1 Coríntios 15
Arthur Pink · Citado em PreceptAustin
1 Coríntios 15:58
Pink writes that using therefore "the apostle is here drawing a conclusion from all that precedes, particularly from what is said in 1Cor 15:56, 57. Divine grace, through the death and resurrection of Christ, has judicially delivered the believer from both the guilt and dominion of sin, and from the whole curse of the Law… "Therefore" is as logical and necessary as the one in Romans 6:12, and what follows that passage enables us to understand our present one. "Neither yield ye your members as instruments of unrighteousness unto sin; but yield yourselves unto God as those that are alive from the dead, and your members as instruments of righteousness unto God": that is, conduct yourselves practically in harmony with what is true of you (in Christ) legally… Legally, "victory" is ours now, as our justification by God demonstrates. Experientially, we have been freed from the dominion of sin, and are delivered, in measure, from its enticing power, for there is now that in us which hates and opposes it. At death, sin is completely eradicated from the soul; and at resurrection its last trace will have disappeared from the body. From his exposition of the grand truth of resurrection the apostle made practical application, exhorting the saints to walk in newness of life." (The Work of the Lord) Walvoord adds that "It should be clear that Paul is presenting this truth (in 1Cor 15) as an imminent hope (See notes on Imminent or the discussion on imminency). On the basis of its expectation, he urges the brethren to serve the Lord faithfully. (Post-tribulationism Today) Ryrie writes that "Paul also made this teaching of the rapture (Ed: Referring to 1Co 15:51 which many interpret as an allusion to the rapture. See related resource - The Rapture) a basis for steadfastness in the Lord’s service (BORROW Ryrie, Charles - Biblical theology of the New Testament) Knowledge of the future should breed consistency throughout one’s life. (BORROW Ryrie: The Final Countdown: God's Blueprint for Future Events) Considering the difficulties Paul had experienced with the church at Corinth it is amazing that he is still able to refer to them as beloved brethren. Alan Carr sums up some of the difficulties noting that "The church at Corinth was a church fraught with problems. There were divisions in church; sin was being tolerated; false doctrine abounded and strange, fleshly practices dominated their worship. Paul wrote this book to address their problems and to bring the Corinthian believers back into line with orthodox faith and practice. The chapter before us today is an example of what I am talking about. According to 1Cor 15:12, there were some in Corinth that denied the reality of the resurrection. Paul spends the remainder of this great chapter declaring the awesome doctrine of the resurrection and laying a solid foundation for our hope as believers." (1Cor 15:58 Sermon) D Edmond Hiebert in his commentary on First Peter writes that the NT writes frequently based their exhortation to "Christian duties in the consciousness of the impending end. In the New Testament, that eschatological hope is frequently used to motivate Christian conduct (Mt. 24:45-25:13; Mk 13:33-37; Ro 13:11-14; 1Cor. 15:58; Heb 10:25; Jas 5:8-9; 1Jn 2:28) (Ed: See study on The Sanctifying Effect of the Blessed Hope). The return of our Lord has always furnished the supreme motive for consistent Christian living. (Ed: Therefore it should not surprise us to learn that approximately one of every 20 NT passages deals either directly or indirectly with the Second Coming.) My beloved brethren (only other use of this specific phrase by Paul is in Php 4:1-note) - This title makes it clear that Paul is full of tenderness and affection for the Corinthians. This title speaks of saints, set apart ones, those who are the privileged recipients of this closing exhortation (which is not directed to unbelievers). This truth should prompt us to perseverance in the faith because privilege always has responsibilities that must not be ignored. Further, it is fascinating that Paul expresses his sincere love for these saints in spite of their many aberrations in belief and behavior. In fact it is worth emphasizing that Paul expresses his unconditional (agape) love for these less than perfect saints in Corinth by calling them beloved three times in this epistle (1Co 4:14; 10:14; 15:58). In addition, he addresses them affectionately as brethren in multiple passages (25 times or more than 10% of the 207 uses in the NAS NT! Read through these uses and notice that a number are in the context of reproof, etc - 1Co 1:10,11, 26; 2:1; 3:1; 4:6; 6:5, 8; 7:24, 29; 8:12; 10:1; 11:33; 12:1; 14:6, 20, 26, 39; 15:1, 6, 31, 50, 58; 15, 20. Note that 1Co 16:11, 12 uses "brethren" but not referring