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1 And I, brethren, could not speak unto you as unto spiritual, but as unto carnal, even as unto babes in Christ. 2 I have fed you with milk, and not with meat: for hitherto ye were not able to bear it, neither yet now are ye able. 3 For ye are yet carnal: for whereas there is among you envying, and strife, and divisions, are ye not carnal, and walk as men? 4 For while one saith, I am of Paul; and another, I am of Apollos; are ye not carnal? 5 Who then is Paul, and who is Apollos, but ministers by whom ye believed, even as the Lord gave to every man? 6 I have planted, Apollos watered; but God gave the increase. 7 So then neither is he that planteth any thing, neither he that watereth; but God that giveth the increase. 8 Now he that planteth and he that watereth are one: and every man shall receive his own reward according to his own labour. 9 For we are labourers together with God: ye are God's husbandry, ye are God's building. 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. 16 Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you? 17 If any man defile the temple of God, him shall God destroy; for the temple of God is holy, which temple ye are. 18 Let no man deceive himself. If any man among you seemeth to be wise in this world, let him become a fool, that he may be wise. 19 For the wisdom of this world is foolishness with God. For it is written, He taketh the wise in their own craftiness. 20 And again, The Lord knoweth the thoughts of the wise, that they are vain. 21 Therefore let no man glory in men. For all things are yours; 22 Whether Paul, or Apollos, or Cephas, or the world, or life, or death, or things present, or things to come; all are yours; 23 And ye are Christ's; and Christ is God's.
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[AD 202] Irenaeus on 1 Corinthians 3:1
For men of this stamp do indeed say that they believe in the Father and the Son, but they never meditate as they should upon the things of God, neither are they adorned with works of righteousness; but, as I have already observed, they have adopted the lives of swine and of dogs, giving themselves over to filthiness, to gluttony, and recklessness of all sorts. Justly, therefore, did the apostle call all such "carnal "and "animal"

Source: Against Heresies Book V
[AD 215] Clement of Alexandria on 1 Corinthians 3:1
So also may we take the Scripture: "And I, brethren, could not speak unto you as unto spiritual, but as unto carnal, even as unto babes in Christ; ".
For ye are yet carnal: for whereas there is among you envy and strife, are ye not carnal, and walk as men? ".
I have fed you with milk, not with meat: for ye were not yet able; neither are ye now able. For ye are yet carnal."

Source: Clement of Alexandria The Instructor Book I
[AD 220] Tertullian on 1 Corinthians 3:1
That they likewise (remember), what was written to the Corinthians, that they "were yet carnal," who "required to be fed with milk," being as yet "unable to bear strong meat; " who also "thought that they knew somewhat, whereas they knew not yet anything, as they ought to know.

Source: The Prescription Against Heretics
[AD 258] Cyprian on 1 Corinthians 3:1
Thus also the Apostle Paul, when he was urging the merits of peace and charity, and when he was strongly asserting and teaching that neither faith nor alms, nor even the passion itself of the confessor and the martyr, would avail him, unless he kept the requirements of charity entire and inviolate, added, and said: "Charity, is magnanimous, charity is kind, charity envieth not; " teaching, doubtless, and showing that whoever is magnanimous, and kind, and averse from jealousy and rancour, such a one can maintain charity. Moreover, in another place, when he was advising that the man who has already become filled with the Holy Spirit, and a son of God by heavenly birth, should observe nothing but spiritual and divine things, he lays it down, and says: "And I indeed, brethren, could not speak unto you as unto spiritual, but as unto carnal, even as unto babes in Christ. I have fed you with milk, not with meat: for ye were not able hitherto; moreover, neither now are ye able. For ye are yet carnal: for whereas there are still among you jealousy, and contention, and strifes, are ye not carnal, and walk as men? "

Source: Treatise X On Jealousy and Envy
[AD 258] Cyprian on 1 Corinthians 3:1
That charity and brotherly affection are to be religiously and stedfastly practised. In Malachi: "Hath not one God created us? Is there not one Father of us all? Why have ye certainly deserted every one his brother? " Of this same thing according to John: "Peace I leave with you, my peace I give unto you." Also in the same place: "This is my commandment, That ye love one another, even as I have loved you. Greater love than this has no man, than that one should lay down his life for his friends." Also in the same place: "Blessed are the peacemakers, for they shall be called the sons of God." Also in the same place: "Verily I say unto you, That if two of you shall agree on earth concerning everything, whatever you shall ask it shall be given you from my Father which is in heaven. For wherever two or three are gathered together in my name, I am with them." Of this same thing in the first Epistle to the Corinthians: "And I indeed, brethren, could not speak unto you as to spiritual, but as to carnal, as to babes in Christ. I have given you milk for drink, not meat: for while ye were yet little ye were not able to bear it, neither now are ye able. For ye are still carnal: for where there are in you emulation, and strife, and dissensions, are ye not carnal, and walk after man? "

Source: Treatise XII. Three Books of Testimonies Against the Jews.
[AD 384] Ambrosiaster on 1 Corinthians 3:1
These people were carnal because they were still slaves to the desires of the present age. Although they had been baptized and had received the Holy Spirit, they were carnal because after their baptism they had returned to their old lives, which they had renounced. The Holy Spirit dwells in a person into whom he has poured himself if that person stays firm in the conviction of his new birth. Otherwise he departs, but only provisionally. If that person repents, the Spirit will return, for he is always ready for what is good, being a lover of repentance. Commentary on Paul’s Epistles.
[AD 407] John Chrysostom on 1 Corinthians 3:1-3
And I, brethren, could not speak unto you as unto spiritual, but as unto Carnal, as unto babes in Christ. I fed you with milk, and not with meat: for you were not yet able to bear it; nay, not even now are you able. For you are yet carnal.

After having overturned the philosophy which is from without, and cast down all its arrogance, he comes unto another argument. For it was likely that they would say, "If we were putting forth the opinions of Plato, or of Pythagoras, or any other of the philosophers, reason were you should draw out such a long discourse against us. But if we announce the things of the Spirit, for what reason do you turn and toss up and down (ἄνω καὶ κάτω στρέφεις]) the wisdom which is from without?"

Hear then how he makes his stand against this. "And I, brethren, could not speak unto you as unto spiritual." Why, in the first place, says he, though you had been perfect in spiritual things also, not even so ought you to be elated; for what you preach is not your own, nor such as yourselves have found from your own means. But now even these things you know not as you ought to know them, but you are learners, and the last of all. Whether therefore the Gentile wisdom be the occasion of your high imaginations; that has been proved to be nothing, nay, in regard to spiritual things to be even contrary unto us: or if it be on account of things spiritual, in these, too, you come short and have your place among the hindmost. Wherefore he says, "I could not speak unto you as unto spiritual." He said not, "I did not speak," lest the thing might seem to proceed from his grudging them somewhat; but in two ways he brings down their high spirit; first, because they knew not the things that are perfect; next, because their ignorance was owing to themselves: yea, in a third way besides these, by pointing out that "not even now are they able [to bear it]." For as to their want of ability at first, that perhaps arose from the nature of the case. In fact, however, he does not leave them even this excuse. For not through any inability on their part to receive high doctrines, does he say they received them not, but because they were "carnal." However, in the beginning this was not so blame-worthy; but that after so long a time, they had not yet arrived at the more perfect knowledge, this was a symptom of most utter dulness.

It may be observed, that he brings the same charge against the Hebrews, not however, with so much vehemence. For those, he says, are such, partly because of tribulation: but these, because of some appetite for wickedness. Now the two things are not the same. He implies too, that in the one case he was intending rebuke, in the other rather stirring them up, when he spoke these words of truth. For to these Corinthians he says, "Neither yet now are you able;" but unto the others [Hebrews 6:1] "Wherefore let us cease to speak of the first principles of Christ, and press on unto perfection:" and again, [Hebrews 5:9] "we are persuaded better things concerning you, and things which accompany salvation, though we thus speak."

2. And how calls he those "carnal," who had attained so large a measure of the Spirit; and into whose praises, at the beginning he had entered so much at large? Because they also were carnal, unto whom the Lord says, [Matthew 7:22-23] "Depart from Me, you workers of iniquity, I know you not;" and yet they both cast out devils, and raised the dead, and uttered prophecies. So that it is possible even for one who wrought miracles to be carnal. For so God wrought by Balaam, and unto Pharaoh He revealed things to come, and unto Nebuchadnezzar; and Caiaphas prophesied, not knowing what he said; yea, and some others cast out devils in His name, though they were [Luke 9:49] "not with Him;" since not for the doers' sake are these things done, but for others' sake: nor is it seldom, that those who were positively unworthy have been made instrumental to them. Now why wonder, if in the case of unworthy men these things are done for others' sake, seeing that so it is, even when they are wrought by saints? For Paul says, [1 Corinthians 3:22] "All things are yours; whether Paul, or Apollos, or Cephas, or life, or death:" and again, [Ephesians 4:11-12] "He gave some Apostles, and some Prophets, and some Pastors and Teachers, for the perfecting of the saints, unto the work of ministering." For if it were not so, there would have been no security against universal corruption. For it may be that rulers are wicked and polluted, and their subjects good and virtuous; that laymen may live in piety, and priests in wickedness; and there could not have been either baptism, or the body of Christ, or oblation, through such, if in every instance grace required merit. But as it is, God uses to work even by unworthy persons, and in no respect is the grace of baptism damaged by the conduct of the priest: else would the receiver suffer loss. Accordingly, though such things happen rarely, still, it must be owned, they do happen. Now these things I say, lest any one of the bystanders busying himself about the life of the priest, should be offended as concerning the things solemnized (τὰ τελούμενα). "For man introduces nothing into the things which are set before us , but the whole is a work of the power of God, and He it is who initiates (ὁ μυσταγωγῶν) you into the mysteries."

3. "And I, brethren, could not speak unto you as unto spiritual, but as unto carnal. I fed you with milk, and not with meat. For you were not able [to bear it.]"

For lest he should seem to have spoken ambitiously (φιλοτιμίας ἕνεκα], to obtain favor) these things which he has just spoken; "the spiritual man judges all things," and, "he himself is judged of no man," and, "we have the mind of Christ;" with a view also to repress their pride: observe what he says. "Not on this account," says he, "was I silent, because I was not able to tell you more, but because 'you are carnal: neither yet now are you able.'"

Why said he not, "you are not willing," but "you are not able?" Even because he put the latter for the former. For as to the want of ability, it arises from the want of will. Which to them indeed is a matter of accusation, but to their teacher, of excuse. For if they had been unable by nature, one might perhaps have been forgiven them; but since it was from choice, they were bereft of all excuse. He then speaks of the particular point also which makes them carnal. "For whereas there is among you strife, and jealousy, and division, are you not carnal and walk as men?" Although he had fornications also and uncleannesses of theirs to speak of, he sets down rather that offense which he had been a good while endeavoring to correct. Now if "jealousy" makes men carnal, it is high time for us to bewail bitterly, and to clothe ourselves with sackcloth and lie in ashes. For who is pure from this passion? Except indeed I am but conjecturing the case of others from myself. If "jealousy" makes men "carnal," and suffers them not to be "spiritual," although they prophesy and show forth other wonderful works; now, when not even so much grace is with us, what place shall we find for our own doings; when not in this matter alone, but also in others of greater moment, we are convicted.

