13<\/strong>. it shall be revealed by fire<\/em> ] Rather, it is revealed in fire<\/strong>, being that in which the judgment day shall consist, i.e. in the fire of God’s judgment, fire being one of His many attributes (Heb 12:29<\/span>; Deu 4:24<\/span>; Deu 9:3<\/span>; Psa 50:3<\/span>; Psa 97:3<\/span>; Isa 66:15-16<\/span>; Mal 3:2-3<\/span>; 2Th 1:8<\/span>). As fire does, so does God in the end thoroughly search out and destroy all that is vile or refuse, all that is not thoroughly genuine and durable.<\/p>\n Every mans work shall be made manifest – <\/B>What every man has built on this foundation shall be seen. Whether he has held truth or error; whether he has had correct views of piety or false; whether what he has done has been what he should have done or not.<\/P> For the day – <\/B>The Day of Judgment. The great Day which shall reveal the secrets of all hearts, and the truth in regard to what every man has done. The event will show what edifices on the true foundation are firmly, and what are weakly built. Perhaps the word day here may mean time in general, as we say, time will show – and as the Latin adage says, dies docebit<\/I>; but it is more natural to refer it to the Day of Judgment.<\/P> Because it shall be revealed by fire – <\/B>The work, the edifice which shall be built on the true foundation shall be made known amidst the fire of the great Day. The fire which is here referred to, is doubtless that which shall attend the consummation of all things – the close of the world. That the world shall be destroyed by fire, and that the solemnities of the Judgment shall be ushered in by a universal conflagration, is fully and frequently revealed. See Isa 66:15<\/span>; 2Th 1:8<\/U><\/span>; 2Pe 3:7<\/span>, 2Pe 3:10-11<\/span>. The burning fires of that Day, Paul says, shall reveal the character of every mans work, as fire sheds light on all around, and discloses the true nature of things. It may be observed, however, that many critics suppose this to refer to the fire of persecution, etc. Macknight. Whitby supposes that the apostle refers to the approaching destruction of Jerusalem. Others, as Grotius, Rosenmuller, etc. suppose that the reference is to time in general; it shall be declared ere long; it shall be seen whether those things which are built on the true foundation, are true by the test of time, etc. But the most natural interpretation is that which refers it to the Day of Judgment.<\/P> And the fire shall try every mans work – <\/B>It is the property of fire to test the qualities of objects. Thus, gold and silver, so far from being destroyed by fire, are purified from dross. Wood, hay, stubble, are consumed. The power of fire to try or test the nature of metals, or other objects, is often referred to in the Scripture. Compare Isa 4:4<\/span>; Isa 24:15<\/span>; Mal 3:2<\/U><\/span>; 1Pe 1:7<\/span>. It is not to be supposed here that the material fire of the last Day shall have any tendency to purify the soul, or to remove that which is unsound; but that the investigations and trials of the Judgment shall remove all that is evil, as fire acts with reference to gold and silver. As they are not burned but purified; as they pass unhurt through the intense heat of the furnace, so shall all that is genuine pass through the trials of the last great Day, of which trials the burning world shall be the antecedent and the emblem. That great Day shall show what is genuine and what is not.<\/P> <\/p>\n Verse 13<\/span>. The day shall declare it, because it shall be<\/B><\/I> <\/B>revealed by fire<\/B><\/I>] There is much difference of opinion relative to the meaning of the terms in this and the two following verses. That the apostle refers to the approaching destruction of Jerusalem I think very probable; and when this is considered, all the terms and metaphors will appear clear and consistent.<\/P> <\/P> The day<\/I> is the time of punishment coming on this disobedient and rebellious people. And this day being revealed by fire<\/I>, points out the extreme rigour, and totally destructive nature, of that judgment.