William Wilberforce was a British politician (Member of Parliament for Yorkshire) and a dedicated Christian. He led the movement to abolish the slave trade and later slavery itself in the British Empire. The abolition of the slave trade within the British Empire took effect on 1 May 1807, after eighteen years of trying to pass that bill. In 1804, three years before this abolition, Rev. John Newton (79 at the time) wrote to William Wilberforce the following words:
I must attempt to express my thankfulness to the Lord, and to offer my congratulations to you for the success which he has so far been pleased to give to your unwearied endeavors for the abolition of the slave trade, which I have considered as a millstone, sufficient, of itself sufficient, to sink such an enlightened and highly favored nation as ours to the bottom of the sea… I have a new proof now of what I always professed to believe, that to prayer, faith, and patient perseverance, all things are possible. Whether I… shall live to see the accomplishment of the work, is only known to him, in whose hands are all our times and ways. [William Wilberforce, Robert Isaac Wilberforce, and Samuel Wilberforce, The Correspondence of William Wilberforce (Philadelphia, H. Perkins, 1841), 234]
Newton died on 21 December 1807, seven months after the slave trade was abolished. William Wilberforce died on 29 July 1833, aged 73, three days after slavery was abolished in the British Empire.
Newton and Wilberforce, a pastor and a politician, are examples of how Christians have labored in the Lord’s work. Yet the words of Oliver Wendell Holmes, Sr., “Some people are so heavenly minded that they are of no earthly good,” seem to be true of many Christians. Many profess Christianity but rarely cast a shadow on a church building. Others assume that the only way to serve God is to volunteer at their local church. Still others assume that only mercy ministry is the work of God. None of these approaches is helpful. A committed Christian does not neglect the gatherings, prioritizes evangelism and discipling, and is concerned about the evil in the world.
One of our core values as a church is “social justice.” Under the header social justice, our values read, “The heart of the gospel is about sinners being right with God through Jesus Christ. But the gospel is not blind to issues like the oppression of the poor, the needs of the underprivileged, the plight of the homeless, and the rights of the unborn.” My point is that Christians abound in the work of the Lord—at home, in the church, at work, in their cities, and beyond. Christians abound in the work of the Lord for two reasons: a guarantee and a confidence. The guarantee: death is swallowed up in victory. The confidence: their labor is not in vain. The certainty of the resurrection from the dead and the knowledge that their labor is not in vain motivate Christians to do the work of the Lord.
Let us pray.
Father in heaven, as we consider good works in the light of Jesus’s victory over death and the promise of reward, I ask that you be with us in this sermon. May my words feed us and stir us toward good works and love for you. By your Spirit, grant that we may be confident in the victory of Jesus as we do the works you command us to do. Amen.
The Perishability and Mortality of the Human Race
Our sermon text exhorts Christians to three states of being: steadfast, immovable, and always abounding in the work of the Lord (v. 58). This exhortation is the point of the entire chapter. It depends on everything said before it in this chapter—the content of the gospel and the essentiality of the bodily resurrection of the dead to redemption. However, the fact that people are “flesh and blood” or “perishable” precludes them from inheriting the imperishable kingdom of God (v. 50). This is a problem of the human race.
The human race is described in two ways. First, the human race is called “flesh and blood.” This is a Hebraism. That is, it is a Jewish way of saying they are human, rather than, say, angels. This is not a description of what humans became after the fall. Adam and Eve did not change from being human to becoming human. The second description of humanity is that Adam and Eve were created perishable. Humans were created with the ability to perish. Adam and Eve did become perishable as we commonly use the term for meat and produce. But before the fall, they could perish. That is why the threat of death was a real threat with which God commanded them not to eat of the fruit of the tree of the knowledge of good and evil.
Augustine of Hippo described “the first man” as a person who “was able not to sin, was able not to die, was able not to forsake good.”[1] He said that what one may compare are in pairs. The pair concerning liberty—to be able to sin and not to be able to sin; the pair concerning mortality—to be able not to die and not to be able to die; the pair concerning perseverance—to be able not to forsake good and not to be able to forsake good. We will return to these pairs in a bit; first, let us understand what Adam was like. When we acknowledge that Adam was created with the ability not to sin, we also acknowledge that he had the ability to sin. That is, Adam possessed a certain liberty when it came to sin. We can also speak similarly concerning his mortality. When Adam was created, he was able not to die, but also he was able to die. Likewise, with respect to perseverance, he was able not to forsake the good and able to forsake the good.
