The passage that sets out the relation of salvation and service, of

foundation and subsequent building is 1 Corinthians 3.

After speaking of these Corinthians as babes, and denouncing their

divisions as being carnal, the apostle said:

'Who then is Paul, and who is Apollos, but ministers by whom ye

believed, even as the Lord gave to every man?' (1 Cor. 3:5),

and finished by saying:

'We are labourers together with God (or "We are God's fellow-workers"

R.V.): ye are God's husbandry, ye are God's building' (1 Cor. 3:9).

This last figure, 'God's building', is now expanded in the verses that

While all the redeemed are on the one and only Foundation that has been

laid, their subsequent building, which is the figure of their service, not of

their salvation, differs exceedingly.  Some will build that which can be

likened to durable materials as 'gold, silver and precious stones', some will

discover that their service can only be likened to 'wood, hay and stubble',

the test being the 'fire' of God's holiness.  All the way through this part

of the argument, it is 'works' not 'salvation' that is in view:

'Every man's work shall be made manifest', 'If any man's work abide',

'If any man's work shall be burned' (1 Cor. 3:13-15).

If the work abides the test, 'he shall receive a reward'.  If the work fails

to stand the test 'he shall suffer loss', but note it is his work that is

burned up.  He 'suffers loss', not 'he is lost'.

Zemioo, 'to suffer loss', occurs six times in the New Testament and the

passages are worth a moment's reflection:

'For what is a man profited, if he shall gain the whole world, and lose

his own soul?' (Matt. 16:26; cf. Mark 8:36; Luke 9:25).

'He shall suffer loss' (1 Cor. 3:15).

'Ye might receive damage by us in nothing' (2 Cor. 7:9).

'I have suffered the loss of all things' (Phil. 3:8).

On the other hand there is equal insistence on the complete security of

the believer, so far as his salvation is concerned.  'He shall suffer loss:

But He Himself Shall Be Saved; yet so as by fire' (1 Cor. 3:15).  For a

fuller treatment of relative themes, see the articles on Judgment Seat2;

The basic word for 'righteousness' in the New Testament is the Greek

word dike and its derivatives.  Originally it meant 'the right by established

custom or usage', and in time it became personified as 'vengeance' (Acts

28:4).  As we have explained in earlier studies, we do not base our doctrine

on the etymology of pagan Greek words, but go back to the original Hebrew

found in the Old Testament.  Neither the intrinsic 'righteousness of God'

Himself nor 'the righteousness of God which is by faith of Jesus Christ' can