DON'T BE LAZY

An article dated April 16, 2014 appeared on the website of the New York Daily News entitled “Laziness could be hereditary, study suggests.” The article tells of research conducted at the University of Missouri’s College of Veterinary Medicine where experiments conducted on rats lead to the identification of “36 genes that may play a role in predisposition to physical activity motivation.” As a result, “researchers came to the conclusion that there is such a thing as a genetic predisposition to laziness” [1].

To be fair, I’m not referencing this research so that we can find a justifiable reason for being lazy. Instead, I am referencing this research in order to point out that as humans in this technologically advanced, western civilization we can easily find ourselves predisposed to laziness, regardless of whether or not it is in our genes. So, it is worth considering what the Bible has to say about laziness in regards to both physical inactivity and spiritual inactivity.

In 2 Thessalonians 3:6-15 Paul addressed the subject of laziness (or idleness), and was highly critical of those who are idle, lazy, and refuse to work. In fact, Paul identified laziness as walking “disorderly” in 2 Thessalonians 3:11 (NKJV). Instead of “disorderly,” other translations refer to it as walking “unruly” (NASB), “irresponsibly” (HCSB), or “undisciplined” (CEB). The Greek term being utilized here to describe the type of walk in which these idle individuals were engaged means “not in proper order, undisciplined, disorderly, [or] insubordinate” [2]. It refers to behavior that is inconsistent with expectations. So, Paul refers to living idly or behaving lazily as something that is out of line. But “out of line” with what?

Paul contended that laziness is out of line with God’s expectations, and he did so by appealing to his own ministry. First, he drew a contrast between those who walk “disorderly” and the way he walked. In 2 Thessalonians 3:7-8, he wrote, “you…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.” In other words, Paul indicated that orderly conduct was demonstrated by him and his companions because, when they were in Thessalonica, they did not take anything for free. Instead, they worked, they provided for themselves, and, as a result, they were contributors rather than moochers. Second, he reminded the church in Thessalonica of the instructions that he gave to them when he was present with them. In 2 Thessalonians 3:10, he wrote, “when we were with you, we would give you this command: If anyone is not willing to work, let him not eat.” In other words, when he was present in Thessalonica, he specifically taught them that one’s failure to work, failure to contribute, and failure to make an effort eliminated the responsibility of others to be benevolent towards them. So, Paul taught them that industriousness was God’s expectation, thus making idleness equivalent to disorderly conduct since it was not in line with God’s expectation.

If you read between the lines, Paul is saying that laziness is a sin because anything that is disorderly, that is not in line with God's expectations, is sin. Sin not only occurs anytime you do what you are instructed not to do, but sin also occurs anytime you fail to do what you are instructed to do (James 4:17). Those who were idle were failing to do what they were instructed to do by God through Paul. 

Now, it is fair to note that the passage in 2 Thessalonians 3 specifically criticized physical laziness as opposed to spiritual laziness, but that does not mean that Scripture is silent on the issue of spiritual laziness.

Do you remember the Parable of the Talents (Matthew 25:14-30)? Jesus began this parable by saying, “the kingdom of heaven is like a man traveling to a far country, who called his own servants and delivered his goods to them.” This introduction indicates that this story is addressing spiritual matters since it is utilized as an example of “the kingdom of heaven.” 

As the story goes, the master gave one servant five coins, one servant two coins, and a third servant one coin before he departed with the unspoken expectation that they would utilize their respective resources to advance the Master’s estate. Two of the servants, the one with five coins and the one with two coins, took the resources they had received and worked in such a fashion as to gain more. In fact, they each doubled their master’s financial interests through their efforts, and when the master returned to examine his investments, he told these two individuals, “Well done, good and faithful servant” (Matthew 25:21, 23).

However, the situation was different for the servant who had been given one coin. Instead of using his coin, he simply hid it, and, as a result, he did not increase it. Notice the reason he gave for burying it in Matthew 25:24-25, “I knew you to be a hard man, reaping where you did not sow, and gathering where you scattered no seed, so I was afraid, and I went and hid your talent in the ground. Here you have what is yours.” In other words, this servant deliberately choose to handle the master’s resource lazily because he was afraid of the rejection that might come if he proved unsuccessful. When the master learned how this servant handled his finances, the master called him “wicked,” “lazy,” and “worthless,” and deemed him unfit to receive a reward, choosing to punish him instead (Matthew 25:26-30). 

A lesson to be gleaned from this parable is that laziness is unacceptable in the kingdom of heaven. God made it quite clear in Scripture that He “created” us “for good works, which [He] prepared beforehand, that we should walk in them” (Ephesians 2:10). This passage indicates that God expects us to be active, to be productive, and to work in His kingdom. Failure to do so is tantamount to laziness, and, if the Parable of the Talents is any indicator, such laziness can lead to eternal punishment.

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[1] http://www.nydailynews.com/life-style/health/laziness-hereditary-study-suggests-article-1.1758523 

[2] Walter Bauer, William F. Arndt, F. Wilbur Gingrich, and Frederick W. Danker, A Greek-English Lexicon of the New Testament and Other Early Christian Literature, 2nd ed. (Chicago, IL: University of Chicago Press, 1979), 119.