People prize the concept of free will. They think that free will is the most freeing. To be able to do or to be able not to do is the choice one must possess. The eleventh-century abbot and philosopher, Anselm of Canterbury, disagrees with this notion. He says, “Don’t you see that someone who so possesses what is fitting and advantageous that he cannot lose it is more free than someone else who possesses the same thing in such a way that he can lose it and can be induced to what is unfitting and disadvantageous?”[2] Adam was created such that he was able to not sin and able to sin. When Adam fell, he was not able to not sin. When Jesus redeems us, we are once again restored to this freedom that we can sin or not. This is not freeing since what is fitting and advantageous is to not be able to sin at all. Likewise, not having the ability to die is better than possessing the ability to not die.
Brothers and sisters, do you see that Jesus dealt with the problem of the fall at the cross? The problem of punishment is gone. But we still have the problem of death, sin, and forsaking good. The human problem of perishability, corruptibility, weakness, dustiness, and possessing a souly body still remains a problem. This problem renders humans unfit for inheriting the kingdom of God. This is not a Genesis 3 problem, but is a Genesis 1 & 2 problem. Death was an enemy that threatened war when man was created. Death had victory over man at the fall.
The Necessity of Putting on Imperishability and Immortality
Friends, these bodies that we possess cannot inherit the kingdom of God because of their created nature. Thus, it is necessary for the perishable body to put on the imperishable. It is necessary for the mortal body to put on the immortal. Do you see the word “must” in v. 53. Must implies necessity, obligatory. You have to. The aim of humanity was not to never die. The aim of humanity was to inherit the kingdom of God. Thus, even though not all will die, everyone will be transformed to have the glorified, resurrected bodies at the last trumpet (vv. 51–52).
Victory Through Jesus
Although flesh and blood cannot inherit the kingdom of God, we can be assured of the resurrection from the dead or the transformation of our existing perishable bodies because of the victory God has granted us through Jesus. Jesus lived a righteous life. Jesus never sinned. Jesus did not deserve the death he died. Jesus rose from the dead. By not violating the law, Jesus was never under the power of sin. Sin did not have the opportunity to sting Jesus with death.
Thus, on that glorious day when the perishable body puts on the imperishable, death will be swallowed in victory. What a celebration that will be! Hear the words of Isaiah:
6 On this mountain the Lord of hosts will make for all peoples
a feast of rich food, a feast of well-aged wine,
of rich food full of marrow, of aged wine well refined.
7 And he will swallow up on this mountain
the covering that is cast over all peoples,
the veil that is spread over all nations.
8 He will swallow up death forever;
and the Lord God will wipe away tears from all faces,
and the reproach of his people he will take away from all the earth,
for the Lord has spoken.
9 It will be said on that day,
“Behold, this is our God; we have waited for him, that he might save us.
This is the Lord; we have waited for him;
let us be glad and rejoice in his salvation.” (25:6–9)
The veil of death that is cast over all peoples and all nations will be swallowed up on that day on the mountain of the Lord. Friends, God will fulfill his promise; he is faithful.
Your Labor is Not in Vain
Because of the certainty of the resurrection from the dead, the solution to the problem of the human race, Paul concludes that Christians ought to be steadfast, immovable, always abounding in the work of the Lord (v. 58). However, it is not the certainty of the resurrection alone that demands this inference, but also the knowledge that in the Lord your labor is not in vain (v. 58). So, before we talk about what to do, let us consider what we should know.
First, fruitful labor applies only to those who are in the Lord. Second, the work of the Lord does feel like labor. The word translated as “labor,” kopos, developed from a verb meaning “to be beaten up.” If a person got beaten up he would use that verb. Later, it became a way to describe someone who has worked very hard. In English, one may say, “I’m beat!” to express fatigue and exhaustion from work. Third, this feeling of exhaustion in serving God is not in vain. It is not unfruitful. It is rewarding. Christians are aware that God rewards his servants. Faithfulness on Earth results in greater responsibility, authority, or joy in heaven (see Matt 24:45–47; 25:14–30; Luke 16:10–12; 19:11–27).
The Inference
Because of the certainty of the resurrection and the knowledge that in the Lord your labor is not in vain, be steadfast, immovable, and always abounding in the work of the Lord. What does this imply? First, busyness does not keep Christians from doing the work of God; false teaching does. When we misdirect our eyes from our inevitable resurrection, we become acquiescent, pliable, and inconstant. Second, hardships do not make a Christian pliable and unreliable; taking his eyes off the risen Jesus and his promise of rewards does. Earlier in the chapter, Paul said that if there is no resurrection, then our faith is in vain. Here, he reminds the Christian that our labor is not in vain, precisely because of the resurrection.
