Commentary on 1 Corinthians
150. Then when he says, but let every man take heed, he gives a warning, saying: I have said that it pertains to others to build on the foundation: but let every man take heed, i.e., pay careful attention to how he builds thereupon, i.e., what sort of doctrine he adds to the faith already existing in others or what sort of works to the faith existing in himself: let your eyes look straight on, and let your eyelids go before your steps (Prov 4:25).
151. Second, 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. He says: for another foundation no man can lay, but that which is laid: which is Christ Jesus, who dwells in your heart by faith: of the foundation it is said (Isa 28:16): behold, I will lay a stone in the foundations of Zion, a tried stone, a corner stone, a precious stone, founded in the foundation.
152. On the other hand it seems that Christ is not the sole foundation, because: the wall of the city had twelve foundations, and in them the twelve names of the twelve apostles (Rev 21:14).
The answer is that there are two kinds of foundations: one is solid of itself, such as the rock on which the building is constructed. This is the foundation to which Christ is compared; for he is the rock mentioned in Matthew: for it was founded on a rock (Matt 7:25). The other is the foundation, which is not solid of itself but rests on a solid object, as the stones placed on solid rock. This is the way the apostles are called the foundation of the Church, because they were the first to be built on Christ by faith and charity: built on the foundation of the apostles (Eph 2:20).
153. 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;
second, when this is revealed, at for the day of the Lord;
third, how it is revealed, at if any man’s work abides.
154. As to the first it should be noted that the Apostle, in order to point out the varieties of superstructures, mentions six things, i.e., three against three: on the one hand, gold, silver and precious stones; on the other hand, wood, hay and stubble. The first three have a striking brilliance, as well as being indestructible and precious; but the other three are easily consumed by fire and worthless. Hence by gold, silver and precious stones are understood something brilliant and lasting; but by wood, hay and stubble something material and transitory.
Now he stated above that the superstructure can refer either to the works everyone builds on the foundation of faith or to the doctrine which a teacher or preacher builds on the foundation of faith laid by an apostle. Hence, the variety the Apostle mentions here can refer to both superstructures.
155. Therefore, some, referring this to the superstructure of works, have said the gold, silver and precious stones mean the good works a person adds to his faith; but wood, hay, and stubble mean the mortal sins a person commits after receiving the faith. However, this interpretation cannot stand.
First, because mortal sins are dead works: he will cleanse our consciences from dead works (Heb 9:14), whereas only living works are built onto this building: be you also as living stone built up (1 Pet 2:5). Consequently, those who have mortal sins along with faith do not build up, but rather destroy or profane. Against such persons he says: but if any man violates the temple of God, him shall God destroy (1 Cor 3:17).
Second, because mortal sins are better compared to iron or lead or stone, since they are heavy and not destroyed by fire but always remain in the thing in which they exist; whereas venial sins are compared to wood, hay, and stubble, because they are light and easily cleansed from a person by fire.
Third, because it seems to follow from this interpretation that a person who dies in mortal sin, as long as he keeps the faith, will finally attain to salvation after undergoing punishment. For he continues: if any man’s work burns, he shall suffer loss: but he himself shall be saved, yet so as by fire, which is obviously contrary to the Apostle’s statement below: neither fornicators, nor idolaters, nor adulterers. . . shall possess the kingdom of God (1 Cor 6:9–10), and to the Galatians: those who do such things shall not possess the kingdom of God (Gal 5:21). But one possesses salvation only in the kingdom of God; for everyone excluded from it is sent into eternal fire (Matt 25:41).
Fourth, because faith can be called a foundation, only because by it Christ dwells in us, since it was stated that the foundation is Christ Jesus himself. For Christ does not dwell in us by unformed faith; otherwise he would dwell in the devils, of whom James says: the devils believe and tremble (Jas 2:19). Hence Ephesians says: that Christ by faith may dwell in your hearts (Eph 3:17). This should be understood of faith informed by charity, since 1 John says: he who abides in love abides in God and God in him (1 John 4:16). This is the faith that works through love, as it says below: charity deals not perversely (1 Cor 13:4). Consequently, it is obvious that persons who commit mortal sins do not have formed faith, and so do not have the foundation.
