What is 1Cor 3:13 warning us about? A day when our ministry will be tested by fire? What does it mean that our gold ministry will last, while our straw ministry will burn? What is it all referring to? Not only for the future, but also for today? What exactly is God’s word warning us about?

This has been another topic that’s gone back and forth recently in Lionel’s recent article where he argues that 1 Corinthians 3:10 is a warning about using secular wisdom in ministry. He sums up his position by quoting Ciampa and Rosner,

In a nutshell, Paul teaches that God will judge Christian workers on the single measure of their avoidance of human wisdom and adherence to the wisdom of the cross as they go about their work.

However, as I read 1 Corinthians 3, I can’t see it. In fact, I think it misses a much graver and serious reality. But I think it’s best to simply work through the passage itself. So…

Let’s start with the passage…

After Paul develops several ideas and themes in chapters 1-2 including multiple senses of what wisdom & foolishness really means, what is true power and knowledge. In chapter 3, he brings everything together in light of the final judgement. And the key question is, exactly what will be tested and burned on that day?

Let’s read it first;

⁹ For we [Paul & Apollos] are God’s co-workers, you are God’s farm, God’s building.
^10-11 I laid a foundation as a wise master-builder according to God’s grace given to me, and another is building on it. And yet, let him watch out how he builds on it! (Because no-one can lay another foundation besides that already laid; Jesus the Messiah).
^12-13 If anyone builds on this foundation with gold, silver, gemstones, or wood, hay, straw—this work of theirs will be revealed, for the day will make it plain; because it is revealed in fire. And the fire itself will test the work of each one; what sort it is.
^14-15 If someone’s work which he built remains, he will get a reward. If someone’s work is consumed, he will incur loss; he will be saved though, yet as one through the flame.
¹⁶ Don’t you know that you yourselves are God’s temple?

Ok, now let’s work through it. And for ease of reading, I’ll just reference Paul, even though it’s about Paul and Apollos.

Paul; the worker and his work

⁹ For we are God’s co-workers, you are God’s farm, God’s building.

Paul starts by identifying himself as God’s co-worker, and informing us that the Corinthians themselves are the outcome of his work with God. Namely the Corinthians are identified as;

• God’s farm (γεώργιον means more than just an empty field, this is a field with crops and produce in it, or even a flock; see Gen 26:14 LXX)
• God’s building (οἰκοδομή; see Mk 13:1 the disciples at the temple say “see what great buildings!“, Eph 2:21 “in him the whole building rises-together to become a temple“)
• God’s temple in v16; you yourselves are God’s temple (ναός; see 1Pet 2:5 you also, like living stones, are being built into a spiritual temple)

So, Paul’s work (with God) was co-farming and especially co-building the Corinthians themselves. The people he’s writing to in Corinth are themselves his work. In fact, look what he says in chapter 9:1

Aren’t you my work in the Lord?
If I’m not an apostle to others, yet I am to you

So, that’s the first key to establish. For the next few verses, when we see the word work (v9, v13) we’re to think of the people in Corinth – they are the result of his co-building with God.

How did Paul achieve this work?

^10a I laid a foundation as a wise master-builder according to God’s grace given to me

So how did Paul go about this work of co-building people into God’s temple? He’s just told us his work was achieved by planting the seed of the gospel message (v6), and laying the foundation of Jesus Christ (v10), so that the Corinthian’s themselves to become part of God’s temple (v16). This role of foundation-laying is a gift (grace) from God; both in privilege of being the first to e (cf 9:1, Rom 15:20), but more importantly the responsibility of being one whom God revealed the secret of the gospel itself (Eph 3:2ff, τὴν οἰκονομίαν τῆς χάριτος τοῦ θεοῦ τῆς δοθείσης μοι εἰς ὑμᾶς; the administration of the grace of the given to me for you).

The gospel is the foundation Paul laid in order that the Corinthians could became God’s building. Indeed there is no other basis of people’s salvation; their eternal standing on the day of judgement is solely based on the power of God in Jesus (1:24). And yes, on one hand, the message of the cross was a concept that sounded foolish to those who are perishing (1:18). Yet on the other hand, God caused some people to hear Paul’s message for what it really is; God’s wisdom and power, a call to be found righteous and holy in Jesus (1:30).

