Commentary on 1 Corinthians
159. Yet it should be kept in mind that those who tend after spiritual things cannot be altogether freed from caring for temporal things, any more than those who tend after temporal things from a duty of charity are altogether free from tending toward spiritual things. The difference is one of emphasis: for some emphasize spiritual things and make no provision for temporal things, except as the needs of bodily life require; others place the emphasis in their lives on procuring temporal things, but use spiritual things to direct their life. The first group, therefore, builds gold, silver, and precious stones; but the second hay, wood, and stubble on the foundation.
From this it is clear that the former have some venials but not a notable amount, because they are only slightly concerned with the care of temporal things; but the latter have something stable, precious and brilliant, but only a small amount, namely, to the extent that they are directed by spiritual considerations.
160. They can also be differentiated on the basis of doctrine. For some, by teaching sound, true, and clear doctrine, erect gold, silver, and precious stones upon the foundation of faith laid by the apostles; hence it says in Proverbs: the tongue of the righteous is choice silver (Prov 10:20). On the other hand, those who add to the faith laid down by the apostles doctrines that are useless, unclear or not supported by true reasons, but vain and empty, erect wood, hay, and stubble, hence it is said: let the prophet who has a dream tell the dream, but let him who has my word speak my word faithfully. What has straw in common with wheat? Says the Lord (Jer 23:28). Finally those who teach falsehood do not build on the foundation but subvert it.
161. He says, therefore: if any man builds by his works or teachings upon 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, every man’s work shall be manifest, i.e., in the divine judgment, it will be manifest what sort it is: for man’s ignorance of it will not keep it hidden forever. For some appear to be erecting gold, silver, and precious stones, who are nevertheless erecting wood, hay, and stubble by looking for temporal benefits, such as profit or human favor, from spiritual things. Others, however, seem to be erecting wood, hay, and stubble, but are really erecting gold, silver, and precious stones, because in administering temporal things they have their eye on spiritual things alone. Hence it is said: I will search Jerusalem with lamps (Zeph 1:12) and in Luke: nothing is covered up that will not be revealed (Luke 12:2).
162. Then when he says, for the day of the Lord, he shows when these things will be disclosed.
And first he specifies the time of manifestation, when he says, the day of the Lord shall declare it. Here it should be noted that the time and day of a thing is said to be present when it exists in its best state and in the fullness of its power. This is the sense in which all things have their season (Eccl 3:1). Therefore, when a man is fulfilling his will even contrary to God, it is man’s day. Hence it is said: you know that I have not desired the day of man (Jer 17:16). But it is the day of the Lord, when his will is accomplished in regard to men, who are rewarded or punished according to his justice: at the set time which I appoint I will judge with equity (Ps 73:2).
Hence the day of the Lord can be taken in three senses, depending on the three times the Lord will judge.
163. For there will be a general judgment of all men, as it says in Matthew: the men of Nineveh will arise at the judgment (Matt 12:41). In this sense the day of the Lord will be the last day—judgment day—alluded to in 2 Thessalonians: be not terrified as if the day of the Lord were at hand (2 Thess 2:2). This is the interpretation of the statement that the day of the Lord shall declare it, because on the day of judgment the differences among men’s merits will be disclosed: on that day when God judges the secrets of men by Jesus Christ (Rom 2:16).
Another is the particular judgment, which takes place for each person at his death. Luke says of this judgment: the rich man died and was buried in hell; and the poor man also died and was carried to Abraham’s bosom (Luke 16:22). In this sense the day of the Lord refers to the day of death, as in 1 Thessalonians: the day of the Lord will come like a thief in the night (1 Thess 5:2). The day of the Lord shall declare it, because every man’s merits will be plain at his death. Hence it says in Proverbs: when the wicked dies, his hope perishes (Prov 11:7) and in Proverbs: the righteous man has hope when he dies (Prov 14:32).
