1Cor 3:10-14 | RWP | e4.org | As a wise masterbuilder ( ως σοφος αρχιτεκτων ). Paul does not shirk his share in the work at Corinth with all the sad outcome there. He absolves Apollos from responsibility for the divisions. He denies that he himself is to blame. In doing so he has to praise himself because the Judaizers who fomented the trouble at Corinth had directly blamed Paul. It is not always wise for a preacher to defend himself against attack, but it is sometimes necessary. Factions in the church were now a fact and Paul went to the bottom of the matter. God gave Paul the grace to do what he did. This is the only New Testament example of the old and common word αρχιτεκτων , our architect. Τεκτων is from τικτω , to beget, and means a begetter, then a worker in wood or stone, a carpenter or mason ( ; ). Αρχι- is an old inseparable prefix like αρχαγγελος (archangel), αρχεπισχοπος (archbishop), αρχιερευς (chiefpriest). Αρχιτεκτων occurs in the papyri and inscriptions in an even wider sense than our use of architect, sometimes of the chief engineers. But Paul means to claim primacy as pastor of the church in Corinth as is true of every pastor who is the architect of the whole church life and work. All the workmen ( τεκτονες , carpenters) work under the direction of the architect (Plato, Statesman , 259). "As a wise architect I laid a foundation" ( θεμελιον εθηκα ). Much depends on the wisdom of the architect in laying the foundation. This is the technical phrase ( ; ), a cognate accusative for θεμελιον . The substantive θεμελιον is from the same root θε as εθηκα ( τι-θημ ). We cannot neatly reproduce the idiom in English. "I placed a placing" does only moderately well. Paul refers directly to the events described by Luke in . The aorist εθηκα is the correct text, not the perfect τεθεικα . Another buildeth thereon ( αλλος εποικοδομε ). Note the preposition επ with the verb each time ( , , , ). The successor to Paul did not have to lay a new foundation, but only to go on building on that already laid. It is a pity when the new pastor has to dig up the foundation and start all over again as if an earthquake had come. Take heed how he buildeth thereon ( βλεπετω πως εποικοδομε ). The carpenters have need of caution how they carry out the plans of the original architect. Successive architects of great cathedrals carry on through centuries the original design. The result becomes the wonder of succeeding generations. There is no room for individual caprice in the superstructure.

‏ 1 Corinthians 3:10-14

As a wise masterbuilder ( ως σοφος αρχιτεκτων ). Paul does not shirk his share in the work at Corinth with all the sad outcome there. He absolves Apollos from responsibility for the divisions. He denies that he himself is to blame. In doing so he has to praise himself because the Judaizers who fomented the trouble at Corinth had directly blamed Paul. It is not always wise for a preacher to defend himself against attack, but it is sometimes necessary. Factions in the church were now a fact and Paul went to the bottom of the matter. God gave Paul the grace to do what he did. This is the only New Testament example of the old and common word αρχιτεκτων, our architect. Τεκτων is from τικτω, to beget, and means a begetter, then a worker in wood or stone, a carpenter or mason (Mt 13:55; Mr 6:3). Αρχι- is an old inseparable prefix like αρχαγγελος (archangel), αρχεπισχοπος (archbishop), αρχιερευς (chiefpriest). Αρχιτεκτων occurs in the papyri and inscriptions in an even wider sense than our use of architect, sometimes of the chief engineers. But Paul means to claim primacy as pastor of the church in Corinth as is true of every pastor who is the architect of the whole church life and work. All the workmen ( τεκτονες, carpenters) work under the direction of the architect (Plato, Statesman, 259). "As a wise architect I laid a foundation" ( θεμελιον εθηκα ). Much depends on the wisdom of the architect in laying the foundation. This is the technical phrase (Lu 6:48; 14:29), a cognate accusative for θεμελιον. The substantive θεμελιον is from the same root θε as εθηκα ( τι-θημ ). We cannot neatly reproduce the idiom in English. "I placed a placing" does only moderately well. Paul refers directly to the events described by Luke in Ac 18:1-18. The aorist εθηκα is the correct text, not the perfect τεθεικα.

Another buildeth thereon ( αλλος εποικοδομε ). Note the preposition επ with the verb each time (10, 11, 12, 14). The successor to Paul did not have to lay a new foundation, but only to go on building on that already laid. It is a pity when the new pastor has to dig up the foundation and start all over again as if an earthquake had come.