to the Corinthians). What an example Paul presents for the Corinthian (and all) saints to imitate (1Co 4:16, 1Co 11:1) by exhibiting love to one another in spite of doctrinal differences (assuming of course that we agree on the essential doctrines of salvation). (See the importance of believers loving one another - Jn 13:34, 35! cf Jn 15:12, 17. I wonder why Jesus mentioned this command so often in His last major teaching time with His disciples even as He prepared Himself for the greatest demonstration of love in all eternity [Jn 15:13, Jn 10:11, 15, Ro 5:8-note, Ep 5:2-note, 1Jn 4:7, 8, 9, 10, 11, 12]? [Obviously you recognized that question as rhetorical!] Study also loving one another [this vital NT teaching would make an excellent sermon… or even a sermon series!] in the NT epistles [note emphasis by Paul] = Ro 12:10-note, Ro 13:8-note, Gal 5:13, Eph 4:2-note, 1Th 3:12-note, 1Th 4:9-note, 2Th 1:3+ [Paul ], Heb 10:24-note, 1Pe 1:22-note) Godet feels that in using beloved brethren "Paul seeks to get near those hearts which he may have repelled by his great severity (Commentary on St. Paul's First Epistle to the Corinthians - Online) Thomas Edwards writes that "Under the influence of the hopes and triumphs now recounted, the Apostle's soul melts into tenderness. A still greater change of tone from excited indignation to sympathetic gentleness in 2Co 7:1. There it is produced by an enumeration of God's promises. (1 Corinthians 15 Commentary - 1886) Beloved (27) (agapetos from agapao = to love, agape = unconditional love enabled by the Spirit - Gal 5:22) means beloved, dear, very much loved. Agapetos is love called out of one’s heart by preciousness of the object loved. Agapetos is used only of Christians as united with God or with each other in love. God the Father uses this same word describing Jesus declaring that "This is My beloved Son, in whom I am well-pleased." (Mt 3:17+) In fact the first 9 uses in the NT are of God the Father speaking of Christ, His beloved Son. This gives you some idea of the preciousness of the word "beloved"! This truth makes it even more incredible that Paul described the saints at Corinth (and by application all believers of all ages) as "brethren beloved (agapao) by God, His choice." (1Th 1:4+). Beloved is a term of endearment and is someone that you love, and someone you are deeply devoted to. In the context of the New Testament agape love speaks of God’s divine and infinite love, a love that seeks the ultimate spiritual welfare of the one loved. Agapetos could be translated “divinely loved ones.” Agapetos - 61 uses in NT - Mt. 3:17; 12:18; 17:5; Mk. 1:11; 9:7; 12:6; Lk. 3:22; 20:13; Acts 15:25; Ro 1:7; 11:28; 12:19; 16:5, 8, 9, 12; 1 Co. 4:14, 17; 10:14; 15:58; 2Co. 7:1; 12:19; Eph 5:1; 6:21; Phil. 2:12; 4:1; Col. 1:7; 4:7, 9, 14; 1Th 2:8; 1Ti 6:2; 2Ti 1:2; Philemon 1:1, 16; Heb 6:9; Jas 1:16, 19; 2:5; 1Pe 2:11; 4:12; 2Pe 1:17; 3:1, 8, 14, 15, 17; 1Jn. 2:7; 3:2, 21; 4:1, 7, 11; 3Jn. 1:1, 2, 5, 11; Jude 1:3, 17, 20 Brethren (80) (adelphos from a = prefix which speaks of unity + delphus = womb) means literally one born from the same womb. Literally it is a male having the same father and mother. Adelphos describes a close association of a group of persons having well-defined membership and in the NT often refers to fellow believers in Christ united by the bond of affection. It can also refer to a fellow countryman or a fellow Jew, but clearly in this context refers to fellow believers. BE STEADFAST, IMMOVABLE, ALWAYS ABOUNDING IN THE WORK OF THE LORD: hedraioi ginesthe, (2PPMM) ametakinetoi, perisseuontes (PAPMPN) en to ergo tou kuriou pantote: Steadfast - Ru 1:18 Ps 55:22 78:8,37 112:6 Col 1:23 2:5 1Th 3:3 Heb 3:14 2Pe 3:17,18 Abounding - Php 1:9 4:17 Col 2:7 1Th 3:12 4:1 2Th 1:3) Work - 1Co 16:10 Jn 6:28,29 Php 2:30 1Th 1:3 Tit 2:14 Heb 13:21) FUTURE HOPE SHOULD MOTIVATE PRESENT FAITHFULNESS Be (1096)(ginomai) means to come into existence (Jn 1:3), to cause to become, to come to acquire or experience a state (this latter sense being the primary meaning in the present passage). Paul uses the present imperative (and middle voice) which is a command calling for continual attention to steadfastness and "immobility" in our faith. One constant danger in evangelical churches where sound doctrine is preached, is to forget the basic tenet that doctrine determines (and demands) duty. In other words, in the present context, the grand truths Paul has just presented in 1Cor 15:1-57 regarding the resurrection and glorification of the saints calls for congruent conduct. Biblical truth was never meant just for information, but for transformation. Saints, beloved brethren, need to live with a sober sense of responsibility and accountability in the light of this great doctrine. As R L Dabney says the assurance of the hope (certainty) of the saint's future