Work dominates so large a proportion of our lives that it is necessary to understand clearly what God says on the subject. I have met fellows who seem to regard work as the curse of the drinking classes. At any rate, their view of the ideal society would preclude any place for anything as onerous as work.

During the student revolts in Paris in 1968 there was one placard which declared Work — it will make you ugly. God, how­ever, gave tasks to Adam in paradise before the Fall. Adam was put in the garden of Eden not to be idle but to tend and keep it (Gen. 2:15). Even in the new heaven and the new earth, Christ’s servants shall serve him (Rev. 22:3), which presumably means they are doing more than luxuriating by a swimming pool while eating grapes.

Work was not ruined by the government or by the unions but by sin. It is because of Adam’s disobedience that work became labour — the ground is cursed, there are thorns and thistles, and in the sweat of his face man would eat his bread (Gen. 3:17­-19). Hence there are troubles in the work­place, as there are everywhere else. We are to be realistic about work.

Some do not work hard enough, and are told rather bluntly:

Go to the ant, you sluggard! Consider her ways and be wise. Prov. 6:6

A friend of Frank Deeks used to say to him: “Why should the working man work when he’s got the health and strength to lie in bed?” There is a wide­spread alienation from work in our society today. To them Paul would say:

If anyone will not work (as opposed to “is unable to work”), neither shall he eat. 2 Thess. 3:10

It remains true, as one wit com­mented: “A dictionary is the only place where you will find success before work.” Indeed, the worst thing about laziness is that all meaning is drained from life.

Then there are those who work hard enough but in the wrong way. In the day of the prophet Amos they would lament:

When will the new moon be past, that we may sell grain? And the Sabbath, that we may trade wheat? Making the ephah small and the shekel large, falsifying the scales by deceit, that we may buy the poor for silver, and the needy for a pair of sandals — even sell the bad wheat? Amos 8:5-6

Religious holidays were a bane, a curb on money­making activities, and so were any com­mandments about treating our neighbour as ourselves. What matters to these people is activity, success, and status.

In the Christian scheme of things, work is neither to be despised nor idolised. Apart from God, our labours are in vain (Ps. 127:1-2). They simply fill in our day, and stop us thinking about eternal matters. Work which flows from a heartfelt trust in God brings benefits (Eccles. 2:24), and the sleep of a labouring man is sweet (Eccles. 5:12). There is satisfaction in putting in a good and honest day’s work at whatever we do. This is true even for the slave — his work, done in faith, is pleasing to God (Eph. 6:5-9). As Martin Luther put it: “A dairymaid can milk cows to the glory of God.”

All lawful work is purposeful — we are to work honestly so as to be able to give gen­erously (Eph. 4:28). The 17^th century metaphysical poet and Anglican priest George Herbert once mused how the phrase “for Thy sake” could transform even the lowliest of activities: A servant with this clause Makes drudgery divine: Who sweeps a room, as for Thy laws, Makes that and the action fine.

God is not just the God of prayer, praise and Bible-reading. There is nothing secular in God’s sight. A Christian farmer, mechanic, teacher, nurse or ditch-digger is to be one who is honest, hard-working, reliable, and competent. In short, he or she is to commend Christ in the everyday activities of life.