<\/P> <\/P> And the fire shall try every man’s work<\/B><\/I>] If the apostle refers to the Judaizing teachers and their insinuations that the law, especially circumcision, was of eternal obligation; then the day<\/I> of fire<\/I>-the time of vengeance, which was at hand, would sufficiently disprove such assertions; as, in the judgment of God, the whole temple service should be destroyed; and the people, who fondly presumed on their permanence and stability, should be dispossessed of their land and scattered over the face of the whole earth. The difference of the Christian and Jewish systems should then<\/I> be seen: the latter should be destroyed in that fiery<\/I> day<\/I>, and the former prevail more than ever.<\/P> <\/p>\n Now, saith he, there will come a time when every mans, <\/B>that is, every teachers, work, <\/B>or doctrine, shall be made manifest.<\/B> As the metal is brought to the touchstone to be tried, whether it be gold or silver, or some baser metal; so there will come a time, when all doctrines shall be tried and made manifest, whether they be of God or no. <\/P> For the day shall declare it:<\/I> what day shall declare it is not so steadily agreed by interpreters. Some by a day<\/I> here understand a long time, in process of time it shall be declared; as indeed erroneous doctrines have not used to obtain or prevail long: Dagon falls before the ark. Others understand it of a day of adversity and great affliction, the day of Gods vengeance; and indeed thus it is often seen, a false faith, or a lie believed, will not carry a man through the difficulties which he meeteth with in an evil day: the truths of the gospel are of that nature, that they will give a soul relief and support in a day of affliction and under Gods severest dispensations, but errors and falsehoods will not do it. Others understand by the day<\/I> here mentioned, the day of judgment, which is indeed often called the day<\/I> of the Lord, 1Co 1:8<\/span>, and described by fire, Joe 2:3<\/span>; 2Th 1:8<\/span>; 2Pe 3:10<\/span>; but this text saith not the day of the Lord, <\/I>but only the day.<\/I> It seemeth, therefore, rather to signify the bright shining out of the gospel; for the text seemeth to speak of such a manifestation as shall be in this life, not in the day of judgment. <\/P> Because it shall be revealed by fire; <\/I>the same thing is also to he understood. <\/P> The fire shall try every mans work of what sort it is:<\/I> by the fire<\/I> here mentioned, not the fire of Gods wrath, or the fire of affliction and adversity, nor the fire of the last judgment, but the truth of the gospel shining forth in the world, and burning up the dross and stubble of corrupt, false doctrine, that shall bring all the doctrines which men teach, to the trial. <\/P> <\/p>\n 13. Every man’s work<\/B>eachteacher’s superstructure on the foundation. <\/P> the day<\/B>of the Lord(1Co 1:8<\/span>; Heb 10:25<\/span>;1Th 5:4<\/span>). The article isemphatic, “The<\/I> day,” that is, the great day of days,the long expected day. <\/P> declare it<\/B>old<\/I>English for “make it clear” (1Co4:4<\/span>). <\/P> it shall be revealed byfire<\/B>it, that is, “every man’s work.” Rather, “He,<\/I>“the Lord, whose day it is (2Th 1:7<\/span>;2Th 1:8<\/span>). Translate literally,”is being revealed<\/I> (the present in the Greek<\/I>implies the certainty<\/I> and nearness<\/I> of the event,Rev 22:10<\/span>; Rev 22:20<\/span>)in fire” (Mal 3:3<\/span>; Mal 4:1<\/span>).The fire<\/I> (probably figurative<\/I> here, as the gold,hay,<\/I> c.) is not purgatory<\/I> (as Rome teaches, that is,purificatory<\/I> and punitive<\/I>), but probatory,<\/I> notrestricted to those dying in “venial sin” the supposedintermediate class<\/I> between those entering heaven at once, andthose dying in mortal sin who go to hell, but universal,<\/I>testing the godly and ungodly alike (2Co5:10<\/span>; compare Mr 9:49<\/span>).This fire is not till the last<\/I> day, the supposed fire ofpurgatory begins at death.