it is the primary thing, especially when we consider the previous passages in 1 Corinthians 2.

The view which I wish to defend here is as follows: “Gold, silver, and precious stones” refer to orthodox and biblical teachings and preaching, while “wood, hay, and straw” refer to human and unbiblical traditions (but not damning heresies, since we showed the falsehood of that interpretation above). This fits with the context of 1 Corinthians 2, the previous chapter, where Paul contrasts the preaching of the Gospel with the human σοφία of the world. Thus, Paul is saying that some ministers build on the foundation while mixing in some of their own beliefs which are unbiblical, but again, not necessarily damning heresies, since everyone acknowledges that there is a crucial distinction between errors and damning heresy. Bellarmine admits that Ambrose and Jerome appear to incline towards this interpretation.

3:13 - “each one's work will become manifest, for the Day will disclose it, because it will be revealed by fire, and the fire will test what sort of work each one has done”

Greek Text: ἑκάστου τὸ ἔργον φανερὸν γενήσεται, ἡ γὰρ ἡμέρα δηλώσει, ὅτι ἐν πυρὶ ἀποκαλύπτεται· καὶ ἑκάστου τὸ ἔργον ὁποῖόν ἐστιν τὸ πῦρ [αὐτὸ] δοκιμάσει

One important question that relates to our understanding of this passage in the debate on purgatory is the meaning of “the Day” (ἡ ἡμέρα), as it is used in this verse. It is clear from other verses in Scripture where this term is used that this referring to the Day of Judgment:

“The night is far gone; the day is at hand. So then let us cast off the works of darkness and put on the armor of light.” (Romans 13:12)

“Who will sustain you to the end, guiltless in the day of our Lord Jesus Christ.” (1 Corinthians 1:8)

“you are to deliver this man to Satan for the destruction of the flesh, so that his spirit may be saved in the day of the Lord” (1 Corinthians 5:5)

“And I am sure of this, that he who began a good work in you will bring it to completion at the day of Jesus Christ.” (Philippians 1:6)

“For you yourselves are fully aware that the day of the Lord will come like a thief in the night.” (1 Thessalonians 5:2)

Another reason why “the Day” in this text refers to the Day of Judgment specifically is that Paul says on this “Day”, “each one’s work will become manifest”, but Christian ministers’ works are not judged in this life. Even Bellarmine concedes this point when he says “The quality of everyone’s work shall not be declared in the time of the present life. For tribulations are common to good and evil, just and unjust.”

The subject of the verb ἀποκαλύπτεται (“it is revealed”; what is the “it” referring to?) has been debated. It is more likely that the subject of the verb is “the Day”, so Paul is saying “the Day is revealed by fire”, rather than “the work is revealed by fire”. If the subject of ἀποκαλύπτεται were “work”, then the whole verse would be redundant in its logic, since Paul says in the very next clause “the fire will test what sort of work each one has done.”

The “fire” of this verse cannot refer to purgatory, since it takes place on the “day of the Lord”, when purgatory does not exist anymore. Rather, it is a metaphor for eschatological judgment and testing, as is shown by other Scriptures:

“For by fire and by His sword, the LORD will execute judgment on all flesh, and many will be slain by the LORD.” (Isaiah 66:16)

“and to grant relief to you who are afflicted as well as to us, when the Lord Jesus is revealed from heaven with his mighty angels  in flaming fire, inflicting vengeance on those who do not know God and on those who do not obey the gospel of our Lord Jesus.” (2 Thessalonians 1:7-8)

“waiting for and hastening the coming of the day of God, because of which the heavens will be set on fire and dissolved, and the heavenly bodies will melt as they burn!” (2 Peter 3:12)

3:14-15 - “If the work that anyone has built on the foundation survives, he will receive a reward. If anyone’s work is burned up, he will suffer loss, though he himself will be saved, but only as through fire.”

Greek Text: εἴ τινος τὸ ἔργον μενεῖ ὃ ἐποικοδόμησεν, μισθὸν λήμψεται. εἴ τινος τὸ ἔργον κατακαήσεται, ζημιωθήσεται, αὐτὸς δὲ σωθήσεται, οὕτως δὲ ὡς διὰ πυρός

Here Paul is contrasting the two Christian builders that he discussed previously in verse 12, namely the one who builds on the foundation with “gold, silver, and precious stones”, and the other who builds with “wood, hay, and stubble”. One group of these materials is burnt up while the other is not. 

The “reward” that Paul speaks of in verse 14 is not referring to salvation, because he says that both builders (including the one who “suffers loss”) will be saved, but one will be saved “as through fire”, which brings us to perhaps the key verse in this passage which the Romanists use to prove their doctrine of purgatory, namely verse 15 - “he himself will be saved, but only as through fire.” 

The first thing to note is that the expression “saved as through fire” is used in Scripture and other ancient Greek literature (Euripides, Andromache, 487; Livy, History of Rome, 20.35) to refer to a person who escapes some form of danger by the skin of his teeth, that is, narrowly escapes. 

“I overthrew some of you as I overthrew Sodom and Gomorrah. You were like a burning stick snatched from the fire, yet you have not returned to me,” declares the LORD.” (Amos 4:11)

“The LORD said to Satan, “The LORD rebuke you, Satan! Indeed, the LORD who has chosen Jerusalem rebuke you! Is this not a brand plucked from the fire?” (Zechariah 3:2)

“save others by snatching them from the fire; and to still others show mercy tempered with fear, hating even the clothing stained by the flesh” (Jude 23)