4. From this place we learn that Christ had good reason for saying, [John 3:20] "He that does evil comes not to light;" and that unclean life is an obstacle to high doctrines, not suffering the clear-sightedness of the understanding to show itself. As then it is not in any case possible for a person in error, but living uprightly, to remain in error; so it is not easy for one brought up in iniquity, speedily to look up to the height of the doctrines delivered to us, but he must be clean from all the passions who is to hunt after the truth: for whoever is freed from these shall be freed also from his error and attain unto the truth. For do not, I beseech you, think that abstinence merely from covetousness or fornication may suffice you for this purpose. Not so. All must concur in him that seeks the truth. Wherefore says Peter, [Acts 10:34-35] "Of a truth I perceive that God is no respecter of persons; but in every nation he that fears Him, and works righteousness, is acceptable to Him:" that is, He calls and attracts him unto the truth. Do you see not Paul, that he was more vehement than any one in warring and persecuting? Yet because he led an irreproachable life, and did these things not through human passion, he was both received, and reached a mark beyond all. But if any one should say, "How does such a one, a Greek, who is kind, and good, and humane, continue in error?" this would be my answer: He has some other passion, vainglory, or indolence of mind, or want of carefulness about his own salvation, accounting that all things which concern him are drifted along loosely and at random. Peter calls the man irreproachable in all things one that "works righteousness," [and Paul says] "touching the righteousness which is in the law found blameless." Again, "I give thanks to God, whom I serve from my forefathers with a pure conscience," [2 Timothy 1:3] How then, you will say, were unclean persons considered worthy of the Gospel? Because they wished and longed for it. Thus the one sort, though in error, are attracted by Him, because they are clean from passions; the others, of their own accord approaching, are not thrust back. Many also even from their ancestors have received the true religion.

1 Corinthians 3:3

5. "For whereas there is among you jealousy and strife."

At this point he prepares himself to wrestle with those whose part was obedience: for in what went before he has been casting down the rulers of the Church, where he said that wisdom of speech is nothing worth. But here he strikes at those in subjection, in the words,

Source: Homily 8 on First Corinthians
[AD 430] Augustine of Hippo on 1 Corinthians 3:1
Paul was not speaking of their bodies but of their carnal spirits.

Source: City of God 22.21
[AD 202] Irenaeus on 1 Corinthians 3:2
And on this account does Paul declare to the Corinthians, "I have fed you with milk, not with meat, for hitherto ye were not able to bear it."

Source: Against Heresies Book IV
[AD 215] Clement of Alexandria on 1 Corinthians 3:2
And we have still to explain what is said by the apostle: "I have fed you with milk (as children in Christ), not with meat; for ye were not able, neither yet are ye now able.".
And since the Word is the gushing fountain of life, and has been called a river of olive oil, Paul, using appropriate figurative language, and calling Him milk, adds: "I have given you to drink; ".
Wherefore the Holy Spirit in the apostle, using the voice of the Lord, says mystically, "I have given you milk to drink."

Source: Clement of Alexandria The Instructor Book I
[AD 220] Tertullian on 1 Corinthians 3:2
What was the subject-matter which led the apostle to write such (words)? The inexperience of a new and just rising Church, which he was rearing, to wit, "with milk," not yet with the "solid food" of stronger doctrine; inexperience so great, that that infancy of faith prevented them from yet knowing what they were to do in regard of carnal and sexual necessity.

Source: On Monogamy
[AD 253] Origen of Alexandria on 1 Corinthians 3:2
In spiritual matters, “solid food” means the teaching about the Father and the Son. In the Old Testament, solid food appears under the guise of typology, as, for example, when we read about the serpent which Moses lifted up in the wilderness. This serpent was a picture, or type, of Christ, which explains why it was that the people were saved when they looked at it.

Source: COMMENTARY ON 1 CORINTHIANS 1.12.17-23
[AD 384] Ambrosiaster on 1 Corinthians 3:2
Although they had been born again in Christ, they were not yet fit to receive spiritual things. Although they had received the faith which is the seed of the Spirit, they had produced no fruit worthy of God, but like babies, they were eager for the sensations of imperfection. But Paul, who was a man of God and a spiritual physician, gave to each of them according to his strength, so that no one should suffer scandal where spiritual matters were concerned because of imperfection or inexperience. Paul is also arguing strongly against those who were complaining that they had not heard anything spiritual for a long time, when in fact they were not worthy to hear it. The false apostles conveyed their message indiscriminately to anyone who would listen, but it is generally agreed that our Lord and Master spoke one way in public and another way to his disciples in private, and that even among the latter a distinction was made, for he displayed his glory on the mountain to only three disciples and told them to say nothing about what had happened until he should rise again from the dead.

Source: COMMENTARY ON PAUL’S EPISTLES
[AD 407] John Chrysostom on 1 Corinthians 3:2
The Corinthians’ inability to receive solid food was not by nature but by choice, so they were without excuse.

Source: HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 7.3
[AD 425] Severian of Gabala on 1 Corinthians 3:2
By “milk” Paul means moral teaching and miracles. Solid food, by contrast, is the proclamation of the doctrines of God.

Source: PAULINE COMMENTARY FROM THE GREEK CHURCH
[AD 458] Theodoret of Cyrus on 1 Corinthians 3:2
Paul is saying that he adjusted the level of his teaching to their lack of understanding.

Source: COMMENTARY ON THE FIRST EPISTLE TO THE CORINTHIANS 179
[AD 542] Caesarius of Arles on 1 Corinthians 3:2
Not unfittingly, dearly beloved, do elders seem to bear a likeness to cows. Just as a cow has two udders to nurse her calf, so also elders ought to feed the Christian people with two udders: both the Old and the New Testaments.

Source: SERMON 4.4
[AD 202] Irenaeus on 1 Corinthians 3:3
"For when envying and strife "he says, "and dissensions are among you, are ye not carnal, and walk as men? "
[AD 215] Clement of Alexandria on 1 Corinthians 3:3
For he called those who had already believed on the Holy Spirit spiritual, and those newly instructed and not yet purified carnal; whom with justice he calls still carnal, as minding equally with the heathen the things of the flesh: "For whereas there is among you envy and strife, are ye not carnal, and walk as men? "

Source: Clement of Alexandria The Instructor Book I
[AD 220] Tertullian on 1 Corinthians 3:3
But these words were written to the Corinthians in regard of the circumstances of that particular time; seeing that schisms and dissensions were agitated among them, while one attributes everything to Paul, another to Apollos. For which reason the "peace-making" apostle, for fear he should seem to claim all gifts for himself, says that he had been sent "not to baptize, but to preach.

Source: On Baptism
[AD 407] John Chrysostom on 1 Corinthians 3:3
Here Paul talks about the particular problem which made the Corinthians carnal. There were other matters, like fornication and uncleanness, which he would deal with later, but first he wants to tackle something which he has clearly been trying to put right for some time. If jealousy makes people carnal, every one of us ought to be crying out because of our sin and covering ourselves in sackcloth and ashes. Who is not tainted with this? I say this of others only because I know how true it is of me.

Source: HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 8.3
[AD 1963] CS Lewis on 1 Corinthians 3:3-4
[Responding to the question "Many people are quite unable to understand the theological differences which have caused divisions in the Christian Church. Do you consider that these differences are fundamental, and is the time now ripe for reunion?"]

The time is always ripe for reunion. Divisions between Christians are a sin and a scandal, and Christians ought at all times to be making contributions toward reunion, if it is only by their prayers. I am only a layman and a recent Christian, and I do not know much about these things, but in all the things which I have written and thought I have always stuck to traditional, dogmatic positions. The result is that letters of agreement reach me from what are ordinarily regarded as the most different kinds of Christians; for instance, I get letters from Jesuits, monks, nuns, and also from Quakers and Welsh Dissenters, and so on. So it seems to me that the "extremist" elements in every church are nearest one another and the liberal and "broad-minded" people in each body could never be united at all. The world of dogmatic Christianity is a place in which thousands of people of quite different types keep on saying the same thing, and the world of "broad-mindedness" and watered-down "religion" is a world where a small number of people (all of the same type) say totally different things and change their minds every few minutes. We shall never get reunion from them.

Source: ANSWERS TO QUESTIONS ON CHRISTIANITY, from God in the Dock
[AD 407] John Chrysostom on 1 Corinthians 3:4
"For when one says, I am Paul, and I of Apollos, are you not carnal?"

And he points out that this, so far from helping them at all or causing them to acquire anything, had even become an obstacle to their profiting in the greater things. For this it was which brought forth jealousy, and jealousy had made them "carnal;" and the having become "carnal" left them not at liberty to hear truths of the sublimer sort.

Source: Homily 8 on First Corinthians
[AD 407] John Chrysostom on 1 Corinthians 3:4
It was the factionalism of the Corinthians that produced jealousy, and that in turn made them carnal. Once they were carnal, they were no longer free to hear truths of a more spiritual kind.

Source: HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 8.5
[AD 407] John Chrysostom on 1 Corinthians 3:5
"Who then is Paul, and who is Apollos?"

In this way, after producing and proving his facts, he makes his accusation henceforth more openly. Moreover, he employs his own name, doing away all harshness and not suffering them to be angry at what it is said. For if Paul is nothing and murmur not, much less ought they to think themselves ill used. Two ways, you see, he has of soothing them; first by bringing forward his own person, then by not robbing them of all as if they contributed nothing. Rather he allows them some small portion: small though it be, he does allow it. For having said, "Who is Paul, and who Apollos," he adds, "but ministers by whom you believed." Now this in itself is a great thing, and deserving of great rewards:  although in regard of the archetype and the root of all good, it is nothing. (For not he that "ministers" to our blessings, but he that provides and gives them, he is our Benefactor.) And he said not, "Evangelists," but "Ministers," which is more. For they had not merely preached the Gospel, but had also ministered unto us; the one being a matter of word only, while the other has deed also. And so, if even Christ be a minister only of good things, and not the root Himself and the fountain, (I mean, of course, in that He is a Son,) observe to what an issue this matter is brought. (ποῦ τὸ πρᾶγμα κατάγεται] . "how deep and high it is made to go.") How then, you will ask, does he say that He was made a Minister of Circumcision? [Romans 15:8] He is speaking in that place of His secret dispensation in the Flesh, and not in the same sense which we have now mentioned. For there, by "Minister," he means "Fulfiller," (πληρωτὴν, i.e. of types), and not one that of his own store gives out the blessings.

Further, he said not, "Those who guide you into the Faith," but "those by whom you believed;" again attributing the greater share to themselves, and indicating by this also the subordinate class of ministers (τοὺς διακόνους κὰντεῦθεν δηλῶν]). Now if they were ministering to another, how come they to seize the authority for themselves? But I would have you consider how in no wise he lays the blame on them as seizing it for themselves, but on those who endow them with it. For the ground-work of the error lay in the multitude; since, had the one fallen away, the other would have been broken up. Here are two points which he has skilfully provided for: in that first he has prepared, as by mining (ὑπορύξας,) in the quarter where it was necessary to overthrow the mischief; and next, on their side, in not attracting ill-will, nor yet making them more contentious.

"Even as Christ (ὁ Κύριος], rec. text.) gave to every man."

For not even this small thing itself was of themselves, but of God, who put it into their hands. For lest they might say, What then? Are we not to love those that minister unto us? Yea, says he; but you should know to what extent. For not even this thing itself is of them, but of God who gave it.

Source: Homily 8 on First Corinthians
[AD 407] John Chrysostom on 1 Corinthians 3:5
Paul denigrates himself in order to show the Corinthians that he is not mistreating them. It is a great thing to be a servant, used by God to bring others to faith, but compared with the source and the root of all good, it is nothing. Note also that Paul called Apollos and himself servants, not evangelists. This is because they had not merely preached the gospel, but they had also ministered to the people at Corinth. The first was a matter of word only, whereas the second includes deeds as well.

Source: HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 8.5
[AD 418] Pelagius on 1 Corinthians 3:5
If Paul and Apollos counted for nothing, what can we say about those who glory in the flesh?

Source: COMMENTARY ON THE FIRST EPISTLE TO THE CORINTHIANS 3
[AD 220] Tertullian on 1 Corinthians 3:6
But the new law's wont was to point to clemency, and to convert to tranquillity the pristine ferocity of "glaives" and "lances," and to remodel the pristine execution of "war" upon the rivals and foes of the law into the pacific actions of "ploughing" and "tilling" the land. Therefore as we have shown above that the coming cessation of the old law and of the carnal circumcision was declared, so, too, the observance of the new law and the spiritual circumcision has shone out into the voluntary obediences of peace.

Source: An Answer to the Jews
[AD 384] Ambrosiaster on 1 Corinthians 3:6
To plant is to evangelize and to bring to faith, to water is to baptize with the approved form of words. To forgive sins, however, and to give the Spirit belongs to God alone. We know that the Holy Spirit is given by God without the laying on of hands, and it has happened that an unbaptized person has received the forgiveness of his sins. Was such a person invisibly baptized, considering that he received the gift which belongs to baptism?

