The Blessing of Work

Genesis 2:4-17

According to Encyclopedia Britannica, work (in the science of physics) is the “measure of energy transfer that occurs when an object is moved over a distance by an external force, at least part of which is applied in the direction of the displacement.” In other words, work is using energy and effort to do things. We can improve this simplistic definition, perhaps, by saying that work is using personal energy and effort to do meaningful things.

Some of us love to work. Others of us don’t. Then some, perhaps many, of us may not necessarily dislike working, but at the same time, we may not like the kind of (or some of the kind of) work we do – or at least some of the work we do. We may enjoy our career, for instance, but dislike taking care of our home. Or we may dislike our day job but enjoy taking care of our home. Whatever the case, whether we like it or not, work is a necessary experience and function of life as a human being.

When we speak about work, we naturally and normally refer to that work which we do in order to be paid, to generate income, or to receive other benefits of either employment or business ownership. Though careers and jobs are a major form of work, we should also include in our concept of work all effort we exert upon the created world around us, whether paid or not. We should include land and property development, home construction, craftsmanship hobbies, gardening, and so on. We should also – and most certainly – include unpaid, home-based efforts such as being a housewife or homeschooling children.

To complete our concept of work, we should contrast work with sabbath. Sabbath is the opposite of work and includes not only ceasing from or stoppage of work, but resting, recreation, enjoyment, and celebration. Properly understood, periods of sabbath should regularly occur at intervals throughout our days of work and labor.

This being said, let us recognize that according to Gen 2:4-17, God created us to work. He made us to exert force and energy on the world around us. Let’s see how this passage reveals this purpose to us.

Apart from mankind, the world was in an undeveloped state. (2:4-7)

This is the history of the heavens and the earth when they were created, in the day that the LORD God made the earth and the heavens, before any plant of the field was in the earth and before any herb of the field had grown. For the LORD God had not caused it to rain on the earth, and there was no man to till the ground; but a mist went up from the earth and watered the whole face of the ground. And the LORD God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living being.

The opening phrase “this is the history of…” is the same Hebrew phrase used ten other times throughout Genesis (Gen 2:4; 5:1; 6:9; 10:1; 11:10; 11:27; 25:12; 25:19; 36:1; 36:9; 37:2). In the other instances, it is translated as “these are the generations of…” or “these are the genealogies of…” In all other instances, this phrase introduces a set of names, descendants, and events pertaining to certain people. Here they introduce the created, material world. Altogether, these serve as a structural marker or guide which highlights a progression and structure for the book of Genesis. Each instance introduces a new set of developments in God’s plan for accomplishing his plan for the world through mankind.

Also note that this section provides us with more details about what happened within the six days of creation. From this we see that the world had not yet experienced rainfall. This would come later, sometime after the creation week. But at the beginning, God watered the plant life of the world by means of a mist which ascended from the ground. The point here is that though God had provided water to sustain plant life, so much more beauty, greenery, and productivity could be achieved if the land and plants were cultivated, farmed, and cared for.

Said another way, God created everything very good, just as he wanted it to be. And part of that goodness was creating and providing a world which was brimming with potential rather than beginning at peak performance. This world which God had made was designed to raise fascinating questions, stir curiosity and creativity, inspire discovery and exploration, and call for developments, improvements, and discoveries. Even the animal kingdom, though good, was intended to be bred, domesticated, and trained. It is within the context of this description that God emphasizes his creation of mankind.

In making mankind, God did not form him physically out of nothing. Instead, he formed him from the ground and then imbued him directly with life. This “breath of life” refers not only to our physical, material nature, but also our immaterial, spiritual nature – which includes our emotions, rational thinking, and decision-making will. It also refers to our conscience, that unique, God-given feature within us which enables us to make moral and immoral decisions.

It is this emotional, rational, moral nature which makes us different and superior to animals. It also enables us to know or resist God in a relational way. Most importantly, this unique nature makes it possible for us to be God’s special and personal representatives and servants in this world, acting as God’s hands in the world he made, doing with it what he desires to be done.