<\/I> The fire of Paul is to try theworks,<\/I> the fire of purgatory the persons,<\/I> of men.Paul’s fire causes “loss” to the sufferers; Rome’spurgatory, great gain, namely, heaven at last to those purged by it,if only it were true. Thus this passage, quoted by Rome for, isaltogether against, purgatory. “It was not this doctrine thatgave rise to prayers for the dead; but the practice of praying forthe dead [which crept in from the affectionate but mistakensolicitude of survivors] gave rise to the doctrine” [WHATELY].<\/P><\/p>\n Every man’s work shall be made manifest<\/strong>,…. The doctrine he preaches shall be sooner or later made manifest to himself, and to his hearers; who shall see the inconsistency, irregularity, and deformity of such a building; at first so well laid, then piled up with such excellent materials, and at last covered in with such trifling or incoherent stuff:<\/p>\n for the day shall declare it<\/strong>; meaning not the day of judgment, though that is often called the day, or that day, and will be attended with fire, and in it all secrets shall be made manifest; but the apostle intends a discovery that will be made of doctrines in this world, before that time comes: wherefore this day rather designs a day of tribulation; as of persecution, which tries men’s principles, whether they are solid or not; and of error and heresy, when men are put upon a re-examination of their doctrines, whereby persons and truths that are approved are made manifest; or of some great calamity, such as the destruction of Jerusalem, whereby many wrong notions the Jews yet retained were discovered: but it is best of all to understand this day of the Gospel day, and of the progress of Gospel light, especially in some particular periods of it; as in the primitive times, at the reformation from popery, and the more remarkable Gospel daylight, which will be in the latter times, when the impertinence and inconsistency of many things which now obtain in the ministry will be seen; see Eph 5:13<\/span>.<\/p>\n Because it shall be revealed by fire<\/strong>: not that day, but the man’s work, or doctrine:<\/p>\n and the fire shall try every man’s work of what sort it is<\/strong>; by the fire is meant, not the general conflagration of the world, when that, and all that is therein, will be burnt up; much less the fire of purgatory, the “papists” dream of, for the punishment of evil actions; for the apostle is not speaking of the actions of men, good or bad, but of the doctrines of ministers; rather the fire of tribulation and affliction, which, as it is for the trial of the grace of faith, so of the doctrine of faith, whereby it becomes much more precious than of gold that perisheth; or of some fiery dispensation of God’s vengeance, as on Jerusalem: though the word of God, which is as fire, seems to be intended; which in some certain times so blazes forth, and will more especially in the latter day, that by the light of it, both ministers and churches will be able to see clearly the bright shining lustre of the gold, silver, and precious stones; and with so much heat, as to burn up the wood, hay, and stubble; when the difference between these things will be most easily discerned.<\/p>\n The day <\/B> ( <\/SPAN><\/span>). The day of judgment as in 1Th 5:4<\/span> (which see), Rom 13:12<\/span>; Heb 10:25<\/span>. The work (<\/SPAN><\/span>) of each will be made manifest. There is no escape from this final testing.