Joh 4:38, 1Cor 3:8, 15:58 | Barnes | STEP | Verse 38. I sent you . In the commission given you to preach the gospel. You have not labored or toiled in preparing the way for the great harvest which is now to be gathered in. Other men labored . (1.) The prophets, who long labored to prepare the way for the coming of the Messiah. (2.) The teachers among the Jews, who have read and explained the law and taught the people. (3.) John the Baptist, who came to prepare the way. And, (4.) The Saviour himself, who by his personal ministry taught the people, and prepared them for the success which was to attend the preaching of the apostles. Especially did Jesus lay the foundation for the rapid and extensive spread of the gospel. He saw comparatively little fruit of his ministry. He confined his labours to Judea, and even there he was occupied in sowing seed which chiefly sprang up after his death. From this we may learn, 1st. That the man who is crowned with eminent success has no cause of boasting over others, any more than the man who reaps a field of grain should boast over the man who sowed it. The labour of both is equally necessary, and the labour of both would be useless if GOD did not give the increase. Comp. . 2nd. We should not be discouraged if we do not meet with immediate success. The man that sows is not disheartened because he does not see the harvest immediately spring up. We are to sow our seed in the morning, and in the evening we are not to withhold our hand, for we know not whether shall prosper, this or that; and we are to go forth bearing precious seed, though weeping , knowing that we shall come again rejoicing, bearing our sheaves with us, 3rd. Every part of the work of the ministry and of teaching men is needful, and we should rejoice that we are permitted to bear any part, however humble, in bringing sinners to the knowledge of our Lord and Saviour Jesus Christ, .

John 4:38

Verse 38. I sent you. In the commission given you to preach the gospel. You have not labored or toiled in preparing the way for the great harvest which is now to be gathered in.

Other men labored.

(1.) The prophets, who long labored to prepare the way for the coming of the Messiah.

(2.) The teachers among the Jews, who have read and explained the law and taught the people.

(3.) John the Baptist, who came to prepare the way. And,

(4.) The Saviour himself, who by his personal ministry taught the people, and prepared them for the success which was to attend the preaching of the apostles. Especially did Jesus lay the foundation for the rapid and extensive spread of the gospel. He saw comparatively little fruit of his ministry. He confined his labours to Judea, and even there he was occupied in sowing seed which chiefly sprang up after his death. From this we may learn,

1st. That the man who is crowned with eminent success has no cause of boasting over others, any more than the man who reaps a field of grain should boast over the man who sowed it. The labour of both is equally necessary, and the labour of both would be useless if GOD did not give the increase. Comp. 1Cor 3:6.

2nd. We should not be discouraged if we do not meet with immediate success. The man that sows is not disheartened because he does not see the harvest immediately spring up. We are to sow our seed in the morning, and in the evening we are not to withhold our hand, for we know not whether shall prosper, this or that; and we are to go forth bearing precious seed, though weeping, knowing that we shall come again rejoicing, bearing our sheaves with us, Eccl 11:4, Ps 126:6

3rd. Every part of the work of the ministry and of teaching men is needful, and we should rejoice that we are permitted to bear any part, however humble, in bringing sinners to the knowledge of our Lord and Saviour Jesus Christ, 1Cor 12:21-24.

1 Corinthians 3:8

Verse 8. Are one. ενεισιν. They are not the same person; but they are one in the following respects:

(1.) They are united in reference to the same work. Though they are engaged in different things--for planting and watering are different kinds of work--yet it is one in regard to the end to be gained. The employments do not at all clash, but tend to the same end. It is not as if one planted, and the other was engaged in pulling up.

(2.) Their work is one, because one is as necessary as the other. If the grain was not planted, there would be no use in pouring water there; if not watered, there would be no use in planting. The work of one is as needful, therefore, as the other; and the one should not undervalue the labours of the other.

(3.) They are one in regard to God. They are both engaged in performing one work; God is performing another. There are not three parties or portions of the work, but two. They two perform one part of the work; God alone performs the other. Theirs would be useless without him; he would not ordinarily perform his, without their performing their part. They could not do his part, if they would--as they cannot make a plant grow; he could perform their part--as he could plant and water without the farmer; but it is not in accordance with his arrangements to do it.

And every man. The argument of the apostle here has reference only to ministers; but it is equally true of all men, that they shall receive their proper reward.

Shall receive. In the day of judgment, when God decides the destiny of men. The decisions of that day will be simply determining what every moral agent ought to receive.

His own reward. His fit or proper τονιδιον reward; that which pertains to him, or which shall be a proper expression of the character and value of his labour. The word reward μισθον denotes, properly, that which is given by contract for service rendered; an equivalent in value for services or for kindness. Rom 4:4. In the Scriptures it denotes pay, wages, recompense given to day-labourers, to soldiers, etc. It is applied often, as here, to the retribution which God will make to men in the day of judgment; and is applied to the favours which he will then bestow on them, or to the punishment which he will inflict as the reward of their deeds. Instances of the former sense occur in Mt 5:12, Mt 6; Lk 6:23,35, Rev 11:18; of the latter in 2Pet 2:13,15. In regard to the righteous, it does not imply merit, or that they deserve heaven; but it means that God will render to them that which, according to the terms of his new covenant, he has promised, and which shall be a fit expression of his acceptance of their services. It is proper, according to these arrangements, that they should be blessed in heaven. It would not be proper that they should be cast down to hell. Their original and their sole title to eternal life is the grace of God through Jesus Christ; the measure, or amount of the favours bestowed on them there, shall be according to the services which they render on earth. A parent may resolve to divide his estate among his sons, and their title to anything may be derived from his mere favour; but he may determine that it shall be divided according to their expressions of attachment, and to their obedience to him.