God placed mankind in an environment ripe for exploration and enjoyment. (2:8-14)

The LORD God planted a garden eastward in Eden, and there He put the man whom He had formed. And out of the ground the LORD God made every tree grow that is pleasant to the sight and good for food. The tree of life was also in the midst of the garden, and the tree of the knowledge of good and evil. Now a river went out of Eden to water the garden, and from there it parted and became four riverheads. The name of the first is Pishon; it is the one which skirts the whole land of Havilah, where there is gold. And the gold of that land is good. Bdellium and the onyx stone are there. The name of the second river is Gihon; it is the one which goes around the whole land of Cush. The name of the third river is Hiddekel; it is the one which goes toward the east of Assyria. The fourth river is the Euphrates.

This next section at first seems to be a diversion or interruption to the flow of the passage, but it is not. This section describes both the immediate and larger environment in which God placed the first humans. The immediate context we call “the garden of Eden,” which seems to have been something like a large, fertile, but untamed botanical garden, grove, or tropical rain forest. This garden was not Eden but existed as a smaller area in the eastern region of an area called Eden.

In this garden, God planted all the kinds of trees which were either especially beautiful to look at or which produced edible fruit. In other words, this garden featured a concentrated assortment of all the best plants and trees.

These included “the tree of life” and the “tree of the knowledge of good and evil.” This does not mean that there was only one solitary tree of each kind standing alone in the garden. Instead, it means that these “kind” of trees were there, so there would have been multiple “trees of life” and “trees of the knowledge of good and evil” growing in this garden – perhaps as clusters or groves of trees.

Moses explains that there was a river flowing out from this garden as well, which eventually formed four separate rivers. Due to the later worldwide flood, which caused major topographical changes to earth’s surface, and also to other factors, it seems impossible to locate these riverbeds and locations today with any certainty, though it does seem likely that this area existed somewhere in the Mesopotamian region (generally the area of Iraq, Syria, Kuwait, and parts of Turkey today.

This passage explains how these rivers flow through vast and unknown places and how valuable materials such as bdellium (perhaps some kind of resin), onyx (a kind of precious stone), and gold (a kind of precious metal) existed in these faraway places.

Why are these places and materials mentioned? Most likely they are mentioned to encourage future exploration and enjoyment. God desired and intended for people to spread out, explore, discover, enjoy, and utilize materials like this for meaningful purposes and in meaningful ways. Travel agencies and cruise lines do this, for instance, by advertising photos and videos of scenic, faraway places. Why? To encourage you to go there. Remember the gold rush of the mid 1800s? People endured grueling journeys to the West Coat, uprooting their lives and families, because they heard that there was gold out West. This passage serves a similar purpose – teaching us that God intends for us to discover, explore, and put to use the materials he has placed throughout the earth.
God intended for mankind to work and care for the world. (2:15)

Then the LORD God took the man and put him in the garden of Eden to tend and keep it.
Here again we’re told that God made people and placed them into this environment. This is why he placed them there: “to tend and keep it.” “To tend” means to work and labor. “To keep” means to care for, guard, and protect.

From this, we see that work is not merely an optional pursuit in life – it is why God placed us into his world. If God’s purpose for mankind was only to have a close relationship with us, though this is essential, then he could have placed us anywhere, such as in his presence from the outset. But he didn’t. He placed us into this material world he has made because he wanted us to “tend” and “keep” it.

So, God expects us and designed us for work. Statista Research tells us that in 2023, 60% of American adults held some kind of job, which means that 40% of adults did not. These statistics do not include homemaking, esp. mothers who are not paid but work hard caring for their home and family and possibly even homeschooling. Health studies show that inactivity (or not working) significantly increases the risk of many health risks and problems.