resurrection "stimulates evangelical labors". Beloved brother or sister, let me ask you, has the truth about the resurrection spurred you on toward steadfastness, immovability, and superabounding service in and for the Lord? If not, you might consider re-reading 1Cor 15:1-57 slowly and meditatively meditatively, asking the Spirit to teach you and empower you to pursue steadfastness, immovability and supernatural service. Paul is teaching in this section that the resurrection doctrine should stimulate service to the Savior. Always keep in the back of your mind that… THE BEST IS YET TO COME! H A Ironside once remarked "They tell me that occupation with these precious truths that have to do with the coming of the Lord Jesus Christ may have a tendency to make people heady and theoretical, and no longer useful in the church of God here on earth, but I do not know anything that should so grip the soul and put one to work for God as the knowledge of the truth we have just been considering." Archibald Robertson is probably correct when he says the sense of the verb ginomai in this passage is "not 'continue to be,' but, 'become, prove yourselves to be' (1Co 10:32, 11:1). They have still much to learn; they are not yet stable either in belief or behavior (1Co 15:2, 33). They need to be perfected in the faith in order to become steadfast in the faith. (A Critical and Exegetical Commentary on the First Epistle to the Corinthians - online) (Bolding added) Vine agrees with Robertson writing that "The verb ginomai, rendered “be ye (1Co 15:58KJV)," means “become ye,” i.e., prove yourselves to be, indicating that up to this time their spiritual state had presented a contrast to what is now enjoined upon them. (Collected writings of W. E. Vine. Nashville: Thomas Nelson)
1 Coríntios 15:58
Pink says that "unmovable" "is a word implying testing and opposition. Suffer not the allurements of the world nor the baits of Satan to unsettle you. Be not shaken by the trials of this life. Be patient and persevering whatever your lot. Seek grace to say of all troubles and afflictions, what Paul said of bonds and imprisonments—"none of these things move me." And why should they? None of them impugn God’s faithfulness. Moreover, they work for us "a far more exceeding and eternal weight of glory while we look not at the things which are seen." Then be unwavering in your expectations and "be not moved away from the hope of the Gospel," no matter what opposition you encounter. Notwithstanding your discouraging failures, the backslidings of fellow Christians, the hypocrisy of graceless professors, "hold fast the confidence and rejoicing of the hope firm unto the end" (Heb 3:6).(Read his full discussion regarding "The Work of the Lord") False teaching (and/or false belief) whether it is in regard to the resurrection (cf 1Co 15:12) or some other Biblical doctrine, has the potential to "shake the faith" of believers. And so in his second letter to the Thessalonians, Paul's goal is to teach the truth regarding the Day of the Lord so that the saints at Thessalonica would… not be quickly shaken (literally of an earthquake in Ac 16:26; of a ship at anchor slipping its mooring in the midst of a heavy wind; figuratively in one's mind to be moved to and fro, agitated, disturbed) from (their) composure or be disturbed (in a state of fear associated with surprise, startled) either by a spirit or a message or a letter as if from us, to the effect that the day of the Lord has come. (2Th 2:2) BE FIRMLY ROOTED… BE FRUITFUL Paul now adds two participial clauses (abounding… knowing) to specify what should accompany steadfastness and immovability. The point is that the saints were not only to be firm and immovable in regard to the doctrinal truths regarding the resurrection, but were also to be fruitful in the field in which the Lord had placed them. As Keith Krell points out below "This grammar leads to a simple three point conclusion: what we should be, what we should do, and what we should know." (note). Always (3842) (pantote from pas = all + tote = then) means at all times. Paul does not allow for exceptions to his charge that readers prove themselves steadfast and immovable. In essence, Paul is saying there is no room for slackers! A "lazy Christian" is in Paul's theology an oxymoron (combination of contradictory or incongruous words, like "cruel kindness"). Better stated, lazy Christians are in fact disobedient Christians. However, be careful, lest you allow this statement to place you under a legalistic yoke. Yes, Christians are called into active service for their Lord (cf 2Ti 2:3,4-note, 2Ti 2:6-note), but such service is only possible in the Lord (in the sphere of His enabling Spirit and always adequate grace). Kistemaker adds that "To express constancy and emphasis he adds the word always which, in the original, he