<\/P> It is revealed in fire <\/B> ( <\/SPAN><\/span>). Apparently “the day” is the subject of the verb, not the work, not the Lord. See 2Thess 1:8<\/span>; 2Thess 2:8<\/span>. This metaphor of fire was employed in the O.T. (Dan 7:9<\/span>; Mal 4:1<\/span>) and by John the Baptist (Matt 3:12<\/span>; Luke 3:16<\/span>). It is a metaphor that must not be understood as purgatorial, but simple testing (Ellicott) as every fire tests ( the fire itself will test <\/B>, <\/SPAN><\/span>) the quality of the material used in the building,<\/P> of what sort it is <\/B> ( <\/SPAN><\/span>), qualitative relative pronoun. Men today find, alas, that some of the fireproof buildings are not fireproof when the fire actually comes. <\/P> <\/p>\n <\/strong><\/p>\n 1) “Every man’s work”<\/strong> (hekastou to ergon) “The work of each one.” This emphasizes personal responsibility and accountability of each person toward God and one’s fellowman, Rom 14:11-12<\/span>; Isa 45:23<\/span>; Php_2:10-11.<\/p>\n 2) “Shall be made manifest.”<\/strong> (phaneron genesetai) “will become manifest or become disclosed.” Solomon affirmed this Ecc 12:13-14<\/span>. Paul also affirmed this concept of personal accountability for life’s decisions and deeds, 2Co 5:9-11<\/span>.<\/p>\n 3) “For the day shall declare it.”<\/strong> (he gar hemera deloseis) “For the day will declare or disclose it.” The work of every saved person (good or bad) will be tested by the Word of God at the judgment seat of Christ, 2Co 5:10<\/span>.<\/p>\n 4) “Because it shall be revealed by fire.”<\/strong> (hoti en puri apokaluptelai) “because by fire it is disclosed.” As gold, silver, and precious stones, endure fire, so shall all the work of a man done in and as fruits of the spirit, endure the hour of testing for rewards. 2Jn 1:8<\/span>.<\/p>\n 5) “And the fire shall try every man’s work.”<\/strong> (kai hekastou to ergon to pur auto dokemasei) “And the work of each one (who builds) the fire will prove it.” If the work be carnal, chaff, unapproved, it shall be burned; If it be spiritual, it shall merit the doer rewards. Christian service, not salvation, is the theme.<\/p>\n 6) “Of what sort it is.”<\/strong> (hopoion estin) “What kind or sort of doing or work it is.” Work done to try to merit salvation for one has God’s disapproval, Mat 7:21-23<\/span>; Eph 2:8-10<\/span>; Rom 11:6<\/span>; Tit 3:5<\/span>.<\/p>\n 13. For the day will declare it In the old translation it is the day of the Lord, (179) but it is probable that the words of the Lord were added by some one by way of explanation. The meaning unquestionably is complete without that addition. For with propriety we give the name of day to the time when darkness and obscurity are dispelled, and the truth is brought to light. Hence the Apostle forewarns us, that it cannot always remain a secret who have acted fraudulently in the work of the Lord, or who have conducted themselves with fidelity, as though he had said: “The darkness will not always remain: the light will one day break forth; which will make all things manifest.” That day, I own, is God’s — not man’s, but the metaphor is more elegant if you read simply — the day, because Paul in this way conveys the idea, that the Lord’s true servants cannot always be accurately distinguished from false workmen, inasmuch as virtues and vices are concealed by the darkness of the night. That night, however, will not always continue. For ambition is blind — man’s favor is blind — the world’s applause is blind, but this darkness God afterwards dispels in his own time. Take notice, that he always discovers the assurance of a good conscience, and with an unconquerable magnanimity despises perverse judgments; first, in order that he may call back the Corinthians from popular applause to a right rule of judgment; and secondly, for the purpose of confirming the authority of his ministry. <\/p>\n Because it will be revealed by fire. Paul having spoken of doctrine metaphorically, now also applies metaphorically the name of fire to the very touchstone of doctrine, that the corresponding parts of the comparison may harmonize with each other. The fire, then, here meant is the Spirit of the Lord, who tries by his touchstone what doctrine resembles gold and what resembles stubble The nearer the doctrine of God is brought to this fire, so much the brighter will be its luster. On the other hand, what has had its origin in man’s head will quickly vanish, (180) as stubble is consumed