The words specifically, “tend” and “keep” are important. The first teaches us that thoughtful, intelligent, diligent effort and labor is required if we are going to fulfill our God-given purpose. There is no easy way forward – and the easy life of doing nothing is not God’s intent. To be even more clear, we must observe that diligent effort and labor is not a result of God’s curse due to sin. These responsibilities were a part of God’s original intention for us in the perfect environment where he placed us. So, exerting serious effort in work is a good thing!

The second word, “keep,” portrays our work not as owners but as caretakers, guardians, and protectors of God’s creation. He is the owner of the world, not us. Therefore, we must seek to do with his world what he intends for us to do. We must do all that we can to achieve his good purposes and to resist, stand up against, and work hard to protect his world from sinful and wrong applications and uses of the world he has made.

We must view our work as worship and obedience to God. (2:16-17)

And the LORD God commanded the man, saying, “Of every tree of the garden you may freely eat; but of the tree of the knowledge of good and evil you shall not eat, for in the day that you eat of it you shall surely die.”

What’s fascinating about these two words is that they are the same words used elsewhere in the OT for “worship” and “obedience.” The first word, “tend,” describes elsewhere how priests and God’s people were to “serve him” in the tabernacle and Temple. From this we see that (1) we should view all of our work as worship and service to God and (2) we should expect our service to God (in the church for instance) to require labor and work.

The second, “keep,” also describes elsewhere how God’s people were to hear, remember, and obey God’s commands. That’s what it means to “keep” God’s words. More on that in just a second. But first, we should note something else.

Interestingly enough, the way this passage describes the gold, gemstones, rivers, and trees with fruit also have a lot in common with how Moses will describe and design the tabernacle and Temple, and they also have a lot in common with how John describes the New Jerusalem and New Earth that God will make in eternity.

From these shared, overarching details between work in the Garden of Eden, worship in the tabernacle and Temple, and life in the future New Jerusalem and New Earth, we see that God views our work – whether paid or unpaid, whether more overtly spiritual or not – as a matter of worship and obedience to him. It is not something other than worship or something separate from his biblical commands and teaching. Instead, it is what he calls us to do for him and in the way that he desires.

“Service to God through service to mankind is the only motivation acceptable to God for diligence and hard work in our vocational calling.” (Jerry Bridges)

On this basis, we should make the following three observations about our work.

We should reject three wrong views of work:

1.         Laziness (2 Thess 3:10)

By laziness, I am referring to a person being unwilling to work or exert effort. The OT book of proverbs describes a lazy person in various places as either a “sluggard” (slow to move like a slug) or a “slothful” person (slow to move like a sloth).

“Men were created for to employ themselves in some work, and not to lie down in inactivity and idleness.” (John Calvin)

The problem with laziness is that a lazy person takes a zero view of work. They don’t like to work, don’t want to work, and simply won’t work unless absolutely necessary – if at all. Paul spoke clearly about this problem in the NT in a letter he wrote to the church at Thessalonica:

When we were with you, we commanded you this: If anyone will not work, neither shall he eat. For we hear that there are some who walk among you in a disorderly manner, not working at all, but are busybodies. Now those who are such we command and exhort through our Lord Jesus Christ that they work in quietness and eat their own bread. (2 Thess 3:10-12)

If you think this sounds harsh, then consider how Paul further emphasizes what he says here:

But as for you, brethren, do not grow weary in doing good. And if anyone does not obey our word in this epistle, note that person and do not keep company with him, that he may be ashamed. Yet do not count him as an enemy, but admonish him as a brother. (2 Thess 3:13-15)

In another place, Paul called the people and culture of the island of Crete “lazy gluttons,” and as a correction not praise of course (Tit 1:12). And in Matt 25:26, Christ directly equates laziness with wickedness. According to the book of Proverbs, lazy people are experts at one thing – making excuses. Yet such excuses should be ignored and rejected.