It’s worth noting how Paul describes himself (the one who laid this foundation) as a skilled (or wise; σοφός) master-builder. Andrew Heard suggests Paul is using this word to describe the expertise or skill he used in establishing the Corinthian church in the gospel (p85), while also picking up Paul’s irony of using the word wise in the larger context (p86). This seems quite reasonable and straightforward. And despite Lionel’s assertion that it’s not actually supported by the commentators Andrew cites, as I’ve read those commentators, I think they do support it; e.g. Hays says

Paul is both the skilled artisan and the wise teacher who lays down the one foundation that is truly in accordance with God’s wisdom rather than the wisdom of the world. (Hays, 2011)

See also Garland (2003, p114), Thiselton (2000, p308), not to mention Prior (1985, p59), and all the translators of the CSB, CEV, ESV, HSCB, Mounce, NRSV who all use skilled.

A potential reason to reject the idea of skill here is to assume 1:17 & 2:1-5 are about Paul’s refusal to use eloquence and skillful ministry. However as I’ve argued previously, the English word eloquence suggests much more than the Greek suggests, and worse it unhelpfully suggests that Paul is concerned about his manner, when he’s primarily discussing his message. Paul isn’t so much refusing to use a certain style of speaking, he refusing to incorporate foolish philosophical ideas into his message as a means to win people over. If we were to ask Paul, “So, how did you grow and build the church?”, I think he would say,

• I make it [the mystery of Christ] known (Col 4:4 CSB).
• I try to persuade people (2Cor 5:11 CSB),
• …by the open statement of the truth (2Cor 4:2 ESV),
• I have become all things to all people so that by all possible means I might save some (1Cor 9:22 NIV)”.

This is the skill Paul brought to laying the foundation. Paul’s saying he’s been building God’s church by skilfully explaining God’s true wisdom by all possible means. In other words, Paul achieved his co-work of building God’s people by speaking God’s message clearly and skilfully.

And the result is that (together with God) more and more people have been added onto God’s building.

Building bigger

^10b and another is building on it

It’s important to note that when Paul talks of building on the foundation, he’s talking about adding on new and more people (similar to Rom 15:20; that I might not build on another’s foundation). Four times Paul uses the word ἐποικοδομεῖ (to build-on, or to build-further; see TDNT). While it shares the same root as build (οἰκοδομέω), and is used by Jude to mean grow yourself up (Ju 1:20) it certainly has its own unique definition; it’s what you do after you have a foundation; you start construction, you develop up and out. This is the same word Paul uses in Eph 2:20 for the Gentiles who have been added into citizenship with God’s people because they have been built-upon the foundation of the apostles and prophets.

I find it odd that this fairly obvious point is ignored in most commentaries; e.g. Garland simply equates ἐποικοδομεῖ with Christian encouragement (i.e building-up 2003, p115), as do Ciampa and Rosner (2010, p152). Thiselton begins to make the parallel between planting growth and building, but doesn’t follow it through (2000, p310).

Yet it seems fairly straightforward that when someone believes the gospel they are added onto the building, they become a new extension to the glory of God; i.e. living stones in Peter’s words (1Pet 2:5). Paul’s sense is of an ongoing construction—continually being build on the foundation of Christ, which he began. It’s a house (οἶκος) that should continue to grow with more and more people.

Why? Because in Paul’s mind, that’s what happens when you proclaim the wisdom of God. God himself works with you to call people from death to life as they hear the message of the cross as it actually is; the word of God, which is indeed at work in you who believe (1Thes 2:13). Therefore, in 10b, Paul is simply observing that after a church is planted, other leaders will come in, and their work should be a continuation of the initial construction; seeing more people get added to the building (and ensuring those already in remain). But they must watch out how they go about adding people on.

Warning to new builders

^10c-11 And yet, let him watch out how he builds on it! (Because no-one can lay another foundation besides that already laid; Jesus the Messiah).

Paul issues a stern warning; each church leader is to examine how they go about adding more people to the spiritual house; to the church.