Take heed how he buildeth thereon ( βλεπετω πως εποικοδομε ). The carpenters have need of caution how they carry out the plans of the original architect. Successive architects of great cathedrals carry on through centuries the original design. The result becomes the wonder of succeeding generations. There is no room for individual caprice in the superstructure.

Other foundation ( θεμελιον αλλον ). The gender of the adjective is here masculine as is shown by αλλον. If neuter, it would be αλλο. It is masculine because Paul has Christ in mind. It is not here ετερον a different kind of gospel ( ετερον ευαγγελιον, Ga 1:6; 2Co 11:4) which is not another ( αλλο, Ga 1:7) in reality. But another Jesus (2Co 11:4, αλλον Ιησουν ) is a reflection on the one Lord Jesus. Hence there is no room on the platform with Jesus for another Saviour, whether Buddha, Mahomet, Dowie, Eddy, or what not. Jesus Christ is the one foundation and it is gratuitous impudence for another to assume the role of Foundation.

Than that which is laid, which is Christ Jesus ( παρα τον κειμενον, ος εστιν Ιησους Χριστος ). Literally, "alongside ( παρα ) the one laid ( κειμενον )," already laid (present middle participle of κειμα, used here as often as the perfect passive of τιθημ in place of τεθειμενον ). Paul scouts the suggestion that one even in the interest of so-called "new thought" will dare to lay beside Jesus another foundation for religion. And yet I have seen an article by a professor in a theological seminary in which he advocates regarding Jesus as a landmark, not as a goal, not as a foundation. Clearly Paul means that on this one true foundation, Jesus Christ, one must build only what is in full harmony with the Foundation which is Jesus Christ. If one accuses Paul of narrowness, it can be replied that the architect has to be narrow in the sense of building here and not there. A broad foundation will be too thin and unstable for a solid and abiding structure. It can be said also that Paul is here merely repeating the claim of Jesus himself on this very subject when he quoted Ps 118:22f. to the members of the Sanhedrin who challenged his authority (Mr 11:10f.; Mt 21:42-45; Lu 20:17f.). Apostles and prophets go into this temple of God, but Christ Jesus is the chief corner stone ( ακρογωναιος, Eph 2:20). All believers are living stones in this temple (1Pe 2:5). But there is only one foundation possible.

Gold, silver, precious stones, wood, hay, stubble ( χρυσιον, αργυριον, λιθους τιμιουσ, ξυλα, χορτον, καλαμην ). The durable materials are three (gold, silver, marble or precious stones), perishable materials (pieces of wood, hay, stubble), "of a palace on the one hand, of a mud hut on the other" (Lightfoot). Gold was freely used by the ancients in their palaces. Their marble and granite pillars are still the wonder and despair of modern men. The wooden huts had hay ( χορτος, grass, as in Mr 6:39) and stubble ( καλαμη, old word for stubble after the grain is cut, here alone in the N.T., though in LXX as Ex 5:12) which were employed to hold the wood pieces together and to thatch the roof. It is not made clear whether Paul's metaphor refers to the persons as in God's building in verse 9 or to the character of the teaching as in verse 13. Probably both ideas are involved, for look at the penalty on shoddy work (verse 15) and shoddy men (verse 17). The teaching may not always be vicious and harmful. It may only be indifferent and worthless. A co-worker with God in this great temple should put in his very best effort.

The day ( η ημερα ). The day of judgment as in 1Th 5:4 (which see), Ro 13:12; Heb 10:25. The work ( εργον ) of each will be made manifest. There is no escape from this final testing.

It is revealed in fire ( εν πυρ αποκαλυπτετα ). Apparently "the day" is the subject of the verb, not the work, not the Lord. See 2Th 1:8; 2:8. This metaphor of fire was employed in the O.T. (Da 7:9f.; Mal 4:1) and by John the Baptist (Mt 3:12; Lu 3:16f.). It is a metaphor that must not be understood as purgatorial, but simple testing (Ellicott) as every fire tests ( the fire itself will test, το πυρ αυτο δοκιμασε ) the quality of the material used in the building,

of what sort it is ( οποιον εστιν ), qualitative relative pronoun. Men today find, alas, that some of the fireproof buildings are not fireproof when the fire actually comes.

If any man's work shall abide ( ε τινος το εργον μενε ). Condition of the first class with future indicative, determined as fulfilled, assumed as true. When the fire has done its work, what is left? That is the fiery test that the work of each of us must meet. Suitable reward (Mt 20:8) will come for the work that stands this test (gold, silver, precious stones)