Reading… and Thinking

Now we command you, brothers, in the name of our Lord Jesus Christ, that you keep away from any brother who is walking in idleness and not in accord with the tradition that you received from us. For you yourselves know how you ought to imitate us, because we were not idle when we were with you, nor did we eat anyone’s bread without paying for it, but with toil and labor we worked night and day, that we might not be a burden to any of you. It was not because we do not have that right, but to give you in ourselves an example to imitate. For even when we were with you, we would give you this command: If anyone is not willing to work, let him not eat. For we hear that some among you walk in idleness, not busy at work, but busybodies. Now such persons we command and encourage in the Lord Jesus Christ to do their work quietly and to earn their own living. As for you, brothers, do not grow weary in doing good.

– 2 Thessalonians 3:6-13 (ESV)

This passage is cited as backing for what is sometimes called the “Protestant work ethic”. It is also sometimes called the “Puritan work ethic”, and the German sociologist who originated the term, Max Weber, just called it the “Protestant ethic”.

Some Bible students are real champions of this ethic. (Yes, they are mainly Protestants, particularly those from the more ascetic branches of Protestantism.) But there are problems with it.

This ethic is broadly cited as the foundation of Western capitalism, and as a primary reason for the great material prosperity of Western cultures. That’s one problem right there: both Jesus and Paul are very clear that worldly wealth is a problem for believers, for example in Luke 18:24-25 and 1 Timothy 6:9-10.

Another problem is that, either openly or more-or-less disguised, proponents of the ethic make a connection between material prosperity and God’s blessing. If you are prosperous, you are clearly blessed; if not, well…God must not think that highly of you. This idea is in flat contradiction with Bible teaching, beginning with the sufferings of Job and running through the lives and teachings of Jesus and the apostles. But it is insidious, and creeps its way into our thinking very easily. Especially if we’ve grown up in a culture that does in fact embrace the ethic (North America being a prime example).

Well, what is Paul saying to the Thessalonians, if he’s not actually laying the foundation for the “Protestant ethic”? It’s actually quite simple, and it probably wouldn’t be out of line to call it a “work ethic”. He uses very plain language, and it boils down to this: you really shouldn’t be freeloading on the generosity of others, if you are able to support yourself. That’s it, and it’s a distortion to take it any farther.

There is one other thing that Paul says, at the end of this instruction: “Do not grow weary in doing good.” In the Bible, “doing good” is associated with giving – for example, Hebrews 13:16: “Do not neglect to do good and to share what you have, for such sacrifices are pleasing to God.” Give, share, do things for others. This highlights another problem with the common “Protestant ethic” – it is an excuse for selfishness. The work ethic Paul encourages (actually commands) must not be construed to mean “if you aren’t working as hard as I think you should, then I have no obligation to help you”.

Yes, others should work, to the extent they are able to, to feed themselves. On the other hand, I don’t always know the extent they are able to! And the command for them to work does not negate the command for me to give, to be generous, to help out wherever I see a need. The “work ethic” we find all through both Old and New Testaments is this: do good.