Work is not in itself a product of the Fall. God made man to
“have dominion”. Even
ruling is not a passive undertaking; it requires doing something from time to
time. God put Adam in the Garden of Eden not to be a man of leisure but
“to work it and keep it”. Apparently
it would not keep itself, even in an unfallen world. There is no suggestion
this was in any way unpleasant, but it was man’s lot up until the Fall.
However, when Adam sinned, God declared, “By the sweat of your face you shall eat bread.” Work got a whole lot harder. The word “pain” appears for the first time in the respective curses. This was the new “lot” of mankind,
and coming to grips with it required serious reflection.
Back in Ecclesiastes 5, the Preacher has given it some.
Ecclesiastes 5:18-20 — Accepting and Enjoying One’s Lot
“Behold, what I have seen to be good and fitting is to eat and drink and find enjoyment in all the toil with which one toils under the sun the few days of his life that God has given him, for this is his lot. Everyone also to whom God has given wealth and possessions and power to enjoy them, and to accept his lot and rejoice in his toil — this is the gift of God. For he will not much remember the days of his life because God keeps him occupied with joy in his heart.”
These three sentences seem quite straightforward, and for
the most part they are. But there are a few Hebrew words in this section whose
translation tends to slightly modify the overall sense. One such pair is ra'ah towb, which the ESV translates as “find
enjoyment”. The other is zakar, which
it renders as “remember”. Both actions are a little more ... er ... active than maybe the ESV lets on.
Finding Enjoyment in Toil
“Find enjoyment” is a perfectly fine translation of ra'ah towb so long as we don’t think of
it as a sort of ginned-up emotion about working. It is not about being “rah rah”
about being stuck doing a bad job for a living. Literally, it is to “consider
as good”. The sense is that daily toil is to be valued not just for the work product
that results from it, from which man benefits materially, but also for the
experience of working itself. In other words, it is good and fitting to value
the process as well as the outcome.
This is easier said than done, depending on the job you are
doing, but it fits in nicely with some things Paul says about work in the New
Testament, like “Whatever you do, work heartily, as for the Lord and not for men,” or “always
abounding in the work of the Lord,”
or “be ready for every good work.” Though there is a Christian hope of reward at the end of our “workday”, in many
cases we can no more see the immediate positive results of our earthly efforts
(secular or spiritual) than the ancient Israelite could see the harvest in January.
A Sense of Purpose
The psalmist could write, “He who goes out weeping, bearing
the seed for sowing, shall come home with shouts of joy, bringing his sheaves with him.” Reward is rarely immediate. But better to go out to work with a sense of
purpose, acknowledging the value of the work process itself — whether its tendency
to build character, or the pleasure it gives to God — than to go out
unhappily. Perhaps this is the sort of attitude for which the Preacher is
advocating: not so much teeth-gritting stoicism as a reasoned sense of the
value of labor in the overall order of things.
Furthermore, many sorts of work involve being no more than a
link in a production chain. This was as true of agrarian work as office or
factory work today. Paul draws on that sort of experience when he writes, “I planted, Apollos
watered, but God gave the growth.” Planting and watering may seem discouraging if you are never around to view the
young saplings sprout, or to bring in the wheat harvest, but this is often the
case in life. Thus it is necessary to see one’s role in an ongoing process as
having value, even if one cannot quite see to the end of the production chain.
Some crops take longer than others to mature.
Fruitless Speculation
There is not much worse than being obsessed with what might
have been. We all make so many mistakes in the course of living our lives that,
were we to spend all our time occupied with them, we could make ourselves quite
miserable.
The second Hebrew word in this passage that could use a
little explanation is zakar, translated “remember”. “He will not much remember the days of his life,” says the
Preacher. This, he considers, is good. The word zakar is indeed used of human memory, but more frequently has to do
with the official actions that remembering produces, such as the making of
memorials. Most of its uses in the OT refer to acts of the will rather than
chance recollections in the human mind. We might read this portion of verse 20
as “He will not choose to much re-examine the days of his life ...” When
talking of the past, American southerners occasionally use the expression, “I don’t
study on it.” That seems about right.
In other words, a man who values the process of working and
living and taking what satisfaction he may from the present will not be given
to fruitless speculations about what might have been, because he is at peace
with what is. This sort of contentment is something we also find encouraged in the New Testament.
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