Source: COMMENTARY ON PAUL’S EPISTLES
[AD 407] John Chrysostom on 1 Corinthians 3:6
"I planted, Apollos watered, but God gave the increase."

That is, I first cast the word into the ground; but, in order that the seeds might not wither away through temptations, Apollos added his own part. But the whole was of God.

Source: Homily 8 on First Corinthians
[AD 407] John Chrysostom on 1 Corinthians 3:6
Paul and Apollos had different functions, but everything they did was of God.

Source: HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 8.5
[AD 420] Jerome on 1 Corinthians 3:6
I have been planted in the house of the Lord, I mean in the church; not in the walls but in its doctrines. Everyone who has been planted in the house of the Lord, who has put down roots there, brings forth flowers.

Source: HOMILY 21
[AD 604] Gregory the Dialogist on 1 Corinthians 3:6
And there is a divinity present according to nature in the Spirit into wit, what subsists as the Spirit of God-according to Paul's statement, "Ye are the temple of God, and the Spirit of God dwelleth in you."
[AD 202] Irenaeus on 1 Corinthians 3:7
But it is one God who bestows things suitable upon both-seed to the sower, but bread for the reaper to eat. Just as it is one that planteth, and another who watereth, but one God who giveth the increase.
[AD 311] Methodius of Olympus on 1 Corinthians 3:7
The apostle certainly, after assigning the planting and watering to art and earth and water, conceded the growth to God alone, where he says, "Neither is he that planteth anything, neither he that watereth; but God that giveth the increase."

Source: Methodius From the Discourse on the Resurrection
[AD 384] Ambrosiaster on 1 Corinthians 3:7
In relation to God’s honor, human honor is nothing. As far as the ministry is concerned, a man may be honored in the way that a servant is honored.

Source: COMMENTARY ON PAUL’S EPISTLES
[AD 407] John Chrysostom on 1 Corinthians 3:7
6. "So then, neither is he that plants anything, neither he that waters, but God that gives the increase."

Do you observe the manner in which he soothes them, so that they should not be too much irritated, on hearing, "Who is this person," and "Who is that?" "Nay, both are invidious, namely, both the saying, 'Who is this person? Who the other,'" and the saying, that "neither he that plants nor he that waters is anything." How then does he soften these expressions? First, By attaching the contempt to his own person, "Who is Paul, and who Apollos?" and next, by referring the whole to God who gave all things. For after he had said, "Such a person planted," and added, "He that plants is nothing," he subjoined, "but God that gives the increase." Nor does he stop even here, but applies again another healing clause, in the words.

Source: Homily 8 on First Corinthians
[AD 430] Augustine of Hippo on 1 Corinthians 3:7
Since the apostles would not have accomplished anything if God had not given the increase, how much more true is this of you or me, or anyone else of our time, who fancies himself as a teacher.

Source: LETTER 193
[AD 458] Theodoret of Cyrus on 1 Corinthians 3:7
Our labor is in vain without the help of God.

Source: COMMENTARY ON THE FIRST EPISTLE TO THE CORINTHIANS 180
[AD 215] Clement of Alexandria on 1 Corinthians 3:8
"But every one shall receive his own reward, according to his own work. For we are God's husbandmen, God's husbandry. Ye are God's building"

Source: Clement of Alexandria Stromata Book I
[AD 220] Tertullian on 1 Corinthians 3:8
Else how shall we sing thanks to God to eternity, if there shall remain in us no sense and memory of this debt; if we shall be reformed in substance, not in consciousness? Consequently, we who shall be with God shall be together; since we shall all be with the one God-albeit the wages be various, albeit there be "many mansions", in the house of the same Father having laboured for the "one penny " of the self-same hire, that is, of eternal life; in which (eternal life) God will still less separate them whom He has conjoined, than in this lesser life He forbids them to be separated.

Source: On Monogamy
[AD 384] Ambrosiaster on 1 Corinthians 3:8
Even though they are equal, the one who preaches the gospel is still greater than the one who baptizes and will receive a greater reward.

Source: COMMENTARY ON PAUL’S EPISTLES
[AD 407] John Chrysostom on 1 Corinthians 3:8
"He that plants and he that waters, are one."

For by means of this he establishes another point also, viz. that they should not be exalted one against another. His assertion, that they are one, refers to their inability to do anything without "God that gives the increase." And thus saying, he permitted not either those who labored much to lift themselves up against those who had contributed less; nor these again to envy the former. In the next place, since this had a tendency to make men more indolent, I mean, all being esteemed as one, whether they have labored much or little; observe how he sets this right, saying, "But each shall receive his own reward according to his own labor." As if he said, Fear not, because I said, You are one; for, compared with the work of God, they are one; howbeit, in regard to labors, they are not so, but "each shall receive his own reward."

Then he smooths it still more, having succeeded in what he wished; and gratifies them, where it is allowed, with liberality.

Source: Homily 8 on First Corinthians
[AD 407] John Chrysostom on 1 Corinthians 3:8
Paul says this in order to show that the Corinthians have no reason to think that some of them are superior to others. He did not allow those who worked hard to regard themselves as superior to those who did less, nor did he permit the latter to be jealous of the former. But in order to avoid the temptation to idleness which naturally results when everybody is treated equally, whether they have worked hard or not, Paul adds that the rewards will be distributed to each one according to the work accomplished.

Source: HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 8.6
[AD 418] Pelagius on 1 Corinthians 3:8
Paul points out that he and Apollos are merely hired hands on someone else’s farm. They have nothing apart from the payment they get for their labor.

Source: COMMENTARY ON THE FIRST EPISTLE TO THE CORINTHIANS 3
[AD 160] Shepherd of Hermas on 1 Corinthians 3:9
I answered and said to her, "When, then, will they be useful for the building, Lady? "When the riches that now seduce them have been circumscribed, then will they be of use to God.

Source: Shepherd of Hermas Vision Third
[AD 407] John Chrysostom on 1 Corinthians 3:9
For we are God's fellow-workers: "you are God's husbandry, God's building."

Do you see how to them also he has assigned no small work, having before laid it down that the whole is of God? For since he is always persuading them to obey those that have the rule over them, on this account he abstains from making very light of their teachers.

"You are God's husbandry."

For because he had said, "I planted," he kept to the metaphor. Now if you be God's husbandry, it is right that you should be called not from those who cultivate you, but from God. For the field is not called the husbandman's, but the householder's.

"You are God's building."

Again, the building is not the workman's, but the master's. Now if you be a building, you must not be forced asunder: since this were no building. If you be a farm, you must not be divided, but be walled in with a single fence, namely, unanimity.

Source: Homily 8 on First Corinthians
[AD 407] John Chrysostom on 1 Corinthians 3:9
The building does not belong to the workman but to the master. If you are a building, you must not be split in two, since then the building will collapse. If you are a farm, you must not be divided but rather surrounded with a single fence, the fence of unanimity.

Source: HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 8.6
[AD 428] Theodore of Mopsuestia on 1 Corinthians 3:9
Paul calls us God’s fellow workers, not his servants or slaves.

Source: PAULINE COMMENTARY FROM THE GREEK CHURCH
[AD 542] Caesarius of Arles on 1 Corinthians 3:9
Coworkers of God are those who, when once they see the poison of pride creeping into the heart of a brother, with all haste try to destroy it with the medicine of true humility.

Source: SERMON 233.6
[AD 215] Clement of Alexandria on 1 Corinthians 3:10
"According to the grace "it is said, "given to me as a wise master builder, I have laid the foundation. And another buildeth on it gold and silver, precious stones."
[AD 220] Tertullian on 1 Corinthians 3:10
For "the Lord of Sabaoth hath taken away, among the Jews from Jerusalem," among the other things named, "the wise architect" too, who builds the church, God's temple, and the holy city, and the house of the Lord.

Source: An Answer to the Jews
[AD 220] Tertullian on 1 Corinthians 3:10
What has he also to do with illustrations from our God? For when (the apostle) calls himself "a wise master-builder," we find that the Creator by Isaiah designates the teacher who sketches out the divine discipline by the same title, "I will take away from Judah the cunning artificer," etc.

Source: Against Marcion Book V
[AD 253] Origen of Alexandria on 1 Corinthians 3:10
This warning applies to you and me as well. If I do not build properly on the foundation already laid for me, then the fire will consume my work on the day of judgment.

Source: COMMENTARY ON 1 CORINTHIANS 1.15.18-20
[AD 384] Ambrosiaster on 1 Corinthians 3:10
The wise master builder is one who preaches the same gospel as that which was preached by the Savior. Afterward other people build on the foundation, sometimes well and sometimes badly. We need to pay attention to make sure that what we build coheres with the foundation, because if it is crooked or lightweight it will collapse, though the foundation itself will remain intact. Even when people have taught badly, the name of Christ endures, because it is the foundation, although the bad teaching collapses.

Source: COMMENTARY ON PAUL’S EPISTLES
[AD 407] John Chrysostom on 1 Corinthians 3:10
"According to the Grace of God which was given unto me, as a wise master-builder I laid a foundation."

In this place he calls himself wise, not exalting himself, but to give them an ensample, and to point out that this is a wise man's part, to lay a foundation. You may observe as one instance of his modest bearing, that in speaking of himself as wise, he allowed not this to stand as though it were something of his own; but first attributing himself entirely unto God, then and not till then calls himself by that name. For, "according to the Grace of God," says he, "which was given unto me." Thus, at once he signifies both that the whole is of God; and that this most of all is Grace, viz. the not being divided, but resting on One Foundation.

7. "Another builds thereon; but let each man take heed how he builds thereon."

Here, I think, and in what follows, he puts them upon their trial concerning practice, after that he had once for all knit them together and made them one.

Source: Homily 8 on First Corinthians
[AD 407] John Chrysostom on 1 Corinthians 3:10
Paul is not exalting himself by taking the example of a skilled master builder, because whatever skill he possesses comes entirely from the grace of God that has been given to him. Furthermore, because it is grace, it is not divided but rests securely on the one foundation, which is Christ.

Source: HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 8.6
[AD 458] Theodoret of Cyrus on 1 Corinthians 3:10
We need to build on the foundation, not overthrow it.

Source: COMMENTARY ON THE FIRST EPISTLE TO THE CORINTHIANS 181
[AD 160] Shepherd of Hermas on 1 Corinthians 3:11
If, then, the whole creation is supported by the Son of God, what think ye of those who are called by Him, and bear the name of the Son of God, and walk in His commandments? do you see what kind of persons He supports? Those who bear His name with their whole heart. He Himself, accordingly, became a foundation.

Source: Shepherd of Hermas Similitude Ninth
[AD 220] Tertullian on 1 Corinthians 3:11
And was it not Paul himself who was there foretold, destined "to be taken away from Judah"-that is, from Judaism-for the erection of Christianity, in order "to lay that only foundation, which is Christ? " Of this work the Creator also by the same prophet says, "Behold, I lay in Sion for a foundation a precious stone and honourable; and he that resteth thereon shall not be confounded.

Source: Against Marcion Book V
[AD 253] Origen of Alexandria on 1 Corinthians 3:11
The other apostles laid this foundation among the Jews, while Paul and Barnabas laid it among the Gentiles.

Source: COMMENTARY ON 1 CORINTHIANS 1.15.41-42
[AD 325] Lucius Caecilius Firmianus Lactantius on 1 Corinthians 3:11
But let us suppose it possible that any one, by natural and innate goodness, should gain true virtues, such a man as we have heard that Cimon was at Athens, who both gave alms to the needy, and entertained the poor, and clothed the naked; yet, when that one thing which is of the greatest importance is wanting-the acknowledgment of God-then all those good things are superfluous and empty, so that in pursuing them he has laboured in vain.
[AD 384] Ambrosiaster on 1 Corinthians 3:11
Nobody can lay another foundation, because even if some people are heretics, they do not teach except in the name of Christ. They cannot commend the inventions of their error in any other way. So through the dignity of his name they try to make contradictory and absurd ideas acceptable.