Paul’s already explained how he (a skilled master builder) adds people into God’s building, and so he reminds his readers that there really can be no other way of adding people onto God’s building other than through the message of the cross of Christ. That is, the surrounding context shows that how (πῶς) refers to the kind or type of thing that is built, not the manner or method of building.

Note again that Paul’s concern is not how eloquent one builds, or anything about their manner or system of building. His concern is primarily the basis or instrument of their building works. It’s like he’s saying, “It doesn’t really matter the way you build people on, just make sure they are actually built onto Jesus, and not some other idea or gospel!”

To make this point further, he paints a picture of the day when that building work will be judged.

The day of fire will test the work

^12-13 If anyone builds on this foundation with gold, silver, gemstones, or wood, hay, straw—this work of theirs will be revealed, for the day will make it plain; because it is revealed in fire. And the fire itself will test the work of each one; what sort it is.

Paul now introduces a new idea; the possibility that some of the building works that are visible today might not stand the test of eternity. He lists off six materials, which “have no special significance beyond the fact that the last three are combustible and the first three are not” (Hays, 2011; hence the additional or in my translation).

The fire which Paul alludes to is the day of judgement when God will judge the world (Acts 17;31), and when God will judge people’s secrets (Rom 2:16), and which includes even Christians needing to appear before the judgement seat of Christ (2Cor 5:10). In fact, just a few verses later Paul says,

It is the Lord who judges me, so don’t judge anything before the proper time, wait for the Lord who will bring to light what is hidden in darkness and will make known the plans of people’s hearts (1Cor 4:4-5)

So in v12-15 Paul has in mind the future day when people will stand before God as the judge of their hearts. Thus the work being tested is the people; the church itself is the work of Paul and other church leaders.

Paul’s suggesting that the future day of testing will examine whether the people a church leader has added in to the visible church are actually believers, and therefore make it plain (δηλώσει; to make something known by making evident what was either unknown before or what may have been difficult to understand; Louw-Nida 1996, p339). Fitting with v9, the implication is that pastors, evangelists and church leaders must beware (watch-out) whether or not they have been faithful co-workers (or co-builders) with God; have they been adding people through the message of the gospel or through another message (i.e. a different foundation)?

There is a parallel testing happening here. Both individuals and their church leaders will be tested through the one act of judgement. The day of judgement will make evident both;

1. which people currently in the visible church are in fact part of the eternal church, and thus also,
2. how each church leader has gone about adding and keeping people in Jesus’ church.

Note that when Paul refers to testing the literal phrase is ἑκάστου τὸ ἔργον ὁποῖόν ἐστιν τὸ πῦρ αὐτὸ δοκιμάσει (the work of each, what kind it is, the fire shall prove, YLT). Here again we have the issue where several translations have used an unhelpful gloss; i.e. the quality of each one’s work (CSB, NASB, NIV, HSCB). The issue with the English term quality is that, when used so closely with the term work, it strongly suggests Paul’s focus is the method of the work rather than the outcome of the work; as though Paul cares whether builders use screws or nails if we’re adding on straw! Rather, he’s just told us his focus is simply whether the building materials are flammable or not. So a flimsy Jenga tower of silver bars is far better than a carefully constructing a straw tower, Paul would be even more excited to see us engineer a skyscraper of gold; because that would mean even more people endure the flames of judgement!

This is meant to be a terrifying image. Paul is suggesting that a church could appear massive prior to Jesus’ return; with thousands of people in attendance and serving each week, all who have some appearance of being Christians; their church leader(s) might be well known or respected as influential and even experts in ministry among the wider church. And yet, if it turned out that, when Jesus comes to judge all those people, most do not endure the judgement—that is a judgment in itself of the church leader(s) who supposedly “brought in” those people and helped them “endure”.

To put this in real terms, I have this picture in my mind of Jesus speaking to myself (and the other pastors at Hunter Bible Church), “Ok my sons, let’s see what type of building you’ve constructed…” and every member of our church is brought out before us, surrounding us… and we watch as one by one, a spotlight lands on each, and it is revealed whether they have in fact been taught Jesus’ gospel and trust in him, or if they were just hangers-on; people whom we have added-on to the visible church without ensuring they know the grace of Christ.