Therefore, it is necessary to suppose that the person who builds upon the foundation gold, silver and precious stones, as well as one who builds upon it wood, hay, stubble, avoids mortal sin.
156. Therefore to understand the difference between these two sets of things, it should be noted that human acts are characterized by their objects.
But there are two objects of a human act: a spiritual thing and a bodily thing. Now these objects differ in three ways: first, spiritual things last forever, but bodily things pass away; hence it is said: the things that are seen are transient, but the things that are unseen are eternal (2 Cor 4:18). Second, spiritual things are brilliant in themselves: wisdom is glorious and never fades away (Wis 6:13), but bodily things on account of their matter are dingy: our time is as the passing of a shadow (Wis 2:5). Third, spiritual are more precious and nobler than bodily things: wisdom is more precious than all riches (Prov 3:15); all gold in comparison of her, is as a little sand: and silver in comparison to her shall be counted as clay (Wis 7:9).
Therefore, the works that engage a person in spiritual and divine things are compared to gold, silver and precious stones, which are firm, bright, and precious. By gold are signified those by which a man tends to God himself by contemplation and love. Hence it is said: his head is as the finest gold (Song 5:11); for the head of Christ is God, and the gold is that mentioned in Revelation: therefore I counsel you to buy from me gold tried by fire (Rev 3:18), i.e., wisdom with charity. By silver are signified those acts by which a man clings to spiritual things to believe, love, and contemplate them; hence in a Gloss the silver is referred to as love of neighbor, and in a psalm the wings of a dove are described as covered with silver and its pinions with green gold (Ps 68:13). But precious stones signify the works of the various virtues with which the soul is adorned; hence it says in Sirach: like a vessel of hammered gold adorned with all kinds of precious stones (Sir 50:9), or they signify the commandments of God’s law: therefore I love your commandments above gold, above fine gold (Ps 119:127).
But the human acts by which a person aims at acquiring bodily things are compared to tinder, which is worthless; for although it has a sheen, it burns easily. Yet there are various kinds, some of which are stronger than others and some are more easily burned. For among bodily creatures men are the more noble and conserved by succession; hence they are compared to wood: the trees once went forth to anoint a king over them (Judg 9:8). But man’s flesh is easily destroyed by sickness and death; hence he is compared to hay: all flesh is hay (Isa 40:6). Again, the things which contribute to the glory of this world quickly pass away; hence they are compared to stubble: O my God, make them like a tumbleweed, like stubble before the wind (Ps 83:13).
157. And so when one builds thereon gold and silver and precious stones, he builds upon the foundation of faith those things which pertain to contemplating the wisdom of divine matters, to loving God, to performing devout exercises, to helping his neighbor and performing virtuous works.
But to build upon it wood, hay, and stubble is to erect on the foundation of faith things which pertain to arranging human affairs, to caring for the flesh and for outward glory.
158. However, it should be noted that there are three possible attitudes, when a person intends these latter things: first, he might make them an end. Since this would be a mortal sin, a person with such an attitude would not be building upon the foundation by laying another foundation: for the end is the foundation for the desirable things sought for its sake.
Second, a person might tend toward these things, directing them entirely to the glory of God; and because they are qualified by the end one intends, a person with such an attitude will not be building wood, hay, and stubble on the foundation but gold, silver, and precious stones.
Third, a person could have the attitude that although he is not making these things an end or would act contrary to God for their sake, nevertheless he is drawn toward them more than he ought, so that he is kept back from the things of God by them; which is to sin venially. And this is what is meant by building wood, hay, and stubble on the foundation; not because they are, properly speaking, erected on the foundation, but because acts of caring about temporal things have venial sins attached to them due to a stronger attachment to them. This attachment is compared to wood, hay or stubble, depending on how strong it is.