RESOLUTIONS AND RESOURCES

A common practice that coincides with the start of a new year is the making of new year’s resolutions. A New Year’s resolution is a personal declaration of what one intends to do at the start of a new year in order to alter an undesirable behavior or trait, to accomplish a personal goal, or to better some aspect of one’s life. One of the most popular resolutions every year centers around our finances. Financial resolutions may take the form of resolving to spend less money, to save more money, or to get out of debt. If one of your resolutions revolves around money, then consider what the Bible has to say about financial stewardship.

The first component of financial stewardship entails giving God the “firstfruits.” The “firstfruits” terminology is not commonly used today, but it refers to a financial mindset that prioritizes God. After the Israelites took possession of the land of Canaan, they were required to offer to God some of the first harvest that they reaped (Deuteronomy 26:1-10). Why? Because He gave first. He gave them the land and He gave them the harvest, so they were expected to bring a basket of their first bounty back to Him. As a result, the giving of one’s “firstfruits” in the Israelite’s agricultural society demonstrated that God would receive financial priority. 

This “firstfruits” mentality may not carry as much weight in an industrialized society, but Jesus made sure that the principle behind it applied to every disciple. In a section of Scripture in which Jesus addressed financial matters, He concluded with the words “Seek first the kingdom of God and His righteousness, and all these things shall be added to you” (Matthew 6:33). To what is the phrase “all these things” referring? “All these things” is referring to the necessities of life such as food, water, and clothing, which Jesus indicated that God freely supplied to the flowers and birds. What is the condition for having "all these things...added to you"? The condition was the prioritization of God—seeking God first. So, when Jesus spent His time in Matthew 6 talking about wealth, finances, and stewardship, what He was trying to communicate is that the “firstfruits” mentality should not diminish in the New Testament. Solomon summarized the expectation well when He said, “Honor the Lord with your wealth and with the firstfruits of all your produce” (Proverbs 3:9).

Now, it should be noted that God is realistic in His expectations of your giving. He does not expect you to give above your means (2 Corinthians 8:11), but He does expect you to give purposefully and cheerfully (2 Corinthians 9:7). It should also be noted that failure to prioritize God with our finances is considered a form of stealing from Him. In Malachi 3:8-9, God criticized the Jews for their failure to fulfill their covenant obligation of tithing and accused them of robbery as a result. As you examine your finances today can you wholeheartedly say that God takes precedence in your financial agenda? Or, are you guilty of robbing Him because you are not financially prioritizing “the Giver of all good gifts” (Matthew 7:11; James 1:17)?

The second component of financial stewardship is to avoid misappropriating God’s funds. There are many ways in which one can misappropriate the resources that God has entrusted to us, but quite possibly the most common means of such misappropriation is indebtedness. Debt is not identified in the Bible as a sin per se, but the Bible does discourage its usage. For example, Paul instructed Christians to “Owe no one anything except to love each other,” or, as another translation says, “Let no debt remain outstanding except the continuing debt to love one another” (Romans 13:8). Why would Paul issue such an instruction? Consider the fact that Solomon equated indebtedness to slavery in Proverbs 22:7, saying “the rich rules over the poor, and the borrower becomes the lender’s slave.” In other words, Solomon is saying that the accumulation of debt allows the one to whom you are indebted to be your functional master. This is a problem because Scripture indicates that as disciples we are to be mastered by no one but God. Remember, Jesus said, “No one can serve two masters, for either he will hate the one and love the other, or he will be devoted to the one and despise the other. You cannot serve God and money” (Matthew 6:24). Thus, the basis of Paul’s instruction to “owe no one anything” is the fact that God is the only one to whom we should be indebted because He paid our greatest debt—the debt of sin (Romans 6:15-23; 1 Corinthians 7:23; 1 Peter 2:16). 

There are other biblical principles that have a bearing on our attitude toward debt. For example, we should avoid indebtedness because it robs us of a pilgrim mentality. In Hebrews 11:13 and 1 Peter 2:11 we are identified as “strangers and pilgrims” and “sojourners and pilgrims.” Such monikers indicate that our current residence is not our permanent residence. We need to remember that everything we own will be destroyed one day (2 Peter 3:10). So, worshipping the idol of accumulation through indebtedness contradicts our identity as pilgrims. Additionally, we should avoid indebtedness because it can prevent us from investing in kingdom opportunities. When our money is tied up paying off debt, it is unavailable to be used for more beneficial things such as benevolent activities or evangelistic opportunities. We must not forget that Jesus instructed us to “lay up…treasures in heaven” rather than "on earth” in Matthew 6:19-20. As one preacher said, “kingdom investments are the only investments with an eternally prosperous dividend.” 

In regards to the misappropriation of God’s funds, it should also be noted that failure to appropriately utilize the resources given to us by God is considered a form of laziness and is condemnable. In the Parable of the Talents, when the master received the financial report from the one talent servant, he was greatly disturbed by the one talent servant’s unwillingness to make the sacrifices and do the work that was required in order to wisely use the funds with which he was entrusted. As a result, the master called him “wicked and lazy,” stripped him of his resource, and condemned him by sending him to a place where “there will be weeping and gnashing of teeth” (Matthew 25:26-30). An application that can be made from this parable is that God entrusts resources to us, such as money, and He expects us to utilize it wisely for His glory. Failure to do so comes with dire consequences. As you examine your finances today, can you wholeheartedly say that you are mastered by no one but God, that you are operating with a pilgrim’s mentality, that you are investing in heavenly treasures? Or, are you guilty of financial laziness because you are allowing debt to dictate your financial direction?