This thought serves as a dual motivation as we look ahead.

Something to look forward to?

^14-15 If someone’s work which he built remains, he will get a reward. If someone’s work is consumed, he will incur loss; he will be saved though, yet as one through the flame.

Paul continues the scene and shifts focus from the church member’s judgement to the implications for their church leader(s); an appropriate reward or a narrow escape.

To continue the personal account, I imagine as each member of our church is revealed to either have trusted in Christ or not, the resulting crowd that remains is the final outcome our lifetime’s work with God. That moment will either be a source of great joy together, or a dreadful realisation of our failure.

The reward and loss Paul speaks of something other than being with Christ which is greater by far (Phil 1:23). It is the reward of being welcomed into eternity by those very people who he’s worked so hard to see saved (indeed 3:8 has already mentioned a reward and hints that the labourer’s reward should be the harvest itself). We see this type of idea in places like 1Thess 2:19-20;

For what is our hope, our joy, or the crown in which we will glory in the presence of our Lord Jesus when he comes? Is it not you? Indeed, you are our glory and joy.

Or Philippians 4:1;

Therefore, my brothers and sisters, you whom I love and long for, my joy and crown, stand firm in the Lord.

I think this is the same image Jesus paints in Luke 16:9 where he tells Christians;

use unrighteous wealth to make yourself friends so that when it fails they will welcome you into eternal homes

These passages help explain the idea of reward and loss in 3:14-15. If the gospel leader has worked with God, skilfully building up a church founded on the gospel of Jesus, and those people trust in Christ and endure His terrible day of judgement, there will be cause for great celebration and rejoicing. Both in Jesus who is the basis of our salvation, and with one-another. We will look left and right and see the brothers and sisters who, together with God, played enormously significant roles in our being brought into Christ and grow into maturity in him (see Eph 4:10-16).

For myself personally, on that day I will run with streaming tears of joy to find Mrs Brown who was the first to teach me about God from the Bible in Year 1 SRE at Emu Plains Public School. I will find Pastor Rob Calderwood (and all who funded his gospel work) and tell him with great excitement how God used his words to open my heart and understand the cross of Christ. Indeed, enduring that terrible day of judgement will surely make me all the more thankful to those who played even a small role in my becoming and staying Christian, and the generations before them. To all these wonderful saints, I am their glory, I am their reward.

But there is a flip side for those gospel leaders whose work (i.e. their flock) is largely destroyed in the fire of judgement. (I think Paul uses consumed; κατακαήσεται as an image of the eternal fire of hell, rather than some sense of annihilationism). These pastors will incur loss. This loss is not only that they will be left alone without people to welcome them and be their crown; they will also will be shown to be unfaithful shepherds. Since they have they failed to build on the foundation of Christ, they will also incur discipline from Christ. While it’s not clear from 1Cor 3, I think a parallel image is how the newly crowned regent condemns his servant who took the mina entrusted to him and buried it rather than even getting a little bit of interest (see Luke 19:11-27).

In both this passage and the parable of the servant’s unfruitfulness, the subject only barely escapes complete condemnation (although in the parallel passage in Matt 25:30 he is cast out). Such a pastor will themselves still be saved, while everyone around them burns, and thus they will only escape through flames. Even though they themselves rely on Christ for their own salvation, they have gathered people around them and failed to point them to the true wisdom, power and source of salvation (see 2Tim 4:3-4).

How could that ever happen? How could one who themselves trusts in Christ fail to call others to the same hope? Unfortunately this might be more common that we’d like to think. I’m sure many readers will have met pastors and church leaders who definitely trust in Jesus alone for their own salvation (as far as you can tell). However when you hear their teaching, it’s hollow. While they might mention Jesus, they just seem to focus on human things, human issues, pop-psychology and wise-sounding philosophical ideas; all with the apparent goal to just bringing people in and keeping them coming. They might have conducted their ministry with a goal, but it was the wrong goal.

Thus while they might have big buildings, they are largely filled with bundles of hay and straw. It’s hard to see what the reality is in this present age. But the day of judgement will expose such pastors by revealing that they have not co-worked with God; they have not built with the right foundation.

