What the Bible says about
(From Forerunner Commentary)
Over the past several hundred years, the idea of a "work ethic" has captured the imagination of philosophers, theologians, and ordinary men and women. The fundamental principle in any ethic of labor is that hard work teaches certain virtues and enables people to advance beyond the circumstances of their birth. If a young street urchin desires, he can—through hard work and integrity—climb from welfare to well-paid. The "rags to riches" motif grew from this ethic of work.
In His curse on Adam, God tells the man that his entire existence—"all the days of your life"—would be filled with labor. He would have to work for every morsel of food that would pass between his lips or those of his family. He would have to wage war on the natural processes of nature, such as weather, weeds, insects, fungi, and disease, to reap a crop, and he would never be assured of success. He would sweat in work, and he would sweat in worry.
All of this fighting, as one would expect, would take its toll on him. The constant pressure to provide for his own would drive him to work harder, longer hours. He would be constantly exposed to the fickle elements, which would sap his vigor. All this work would age him prematurely, and one day in the midst of his labors, he would simply die and return to the dust that he had been fighting all his life.
But amidst this struggle would come something of eternal consequence. Notice the words of Solomon:
For what has man for all his labor, and for the striving of his heart with which he has toiled under the sun? For all his days are sorrowful, and his work grievous; even in the night his heart takes no rest. This also is vanity. There is nothing better for a man than that he should eat and drink, and that his soul should enjoy good in his labor. This also, I saw, was from the hand of God. (Ecclesiastes 2:22-24)
Solomon, knowing the human condition was a result of God's purpose, reveals that men can receive something good from his toilsome lot. Verse 26 lists three virtues we can derive from our labors: "For God gives wisdom and knowledge and joy to a man who is good in His sight; but to the sinner He gives the work of gathering and collecting, that he may give to him who is good before God."
A person who combines his work with a relationship with God will receive growth in character! On the other hand, a sinner, cut off from God, must endure the drudgery of the struggle, and the rewards of his work would eventually benefit the righteous, not himself!
Later, Solomon repeats his observation in chapter 3:
What profit has the worker from that in which he labors? I have seen the God-given task with which the sons of men are to be occupied. . . . I know there is nothing better for them than to rejoice, and to do good in their lives, and also that every man should eat and drink and enjoy the good of all his labor—it is the gift of God. (verses 9-10, 12-13)
This seems to verify that God's curse on Adam is in the end a gift from Him! Why is this curse really a blessing? We find the answer in verse 11:
He [God] has made everything beautiful in its time [or, God times everything beautifully]. Also He has put eternity in their hearts, except that no one can find out the work that God does from beginning to end.
The curse, if properly used, can lead a man to merge his life with God's "work" or purpose, which leads to "eternity" or eternal life! Man, apart from God, has no idea what God is doing, but one with a relationship with Him will have it revealed to him—and he can then use this knowledge to "work out" his salvation (Philippians 2:12)! He can direct his labor along eternal lines.
Richard T. Ritenbaugh
The First Prophecy (Part Three)
God's intention is clear. We are to gain property and possessions by honest work and/or inheritance from those who have the right to give them. We must come into possession of things in a way God approves.
The verb "labor" indicates exertion to the point of exhaustion. In addition, Paul admonishes us not merely to work to satisfy our personal needs and desires, but also to be able to give freely any excess to others in need. The admonition implies distributing the excess personally rather than indirectly through an agency. He adds in Acts 20:35, "I have shown you in every way, by laboring like this, that you must support the weak. And remember the words of the Lord Jesus, that He said, 'It is more blessed to give than to receive.'"
Stealing is totally against the grain of God's way of life. Our God is a working, creating God (John 5:17), and we cannot be in His image if we are gaining possessions through stealing. In the spirit of God's law, a person not only steals by taking another's possessions, but also by refusing to work in order to share and give to others in need.
This commandment does not reach its fullest expression until the ninth and tenth are added to it. Stealing frequently has its genesis in a desire to have something one has no money to purchase, or the unwillingness to work patiently until one does. Deception then enters. A person will try to acquire a desired possession in such a way that others will think he procured it honorably. We can stop this sin at any point in the process, but few make any effort to restrain their lust, deceit, and itching fingers.
Robert Kahn was correct in saying, "There are a hundred ways to steal but only one way to be honest." In order not to steal, we must be scrupulously honest. What good is it if we are one-half or three-quarters honest? What if God was honest with us only part of the time? Could we trust Him? Can others really trust us if we are only partially honest? Do we lock our doors because we trust everybody? Thievery creates distrust, fear, and suspicion, destabilizing institutions and communities.
The reason we should refrain from stealing is not just to avoid sinning. This in itself is very good, but scrupulous honesty produces integrity, wholeness. Such integrity enables us to live confidently before God and man. The apostle John writes in I John 3:18-19: "My little children, let us not love in word or in tongue, but in deed and in truth. And by this we know that we are of the truth, and shall assure our hearts before Him." Personal integrity is a major source of positive, confident living.
A conscience can be either a good or bad guide because it is educated by an individual's experiences. Practicing scrupulous honesty builds character and educates the conscience in the right direction so that it will send the right prompting at the right time. We cannot allow ourselves room to rationalize stealing. We must be scrupulously honest always, or our character will descend on a path of degeneracy.
There are hundreds of ways to steal, and dozens of excuses for stealing, but only one way and one reason and one law of integrity. That way is honor, that reason is a clear conscience, and that law is God's. He says, "You shall not steal." Never. In any way. From any one.
John W. Ritenbaugh
The Eighth Commandment (1997)
Christ compliments these people for their works, love, service, faith, and patience. He mentions "works" (ergon, "deeds, doings, labor") twice, probably for emphasis. These five traits are among the most highly prized of New Testament admonitions to Christians. Not only do these people have them, but they have continued to grow in them—even during the confusion, scattering, and apostasy the church is suffering! What a compliment, considering the woeful spiritual downfall and lackadaisical approach of so many!
The Seven Churches: Thyatira
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