places last in the clause for emphasis. (Exposition of the First Epistle to the Corinthians. Grand Rapids: Baker Book House) John Butler adds that always "allows for no deviation from our tasks. We must be faithful at all times or it is not faithfulness. (Analytical Bible Expositor: I & II Corinthians) He is no fool who gives up what he cannot keep to gain what he cannot lose. Jim Elliot (1927-1956) John Piper writing of David Brainerd (Missionary to American Indians) in a section subtitled "A Passion to Finish Well" observed that Brainerd always… strove to be, as Paul says, “abounding in the work of the Lord” (1Co 15:58). April 17, 1747 “O I longed to fill the remaining moments all for God! Though my body was so feeble, and wearied with preaching and much private conversation, yet I wanted to sit up all night to do something for God. To God the giver of these refreshments, be glory forever and ever; Amen” (p. 246). February 21, 1746: “My soul was refreshed and comforted, and I could not but bless God, who had enabled me in some good measure to be faithful in the day past. Oh, how sweet it is to be spent and worn out for God!” (p. 366). (The Hidden Smile of God: The Fruit of Affliction in the Lives of John Bunyan, William Cowper, and David Brainerd. Wheaton, Ill.: Crossway Books) (Piper's on Brainerd's life Oh, That I May Never Loiter On My Heavenly Journey!) Mark Hitchcock comments that "So many (followers of Christ) today are unstable and unsettled in Christian work. Knowing about Christ's coming and future events should cure that problem. Realizing that Christ could return at any time should make us enthusiastic about serving the Lord. The Bible is clear:"WAITERS ARE WORKERS! When Christ comes we are to be "dressed in readiness" with our "lamps lit" (Luke 12:35). (BORROW 101 Answers to the Most Asked Questions About the End Times) Illustration - Dr. H. A. Ironside was to preach a prophetic message in a certain church. A godless man entered the service late and took a seat near the front. After the meeting this man approached Dr. Ironside and said, "I'm glad you agree with me." "Oh, you hold to the Second Coming, do you?" asked the preacher. "Oh, yes," was the quick reply. 'Well, does it hold you?" The man was clearly taken aback. "What do you mean?" he asked. "I mean has it gripped you-has it made a difference in your life?" explained Dr. Ironside. The man shot back a retort, "Who has been telling you about me?" Abounding (4052) (perisseuo) from perissos = abundant, exceeding some number, measure, rank or need, over and above) means to flow over the edges all around, to cause exceed a fixed amount, to exceed the requirements, to superabound, to overflow, to be in affluence, to excel or to be in abundance. The implication conveyed by this word is that of being considerably more than what would be expected. Perisseuo - 39x in 35v -Mt 5:20; 13:12; 14:20; 15:37; 25:29; Mk 12:44; Lk 9:17; 12:15; 15:17; 21:4; John 6:12, 13; Acts 16:5; Ro 3:7; 5:15; 15:13; 1Co 8:8; 14:12; 15:58; 2Co 1:5; 3:9; 4:15; 8:2, 7; 9:8, 12; Eph 1:8; Php 1:9, 26; 4:12, 18; Col 2:7; 1Th 3:12; 4:1, 10 John Butler comments that abounding in the work of the Lord "necessitates fervency. We are not only to always be serving but also to abound in service. “Always abounding” says to serve as much as you can and as often as you can. This is not the language of do-just-enough-to-get-by. It is the language of being involved in as much labor for the Lord as possible and at all times. Some may caution against burnout and overwork. That is definitely not the problem in Christian service today. The problem today is trying to get believers to do any service for any length of time. (Analytical Bible Expositor: I & II Corinthians) Leon
1 Coríntios 15:58
Pink adds that "The Greek for "always abounding in the work of the Lord" conveys the idea of quality more than quantity, progressive improvement rather than multiplicity of works—"continually making advance in true piety" (Mt. Henry). Excel in it is the thought: rest not satisfied with present progress and attainments, but each fresh day endeavour to perform your duty better than on the previous one. This lifelong task of mortification and sanctification is called "the work of the Lord" because it is the one which He has assigned us, because it can be performed only in His strength, and because it is that which is peculiarly well pleasing in His sight. That duty can only be discharged in a right spirit as faith apprehends the Christian’s union with Christ, and then thankfully acts accordingly. There cannot be any Gospel holiness without such a realization. There can be no evangelical obedience until the heart is really assured that Christ has removed death’s "sting" for us and has taken away from the Law the "strength of sin. Only then can the believer serve God in "newness of spirit": that is, in loving gratitude, and not from dread or to earn something. Only then will he truly realize that as in the Lord he has "righteousness" for his justification, so in Him he has "strength" (Isaiah 45:22) for his walk and warfare. Thus the opening "Therefore" of our verse not only draws a conclusion which states the obligation entailed by the inestimable blessings enumerated in the context, but also supplies a power motive for the performance of that obligation—a performance which is to be regarded as a great privilege. Since "Christ died for our sins (verse 3), since He be "risen from the dead, and become the first fruits of them that slept" (verse 20), since we shall be "raised in glory" and "bear the image of the heavenly," let our gratitude be expressed in a life of practical holiness. (The Work of the Lord) Perisseuo carries the idea of exceeding the requirements, of overflowing or overdoing. It means to exceed a fixed number of measure, to be left over and above a certain number or measure. It means to have or to be more than enough, to be extremely rich or abundant. To exceed or remain over (as used in loaves left over after feeding the 5000 [Mt 14:20 = "left over"]! When Jesus supplies for our need (cf when we are "in the Lord"), there is more than enough so that in a sense, some is even left over! How quick we are to forget this basic principle! The picture conveyed by perisseuo is of a river overflowing its banks! Beloved, would you describe your work of/in the Lord as like an overflowing river or more like a "Dead Sea"?! Dear child of God, if the "Dead Sea" describes the productivity of your Christian life, take a moment to ponder the well known (true) saying… ONLY ONE LIFE 'TWILL SOON PASS ONLY WHAT'S DONE IN CHRIST WILL LAST! John
1 Coríntios 15:58
Pink writes "always abounding in the work of the Lord" (means we are) constantly occupied in doing those good works which honour God. More specifically: "Whether therefore ye eat or drink, or whatsoever ye do, do all to the glory of God" (1Co 10:31). (Ibid) In regard to the work of the Lord, Paul has a similar description in the next chapter writing… Now if Timothy comes, see that he is with you without cause to be afraid; for he is doing the Lord's work, as I also am. (1Cor 16:10+) Comment: We see that it is not "our" work but "His" work. As privileged members of His family, we have been invited to join Him in His work. Amazing grace indeed! Adam
1 Coríntios 15:58
Pink adds that "A second motive to inspire the performance of this duty is contained in the closing clause of our verse: "forasmuch as ye know that your labor is not in vain in the Lord." He will be no man’s Debtor: every sincere effort of gratitude—however faulty its execution—is valued by Him and shall be recompensed. "God is not unrighteous to forget your work and labor of love which ye have showed toward His name" (Heb 6:10-note). The Christian should be fully assured that a genuine endeavour to do God’s will and promote His glory will receive His smile, produce peace of conscience and joy of heart here, and His "well done" hereafter. "In the keeping of His commandments there is great reward." This was the motive which animated Moses in his great renunciation (Heb 11:24, 25, 26+): "he had respect unto the recompense of the reward." (The Work of the Lord) Thomas Edwards writes that "They knew by this time, from the Apostle's argument, that the quick (living) and the dead will appear before Christ (ED: BELIEVERS ONLY AT BEMA, ONLY UNBELIEVERS AT GREAT WHITE THRONE). Faithfulness will be rewarded with participation (ED: WHAT A BLESSED PRIVILEGE) in Christ's glory; for the fire will test every man's work (cf. 1Co 3:13+; 1 Cor 4:5+). The Apostle began the discussion by declaring that, if there is no resurrection of the dead, his preaching and their faith are equally vain. He closes his argument with an appeal to their Christian conscience and their conviction that, because there will be a resurrection, their humble toil from day to day in the work of the Lord will be no more in vain than their faith in Christ, no more in vain than the ministry of apostles, no more in vain than Christ's death and atonement. (1Corinthians 15 Commentary - 1886) John Butler adds that "If you listen to the world, you will not know of this promise. You will have to get into the Word of God to “know” this blessed promise about Christian service. (Analytical Bible Expositor: I & II Corinthians) As Pink alluded to earlier, but worth reiterating, the writer of Hebrews gave a similar word of assurance/encouragement to the wavering, embattled Hebrew Christians, reminding them that… God is not unjust so as to forget your work and the love which you have shown toward His name, in having ministered and in still ministering to the saints. (Heb 6:10+) Toil (2873) (kopos from kopto = chop, hew, cut down, strike; figuratively to lament which apparently came from the idea of striking one's breast) (See related verb kopiao used in 1 Cor 4:12, 1 Cor 15:10, 1 Cor 16:16) is first of all a smiting as a sign of sorrow, then the sorrow itself. Kopos thus describes a state of discomfort or distress, trouble, difficulty, transferring the sense of the primary meaning which is beating. Kopos describes "intense labor united with trouble, toil" (Thayer), laboring even to the point of exhaustion (not "burn out" but extreme weariness). THOUGHT - There is a very interesting and vitally important spiritual dynamic "hidden" in this last phrase of 1 Cor 15:58 "the work of the Lord, knowing that your toil is not in vain in the Lord" - Notice first it is His work, not your work! (cf Eph 2:10+). Secondly, notice that you still must toil. You are 100% responsible for this toil. But thirdly, this toil is "in (locative of sphere) the Lord" thus you are 100% dependent on His provision, His power. 100% Responsible. 100% Dependent. His provision is the power of His Spirit indwelling us and enabling us to toil to the point of exhaustion. This spiritual dynamic is all through the Bible, even in the OT. Psalm 127:1+ says "Unless the LORD builds the house (GOD'S PROVISION), They labor in vain who build it (MAN'S RESPONSIBILITY); Unless the LORD guards the city (GOD'S PROVISION), The watchman keeps awake in vain (MAN'S RESPONSIBILITY)." Do you see it? Not once but twice this crucial spiritual dynamic is clearly stated. It is a little more subtle here in 1 Cor 15:58, but as you meditate on the passage, this spiritual dynamic is clearly taught. This is NOT passive Christianity as in pietism, but active Christianity as in the Bible. You can see this pattern repeatedly in Paul's life as for example in Colossians 1:29+ "For this purpose (Col 1:28) also I labor, striving (PAUL'S PART) according to His power, which mightily works within me (GOD'S PROVISION)." (FOR CONTEXT SEE Col 1:27-28+) This begs the question, are you learning to depend wholly on the Holy Spirit's empowerment of and for your ministry, even a ministry that may work you to the point of complete exhaustion? If you have not learned this vital truth, then you will end up becoming completely exhausted, burnt out and even tempted to "throw in the towel" because your work is in vain because it is NOT in the Lord! John's use of the related verb kopiao in his description of Jesus gives us a good sense of the meaning of this word group (and if it was "good enough" for Jesus to experience, it's good enough for us beloved!)… So He came to a city of Samaria called Sychar, near the parcel of ground that Jacob gave to his son Joseph and Jacob’s well was there. So Jesus, being wearied (kopiao in the perfect tense - signifies that Jesus had become weary at some point and His weariness was still present - cf 1Pe 2:21+, 1Co 11:1+) from His journey, was sitting thus by the well. It was about the sixth hour. (Jn 4:5-6+) Comment - Notice that even though Jesus was wearied, He does not "take a break" but uses this encounter as the opportunity of a lifetime to teach this woman (and us) about living water! A corollary thought is that the most "golden" of opportunities may be given us by God when we are most weary. In those moments, we can hardly take any credit for the results/effects. When we are weak, then we are strong (cf 2 Cor 12:9-10+; See Spiritual Paradoxes in the Christian Life). J C Ryle said that "Activity in doing good is one recipe for being cheerful Christians; it is like exercise to the body, and it keeps the soul in health." Butler draws an interesting conclusion which is at least worth pondering (even if you may not completely agree with him) that the picture of laboring to the point of exhaustion in our service for the Lord "means that much so-called Christian service is not included in this promise. Note it is not results that are the condition for the promise, rather it is labor. This is encouraging for those who have labored much but had few results (ED; ONE THINKS OF ADONIRAM JUDSON) (Analytical Bible Expositor: I & II Corinthians) Paul knew what it meant to work hard for the Lord and was not asking them (or us) to do anything he had not done, writing in his second epistle… Are they servants of Christ?