Source: COMMENTARY ON PAUL’S EPISTLES
[AD 407] John Chrysostom on 1 Corinthians 3:11
"For other foundation can no man lay than that is laid, which is Jesus Christ."

I say, no man can lay it so long as he is a master-builder; but if he lay it, (τιθῃ] conj. for τεθῃ . Dounæus ap. Savil. viii. not. p. 261.) he ceases to be a master-builder.

See how even from men's common notions he proves the whole of his proposition. His meaning is this: "I have preached Christ, I have delivered unto you the foundation. Take heed how you build thereon, lest haply it be in vainglory, lest haply so as to draw away the disciples unto men." Let us not then give heed unto the heresies. "For other foundation can no man lay than that which is laid." Upon this then let us build, and as a foundation let us cleave to it, as a branch to a vine; and let there be no interval between us and Christ. For if there be any interval, immediately we perish. For the branch by its adherence draws in the fatness, and the building stands because it is cemented together. Since, if it stand apart it perishes, having nothing whereon to support itself. Let us not then merely keep hold of Christ, but let us be cemented to Him, for if we stand apart, we perish. "For they who withdraw themselves far from You, shall perish;" [Psalm 72:27. Septuagint] so it is said. Let us cleave then unto Him, and let us cleave by our works. "For he that keeps my commandments, the same abides in Me" [John 14:21. in substance] And accordingly, there are many images whereby He brings us into union. Thus, if you mark it, He is "the Head," we are "the body:" can there be any empty interval between the head and body? He is "a Foundation," we "a building:" He "a Vine," we "branches:" He "the Bridegroom," we "the bride:" He "the Shepherd," we "the sheep;" He is "the Way," we "they who walk therein." Again, we are "a temple," He "the Indweller:" He "the First-Begotten," we "the brethren:" He "the Heir," we "the heirs together with Him:" He "the Life," we "the living:" He "the Resurrection," we "those who rise again:" He "the Light," we "the enlightened." All these things indicate unity; and they allow no void interval, not even the smallest. For he that removes but to a little distance will go on till he has become very far distant. For so the body, receiving though it be but a small cut by a sword, perishes: and the building, though there be but a small chink, falls to decay: and the branch, though it be but a little while cut off from the root, becomes useless. So that this trifle is no trifle, but is even almost the whole. Whenever then we commit some little fault or even negligence, let us not overlook that little; since this, being disregarded, quickly becomes great. So also when a garment has begun to be torn and is neglected, it is apt to prolong its rent all throughout; and a roof, when a few tiles have fallen, being disregarded, brings down the whole house.

8. These things then let us bear in mind, and never slight the small things, lest we fall into those which are great. But if so be that we have slighted them and have come into the abyss of evils, not even when we have come there let us despond, lest we fall into recklessness (καρηβαρίαν]). For to emerge from thence is hard ever after, for one who is not extremely watchful; not because of the distance alone, but of the very position, too, wherein we find ourselves. For sin also is a deep, and is wont to bear down and crush. And just as those who have fallen into a well cannot with ease get out, but will want others to draw them up; so also is he that has come into any depth of sins. To such then we must lower ropes and draw them up. Nay rather, we need not others only, but ourselves also, that we for our part may fasten on ourselves and ascend, I say not so much as we have descended, but much further, if we be willing: for why? God also helps: for He wills not the death of a sinner so much as his conversion. Let no one then despair; let no one have the feeling of the ungodly; for to them properly belongs this kind of sin: "an ungodly man having come into any depth of evils, makes light of it." So that it is not the multitude of men's sins which causes their despair, but their ungodly mind.

Should you then have gone all lengths in wickedness, yet say unto yourself, God is loving unto men and he desires our salvation: for "though your sins be as scarlet, I will whiten you as snow," [Isaiah 1:10. Septuagint] says He; and unto the contrary habit I will change you. Let us not therefore give up in despair; for to fall is not so grievous, as to lie where we have fallen; nor to be wounded so dreadful, as after wounds to refuse healing. "For who shall boast that he has his heart chaste? Or who shall say confidently that he is pure from sin?" [Proverbs 20:9. Septuagint] These things I say not to make you more negligent, but to prevent your despairing.

Would you know how good our Master is? The Publican went up full of ten thousand wickednesses, and saying only, "Be merciful unto me," went down justified. [St. 48 13, 14] Yea, God says by the prophet, "Because of sin for some little season I grieved him, [Isaiah 57:17-18. Septuagint] and I saw that (εἶδον δτι not in Sept.) he was grieved and went sorrowful, and I healed his ways" (ἰασάμην αὐτὸν, Sept.) What is there equal to this loving-kindness? On condition ἲνα στυγνάση . See John 8:56. ἲνα ἴδη τὴν ἡμέραν of his "being but sorrowful," so he speaks, "I forgave him his sins." But we do not even this: wherefore we especially provoke God to wrath. (For he, who by little things even is made propitious, when He meets not with so much as these, is of course indignant and exacts of us the last penalty; for this comes of exceeding contempt.) Who is there, for instance, that has ever become melancholy for his sins? Who has bemoaned himself? Who has beaten his breast? Who has taken anxious thought? Not one, to my thinking. But days without number do men weep for dead servants; for the loss of money: while as to the soul which we are ruining day by day, we give it not a thought. How then will you be able to render God propitious, when you know not even that you have sinned?

"Yea," says some one, "I have sinned." "Yea," is your word to me with the tongue: say it to me with your mind, and with the word mourn heavily, that you may have continual cheerfulness. Since, if we did grieve for our sins, if we mourned heavily over our offenses, nothing else could give us sorrow, this one pang would expel all kinds of dejection. Here then is another thing also which we should gain by our thorough confession; namely, the not being overwhelmed (βαπτίζεσθαι]) with the pains of the present life, nor puffed up with its splendors. And in this way, again, we should more entirely propitiate God; just as by our present conduct we provoke Him to anger. For tell me, if you have a servant, and he, after suffering much evil at the hands of his fellow-servants, takes no account of any one of the rest, but is only anxious not to provoke his master; is he not able by this alone to do away your anger? But what, if his offenses against you are no manner of care to him, while on those against his fellow-servants he is full of thought; will you not lay on him the heavier punishment? So also God does: when we neglect His wrath, He brings it upon us more heavily; but when we regard it, more gently. Yea, rather, He lays it on us no more at all. He wills that we should exact vengeance of ourselves for our offenses, and thenceforth He does not exact it Himself. For this is why He at all threatens punishment; that by fear He may destroy contempt; and when the threat alone is sufficient to cause fear in us, He does not suffer us to undergo the actual trial. See, for instance, what He says unto Jeremiah, [Jeremiah 7:17-18. Septuagint, transposing the first and second clauses] "Do you see not what they do? Their fathers light a fire, their children gather sticks together, their women knead dough." It is to be feared lest the same kind of thing be said also concerning us. "Do you see not what they do? No one seeks the things of Christ, but all their own. Their children run into uncleanness, their fathers into covetousness and rapine, their wives so far from keeping back their husbands from the pomps and vanities of life, do rather sharpen their appetites for them." Just take your stand in the market place; question the comers and goers, and not one will you see hastening upon a spiritual errand, but all running after carnal things. How long ere we awake from our surfeiting? How long are we to keep sinking down into deep slumber? Have we not had our fill of evils?

9. And yet one might think that even without words experience itself is sufficient to teach you the nothingness of things present, and their utter meanness. At all events, there have been men, who, exercising mere heathen wisdom and knowing nothing of the future, because they had proved the great worthlessness of present things, have left them on this account alone. What pardon then can you expect to obtain, grovelling on the ground and not despising the little things and transient for the sake of the great and everlasting: who also hear God Himself declaring and revealing these things unto you, and hast such promises from Him? For that things here have no sufficient power to detain a man, those have shown who even without any promise of things greater have kept away from them. For what wealth did they expect that they came to poverty? There was none. But it was from their knowing full well that such poverty is better than wealth. What sort of life did they hope for that they forsook luxury, and gave themselves up unto severe discipline? Not any. But they had become aware of the very nature of things; and perceived that this of the two is more suitable, both for the strict training of the soul, and for the health of the body.

These things then duly estimating, and revolving with ourselves continually the future blessings, let us withdraw from this present world that we may obtain that other which is to come; through the favor and loving kindness of our Lord Jesus Christ, with Whom to the Father and the Holy Ghost etc., etc.

Source: Homily 8 on First Corinthians
[AD 407] John Chrysostom on 1 Corinthians 3:11
The foundation is already in place, and no one can change it. Let us therefore build on it and cling to it in the way that branches cling to the vine, so that there is no gap between us and Christ. For the minute a gap opens up between the vine and its branches, the branches wither and perish. Similarly, if a building is not cemented to its foundation, it will collapse. Therefore, let us not merely cling to Christ, but let us be cemented to him, for if we stand apart we shall perish.

Source: HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 8.7
[AD 430] Augustine of Hippo on 1 Corinthians 3:11
It should not be denied that this is the distinctive basis of the orthodox faith, just because it is shared between us and certain heretics as well. For if we think carefully about the meaning of Christ we shall see that among some of the heretics who want to be called Christians, the name of Christ is held in honor, but the reality to which the name points is not.

Source: Enchiridion 2.5
[AD 253] Origen of Alexandria on 1 Corinthians 3:12
If we think what is right and good, then we are building on a foundation of gold. If we repeat every holy word that has been spoken without corrupting it, then we are building on a foundation of silver. If all our works are good, then we are building on precious stones. But if I sin after laying the foundation, then I am building on wood; if I continue, I am building on hay, and finally, if I still go on, I am building on straw.

Source: COMMENTARY ON 1 CORINTHIANS 1.15.46-55
[AD 407] John Chrysostom on 1 Corinthians 3:12-15
If any man build upon this foundation gold, silver, costly stones, wood, hay, stubble; each man's work shall be made manifest: for the day shall declare it, because it is revealed in fire; and the fire shall prove each man's work of what sort it is. If any man's work abide which he built thereon, he shall receive a reward. If any man's work shall be burned, he shall suffer loss: but he himself shall be saved; yet so as through fire.

This is no small subject of enquiry which we propose, but rather about things which are of the first necessity and which all men enquire about; namely, whether hell fire have any end. For that it has no end Christ indeed declared when he said, "Their fire shall not be quenched, and their worm shall not die." [Mark 8:44, 46, 48.]

Well: I know that a chill comes over you (ναρκᾶτε]) on hearing these things; but what am I to do? For this is God's own command, continually to sound these things in your ears, where He says, Charge this people; [Fors. Exodus 19:10, 20. διαμαρτύραι], Septuagint. here διάστειλαι and ordained as we have been unto the ministry of the word, we must give pain to our hearers, not willingly but on compulsion. Nay rather, if you will, we shall avoid giving you pain. For says He, [Romans 13:3, in substance] "if you do that which is good, fear not:" so that it is possible for you to hear me not only without ill-will, but even with pleasure.

As I said then; that it has no end, Christ has declared. Paul also says, in pointing out the eternity of the punishment, that the sinners "shall pay the penalty of destruction, and that for ever" [2 Thessalonians 1:9] And again, [1 Corinthians 6:9] "Be not deceived; neither fornicators. nor adulterers, nor effeminate, shall inherit the kingdom of God." And also unto the Hebrews he says, [Hebrews 12:14] "Follow peace with all men, and the sanctification without which no man shall see the Lord." And Christ also, to those who said, "In your Name we have done many wonderful works," says, "Depart from Me, I know you not, you workers of iniquity" [Matthew 7:22] And the virgins too who were shut out, entered in no more. And also about those who gave Him no food, He says, [Matthew 25:46] "They shall go away into everlasting punishment."