The third judgment takes place in this life, inasmuch as God sometimes proves a man by the tribulations of this life; hence it says below: but while we are judged, we are chastised by the Lord, that we be not condemned with this world (1 Cor 11:32). In this sense, temporal tribulations are called the day of the Lord: the sound of the day of the Lord is bitter, the mighty man cries aloud there (Zeph 1:14). Therefore, the day of the Lord shall declare, because during the time of tribulation a man’s affections are tested: the kiln tests the potter’s vessels; so the trial of affliction proves just men (Sir 27:5).
164. Second, he shows the means by which it will be disclosed, namely, by fire; hence he continues: because it shall be revealed in fire, namely, the day of the Lord.
For the day of judgment will be revealed in the fire which will precede the face of the judge, burning the face of the world, enveloping the wicked and cleansing the just. A psalm says of this: fire goes before him, and burns up his adversaries round about (Ps 96:3). But the day of the Lord which occurs at death will be revealed in the fire of purgatory, by which the elect will be cleansed, if any require cleansing: Job can be interpreted as referring to this fire: when he has tried me, I shall come forth as gold (Job 23:10). Finally, the day of the Lord, which is the day of tribulation permitted by God’s judgment, will be revealed in the fire of tribulation: for gold is tested in the fire, and acceptable men in the furnace of humiliation (Sir 2:5).
165. Third, he mentions the effect of the disclosure when he says, and the fire shall try every man’s work, of what sort it is, namely, because each of these fires will prove a man’s merits or demerits: if you test me, you will find no wickedness in me (Ps 17:3).
In these three events mentioned by the Apostle, the first is the conclusion of the two which follow: for if the day of the Lord will be revealed in fire, and if the fire tests the quality of a man’s work, the consequence is that the day of the Lord will disclose the differences among men’s works.
166. Then when he says, if any man’s work abides, 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 has built thereupon, abides the fire, he, i.e., the one who erected it, shall receive a reward: there is a reward for your work (Jer 31:16); behold, his reward is with him (Isa 40:10).
167. One’s work is said to abide unharmed by the fire in two ways: in one way on the part of the worker, because the one performing the work, say of good teachings or any good work, is not punished for such works by the fire of purgatory or by the fire which goes before the face of the judge or even by the fire of tribulation. For a person who has not loved temporal things immoderately is not excessively saddened at their loss, because sadness is caused by one’s love of a thing which is lost; hence superfluous love produces sorrow.
In another way on the part of the work itself: for no matter which of the above fires tests a man, the work of good teachings abides as does any other good work. For when the fire of tribulation comes, a man does not depart from his good teachings or from any good work of virtue; rather, each of these abides as to its merit both in the fire of purgatory and in the fire which goes before the face of the judge.
168. Second, he shows the same thing in regard to evil works, saying, if any man’s work burns 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 (Isa 45:17), yet so as by fire, which he previously endured either in this life or at the end of the world; hence it is said: we went through fire and through water; yet you have brought us forth to a spacious place (Ps 66:12); when you walk through fire you shall not be burned, and the flame shall not consume you, for I am the Lord, your Savior (Isa 43:2).
169. Now a man’s work is said to burn in two ways: in one way on the part of the worker, inasmuch as he is afflicted by the fire of tribulation on account of the immoderate attachment he has to earthly things and by the fire of purgatory or by the fire which goes before the face of the judge on account of venial sins, which he committed by caring for temporal things or even by the frivolous and vain things he taught.
In another way a work burns in the fire on the part of the work itself, because when tribulation comes, a person cannot find time for foolish teaching or worldly works: on that day all his plans perish (Ps 146:4). Furthermore, the fire of purgatory or the fire which goes before the face of the judge will not leave any of these things to act as a remedy or as merit. Similarly, he suffers a loss in two ways: either because he is punished or because he loses what he accomplished. On this point it is said: every product decays and ceases to exist, and the man who made it will pass away with it. And every excellent work shall be justified; and the worker thereof shall be honored therein (Sir 14:19).
The first of these refers to the person who erects wood, hay, and stubble, which is the work that burns in the fire; but the second refers to the person who erects gold, silver, and precious stones, which is the work that abides in the fire without any loss.