In Lam 3:27, the prophet Jeremiah says plainly that “it is good for a man to bear the yoke in his youth.” This means that it is good (not mean) to teach, train, and expect children to work hard. They should do more than play with toys, play video games, sleep, eat, and so on. A key part of their training and life should be learning to do hard work.

So, we should reject tendencies to laziness in our lives and in the training of our children. But in addition to this “zero” view of work, we should also reject what I will call a “low” or “reductionistic” view of work.

2.         Utilitarianism (Col 3:23)

By utilitarianism, I am referring to a person who views work as nothing more than a means to an end. Many, for instance, view work as nothing more than a necessary evil or trial which enables them to earn money which they can use for other things. Even work for more noble purposes, such as helping others or receiving personal enjoyment, can be utilitarian if doing so only remains on the human, horizontal plane.

To fully appreciate and maximize the value and satisfaction of our work, we must look beyond how it benefits us and also beyond how it benefits other people. We must – in addition to these outcomes – recognize how it benefits, honors, and brings pleasure to God, carrying out his will for the world, accomplishing his purposes, being his hands, and bringing his pleasure.

Paul teaches this clearly in the NT when he says this to working people in the church at Colosse:

Whatever you do, do it heartily, as to the Lord and not to men, knowing that from the Lord you will receive the reward of the inheritance; for you serve the Lord Christ. But he who does wrong will be repaid for what he has done, and there is no partiality. (Col 3:23)

This Godward, God-serving mentality enables us to work in a whole-hearted manner:

Whatever your hand finds to do, do it with your might; for there is no work or device or knowledge or wisdom in the grave where you are going. (Eccl 9:10)

As one of my seminary professors used to say, “When you study, really study; but when you take a break, really take a break.” I will adapt that to what we’re learning from Gen 2: “When you work, really work; but when you sabbath, really sabbath!”

Finally, we must not only reject the “zero” or “no” of work (laziness) and also the “low” view of work (utilitarianism), but we must also reject the “high” view of work as well, which views work too highly.

3.         Idolatry

By idolatry, I am referring to treating your work as a god. A god is anything we look to or depend upon for meaning, purpose, provision, and satisfaction in life. And in doing so, we often set aside and sacrifice other things which are themselves incredibly valuable in order to appease or serve that god over all.

Today, many Americans are lazy. But many other Americans are not – and in the name of being “not” lazy or “hard-working,” we can worship at the altar and god of our careers and our work. When we do this, we work too much. We call this workaholism. And when we do this, we sacrifice many other important things. Social relationships and community involvement. Church ministry opportunities and gospel impact. Sabbath rest, celebration, and enjoyment. And family relationships – even to the point of sacrificing our children and marriages for the success of our careers and income.

“Too many people worship their work ... and play at their worship.” (Anon.)

Husbands and fathers do this when they work so much that they can’t put in the attention and effort required to be a loving husband and involved father. Wives do this when they allow career obligations to prevent them from being a supportive wife and a caring, mentoring mother. We can all do this when we work so much that we have no regular time for personal recreation and rest and no regular time for church gatherings, service, and worship (esp. on the Lord’s Day).

Though God disciplined the nation of Israel for many things, the ultimate matter for which he judged them most severely was in abandoning their sabbath rest – weekly and otherwise. The problem here was not so much working on the wrong day as it was being so focused on work that they had no time for rest, worship, and spiritual service.

So, while you may feel as though you’re doing well and getting ahead (earning more income, etc.), you will pay in more costly ways along the way and in the end. Be wise and abandon the idol of work. Work hard, yes, but put your work in its place. Insist as well on regular worship and regular family time, for instance – even if that means changing your work or reducing your income.

We should obey God in our work.

“And the LORD God commanded…” This phrase reminds us that from the very beginning of all work, our work was to be carried out in submission to and in compliance with God’s commands.