2. And say not unto me, "where is the rule of justice preserved entire, if the punishment has no end?" Rather, when God does anything, obey His decisions and submit not what is said to human reasonings. But moreover, how can it be anything else than just for one who has experienced innumerable blessings from the beginning, and then committed deeds worthy of punishment, and neither by threat nor benefit improved at all, to suffer punishment? For if you enquire what is absolute justice; it was meet that we should have perished immediately from the beginning, according to the definition of strict justice. Rather not even then according to the rule of justice only; for the result would have had in it kindness too, if we had suffered this also. For when any one insults him that has done him no wrong, according to the rule of justice he suffers punishment: but when it is his benefactor, who, bound by no previous favor, bestowed innumerable kindnesses, who alone is the Author of his being, who is God, who breathed his soul into him, who gave ten thousand gifts of grace, whose will is to take him up into heaven;— when, I say, such an one, after so great blessings, is met by insult, daily insult, in the conduct of the other party; how can that other be thought worthy of pardon? Do you not see how He punished Adam for one single sin?

"Yes," you will say; "but He had given him Paradise and caused him to enjoy much favor." Nay, surely it is not all as one, for a man to sin in the enjoyment of security and ease, and in a state of great affliction. In fact, this is the dreadful circumstance that your sins are the sins of one not in any Paradise but amid the innumerable evils of this life; that you are not sobered even by affliction, as though one in prison should still practise his crime. However, unto you He has promised things yet greater than Paradise. But neither has He given them now, least He should unnerve you in the season of conflicts; nor has He been silent about them, lest He should quite cast you down with your labors. As for Adam, he committed but one sin and brought on himself certain death; whereas we commit ten thousand transgressions daily. Now if he by that one act brought on himself so great an evil and introduced death; what shall not we suffer who continually live in sins, and instead of Paradise, have the expectation of heaven?

The argument is irksome and pains the hearer: were it only by my own feelings, I know this. For indeed my heart is troubled and throbs; and the more I see the account of hell confirmed, the more do I tremble and shrink through fear. But it is necessary to say these things lest we fall into hell. What you received was not paradise, nor trees and plants, but heaven and the good things in the heavens. Now if he that had received less was condemned, and no consideration exempted him, much more shall we who have sinned more abundantly, and have been called unto greater things, endure the woes without remedy.

Consider, for example, how long a time, but for one single sin, our race abides in death. Five thousand years and more have passed, and death has not yet been done away, on account of one single sin. And we cannot even say that Adam had heard prophets, that he had seen others punished for sins, and it was meet that he should have been terrified thereby and corrected, were it only by the example. For he was at that time first, and alone; but nevertheless he was punished. But you can not have anything of this sort to advance, who after so many examples art become worse; to whom so excellent a Spirit has been vouch-safed, and yet you draw upon yourself not one sin, nor two, nor three, but sins without number! For do not, because the sin is committed in a small moment, calculate that therefore the punishment also must be a matter of a moment. Do you see not those men, who for a single theft or a single act of adultery, committed in a small moment of time, oftentimes have spent their whole life in prisons, and in mines, struggling with continual hunger and every kind of death? And there was no one to set them at liberty, or to say, "The offense took place in a small moment of time; the punishment too should have its time equivalent to that of the sin."

3. But, "They are men," some one will say, "who do these things; as for God, He is loving unto men." Now, first of all, not even men do these things in cruelty, but in humanity. And God Himself, as "He is loving unto men," in the same character does He punish sins. [Sirach 16:12] "For as His mercy is great, so also is His reproof." When therefore you say unto me, "God is loving unto men," then you tell me of so much the greater reason for punishing: namely, our sinning against such a Being. Hence also Paul said, [Hebrews 10:31] "It is a fearful thing to fall into the hands of the living God." Endure I beseech you, the fiery force of the words, for perhaps — perhaps you will have some consolation from hence! Who among men can punish as God has punished? When He caused a deluge and entire destruction of a race so numerous; and again, when, a little while after, He rained fire from above, and utterly destroyed them all? What punishment from men can be like that? Do you see not that the punishment even in this world is almost eternal? Four thousand years have passed away, and the punishment of the Sodomites abides at its height. For as His mercy is great, so also is His punishment.

Again: if He had imposed any burdensome or impossible things, one might perhaps have been able to urge difficulty of the laws: but if they be extremely easy, what can we say for our not regarding even these? Suppose you are unable to fast or to practice virginity; although you are able if you will, and they who have been able are a condemnation to us. But, however, God has not used this strictness towards us; neither has He enjoined these things nor laid them down as laws, but left the choice to be at the discretion of the hearers. Nevertheless, you are able to be chaste in marriage; and you are able to abstain from drunkenness. Are you unable to empty yourself of all your goods? Nay surely you are able; and they who have done so prove it. But nevertheless He has not enjoined this, but has commanded not to be rapacious, and of our means to assist those who are in want. But if a man say, I cannot even be content with a wife only, he deceives himself and reasons falsely; and they condemn him who without a wife lives in chastity. But how, tell me, can you help using abusive words? Can you not help cursing? Why, the doing these things is irksome, not the refraining from them. What excuse then have we for not observing precepts so easy and light? We cannot name any at all. That the punishment then is eternal is plain from all that has been said.

4. But since Paul's saying appears to some to tell the other way, come let us bring it forward also and search it out thoroughly. For having said, "If any man's work abide which he has built thereon, he shall receive a reward; and if any man's work shall be burned, he shall suffer loss," he adds, "but himself shall be saved, yet so as through fire." What shall we say then to this? Let us consider first what is "the Foundation," and what "the gold," and what "the precious stones," and what "the hay," and what the "stubble."

"The Foundation," then, he has himself plainly signified to be Christ, saying, "For other foundation can no man lay than that which is laid, which," he says "is Jesus Christ."

Next, the building seems to me to be actions. Although some maintain that this also is spoken concerning teachers and disciples and concerning corrupt heresies: but the reasoning does not admit it. For if this be it, in what sense, while "the work is destroyed," is the "builder" to be "saved," though it be "through fire?" Of right, the author ought rather of the two to perish; but now it will be found that the severer penalty is assigned to him who has been built into the work. For if the teacher was the cause of the wickedness, he is worthy to suffer severer punishment: how then shall he be "saved?" If, on the contrary, he was not the cause but the disciples became such through their own perverseness, he is no whit deserving of punishment, no, nor yet of sustaining loss: he, I say, who built so well. In what sense then does he say, "he shall suffer loss?"

From this it is plain that the discourse is about actions. For since he means next in course to put out his strength against the man who had committed fornication, he begins high up and long beforehand to lay down the preliminaries. For he knew how while discussing one subject, in the very discourse about that thing to prepare the grounds of another to which he intends to pass on. For so in his rebuke for not awaiting one another at their meals, he laid the grounds of his discourse concerning the mysteries. And also because now he is hastening on towards the fornicator, while speaking about the "Foundation," he adds, Do you not know that you are the Temple of God? And that the Spirit of God dwells in you? If any man destroy (Φθείρη], rec. version, "defile.") the Temple of God, him will God destroy. Now these things, he said, as beginning now to agitate with fears the soul of him that had been unchaste.

1 Corinthians 3:12

5. "If any man build upon this foundation, gold, silver, costly stones, wood, hay, stubble." For after the faith there is need of edification: and therefore he says elsewhere, "Edify one another with these words." [perhaps 1 Thessalonians 5:11; 4:5] For both the artificer and the learner contribute to the edifying. Wherefore he says, "But let every man take heed how he builds thereon." [1 Corinthians 3:10] But if faith had been the subject of these sayings, the thing affirmed is not reasonable. For in the faith all ought to be equal, since "there is but one faith;" [Ephesians 4:5] but in goodness of life it is not possible that all should be the same. Because the faith is not in one case less, in another more excellent, but the same in all those who truly believe. But in life there is room for some to be more diligent, others more slothful; some stricter, and others more ordinary; that some should have done well in greater things, others in less; that the errors of some should have been more grievous, of others less notable. On this account he says, "Gold, silver, costly stones, wood, hay, stubble — every man's work shall be made manifest:" — his conduct; that is what he speaks of here:— "If any man's work abide which he built thereupon, he shall receive a reward; if any man's work shall be burned, he shall suffer loss." Whereas, if the saying related to disciples and teachers, he ought not to "suffer loss" for disciples refusing to hear. And therefore he says, "Every man shall receive his own reward according to his own labor" not according to the result, but according to "the labor." For what if the hearers gave no heed? Wherefore this passage also proves that the saying is about actions.

Now his meaning is this: If any man have an ill life with a right faith, his faith shall not shelter him from punishment, his work being burnt up. The phrase, "shall be burned up," means, "shall not endure the violence of the fire." But just as if a man having golden armor on were to pass through a river of fire, he comes from crossing it all the brighter; but if he were to pass through it with hay, so far from profiting, he destroys himself besides; so also is the case in regard of men's works. For he does not say this as if he were discoursing of material things being burnt up, but with a view of making their fear more intense, and of showing how naked of all defense he is who abides in wickedness. 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.

6. He calls it, however, "Salvation," you will say; why, that is the cause of his adding, "so as by fire:" since we also used to say, "It is preserved in the fire," when we speak of those substances which do not immediately burn up and become ashes. For do not at sound of the word fire imagine that those who are burning pass into annihilation. And though he call such punishment Salvation, be not astonished. For his custom is in things which have an ill sound to use fair expressions, and in good things the contrary. For example, the word "Captivity" seems to be the name of an evil thing, but Paul has applied it in a good sense, when he says, "Bringing into captivity every thought to the obedience of Christ." [2 Corinthians 10:5] And again, to an evil thing he has applied a good word, saying, "Sin reigned," [Romans 5:21] here surely the term "reigning" is rather of auspicious sound. And so here in saying, "he shall be saved," he has but darkly hinted at the intensity of the penalty: as if he had said, "But himself shall remain forever in punishment." He then makes an inference, saying,

Source: Homily 9 on First Corinthians
[AD 407] John Chrysostom on 1 Corinthians 3:12
Our faith is the foundation, and it is the same for everyone. But in life, not everyone is the same. Some are diligent, others lazy. Some are high achievers, others more average. Some do well in greater things, others shine in lesser matters. Some people’s mistakes are more serious than others’. This is why we find the variety here. Furthermore, the judgment applies to the effort, not to the results. A teacher cannot be faulted merely because his pupils refuse to listen.

Source: HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 9.5
[AD 418] Pelagius on 1 Corinthians 3:12
The house does not build itself; somebody has to put the walls up. This is the role of teachers in the church. The gold, silver, etc., represent six different types of hearers. Gold stands for good respondents, silver for better ones (because silver is stronger than gold) and precious stones for the best of all. Similarly, wood stands for bad people, hay for those who are worse and straw for the worst of all.

Source: COMMENTARY ON THE FIRST EPISTLE TO THE CORINTHIANS 3
[AD 458] Theodoret of Cyrus on 1 Corinthians 3:12
Some people think that this refers to the development of Christian doctrine, but a glance at the context will show that Paul is talking about morals and behavior here.

Source: COMMENTARY ON THE FIRST EPISTLE TO THE CORINTHIANS 182
[AD 99] Clement of Rome on 1 Corinthians 3:13
Take up the epistle of the blessed Apostle Paul. What did he write to you at the time when the gospel first began to be preached? Truly, under the inspiration of the Spirit, he wrote to you concerning himself, and Cephas, and Apollos, because even then parties had been formed among you. But that inclination for one above another entailed less guilt upon you, inasmuch as your partialities were then shown towards apostles, already of high reputation, and towards a man whom they had approved. But now reflect who those are that have perverted you, and lessened the renown of your far-famed brotherly love. It is disgraceful, beloved, yea, highly disgraceful, and unworthy of your Christian profession, that such a thing should be heard of as that the most steadfast and ancient church of the Corinthians should, on account of one or two persons, engage in sedition against its presbyters. And this rumour has reached not only us, but those also who are unconnected with us; so that, through your infatuation, the name of the Lord is blasphemed, while danger is also brought upon yourselves.