(b) "every man" Ps 62:12, Rev 22:12

1 Corinthians 15:58

Verse 58. Therefore, my beloved brethren. In view of the great and glorious truths which have been revealed to us respecting the resurrection. Paul closes the whole of this important discussion with an exhortation to that firmness in the faith which ought to result from truths so glorious, and from hopes so elevated as these truths are fitted to impart. The exhortation is so plain, that it needs little explanation; it so obviously follows from the argument which Paul had pursued, that there is little need to attempt to enforce it.

Be ye steadfast. εδραιοι, from εδρα. Seated, sedentary, (Robinson;) perhaps with an allusion to a statue, (Bloomfield;) or perhaps to wrestling, and to standing one's ground, (Wolf.) Whatever may be the allusion, the sense is clear. Be firm, strong, confident in the faith, in view of the truth that you will be raised up. Be not shaken or agitated with the strifes; the temptations, and the cares of life. Be fixed in the faith, and let not the power of sin, or the sophistry of pretended philosophy, or the arts of the enemy of the soul, seduce you from the faith of the gospel.

Unmoveable. Firm, fixed, stable, unmoved. This is probably a stronger expression than the former, though meaning substantially the same thing--that we are to be firm and unshaken in our Christian hopes, and in our faith in the gospel.

Always abounding in the work of the Lord. Always engaged in doing the will of God; in promoting his glory, and advancing his kingdom. The phrase means, not only to be engaged in this, but to be engaged diligently, laboriously; excelling in this. The "work of the Lord" here means, that which the Lord requires; all the appropriate duties of Christians. Paul exhorts them to practise every Christian virtue, and to do all that they could do to further the gospel among men.

Forasmuch as ye know. Greek, Knowing. You know it by the arguments which have been urged for the truth of the gospel; by your deep conviction that that gospel is true.

Your labour is not in vain. It will be rewarded. It is not as if you were to die and never live again. There will be a resurrection, and you will be suitably recompensed then. What you do for the honour of God will not only be attended with an approving conscience, and with happiness here, but will be met with the glorious and eternal rewards of heaven.

In the Lord. This probably means, "Your labour or work in the Lord--i. e., in the cause of the Lord--will not be in vain." And the sentiment of the whole verse is, that the hope of the resurrection and of future glory should stimulate us to great and self-denying efforts in honour of Him who has revealed that doctrine, and who purposes graciously to reward us there. Other men are influenced and excited to great efforts by the hope of honour, pleasure, or wealth. Christians should be excited to toil and self-denial by the prospect of immortal glory; and by the assurance that their hopes are not in vain, and will not deceive them.

Thus closes this chapter of inimitable beauty, and of unequalled power of argumentation. Such is the prospect which is before the Christian. He shall indeed die like other men. But his death is a sleep--a calm, gentle, undisturbed sleep, in the expectation of being again awaked to a brighter day, 1Cor 15:6. He has the assurance that his Saviour rose, and that his people shall therefore also rise, 1Cor 15:12-20. He encounters peril, and privation, and persecution; he may be ridiculed and despised; he may be subjected to danger, or doomed to fight with wild beasts, or to contend with men who resemble wild beasts; he may be doomed to the pains and terrors of a martyrdom at the stake; but he has the assurance that all these are of short continuance, and that before him there is a world of eternal glory, 1Cor 15:29-32. He may be poor, unhonoured, and apparently without an earthly friend or protector, but his Saviour and Redeemer reigns, 1Cor 15:25. He may be opposed by wicked men, and his name slandered, and body tortured, and his peace marred, but his enemies shall all be subdued, 1Cor 15:26,27. He will himself die, and sleep in his grave, but he shall live again, 1Cor 15:22,23. He has painful proof that his body is corruptible, but it will be incorruptible; that it is now vile, but it will be glorious; that it is weak, frail, feeble, but it will yet be strong, and no more subject to disease or decay, 1Cor 15:42,43. And he will be brought under the power of death, but death shall be robbed of its honours, and despoiled of its triumph. Its sting from the saint is taken away, and it is changed to a blessing. It is now not the dreaded monster, the king of terrors; it is a friend that comes to remove him from a world of toil to a world of rest; from a life of sin to a life of glory. The grave is not to him the gloomy abode, the permanent resting-place of his body; it is a place of rest for a little time; grateful like the bed of down to a wearied frame, where he may lie down and repose after the fatigues of the day, and gently wait for the morning. He has nothing to fear in death; nothing to fear in the dying pang, the gloom, the chill, the sweat, the paleness, the fixedness of death; nothing to fear in the chillness, the darkness, the silence, the corruption of the grave. All this is in the way to immortality, and is closely and indissolubly connected with immortality, 1Cor 15:55-57. And in view of all this, we should be patient, faithful, laborious, self-denying; we should engage with zeal in the work of the Lord; we should calmly wait till our change come, 1Cor 15:58. No other system of religion has any such hopes as this; no other system does anything to dispel the gloom, or drive away the horrors of the grave. How foolish is the man who rejects the gospel-- the only system which brings life and immortality to light! How foolish to reject the doctrine of the resurrection, and to lie down in the grave without peace, without hope, without any belief that there will be a world of glory; living without God, and dying like the brute. And yet infidelity seeks and claims its chief triumphs in the attempt to convince poor dying man that he has no solid ground of hope; that the universe is "without a Father and without a God;" that the grave terminates the career of man for ever; and that in the grave he sinks away to eternal annihilation. Strange that man should seek such degradation! Strange that all men, conscious that they must die, do not at once greet Christianity as their best friend, and hail the doctrine of the future state, and of the resurrection, as that which is adapted to meet the deeply-felt evils of this world; to fill the desponding mind with peace; and to sustain the soul in the temptations and trials of life, and in the gloom and agony of death!

(f) "be ye steadfast" 2Pet 3:14