Biblical Teaching on Work and Employment
Scripture presents work as a divinely ordained aspect of human existence, rooted in creation and sustained through redemption. Before the fall, God placed humanity in the garden "to work it and keep it" (Genesis 2:15), establishing labor as part of the original design rather than merely a consequence of sin. The question "What does the worker gain from his toil?" [2] in Ecclesiastes reflects the tension between work's necessity and its frustrations under the curse, yet the biblical witness consistently affirms work's dignity and purpose.
The Theological Foundation
Work finds its ultimate pattern in God himself, who "performs his office" through his governance of creation [4]. Christ exemplified this principle, being "an example of" good works [1], and believers are called to perform their labor "in Christ's name" [1]. Paul emphasizes that God himself "worketh in you" [8], providing both the will and power to work, which grounds human effort in divine enablement rather than autonomous striving. The apostle taught that "it is God who worketh in you" to accomplish his purposes [8], making human labor a participation in divine activity.
The Moral Obligation
The New Testament establishes work as a moral duty, not merely an economic necessity. Paul's command to the Thessalonians was explicit: those unwilling to work should not expect provision from the community [3, 7]. This principle "absolves the church of the responsibility of feeding other believers who refuse to work" [3], distinguishing between genuine need and voluntary idleness. The apostle insisted that "work is the appropriate way to gain a living" [3], citing the creation mandate and wisdom literature as precedent.
John Chrysostom addressed those who "desire to live in doing nothing" and had "abused this speech, as though Christ would entirely abolish working" [5]. His concern was that spiritual teaching about heavenly bread not be twisted into justification for earthly laziness. The distinction between laboring for "the meat which perisheth" and "that meat which endureth unto everlasting life" [5] does not eliminate physical work but reorders its priority.
The Redemptive Framework
Good works, while unable to secure justification [1], remain essential fruits of faith. They are "wrought by God in us" [1] and manifest as "one continuous chain of 'work'" rather than isolated acts [6]. Scripture was "designed to lead us to" such works [1], and their ultimate effect produces both internal and external peace [9].
Sources
- Torrey's Topical Textbook “Torrey's Topical Textbook: Works, Good — Christ, an example of -- Joh 10:32; Ac 10:38. Called Good fruits. -- Jas 3:17. Fruits meet for repentance. -- Mt 3:8. Fruits of righteousness. -- Php 1:11. Works and labours of love. -- Heb 6:10. Are by Jesus Christ to the glory and praise of God -- Php 1:11. They alone, who abide in Christ can perform -- Joh 15:4,5. Wrought by God in us -- Isa 26:12; Php 2:13. The Scripture designed to lead us to -- 2Ti 3:16,17; Jas 1:25. To be performed in Christ's name -- Col 3:17. Heavenly wisdom is full of -- Jas 3:17. Justification unattainable by -- Ro 3:20; Ga 2”
- Ecclesiastes “Ecclesiastes 3:9 (BSB) — What does the worker gain from his toil?”
- 2 Thessalonians (Protestant academic) “Tyndale House on 2 Thessalonians 3:10: 3:10 Work is the appropriate way to gain a living (see Gen 3:17-19; Ps 128:2; Prov 10:4). Paul absolves the church of the responsibility of feeding other believers who refuse to work.”
- CCEL (Reformed) “Calvin, Commentary on Isaiah, Vol. 1, section 11.27: appears to be doing nothing when he does not punish the crimes of the ungodly; but when he rises up to execute judgment , and inflicts punishment, his work is then seen, and becomes visible (as is commonly said) by action; because from the very fact we learn that the world is governed by his authority and power. Work , therefore, is taken specially for judgment ; because by means of it we see that God is by no means unemployed, but performs his office. Now, ungodly men speak of him with reproach and contempt, and at this very day we have abu”
- CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on John & Hebrews: at rebukes, but addeth instruction also, saying, “Labor not for the meat which perisheth, but for that meat which endureth unto everlasting life.” “Which the Son of Man giveth 1243 1243 “shall give,” N.T. unto you; for Him hath God the Father sealed.” 156 What He saith, is of this kind: “Make ye no account of this earthly, but of that spiritual food.” But since some of those who desire to live in doing nothing have abused this speech, as though Christ would entirely abolish working, it is seasonable to say somewhat to them. For they slander, so to s”
- 1 Thessalonians (Presbyterian) “Jamieson, Fausset & Brown on 1 Thessalonians 1:3: work of faith--the working reality of your faith; its alacrity in receiving the truth, and in evincing itself by its fruits. Not an otiose assent; but a realizing, working faith; not "in word only," but in one continuous chain of "work" (singular, not plural, works), Th1 1:5-10; Jam 2:22. So "the work of faith" in Th2 1:11 implies its perfect development (compare Jam 1:4). The other governing substantives similarly mark respectively the characteristic manifestation of the grace which follows each in the genitive. Faith, love, and hope, are the ”
- 2 Thessalonians (Presbyterian) “Jamieson, Fausset & Brown on 2 Thessalonians 3:10: For even--Translate, "For also." We not only set you the example, but gave a positive "command." commanded--Greek imperfect, "We were commanding"; we kept charge of you. would not work--Greek, "is unwilling to work." BENGEL makes this to be the argument: not that such a one is to have his food withdrawn from him by others; but he proves from the necessity of eating the necessity of working; using this pleasantry, Let him who will not work show himself an angel, that is, do without food as the angels do (but since he cannot do without food,”
- Philippians (Presbyterian) “Jamieson, Fausset & Brown on Philippians 2:13: For--encouragement to work: "For it is God who worketh in you," always present with you, though I be absent. It is not said, "Work out your own salvation, though it is God," &c., but, "because it is God who," &c. The will, and the power to work, being first instalments of His grace, encourage us to make full proof of, and carry out to the end, the "salvation" which He has first "worked," and is still "working in" us, enabling us to "work it out." "Our will does nothing thereunto without grace; but grace is inactive without our will" [ST. BERNARD].”
- Isaiah (Presbyterian) “Jamieson, Fausset & Brown on Isaiah 32:17: work--the effect (Pro 14:34; Jam 3:18). peace--internal and external.”