Source: Letter to the Corinthians (Clement)
[AD 258] Cyprian on 1 Corinthians 3:13
And do not think, dearest brother, that either the courage of the brethren will be lessened, or that martyrdoms will fail for this cause, that repentance is relaxed to the lapsed, and that the hope of peace is offered to the penitent. The strength of the truly believing remains unshaken; and with those who fear and love God with their whole heart, their integrity continues steady and strong. For to adulterers even a time of repentance is granted by us, and peace is given. Yet virginity is not therefore deficient in the Church, nor does the glorious design of continence languish through the sins of others. The Church, crowned with so many virgins, flourishes; and chastity and modesty preserve the tenor of their glory. Nor is the vigour of continence broken down because repentance and pardon are facilitated to the adulterer. It is one thing to stand for pardon, another thing to attain to glory: it is one thing, when cast into prison, not to go out thence until one has paid the uttermost farthing; another thing at once to receive the wages of faith and courage. It is one thing, tortured by long suffering for sins, to be cleansed and long purged by fire; another to have purged all sins by suffering. It is one thing, in fine, to be in suspense till the sentence of God at the day of judgment; another to be at once crowned by the Lord.

Source: Epistle LI
[AD 325] Lucius Caecilius Firmianus Lactantius on 1 Corinthians 3:13
These things are near to the truth.
[AD 384] Ambrosiaster on 1 Corinthians 3:13
In the fire, bad teaching will become clear to everyone, though for the moment it is deceiving some.

Source: COMMENTARY ON PAUL’S EPISTLES
[AD 418] Pelagius on 1 Corinthians 3:13
Gold, silver and precious stones will survive the fire of judgment, but wood, hay and straw will be burned up.

Source: COMMENTARY ON THE FIRST EPISTLE TO THE CORINTHIANS 3
[AD 430] Augustine of Hippo on 1 Corinthians 3:13
The fire will try the quality of everyone’s work. If his work remains, he will receive his reward. If his work burns, he will lose his reward, but he himself will be saved. In this fire neither man will be lost forever, though the fire will profit the one and harm the other, being a test for both.

Source: CITY OF GOD 21
[AD 384] Ambrosiaster on 1 Corinthians 3:14
If anyone’s work proves lasting, he will receive his wage. He will be just like the three brothers in the fiery furnace, destined to receive as his wage heavenly life with glory.

Source: COMMENTARY ON PAUL’S EPISTLES
[AD 384] Ambrosiaster on 1 Corinthians 3:15
To suffer loss is to endure reproof. For what person, when subjected to punishment, does not lose something thereby? Yet the person himself may be saved. His living soul will not perish in the same way that his erroneous ideas will. Even so, however, he may suffer punishments of fire. He will be saved only by being purified through fire.

Source: COMMENTARY ON PAUL’S EPISTLES
[AD 407] John Chrysostom on 1 Corinthians 3:15
If someone has the right faith but leads a wicked life, his faith will not protect him from punishment, because his work will be burned up. A man in gold armor will pass through a river of fire and come out shining all the more brightly, but a man who passes through it with hay will lose it all and destroy himself besides.

Source: HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 9.5
[AD 458] Theodoret of Cyrus on 1 Corinthians 3:15
The teacher teaches what is right. Some follow him; others do not. Those who follow will be like gold and silver—purified by the fire and shining when they emerge from it. The others will be burned up. But the teacher will not lose anything by this. If he has been faithful, he will receive his reward regardless.

Source: COMMENTARY ON THE FIRST EPISTLE TO THE CORINTHIANS 183
[AD 542] Caesarius of Arles on 1 Corinthians 3:15
There are many people who understand this text incorrectly, deceiving themselves with a false assurance. They believe that if they build serious sins upon the foundation of Christ, those very offenses can be purified by transitory flames, and they themselves can later reach eternal life. This kind of understanding must be corrected. People deceive themselves when they flatter themselves in this way. For in that fire it is slight sins which are purged, not serious ones. Even worse, it is not only the greater sins but the smaller ones as well which can ruin a person.

Source: SERMONS 179.1
[AD 604] Gregory the Dialogist on 1 Corinthians 3:15
We should remember that in the world to come no one will be purged of even his slightest faults unless he has deserved such a cleansing through good works performed in this life.

Source: DIALOGUE 4.41
[AD 160] Shepherd of Hermas on 1 Corinthians 3:16
If you defile your flesh, you will also defile the Holy Spirit; and if you defile your flesh

Source: Shepherd of Hermas Similitude Fifth
[AD 202] Irenaeus on 1 Corinthians 3:16
Whence also he says, that this handiwork is "the temple of God "thus declaring: "Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you? If any man, therefore, will defile the temple of God, him will God destroy: for the temple of God is holy, which

Source: Against Heresies Book V
[AD 202] Irenaeus on 1 Corinthians 3:16
For thus, according to the holy apostle, the sin of fornication is perpetrated against the body, as involving also sin against the temple of God.

Source: Fragments from the Lost Writings of Irenaeus
[AD 215] Clement of Alexandria on 1 Corinthians 3:16
What, then, shall we say of the Gnostic himself? "Know ye not "says the apostle, "that ye are the temple of God? "

Source: Clement of Alexandria Stromata Book VII
[AD 220] Tertullian on 1 Corinthians 3:16
In Platonic phrase, indeed, the body is a prison, but in the apostle's it is "the temple of God," because it is in Christ.

Source: A Treatise on the Soul
[AD 220] Tertullian on 1 Corinthians 3:16
"Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you? " Now, since man is the property, and the work, and the image and likeness of the Creator, having his flesh, formed by Him of the ground, and his soul of His afflatus, it follows that Marcion's god wholly dwells in a temple which belongs to another, if so be we are not the Creator's temple.

Source: Against Marcion Book V
[AD 220] Tertullian on 1 Corinthians 3:16
However, let me meanwhile add that in the same passage Paul "carries about in his body the marks of the Lord Jesus; " he also forbids our body to be profaned, as being "the temple of God; " he makes our bodies "the members of Christ; " and he exhorts us to exalt and "glorify God in our body.

Source: On the Resurrection of the Flesh
[AD 220] Tertullian on 1 Corinthians 3:16
For since, by the introduction into an appropriation (in) us of the Holy Spirit, we are all" the temple of God," Modesty is the sacristan and priestess of that temple, who is to suffer nothing unclean or profane to be introduced (into it), for fear that the God who inhabits it should be offended, and quite forsake the polluted abode.

Source: On the Apparel of Women Book II
[AD 220] Tertullian on 1 Corinthians 3:16
Or shall we "in that day" produce (our) marriage certificates before the Lord's tribunal, and allege that a marriage such as He Himself has forbidden has been duly contracted? What is prohibited (in the passage just referred to) is not "adultery; "It is not "fornication." The admission of a strange man (to your couch) less violates "the temple of God," less commingles "the members of Christ" with the members of an adulteress.

Source: To His Wife Book II
[AD 220] Tertullian on 1 Corinthians 3:16
And, accordingly, why excuse it on the ground of pristine precedent? It did not bear the names of "body of Christ," of "members of Christ," of "temple of God," at the time When it used to obtain pardon for adultery.

Source: On Modesty
[AD 220] Tertullian on 1 Corinthians 3:16
(He it is) who even in the first (Epistle) was the first of all (the apostles) to dedicate the temple of God: "Know ye not that ye are the temple of God, and that in you the Lord dwells? " -who likewise, for the consecrating and purifying (of) that temple, wrote the law pertaining to the temple-keepers: "If any shall have marred the temple of God, him shall God mar; for the temple of God is holy, which (temple) are ye.

Source: On Modesty
[AD 258] Cyprian on 1 Corinthians 3:16
That even a baptized person loses the grace that he has attained, unless he keep innocency. In the Gospel according to John: "Lo, thou art made whole: sin no more, lest a worse thing happen unto thee." Also in the first Epistle of Paul to the Corinthians: "Know ye not that ye are the temple of God, and the Spirit of God abideth in you? If any one violate the temple of God, him will God destroy." Of this same thing in the Chronicles: "God is with you, while ye are with Him: if ye forsake Him, He will forsake you."

Source: Treatise XII. Three Books of Testimonies Against the Jews.
[AD 258] Cyprian on 1 Corinthians 3:16
For inasmuch as the Apostle Paul says again, "Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you? " -even although love urged us less to bring help to the brethren, yet in this place we must have considered that it was the temples of God which were taken captive, and that we ought not by long inactivity and neglect of their suffering to allow the temples of God to be long captive, but to strive with what powers we can, and to act quickly by our obedience, to deserve well of Christ our Judge and Lord and God. For as the Apostle Paul says, "As many of you as have been baptized into Christ have put on Christ," Christ is to be contemplated in our captive brethren, and He is to be redeemed from the peril of captivity who redeemed us from the peril of death; so that He who took us out of the jaws of the devil, who abides and dwells in us, may now Himself be rescued and redeemed from the hands of barbarians by a sum of money-who redeemed us by His cross and blood-who suffers these things to happen for this reason, that our faith may be tried, whether each one of us will do for another what he would wish to be done for himself, if he himself were held captive among barbarians. For who that is mindful of humanity, and reminded of mutual love, if he be a father, will not now consider that his sons are there; if he be a husband, will not think that his wife is there kept captive, with as much grief as shame for the marriage tie? But how great is the general grief among all of us, and suffering concerning the peril of virgins who are kept there, on whose behalf we must bewail not only the loss of liberty, but of modesty; and must lament the bonds of barbarians less than the violence of seducers and abominable places, lest the members dedicated to Christ, and devoted for ever in honour of continence by modest. virtue, should be sullied by the Just and contagion of the insulter.

Source: Epistle LIX
[AD 384] Ambrosiaster on 1 Corinthians 3:16
It is necessarily the case that God lives in his own temple. Note that because he says that the Spirit of God lives in us, the word God must be taken to refer to the Holy Spirit [in this verse].

Source: COMMENTARY ON PAUL’S EPISTLES
[AD 407] John Chrysostom on 1 Corinthians 3:16
7. "Do you not know that you are the Temple of God?" For since he had discoursed in the section before, concerning those who were dividing the Church, he thenceforward attacks him also who had been guilty of uncleanness; not indeed as yet in plain terms but in a general way; hinting at his corrupt mode of life and enhancing the sin, by the Gift which had been already given to him. Then also he puts all the rest to shame, arguing from these very blessings which they had already: for this is what he is ever doing, either from the future or from the past, whether grievous or encouraging. First, from things future; "For the day shall declare it, because it is revealed by fire." Again, from things already come to pass; "Do you not know that you are the Temple of God, and the Spirit of God dwells in you?"

Source: Homily 9 on First Corinthians
[AD 428] Theodore of Mopsuestia on 1 Corinthians 3:16
The one who believes in Christ receives the Holy Spirit, who dwells in him by the washing of rebirth, and thus he is spiritual. But if such people then turn around and serve worldly passions, in that respect they are carnal. Paul says that those who have become spiritual according to their confession of faith may nevertheless still live as though they were carnal so as to become an insult to the Holy Spirit who dwells in them.

Source: PAULINE COMMENTARY FROM THE GREEK CHURCH
[AD 604] Gregory the Dialogist on 1 Corinthians 3:16
And again he says: "Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you? If any man defile the temple of God, him shall God destroy."
[AD 202] Irenaeus on 1 Corinthians 3:17
And "whosoever shall defile the temple of God, him shall God defile.".
And not only does he (the apostle) acknowledge our bodies to be a temple, but even the temple of Christ, saying thus to the Corinthians, "Know ye not that your bodies are members of Christ? Shall I then take the members of Christ, and make them the members of an harlot? "

Source: Against Heresies Book V
[AD 220] Tertullian on 1 Corinthians 3:17
But "if any man defile the temple of God, he shall be himself destroyed" -of course, by the God of the temple. If you threaten an avenger, you threaten us with the Creator.

Source: Against Marcion Book V
[AD 384] Ambrosiaster on 1 Corinthians 3:17
Paul says this in order to prick the consciences of those who have corrupted their bodies through evil living, especially the man who was having an affair with his father’s wife..

Source: COMMENTARY ON PAUL’S EPISTLES
[AD 407] John Chrysostom on 1 Corinthians 3:17
"If any man destroy the Temple of God, him will God destroy." Do you mark the sweeping vehemence of his words? However, so long as the person is unknown, what is spoken is not so invidious, all dividing among themselves the fear of rebuke.

"Him will God destroy," that is, will cause him to perish. And this is not the word of one denouncing a curse, but of one that prophesies.