in the fire. There seems also to be an allusion to the day of which he makes mention: “Not only will those things which vain ambition, like a dark night, concealed among the Corinthians, be brought to light by the brightness of the sun, but there will also be a strength of heat, not merely for drying up and cleansing away the refuse, but also for burning up everything wrong.” For however men may look upon themselves, as forming acute judgments, their discernment, notwithstanding, reaches no farther than appearance, which, for the most part, has no solidity. There is nothing but that day to which the Apostle appeals, that tests everything to the quick, not merely by its brightness, but also by its fiery flame. <\/p>\n (179) It is so in two of the old English versions. In Wiclif’s version (1380) the rendering is as follows: For the dai of the Lord schal declare. The Rheims version (1582) reads thus: For the day of our Lord will declare. — Ed. <\/p>\n (180) “ Celle, qui aura este forgee au cerveau des hommes s’esuanouira tout incontinent, et s’en ira en fumee;” — “That which has been forged in man’s brain, will quickly vanish, and go off in smoke.” <\/p>\n (13) Revealed by fire.<\/strong>Better, revealed in fire.<\/em> For the general scope of this passage, see 1Co. 3:12<\/span> above. The day of the coming of the Lord is always thus represented as bursting suddenly with a rush of light and blaze of fire upon the earth. (See Mal. 3:1-3<\/span>; Mal. 4:1<\/span>; 2Th. 1:8<\/span>; 2Th. 2:8<\/span>.)<\/p>\n 13<\/strong>. <\/strong> Work<\/strong> Whether doctrine he has taught, or morals he has enjoined, or Church organization he has founded. <\/p>\n Made manifest<\/strong> Shall come under clear review. <\/p>\n The day<\/strong> Not as Calvin, the day of millennial enlightenment; nor the day of Jerusalem’s destruction, with which the Corinthians had no relation; nor the process of time: but the day of Christ’s coming to judgment<\/strong>. See notes on 1Co 4:3-5<\/span>. <\/p>\n Declare it<\/strong> As if the shades of uncertainty were dispersed by the light of the judgment blaze. <\/p>\n Revealed by fire<\/strong> Its true, indestructible character be disclosed by the fiery test. <\/p>\n Every man<\/strong> No teacher or founder’s work will evade this trial.<\/p>\n 1Co 3:13<\/span> . Apodosis: So will what each has done on the building<\/em> ( ) not remain hidden<\/em> ( .). Then the ground of this assurance is assigned: , sc<\/em> [521] . The day is<\/em> , the day of the Parousia<\/em> (comp Heb 10:24<\/span> ), which is obvious from what follows on to 1Co 3:15<\/span> . So, rightly, Tertullian, contra Marc.<\/em> iv. 2; Origen, Cyprian, Ep.<\/em> iv. 2; Lactantius, Inst.<\/em> vii. 21; Hilarius, Ambrosiaster, Sedulius, Chrysostom, Theodoret, Theophylact, the Roman Catholics (some of whom, however, in the interests of purgatory, make it out to be the day of death<\/em> ), Bengel, and others, including Pott, Heydenreich, Billroth, Schott, Schrader, Rckert, Olshausen, de Wette, Osiander, Ewald, Hofmann. It is un-Pauline, and also against the context (for wood, etc., does not apply to the doctrines of the Judaizers alone), to interpret the phrase, with Hammond, Lightfoot, Gusset, Schoettgen, of the destruction of Jerusalem<\/em> , which should reveal the nullity of the Jewish doctrines. The following expositions are alien to the succeeding context: of time in general<\/em> (comp dies docebit<\/em> : , Sophocles, Oed. Rex<\/em> , 608; Stob. Ecl.<\/em> I. p. 234, so Grotius, Wolf, Wetstein, Stolz, Rosenmller, Flatt, and others); or of the time of clear knowledge of the gospel<\/em> (Erasmus, Beza, Calvin, Vorstius [524] ); or of the dies tribulationis<\/em> (Augustine, Calovius, and others).