So, Paul exhorts his listeners. Be steadfast and immovable. Do not give up from what you believe. Do not turn away. Stay put. But he also exhorts them to abound in the work of the Lord. Look at his command. How often should a Christian engage in the work of the Lord? Always. How much should a Christian engage in the work of the Lord? Abundantly.
But what does the work of the Lord constitute? There is a narrow and a broad way to define it. From chapter 16, we can extract a narrow definition—the work of the Lord is to be on God’s mission of making disciples. Paul is doing it in Ephesus (vv. 9–10). Timothy is also at it (v. 10). The household of Stephanas serves the saints; they are fellow workers and laborers of the Corinthians (vv. 15–16). It applies to the Corinthians also when Paul commands them to be watchful, stand firm in the faith, act like men, and be strong, doing everything in love (vv. 14–15). Discerning sound doctrine from false teaching is a work of the Lord. Staying steadfast and immovable is a work of the Lord. You do it for yourself and for those around you. To act like men is a way of saying be courageous. It is written to men and women in the church. Being courageous in the face of adversity is doing the Lord’s work. Being strong in the faith when others are caving is doing the Lord’s work. For the Corinthians, helping Timothy on his way in peace is the Lord’s work. Paul urged the church to support Timothy’s trip. Supporting the Lord’s workers is the Lord’s work. These help in developing a narrow definition.
Here is my attempt at providing a broad definition for good works. Good works or the work of the Lord are those Spirit-empowered acts of obedience, love, and righteousness flowing from saving faith that align with God’s revealed will, express covenant faithfulness, and manifest the character of the new creation. Since they are Spirit-empowered, genuine Christians alone do by good works. Another way of saying it is that works that appear good are not good works unless performed by the empowerment of the Holy Spirit. Therefore, these are works flowing from saving faith and do not earn salvation. I have placed these works into three categories: acts of obedience, acts of love, and acts of righteousness. Acts of obedience are straightforward. These acts are done in obedience to expressed commands. Acts of love are less so. They are done in love for God and love for neighbor, even if there is no explicit command to perform such an act. Acts of righteousness are done to honor God’s holiness and justice. Another way to classify these actions is by their alignment. Acts of obedience align with God’s revealed will. Acts of love express covenant faithfulness. Acts of righteousness manifest the character of the new creation.
The extent of these works can span the extent of influence or responsibility that God has given a person. It may be caring for a child at home or addressing injustices worldwide. God has given us Christians the privilege of serving him. There is a priority. The house, the church, the neighborhood, the city, the country, the world.
Even as I exhort you to good works, I must present some caveats. First, zeal without knowledge cannot be confused with good works. The Pharisees added to the law the traditions of men in their zeal for holiness—that’s legalism, not good works. Second, even if a person were to attain the highest good works ever done by any person in human history, they still cannot assume they have repaid God for saving grace. Third, good works do not save.
On the contrary, good works are the fruits and evidences of saving faith, genuine and living. The result of good works includes the godward thanksgiving of the saints, strengthening of the faith of the saints, strengthening of one’s own assurance of salvation, adorns the profession of the gospel, stops the mouths of the adversaries, and glorifies God. God accepts these works in and through Christ. God sees that they are done in Christ by the Spirit, accepts and rewards these sincere works, aware of their weaknesses and imperfections. Since God so treats good works, we should too. We should be pleased with reports of good works done by the brothers among us or abroad. The reports of good works must produce in us godward thanksgiving. Such joy is evidence of love for God.
As I close, let me give you one final motivation to do the work of the Lord. We do good works to join the prophets and Paul in mocking death. Paul quotes Hosea and mocks, “O death, where is your victory? O death, where is your sting?” (v. 55). As we have seen in this chapter, there will come a day when death will be no more. That day, you and I will rise from the dead, and we would love to gloat with great joy over our enemies. But death would not exist. We would love to make a fist at death, but it will be nowhere to be found. So, we join Paul and Hosea now by doing good works and mocking death. We get to serve God, glorify God, and mock death in one act. What shall I say? O death, where is your victory? O death, where is your sting?
Let us pray. Almighty, gracious Father, help us to honor you by serving you with all our might. May we love what you love and hate what you hate. Cause us to be active in our profession and not passive. Help us to shine your glory in the house, in the church, in the workplace, in our neighborhood, city, and nation. Amen.
[1] Augustine, De correptione et gratia 12.33 (NPNF 1/5:485).
[2] Anselm of Canterbury, “De Libertate Arbitrii,” in Anselm of Canterbury: Complete Philosophical and Theological Treatises (Jackson, MI: Ex Fontibus Company, 2020), 193.