"For the Temple of God is holy:" but he that has committed fornication is profane.

Then, in order that he might not seem to spend his earnestness upon that one, in saying, "for the Temple of God is holy," he adds, "which you are."

Source: Homily 9 on First Corinthians
[AD 407] John Chrysostom on 1 Corinthians 3:17
God’s temple is holy, but anyone who has committed fornication is profane.

Source: HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 9.7
[AD 220] Tertullian on 1 Corinthians 3:18
These are "the doctrines" of men and "of demons" produced for itching ears of the spirit of this world's wisdom: this the Lord called "foolishness," and "chose the foolish things of the world" to confound even philosophy itself.

Source: The Prescription Against Heretics
[AD 220] Tertullian on 1 Corinthians 3:18
If you threaten an avenger, you threaten us with the Creator. "Ye must become fools, that ye may be wise." Wherefore? "Because the wisdom of this world is foolishness with God.

Source: Against Marcion Book V
[AD 258] Cyprian on 1 Corinthians 3:18
Philosophers also profess that they pursue this virtue; but in their case the patience is as false as their wisdom also is. For whence can he be either wise or patient, who has neither known the wisdom nor the patience of God? since He Himself warns us, and says of those who seem to themselves to be wise in this world, "I will destroy the wisdom of the wise, and I will reprove the understanding of the prudent." Moreover, the blessed Apostle Paul, filled with the Holy Spirit, and sent forth for the calling and training of the heathen, bears witness and instructs us, saying, "See that no man despoil you through philosophy and vain deceit, after the tradition of men, after the elements of the world, and not after Christ, because in Him dwelleth all the fulness of divinity." And in another place he says: "Let no man deceive himself; if any man among you thinketh himself to be wise, let him become a fool to this world, that he may become wise. For the wisdom of this world is foolishness with God. For it is written, I will rebuke the wise in their own craftiness." And again: "The Lord knoweth the thoughts of the wise, that they are foolish." Wherefore if the wisdom among them be not true, the patience also cannot be true. For if he is wise who is lowly and meek-but we do not see that philosophers are either lowly or meek, but greatly pleasing themselves, and, for the very reason that they please themselves, displeasing God-it is evident that the patience is not real among them where there is the insolent audacity of an affected liberty, and the immodest boastfulness of an exposed and half-naked bosom.

Source: Treatise IX. On the Advantage of Patience
[AD 258] Cyprian on 1 Corinthians 3:18
That the kingdom of God is not in the wisdom of the world, nor in eloquence, but in the faith of the cross, and in virtue of conversation. In the first Epistle of Paul to the Corinthians: "Christ sent me to preach, not in wisdom of discourse, lest the cross of Christ should become of no effect. For the word of the cross is foolishness to those who perish; but to those who are saved it is the power of God. For it is written, I will destroy the wisdom of the wise, and I will reprove the prudence of the prudent. Where is the wise? where is the scribe? where is the disputer of this world? Hath not God made foolish the wisdom of this world? Since indeed, in the wisdom of God, the world by wisdom knew not God, it pleased God by the foolishness of preaching to save them that believe. Because the Jews desire signs, and the Greeks seek for wisdom: but we preach Christ crucified, to the Jews indeed a stumbling-block, and to the Gentiles foolishness; but to them that are called, Jews and Greeks, Christ the power of God, and the wisdom of God." And again "Let no man deceive himself. If any man think that he is wise among you, let him become a fool to this world, that he may be wise. For the wisdom of this world is foolishness with God. For it is written, Thou shall rebuke the wise in their own craftiness." And again: "The Lord knoweth the thoughts of the wise, that they are foolish."

Source: Treatise XII. Three Books of Testimonies Against the Jews.
[AD 384] Ambrosiaster on 1 Corinthians 3:18
Here Paul is returning to what he said [in the first chapter].

Source: COMMENTARY ON PAUL’S EPISTLES
[AD 407] John Chrysostom on 1 Corinthians 3:18
8. "Let no man deceive himself." This also is in reference to that person, as thinking himself to be somewhat and flattering himself on wisdom. But that he might not seem to press on him at great length in a mere digression; he first throws him into a kind of agony and delivers him over unto fear, and then brings back his discourse to the common fault, saying, If any man among you seems to be wise in this world, let him become a fool, that he may become (γένηται] . rec. vers. "be.") wise. And this he does afterwards with great boldness of speech, as having sufficiently beaten them down , and shaken with that fear the mind not of that unclean person only, but of all the hearers also: so accurately does he measure the reach of what he has to say. For what if a man be rich, what if he be noble; he is viler than all the vile, when made captive by sin. For as if a man were a king and enslaved to barbarians, he is of all men most wretched, so also is it in regard to sin: since sin is a barbarian, and the soul which has been once taken captive she knows not how to spare, but plays the tyrant to the ruin of all those who admit her.

9. For nothing is so inconsiderate as sin: nothing so senseless, so utterly foolish and outrageous. All is overturned and confounded and destroyed by it, wheresoever it may alight. Unsightly to behold, disgusting and grievous. And should a painter draw her picture , he would not, methinks, err in fashioning her after this sort. A woman with the form of a beast, savage, breathing flames, hideous, black; such as the heathen poets depict their Scyllas. For with ten thousand hands she lays hold of our thoughts, and comes on unexpected, and tears everything in pieces, like those dogs that bite slily.

But rather, what need of the painter's art, when we should rather bring forward those who are made after sin's likeness?

Whom then will you that we should portray first? The covetous and rapacious? And what more shameless than those eyes? What more immodest, more like a greedy dog? For no dog keeps his ground with such shameless impudence as he when he is grasping at all men's goods. What more polluted than those hands? What more audacious than that mouth, swallowing all down and not satisfied? Nay, look not on the countenance and the eyes as being a man's. For such looks belong not to the eyes of men. He sees not men as men; he sees not the heaven as heaven. He does not even lift up his head unto the Lord; but all is money in his account. The eyes of men are wont to look upon poor persons in affliction, and to be softened; but these of the rapacious man, at sight of the poor, glare like wild beasts'. The eyes of men do not behold other men's goods as if they were their own, but rather their own as others; and they covet not the things given to others, but rather exhaust upon others their own means: but these are not content unless they take all men's property. For it is not a man's eye which they have, but a wild beast's. The eyes of men endure not to see their own body stripped of clothing, (for it is their own, though in person it belong to others,) but these, unless they strip every one and lodge all men's property in their own home, are never cloyed; yea rather they never have enough. Insomuch that one might say that their hands are not wild beasts' only, but even far more savage and cruel than these. For bears and wolves when they are satiated leave off their kind of eating: but these know not any satiety. And yet for this cause God made us hands, to assist others, not to plot against them. And if we were to use them for that purpose, better had they been cut off and we left without them. But you, if a wild beast rend a sheep, art grieved; but when doing the same unto one of your own flesh and blood, do you think that your deed is nothing atrocious? How then can you be a man? Do you see not that we call a thing humane, when it is full of mercy and loving-kindness? But when a man does anything cruel or savage, inhuman is the title we give to such a one. You see then that the stamp of man as we portray him is his showing mercy; of a beast the contrary; according to constant saying, "Why, is a man a wild beast, or a dog?" [see 2 Kings 8:13] For men relieve poverty; they do not aggravate it. Again these men's mouths are the mouths of wild beasts; yea rather these are the fiercer of the two. For the words also, which they utter, emit poison, more than the wild beasts' teeth, working slaughter. And if one were to go through all particulars, one should then see clearly how inhumanity turns those who practise it from men into beasts.

10. But were he to search out the mind also of that sort of people, he would no longer call them beasts only, but demons. For first, they are full of great cruelty and of hatred against their fellow-servant: [Matthew 18:33] and neither is love of the kingdom there, nor fear of hell; no reverence for men, no pity, no sympathy: but shamelessness and audacity, and contempt of all things to come. And unto them the words of God concerning punishment seem to be a fable, and His threats mirth. For such is the mind of the covetous man. Since then within they are demons, and without, wild beasts; yea, worse than wild beasts; where are we to place such as they are? For that they are worse even than wild beasts, is plain from this. The beasts are such as they are by nature: but these, endowed by nature with gentleness, forcibly strive against nature to train themselves to that which is savage. The demons too have the plotters among men to help them, to such an extent that if they had no such aid, the greater part of their wiles against us would be done away: but these, when such as they have spitefully entreated are vying with them, still try to be more spiteful then they. Again, the devil wages war with man, not with the demons of his own kind: but he of whom we speak is urgent in all ways to do harm to his own kindred and family, and does not even reverence nature.

I know that many hate us because of these words; but I feel no hatred towards them; rather I pity and bewail those who are so disposed. Even should they choose to strike, I would gladly endure it, if they would but abstain from this their savage mind. For not I alone, but the prophet also with me, banishes all such from the family of men saying, [Psalm 49:20, Septuagint. τοῖς ἀνοήτοις] "Man being in honor has no understanding, but is like the senseless beasts."

Let us then become men at last, and let us look up unto heaven; and that which is according to His image, [Colossians 3:10] let us receive and recover: that we may obtain also the blessings to come through the grace and loving-kindness of our Lord Jesus Christ, with Whom to the Father and the Holy Spirit be glory, power, honor, now and always, and unto everlasting ages. Amen.

Source: Homily 9 on First Corinthians
[AD 407] John Chrysostom on 1 Corinthians 3:18
Paul asks us to become dead to the world, and this deadness is of benefit to us, because it is the beginning of new life. So also he bids us become foolish toward the world, thereby introducing us to true wisdom. You become a fool to this world when you despise earthly wisdom and are persuaded that it contributes nothing to your understanding of the faith. For Christians, everything is just the opposite of what it seems.

Source: HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 10.2
[AD 407] John Chrysostom on 1 Corinthians 3:18-19
Let no man deceive himself. If any man (ἐνὗμῖν] omitted.) thinks that he is wise in this world, let him become a fool, that he may become wise. For the wisdom of this world is foolishness with God.

As I said before, having launched out before the proper time into accusation of the fornicator, and having half opened it obscurely in a few words, and made the man's conscience to quail, he hastens again to the battle with heathen wisdom, and to his accusations of those who were puffed up there-with, and who were dividing the Church: in order that having added what remained and completed the whole topic with accuracy, he might thenceforth suffer his tongue to be carried away with vehement impulse against the unclean person, having had but a preliminary skirmishing with him in what he had said before. For this, "Let no man deceive himself," is the expression of one aiming chiefly at him and quelling him beforehand by fear: and the saying about the "stubble," suits best with one hinting at him. And so does the phrase, "Do you not know that you are the Temple of God, and the Spirit of God dwells in you?" For these two things are most apt to withdraw us from sin; when we have in mind the punishment appointed for the sin; and when we reckon up the amount of our true dignity. By bringing forward then "the hay" and "the stubble," he terrifies; but by speaking of the dignity of that noble birth which was theirs, he puts them to shame; by the former striving to amend the more insensible kind, by the latter the more considerate.

2. "Let no man deceive himself; if any man thinks that he is wise in this world, let him become a fool."

As he bids one become, as it were, dead unto the world — and this deadness harms not at all, but rather profits, being made a cause of life:— so also he bids him become foolish unto this world, introducing to us hereby the true wisdom. Now he becomes a fool unto the world, who slights the wisdom from without, and is persuaded that it contributes nothing towards his comprehension of the faith. As then that poverty which is according to God is the cause of wealth, and lowliness, of exaltation, and to despise glory is the cause of glory; so also the becoming a fool makes a man wiser than all. For all, with us, goes by contraries.

Further: why said he not, "Let him put off wisdom," but, "Let him become a fool?" That he might most exceedingly disparage the heathen instruction. For it was not the same thing to say, "Lay aside your wisdom," and, "become a fool." And besides, he is also training people not to be ashamed at the want of refinement among us; for he quite laughs to scorn all heathen things. And for the same sort of reason he shrinks not from the names, trusting as he does to the power of the things [which he speaks of].

