An Exegetical Analysis of 1 Corinthians 3 And Its Importance To The Doctrine Of Eternal Rewards

Introduction

1 Corinthians 3:10-15 is an often quoted and frequently debated passage in the first book of Corinthians, which is often viewed by Free Grace advocates as a very strong and compelling proof of the doctrine of eternal rewards, and the possibility of the carnal Christian being saved. In this article, I will examine the meaning of this verse, and the surrounding debates concerning the verse. These verses read thus:

10 According to the grace of God which is given unto me, as a wise masterbuilder, I have laid the foundation, and another buildeth thereon. But let every man take heed how he buildeth thereupon.

11 For other foundation can no man lay than that is laid, which is Jesus Christ.

12 Now if any man build upon this foundation gold, silver, precious stones, wood, hay, stubble;

13 Every man's work shall be made manifest: for the day shall declare it, because it shall be revealed by fire; and the fire shall try every man's work of what sort it is.

14 If any man's work abide which he hath built thereupon, he shall receive a reward.

15 If any man's work shall be burned, he shall suffer loss: but he himself shall be saved; yet so as by fire

In this verse, Paul writes that the man who builds upon the foundation of Christ precious metals such as gold and silver will have their work rewarded, while those who do not, will suffer loss, yet themselves be saved. In its plain reading, this verse says that although those who fail in the Christian life, will suffer a loss of reward, yet still be saved and enter the millennial kingdom, however there are multiple alternative interpretations often posited from those who reject the doctrine of eternal security, which will be analyzed here.

The Catholic interpretation

The Catholic interpret this verse as a proof of purgatory, emphasizing the phrase "but he himself shall be saved; yet so as by fire", arguing that the fire described in the text is purgatory by fire. However, there are multiple grammatical issues with this interpretation, particularly as the "yet so as by fire" (οὕτως δὲ ὡς διὰ πυρός) in the text is not referring to the burning of the individual, but of the works, as Paul just previously said "If any man's work shall be burned", emphasizing that the work, not the person is burned. Although some may argue that the burning of the work necessarily includes the inclusion of the person who did those works in it, that is not substantiated by the text itself, and adds an unnecessary assumption to the text. Additionally, the text explicitly calls the fire "revealing", as it reads "Every man's work shall be made manifest: for the day shall declare it, because it shall be revealed by fire". Catholic purgatory is not testing or revealing, but purifying. 

Thus, the grammar does not simply permit the Catholic interpretation of this text, the fire reveals what one has done, not purifying the person from venial sins.

The Chrysostomian interpretation

John Chrysostom, a 4th to 5th century early Christian writer proposed a highly difficult understanding of this verse to avoid the implication of eternal security. This may be due to the existence of individuals emphasizing this passage to teach the idea that even those who fall into sin will be saved (as Augustine mentioned such doctrine existed commonly in his day in his book City of God, though he was also critical of it). Chrysostom denied the implication of eternal security by assuming that the word "saved" is not referring to salvation from hell, but salvation from annihilation into non-existence, yet still being damned to hell, as Chrysostom writes:

Wherefore he said, "He shall suffer loss:" lo, here is one punishment: "but he himself shall be saved, but so as by fire;" lo, again, here is a second. And his meaning is, "He himself shall not perish in the same way as his works, passing into nought, but he shall abide in the fire. (Homilies of Chrysostom, 1 Corinthians 3)

However, this is a highly difficult reading. There are no examples in the Bible where someone who still goes to hell is called "saved" (σωθήσεται). The word "will be saved" in the text is clearly said in contrast to the negative judgement previously mentioned (the burning of the works). The contrast makes it inconceivable, that the word "saved" is not used in a positive sense, of being able to enter into the presence of the Father despite this loss. Thus, this interpretation is impossible

John Calvin's understanding

Though probably not written polemically, John Calvin's view does undermine the Free Grace understanding of this passage, as he understood the precious metals as only referring to doctrine, not Christian life generally, as he wrote:

By gold, then, and silver, and precious stones, he means doctrine worthy of Christ, and of such a nature as to be a superstructure corresponding to such a foundation. Let us not imagine, however, that this doctrine is apart from Christ, but on the contrary let us understand that we must continue to preach Christ until the very completion of the building. Only we must observe order, so as to begin with general doctrine, and more essential articles, as the foundations, and then go on to admonitions, exhortations, and everything that is requisite for perseverance, confirmation, and advancement. (Calvin's commentary, 1 Corinthians 3)

Thus, under John Calvin's view, the one saved "yet as by fire", is not a Christian who failed to live a Christian life, but someone who taught the gospel but mixed it with human philosophy. However, the Bible presents the judgement seat of Christ as dealing with both teaching and good works generally. There is no contextual separation in the text between works that build up the ministry generally, and good teaching.  On the contrary, the passage resists such restriction, the appeal to ἕκαστος ('every man') establishes a universal principle, not a specialized warning for the teachers of the church.

The "barely saved" interpretation

Sometimes thrown around is the view that the words "yet as by fire" means that the person is "barely saved", on the very verge of being unregenerate. However, as previously established, this phrase does not deal at all with the individual's status, but rather the burning of the works. To say he is 'barely saved' is to misidentify the victim of the blaze. The work perishes; the worker is safe. This interpretation, is completely foreign to the text's design. 

Conclusion

1 Corinthians 3:10-15 remains a strong text for Free Grace theology, as it explicitly teaches the possibility of the salvation of the 'carnal Christian', someone who failed in the Christian life and did not produce fruit worthy if reward, yet will be in the presence of the Father nevertheless due to his status as someone who has been saved by Christ, though with an eternal loss of reward. Loss of reward is real, but loss of salvation is not in view.