<\/p>\n .] We are neither to read<\/em> here [525] instead of (Bos, Alberti), nor does the latter stand for<\/em> the former (Pott), but it has a causative force: because it is revealed in fire<\/em> , the day<\/em> , namely (Estius, Pott, Billroth, Rckert, Olshausen, de Wette, Ewald, Hofmann), not , as Luther and the majority of interpreters (among them Heydenreich, Flatt, Schott, Neander) hold, following Ambrosiaster and Oecumenius; for this would yield a tautology with what comes next. Bengel, joined by Osiander, imagines as the subject of the verb <\/em><\/strong> <\/em><\/strong> <\/em><\/strong> , which can be evolved from <\/em><\/strong> <\/em><\/strong> <\/em><\/strong> only by a very arbitrary process, since the whole context never speaks of Christ Himself.<\/p>\n <\/em><\/strong> <\/em><\/strong> <\/em><\/strong> ] i.e. encompassed with fire<\/em> (see Bernhardy, p. 209; Matthiae, p. 1340), so that fire is the element in which the revelation of that day takes place. For Christ, when His Parousia draws nigh, is to appear coming from heaven (2Th 1:8<\/span> ; comp Dan 7:9-10<\/span> ; Mal 4:1<\/span> ), i.e.<\/em> surrounded by flaming fire (which is not to be explained away, as is often done: amid lightnings<\/em> ; rather comp Exo 3:2<\/span> ff; Exo 19:18<\/span> ). This fire, however, is not, as Chrysostom would have it, that of Gehenna (Mat 6:22<\/span> ; Mat 6:29<\/span> , al<\/em> [528] ); for it is in it<\/em> that Christ appears, and it seizes upon every , even the golden, etc., and proves each, leaving the one unharmed, but consuming the other. The correct supplying of <\/em><\/strong> <\/em><\/strong> <\/em><\/strong> with <\/em><\/strong> .<\/em><\/strong> supersedes at once the older Roman Catholic interpretation about purgatory<\/em> (against which see, besides, Scaliger and Calovius), as the correct view of sets aside the explanations of the wrath of God<\/em> against the Jews (Lightfoot), of the Holy Spirit<\/em> , who tries “quae doctrina sit instar auri et quae instar stipulae” (Calvin), of the fire of trial and persecution<\/em> (Rosenmller, Flatt, following Augustine, de civ. Dei<\/em> , xxi. 26, Erasmus, and many old commentators; comp Isa 48:10 ; 1Pe 1:7<\/span> ; 1Pe 4:12<\/span> ; Sir 2:5 ), and of a progressive process of purifying the mind of the church<\/em> (Neander). The idea rather is: “The decision on the day of the Parousia will show how each has worked as a teacher; if any one has taught what is excellent and imperishable, that, as belonging to the divine , will stand this decision and survive; if any one has taught what is worthless and perishable, that will by the decision of that day cease to have any standing, fall away, and come to nought” (comp on 1Co 3:12<\/span> ). This idea Paul, in accordance with his figure of a building, clothes in this form<\/em> : “At the Parousia the fire, in which it reveals itself, will seize upon the building; and then through this fiery ordeal those parts of the fabric which are of gold, silver, and precious stones will pass unharmed; but those consisting of wood, hay, and stubble will be burnt up.”<\/p>\n ] The result of this act of revelation is the <\/em><\/strong> already spoken of. The present<\/em> marks the event as beyond doubt; the sentence is an axiom.<\/p>\n <\/em><\/strong> .<\/em><\/strong> <\/em><\/strong> .<\/em><\/strong> <\/em><\/strong> [531] ] not to be connected with (Rckert), but with the clause in the future<\/em> , . . Is in the nominative<\/em> (Theophylact, Oecumenius, and many others) or accusative<\/em> (Billroth, Schott, de Wette, Osiander, Ewald)? The former is more in harmony with the sense of the passage, for so . is made to appear not as merely inserted, but in its befitting emphasis. For the form of the statement advances from the general to the particular: the day will show it<\/em> , namely, what each has wrought; and<\/em> (now follows the definite specification of the quality<\/em> ) what is the character of the work of each<\/em> , the fire itself will test<\/em> .<\/p>\n ] ignis ipse<\/em> (see the critical remarks), Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Robertson’s Word Pictures in the New Testament<\/b><\/i><\/h4>\n
Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n