So what?

Having walked through 1Cor 3:9-16 with me, what implication and conclusions might we draw?

This passage isn’t about secular wisdom

You’d be forgiven if it’s been lost on you, but this is meant to be an article in response to Lionel Windsor’s suggestion that this passage is a warning about using secular wisdom in ministry.

Having worked through the passage above, it’s certainly true that Paul doesn’t want pastors to teach secular wisdom as part of their message. But there’s nothing here about using secular wisdom in ministry. It’s just not on the agenda in this passage.

I’m not suggesting this passage encourages the use of secular wisdom! Far from it. It is simply that this passage doesn’t talk about it one way or the other.

Paul gives us a goal driven ministry

This is one of the many passages in the New Testament which spell out the goal of all gospel ministry; that many would be saved on the day of Christ, that our work here and now is (as co-workers with God) to save the lost and and grow the saved.

There is a future day pastors and church leaders are to constantly have in mind, and which should fuel and fire our hearts. The day when the outcome of our work is made known. Paul’s warning is directed to pastors who might be tempted to drop their eyes from that day, and loose sight of that ministry goal.

Instead, Paul’s encouragement is that Pastor’s, Teachers and Evangelists see this great goal with clarity and so teach the word to people (2Tim 4:1-2). That is the only way people will endure; if they hear the word! How they go about teaching the word is largely up to them as long as Christ is the foundation they are building on. However there do seem to be two extremes to avoid; one extreme is that we end up using evil methods like deceit or flattery, and the other extreme is that we don’t put everything we possibly can into the work of seeing people saved.

Use them but don’t trust in them

This all comes back to the question of what are you trusting in to ensure more people are saved on that great and terrible day? What are you using to ensure people get into the church and remain in the church?

I think Paul’s response would be; “I’m not doing it! I’m just telling people the message of Jesus—the only power of God for salvation. God uses that message, and that message alone to save them.”

But then, if we asked Paul, “How do you go about getting that message out to people? How do you get them to listen to it? How do you go about reaching more people with that message?”

I think Paul’s response would be something like; “Well, I usually started in Synagogues (Acts 17:2), and sometimes marketplaces (Acts 17:17), but also gathered in public halls (Acts 19:9-10), and gone house-to-house (Acts 20:20). I’ve been on my own (Acts 17:15-17) and worked in teams (Acts 13:2; 16:1-3; 20:4). I’ve taken opportunities to address philosophers (Acts 17) and rulers (Acts 26) and spoken all day and into the night (Acts 20:7-9). I’ve worked to support my ministry and other times been supported by others (Acts 18:1-3). I’ve used circumcision to avoid unnecessary offence (Acts 16:3) while also discouraging circumcision in order to offend false teachers (Gal 2:3). I’ve claimed to be a Pharisee when it’s useful to keep preaching (Acts 22:6), and I’ve denounced my Pharisee credentials to make the gospel clear (Phil 3:5-8). I’ve claimed my Roman citizenship (Acts 22:25-29) while at the same time claiming to be a citizen of heaven (Phil 4:20). I try to persuade (Acts 17:2), reason (Acts 17:17), make clear (2 Cor 5:11), and take every thought captive (2 Cor 10:5) to present Christ faithfully. I have made myself a slave to everyone, to win as many as possible. I have become all things to all people so that by all possible means I might save some (1Cor 9:19-22).”

Now, is Paul saying he trusts and depends on these methods to save people? No! Is he suggesting that these methods are somehow special and will achieve great results in seeing people saved? No! He trusts in God alone to grow the seed, God alone to open people’s hearts to the message. But he’ll do basically anything to get that message into their ears. He’ll be whatever they need him to be so that he can help them grasp the gospel.

That is, Paul’s model is simple. You trust God and the gospel alone to save people, and you use whatever tools and opportunities available. The moment you start thinking the tools and methods are what bring about the salvation of souls, you don’t drop tools. You repent and use them, and the gospel, rightly.

Sickle and plough, tractors and horses.
All hands! For the harvest is plentiful.