Wherefore, as the Cross, though counted ignominious, became the author of innumerable blessings, and the foundation and root of glory unspeakable; so also that which was accounted to be foolishness became unto us the cause of wisdom. For as he who has learned anything ill, unless he put away the whole, and make his soul level and clear, and so offer it to him who is to write on it, will know no wholesome truth for certain; so also in regard of the wisdom from without. Unless thou turn out the whole and sweep your mind clear, and like one that is ignorant yield up yourself unto the faith, you will know accurately nothing excellent. For so those also who see imperfectly if they will not shut their eyes and commit themselves unto others, but will be trusting their own matters to their own faulty eyesight, they will commit many more mistakes than those who see not.

But how, you will say, are men to put off this wisdom? By not acting on its precepts.

3. Then, seeing that he bade men so urgently withdraw themselves from it, he adds the cause, saying, "For the wisdom of this world is foolishness with God." For not only it contributes nothing, but it even hinders. We must then withdraw ourselves from it, as doing harm. Do you mark with what a high hand he carries off the spoils of victory, having proved that so far from profiting us at all, it is even an opponent?

And he is not content with his own arguments, but he has also adduced testimony again, saying, "For it is written, [Job 5:13] He takes the wise in their own craftiness." By "craftiness," i.e. by their own arms getting the better of them. For seeing that they made use of their wisdom to the doing away of all need of God, by it and no other thing He refuted them, showing that they were specially in need of God. How and by what method? Because having by it become fools, by it, as was meet, they were taken. For they who supposed that they needed not God, were reduced to so great a strait as to appear inferior to fishermen and unlettered persons; and from that time forth to be unable to do without them. Wherefore he says, "In their own craftiness" He took them. For the saying "I will destroy their wisdom," was spoken in regard to its introducing nothing useful; but this, "who takes the wise in their own craftiness, with a view of showing the power of God."

Next, he declares also the mode in which God took them, adding another testimony:

Source: Homily 10 on First Corinthians
[AD 700] Isaac of Nineveh on 1 Corinthians 3:18
Those who are tiny of body and those who, being wise in the world, abandon their knowledge and … become like babes of their own free will, will learn a wisdom which is not learned through study’s labors.

Source: ASCETICAL HOMILIES 72
[AD 215] Clement of Alexandria on 1 Corinthians 3:19
For on the believer alone, who is separated entirely from the rest, who by the Scripture are called wild beasts, rests the head of the universe, the kind and gentle Word, "who taketh the wise in their own craftiness. For the Lord knoweth the thoughts of the wise, that they axe vain; ".
This, then, "the wisdom of the world is foolishness with God "and of those who are "the wise the Lord knoweth their thoughts that they are vain."

Source: Clement of Alexandria Stromata Book I
[AD 220] Tertullian on 1 Corinthians 3:19
Wherefore? "Because the wisdom of this world is foolishness with God." With what God? Even if the ancient Scriptures have contributed nothing in support of our view thus far, an excellent testimony turns up in what (the apostle) here adjoins: "For it is written, He taketh the wise in their own craftiness; and again, The Lord knoweth the thoughts of the wise, that they are vain.

Source: Against Marcion Book V
[AD 220] Tertullian on 1 Corinthians 3:19
With what God? Even if the ancient Scriptures have contributed nothing in support of our view thus far, an excellent testimony turns up in what (the apostle) here adjoins: "For it is written, He taketh the wise in their own craftiness; and again, The Lord knoweth the thoughts of the wise, that they are vain." For in general we may conclude for certain that he could not possibly have cited the authority of that God whom he was bound to destroy, since he would not teach for Him.

Source: Against Marcion Book V
[AD 220] Tertullian on 1 Corinthians 3:19
But when they say, "What has undergone death is dead," and, "Enjoy life whilst you live," and, "After death all things come to an end, even death itself; "then I must remember both that "the heart of man is ashes," according to the estimate of God, and that the very "Wisdom of the world is foolishness," (as the inspired word) pronounces it to be. Then, if even the heretic seek refuge in the depraved thoughts of the vulgar, or the imaginations of the world, I must say to him: Part company with the heathen, O heretic! for although you are all agreed in imagining a God, yet while you do so in the name of Christ, so long as you deem yourself a Christian, you are a different man from a heathen: give him back his own views of things, since he does not himself learn from yours.

Source: On the Resurrection of the Flesh
[AD 230] Pope Urban I on 1 Corinthians 3:19
For the wisdom of this world is foolishness with God.
[AD 330] Arnobius of Sicca on 1 Corinthians 3:19
What the issues to be proposed in lawsuits are, how many kinds of cases there are, how many ways of pleading, what the genus is, what the species, by what methods an opposite is distinguished from a contrary,-do you therefore think that you know what is false, what true, what can or cannot be done, what is the nature of the lowest and highest? Have the well-known words never rung in
[AD 407] John Chrysostom on 1 Corinthians 3:19
How does God catch the wise in their own craftiness? By showing them that while they imagined they can do without God, just then they would have all the more need of him. They are reduced to such a strait as to appear inferior to fishers and illiterates, whose wisdom they cannot now do without.

Source: HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 10.3
[AD 458] Theodoret of Cyrus on 1 Corinthians 3:19
The wisdom of this world is that which lacks the grace of God. It is purely human in character.

Source: COMMENTARY ON THE FIRST EPISTLE TO THE CORINTHIANS 184
[AD 532] Pseudo-Dionysius the Areopagite on 1 Corinthians 3:19
I was vainly puffed up, and increased wisdom; not the wisdom which God has given, but that wisdom of which Paul says, "The wisdom of this world is foolishness with God."
[AD 384] Ambrosiaster on 1 Corinthians 3:20
Knowing that their thoughts are vain, God rebukes their wisdom in order to prove that they are foolish, showing that what they thought was false is true and vice versa.

Source: COMMENTARY ON PAUL’S EPISTLES
[AD 407] John Chrysostom on 1 Corinthians 3:20
"For the Lord," says he, "knows the reasonings of men [Psalm 94:11. ἀνθρώπων] Septuagint that they are vain." Now when the Wisdom which is boundless pronounces this edict concerning them, and declares them to be such, what other proof do you seek of their extreme folly? For men's judgments, it is true, in many instances fail; but the decree of God is unexceptionable and uncorrupt in every case.

4. Thus having set up so splendid a trophy of the judgment from on high, he employs in what follows a certain vehemence of style, turning it against those who were under his ministry, (ἀρχομένους]) and speaking thus:

Source: Homily 10 on First Corinthians
[AD 418] Pelagius on 1 Corinthians 3:20
The thoughts of the wise contribute nothing to a person’s salvation.

Source: COMMENTARY ON THE FIRST EPISTLE TO THE CORINTHIANS 3
[AD 220] Tertullian on 1 Corinthians 3:21
"Therefore," says he, "let no man glory in man; " an injunction which is in accordance with the teaching of the Creator, "wretched is the man that trusteth in man; " again, "It is better to trust in the Lord than to confide in man; " and the same thing is said about glorying (in princes).

Source: Against Marcion Book V
[AD 220] Tertullian on 1 Corinthians 3:21
Now, from whom do all things come to us, but from Him to whom all things belong? And pray, what things are these? You have them in a preceding part of the epistle: "All things are yours; whether Paul, or Apollos, or Cephas, or the world, or life, or death, or things present, or things to come." He makes the Creator, then the God of all things, from whom proceed both the world and life and death, which.

Source: Against Marcion Book V
[AD 220] Tertullian on 1 Corinthians 3:21
Are women who think that, in furnishing to their neighbour that which is demanded of beauty, they are furnishing it to themselves also, to augment that (beauty) when (naturally) given them, and to strive after it when not (thus) given? Some one will say, "Why, then, if voluptuousness be shut out and chastity let in, may (we) not enjoy the praise of beauty alone, and glory in a bodily good? "Let whoever finds pleasure in "glorying in the flesh" see to that.

Source: On the Apparel of Women Book II
[AD 253] Origen of Alexandria on 1 Corinthians 3:21
The believer owns everything there is, but the unbeliever is effectively penniless. Anything he may have has been stolen.

Source: COMMENTARY ON 1 CORINTHIANS 2.17.12-14
[AD 384] Ambrosiaster on 1 Corinthians 3:21
Human reasoning is unwise and weak, so one should not glory in man but in God, whose word cannot be altered. Whatever human beings think apart from God is foolishness.

Source: COMMENTARY ON PAUL’S EPISTLES
[AD 407] John Chrysostom on 1 Corinthians 3:21
"Wherefore let no man glory in men; for all things are yours." He comes again to the former topic, pointing out that not even for their spiritual things ought they to be highminded, as having nothing of themselves. "Since then the wisdom from without is hurtful, and the spiritual gifts were not given by you, what have you wherein to boast?" And in regard to the wisdom from without, "Let no man deceive himself," says he, because they were conceited about a thing which in truth did more harm than good. But here, inasmuch as the thing spoken of was really advantageous, "Let no man glory." And he orders his speech more gently: "for all things are yours."

Source: Homily 10 on First Corinthians
[AD 220] Tertullian on 1 Corinthians 3:22
The apostle, however, in his epistle says, "Whether it be the world, or life, or death, or things present, or things to come; all are yours: " and he here constitutes us heirs even of the future world.

Source: On the Resurrection of the Flesh
[AD 407] John Chrysostom on 1 Corinthians 3:22-23
"Whether Paul, or Apollos, or Cephas, or the world, or life, or death, or things present, or things to come, all are yours; and you are Christ's and Christ is God's." For because he had handled them sharply, he refreshes them again. And as above he had said, [1 Corinthians 3:9] "We are fellow-workers with God;" and by many other expressions had soothed them: so here too he says, "All things are yours;" taking down the pride of the teachers, and signifying that so far from bestowing any favor on them, they themselves ought to be grateful to the others. Since for their sake they were made such as they were, yea, moreover, had received grace. But seeing that these also were sure to boast, on this account he cuts out beforehand this disease too, saying, "As God gave to every man," [Supr. vi. 5. 6] and, "God gave the increase:" to the end that neither the one party might be puffed up as bestowers of good; nor the others, on their hearing a second time, "All things are yours," be again elated. "For, indeed, though it were for your sakes, yet the whole was God's doing." And I wish you to observe how he has kept on throughout, making suppositions in his own name and that of Peter.

But what is, "or death?" That even though they die, for your sakes they die, encountering dangers for your salvation. Do you mark how he again takes down the high spirit of the disciples, and raises the spirit of the teachers? In fact, he talks with them as with children of high birth, who have preceptors, and who are to be heirs of all.

We may say also, in another sense, that both the death of Adam was for our sakes, that we might be corrected; and the death of Christ, that we might be saved.

"And you are Christ's; and Christ is God's." In one sense "we are Christ's," and in another sense "Christ is God's," and in a third sense is "the world ours." For we indeed are Christ's, as his work: "Christ is God's," as a genuine Offspring, not as a work: in which sense neither is the world ours. So that though the saying is the same, yet the meaning is different. For "the world is ours," as being a thing made for our sakes: but "Christ is God's," as having Him the Author of his being, in that He is Father. And "we are Christ's," as having been formed by Him. Now "if they are yours," says he, "why have you done what is just contrary to this, in calling yourselves after their name, and not after Christ, and God?"

Source: Homily 10 on First Corinthians
[AD 407] John Chrysostom on 1 Corinthians 3:22
Having criticized the Corinthians, Paul now turns to encourage them once more. He even puts down the pride of the teachers by implying that they ought to be grateful to the others, for whose sake they were made what they are.

Source: HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 10.4
[AD 220] Tertullian on 1 Corinthians 3:23
From Him, therefore, amongst the "all things" comes also Christ. When he teaches that every man ought to live of his own industry, he begins with a copious induction of examples-of soldiers, and shepherds, and husbandmen.

Source: Against Marcion Book V
[AD 384] Ambrosiaster on 1 Corinthians 3:23
We are Christ’s because we were made by him, both physically and spiritually.

Source: COMMENTARY ON PAUL’S EPISTLES
[AD 407] John Chrysostom on 1 Corinthians 3:23
We are Christ’s because we have been made by him [by grace]. But Christ is God’s, not as a creature but as his own Son.

Source: HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 10.4