-I speak as if insane-I more so; in far more labors (kopos), in far more imprisonments, beaten times without number, often in danger of death. (2Co 11:23) Another example of kopos with this sense is found in Psalm 107 where we read… He humbled their heart with labor (Lxx = kopos). They stumbled and there was none to help. (Ps 107:12) Comment: "In eastern prisons men are frequently made to labor like beasts of the field. As they have no liberty, so they have no rest. This soon subdues the stoutest heart, and makes the proud boaster sing another tune. Trouble and hard toil are enough to tame a lion. God has methods of abating the loftiness of rebellious looks; the cell and the mill make even giants tremble." Spurgeon's note Kopos referring to labor conveys the sense that the labor involves toil, fatigue, suffering, weariness and sorrow. It thus speaks of an intense effort which can be united with trouble. In short kopos conveys the idea of arduous toil involving sweat and fatigue and emphasizes the weariness which follows as a result of the straining of all of one's powers to the utmost. The idea of abounding in this verse brings to mind Oswald Chambers well known devotional My Utmost for His Highest. As Dwight Edwards says, Paul's call to toil in the Lord "is not to say that we never take time to rest and relax. But we must be willing to "go on duty" whenever God should call." Thomas Brooks - The Greek (of "toil") is "labor unto weariness." The apostle would have them labor unto weariness; "For," says he, "it is not in vain." It will turn to a good account; it will yield you much of heaven here, and make you high in heaven hereafter. Grace is bettered and made more perfect by acting. Neglect of our graces is the ground of their decrease and decay. Wells are the sweeter for drawing. (The Unsearchable Riches of Christ) How can weary workers abound in the work of the Lord? Isaiah speaks words of encouragement to Israel (Isa 40:1) which are applicable to NT saints and provide an apt answer to our question… He gives strength to the weary, and to him who lacks might He increases power. Though youths grow weary and tired, and vigorous young men stumble badly, Yet those who wait for the LORD will gain new strength. They will mount up with wings like eagles. They will run and not get tired. They will walk and not become weary. (Isa 40:29, 30, 31+) In a similar teaching Paul when faced with a thorn that vexed him sorely (Read context - 2Co 12:1, 2, 3, 4, 5, 6, 7, 8), cried out to the Lord three times that the thorn might depart, to which His Lord replied… "My grace is sufficient for you, for power is perfected in weakness." Most gladly, therefore, I will rather boast about my weaknesses, that the power of Christ may dwell in me. Therefore I am well content with weaknesses, with insults, with distresses, with persecutions, with difficulties, for Christ's sake; for when I am weak, then I am strong. (2Cor 12:9-note, 2Co 12:10-note) Kistemaker adds that The word labor (Ed: NAS = toil - kopos) is often used by Paul in a missionary setting (Ed: see uses of kopos below which are used in a "missionary setting" Jn 4:38; 1Co 3:8 1Th 1:3; 2:9; 3:5) and means working with his own hands for his own support (1Co 4:12) “and for activity in the Christian community as a whole.” Such labor given freely in service to the Lord is never in vain because the Lord himself blesses his servants (Mt. 19:29). (Ibid) (Jesus speaking) I sent you to reap that for which you have not labored (kopiao); others have labored (kopiao), and you have entered into their labor (kopos). (Jn 4:38+) Now he who plants and he who waters are one; but each will receive his own reward according to his own labor (kopos). (1Co 3:8) I have been in labor (kopos) and hardship, through many sleepless nights, in hunger and thirst, often without food, in cold and exposure. (2Co 11:27) constantly bearing in mind your work of faith and labor (kopos) of love and steadfastness of hope in our Lord Jesus Christ in the presence of our God and Father, (1Th 1:3+) For you recall, brethren, our labor (kopos) and hardship, how working (kopos) night and day so as not to be a burden to any of you, we proclaimed to you the gospel of God. (1Th 2:9+) For this reason, when I could endure it no longer, I also sent to find out about your faith, for fear that the tempter might have tempted you, and our labor (kopos) should be in vain. (1Th 3:5+) For God is not unjust so as to forget your labor (kopos) and the love which you have shown toward His name, in having ministered and in still ministering to the saints. (Heb 6:10+) God promises reward in this life (here) and the life to come (hereafter) for doing the work of the Lord. (cf 2Co 5:9+, 2Co 5:10+, see also Rev 22:1-+, 1Cor 10:31+) Whatever you do , do your work (present imperative = continually - see our need to depend on the Holy Spirit to obey) heartily (NET = "work at it with enthusiasm" - sounds similar to "abounding"), as FOR the Lord rather than FOR men, knowing (same verb oida/eido used in 1Co 15:58) that FROM the Lord you will receive the reward of the inheritance. It is the Lord Christ Whom you serve (douleuo - SEE NOTE BELOW) (cf "work of the Lord" = He is the Master over His work and it is He Whom we serve). (Col 3:23, 24+) TECHNICAL NOTE from NET BIBLE - The form of the term δουλεύετε (douleuete) is