We won’t take the time to develop this point in depth here, but we should note that in the moment God placed mankind in the Garden of Eden and assigned him his role (to “labor in” and “care for” the garden), he immediately gave them a command. And in doing so, he explained some clear instructions. Though he desired for them to work hard and to enjoy the results of their labors, they were not permitted to eat from the “tree of the knowledge of good and evil.” He felt so strongly about this command that he attached to it a consequence for violating it. If they did this, they would die. “To die” here means more than physical heart failure and separation of our bodies into the grave from our immaterial soul. It meant far more – including separation from God and, as we will learn in Gen 3, many other sad and painful effects which would make our lives in this world more difficult – including our work.

Paul explains this to contracted workers who were members of the church at Colosse:

Bondservants, obey in all things your masters according to the flesh, not with eyeservice, as men-pleasers, but in sincerity of heart, fearing God. (Col 3:22)

As followers of Christ who view all of our work as service to God, as being his hands in the world for good, we should make sure that our work aligns with and submits to God’s commands. We should not be dishonest, lazy, or unjust in our work and the things we do or decisions which we make in our work.

Furthermore, we should not accept jobs or pursue careers which require us to endorse or participate in sinful behavior. I once worked for a printer who ran a four-color, Heidelberg press. He was also a believer. Because of his faith, he would turn down high-paying jobs if they would require him to print inappropriate things.

If your career or job requires you to do or promote things which God’s commands prohibit or which violate God’s commands, you should not participate. In some cases, this requires believers to leave a job or career entirely. If your job is requiring you to violate your integrity as a follower of Christ, then you must not continue in that line of work.

We should enjoy the benefits of our work.

Throughout this passage, we can see the generosity and goodness of God. To the first man, he placed in the Garden of Eden “every tree … that is pleasant to the sight and good for food” (2:8). The rivers and precious raw materials speak to God’s goodness. Then God said to man, “Of every tree of the garden you may freely eat …” (2:16).

When we consider God’s commands, we often view them in a pejorative, negative way. We recoil at God’s commands and view him, therefore, as somehow mean and restrictive. But the opposite is actually true. God’s commands guide, shelter, and protect us. Yes, he says ‘no’ to some things, but what good parent doesn’t? When we read this account of God and man in the Garden of Eden, we fixate and focus on the one tree God said not to eat from. But what about all the rest? God gave EVERY, OTHER, TREE to them to enjoy.

Also, note, that God doesn’t just require us to care for this world for his pleasure alone (though that is certainly a good reason alone), but he desires for us to (and finds pleasure when we) enjoy the results of our labor.

Here is what I have seen: It is good and fitting for one to eat and drink, and to enjoy the good of all his labor in which he toils under the sun all the days of his life which God gives him; for it is his heritage. As for every man to whom God has given riches and wealth, and given him power to eat of it, to receive his heritage and rejoice in his labor—this is the gift of God. (Eccl 5:18-19)

So Christian friend, whether you’re teaching students in school, operating heavy equipment on the farm, maintaining train tracks, designing mechanical products, caring for animals, supervising people, caring for your home and family, or participating in complex surgeries in emergency situation – whatever your work is, do it with all of your heart as God’s hands in God’s world. When you work, really work; and when you sabbath, really sabbath. And in doing so, be careful to avoid the wrong views of work which are laziness, utilitarianism, and idolatry. Keep God as the center and guide of all your work.

Discussion Questions

• Why does the phrase "blessing of work" seem like an oxymoron?
• How does God work? In what ways does He work? What is His attitude when working?
• How does the curse for sin affect work?
• What is God’s purpose in making humanity to work and care for the world?
• What does it mean for work to be holy?
  • How is work done for “secular” corporations holy?
• Those who are lazy do not value work at all. How does a lazy person’s attitude toward work reveal their answer to the purpose of life?
• Utilitarianism in our work means that we work is to do what really matters. What are the mistakes of a utilitarian view of work?
  • What are the dangers?
• What could someone who is tempted to idolize work do to do properly worship and obey God in their work?