ambiguous; it can be read as either indicative or imperative. In favor of the indicative: (1) it seems to explain better the first part of v. 24, esp. “from the Lord” which would then read as: “because you know that you will receive your inheritance from the Lord as a reward for it is the Lord you are serving.” The “for” is supplied to make the relation explicit (it is actually added in many MSS—D1 Ψ 075 𝔐—but the best ms evidence is against its inclusion). (2) With the imperative, one might expect ὡς τῷ κυρίῳ (hōs tō kuriō), as for example in Eph 6:7. In favor of the imperative: (1) an imperative resumes the ἐργάζεσθε (ergazesthe) in v. 23a and forms a chiasm with it; (2) an imperative makes more sense of the γάρ (gar) in v. 25a; (3) an imperative relates equally well to the preceding statement; (4) a parallel can be found in Rom 12:11 which uses an imperatival participle δουλεύοντες (douleuontes) with the dative τῷ κυρίῳ. For an elaboration of these points see M. J. Harris, Colossians and Philemon (EGGNT), 185–86. One Christian leader adds that "The highest reward for man’s toil is not what he gets for it, but what he becomes by it." My favorite use of kopos is the last one given in the form of a promise (a "reward")… And I heard a voice from heaven, saying, "Write, 'Blessed are the dead who die in the Lord from now on!'" (Ed: And this promise applies to every person who dies safe "in the Lord") "Yes," says the Spirit, "that they may rest (anapauo = to cause to cease from movement or labor to recover strength, emphasizing the restorative character of the rest. Hallelujah!) from their labors (kopos), for their deeds follow with them (Ed: In other words their deeds are not in vain)." (Rev 14:13+) Kopos - 18x in NAS -- Mt 26:10; Mk 14:6; Lk 11:7; 18:5; Jn 4:38; 1Co 3:8; 15:58; 2Co 6:5; 10:15; 11:23, 27; Gal 6:17; 1Th 1:3; 2:9; 3:5; 2Th 3:8; Re 2:2; 14:13. NAS = bother, 3; bothers, 1; labor, 7; labors, 4; toil, 2; trouble Not in vain - Paul had already instructed the saints at Corinth about rewards (1Co 3:8-14+). Labor for (in) the Lord will be rewarded. This assurance should be a great stimulant for selfless service which all too often may seem to be thankless, as no one expresses gratitude or appreciation and results/fruit may not be obvious. Paul is saying it pays/will pay (present/future) to serve the Lord (cf 1 Ti 4:8+), and even if you do not realize any "reward" on earth, the promise is that in eternity you will clearly see that your labor was not in vain. THOUGHT - So weary worker in Christ, be encouraged and re-energized as you meditate on this sure word of promise that what you are doing now for and in the Lord will yield future fruit that lasts throughout eternity! (cf Jn 15:16 "fruit that will last" = NIV) (See the classic sermon by Dr R G Lee "Pay Day - Someday") Remember Paul's closing salvo to his young disciple Timothy… The hard-working (kopiao) farmer ought to be the first to receive his share of the crops (fruit = karpos). (2Ti 2:6+) Right Now Counts Forever! Harvest day is coming weary worker for the Lord! Not (3756) (ouk) signifies absolutely negation ( = absolutely not). The point is that genuine good works will absolutely never be worthless or without value in God's "ledgers". What we sow now, we will reap throughout eternity (cf Gal 6:7,8+). Since this is true… let us not lose heart (ekkakeo [word study]) in doing good (kalos), for in due time (kairos) we shall reap if we do not grow weary (ekluo). So then, while we have opportunity, let us do good to all men, and especially to those who are of the household of the faith. (Gal 6:9, 10, cf Jesus' charge to the wise man or woman in Mt 6:19, 20, 21+ and Paul's command to Timothy and all of his ilk in 1Ti 4:7, 8+, Observe especially the time phrases associated with the promise in 1Ti 4:8+!)
1 Coríntios 15:58
Pink adds that in the Lord "means in union with and dependence upon Him." Adam Clarke echoes these comments writing "you must not only work, but you must labour-put forth all your strength; and you must work and labour in the Lord-under His direction, and by His influence; for without Him ye can do nothing (Jn 15:5). And this labour cannot be in vain; you shall have a resurrection unto eternal life: not because you have laboured, but because Christ died and gave you grace to be faithful. How does one work "in the Lord"? Paul helps us understand the supernatural dynamic of God (His grace and Spirit) working in and through us… But by the grace of God I am what I am, and His grace toward me did not prove vain; but I labored even more than all of them, yet not I, but the grace of God with me. (1Co 15:10+) For this purpose also I labor (kopiao), striving (who labors and strives?) according to His power, which mightily works within me (Who enables the labor and striving?). (Col 1:29+). Comment: John