sense) `permissive'. Some of them may have had their occupations directly dependent

upon the worship of a pagan deity, as in the case of the "silversmiths" at Ephesus

(Acts 19: 23-27), the occupations of others may have been indirectly so, as in the case of

food sold in `the shambles' at Corinth, where a good deal of the meat had probably been

`offered to idols'. Against this background it becomes clearer that the `good works' are

occupations, the means of livelihood, which were honest and morally good. In such a

situation the choice of an occupation which would be worthy of their Christian profession

could well mean that their income would be seriously reduced, and their consideration

must not be primarily to obtain lucrative work, but, providing their necessary needs were

met, that which was honest and good.

Possibly the position today is even more complicated than it was in the days of the

Apostle. Paganism, although of a different kind, is as widespread now as it was then.

Some thirty or forty years ago a business man remarked that `it is almost impossible to be

a Christian and in business today', and in the years since then there has been no

improvement in the situation. In seeking employment or a change of employment there

are certain areas in which it should be quite clear to the believer he can have no part; it

should also be clear that the primary interest should be the reputation of the occupation

rather than its profitability. Yet there are many occupations where there is not such

clarity: some printers publish pornographic literature: does this mean that no believer

can have a part in the printing industry? Here it would seem that the occupation is honest

and largely of good repute, and therefore suitable for the believer, but if the Company

being considered is known to produce undesirable publications, that Company cannot be

considered to provide `good works'. In many spheres in modern business only the

individual can decide for himself, in the light of Scripture and his conscience before God.

What, for example, is the position of a family of believers who breed race horses and who

claim that they only breed horses, it is nothing to do with them to what use the animals

are put after they are sold? For what purpose can horses bred for racing be put?

Paul speaks of some in the following terms:

Here were some who were not prepared to acknowledge the knowledge of God in

Christ which had come to them, and they had professed to receive. The meaning of

`reprobate' (adokimos) is `not standing the test', and so `worthless'. The test of the

believer is whether he is prepared to put into practice (to acknowledge) what he professes

to know of God, even, if need be, to the extent of being reduced to the bare necessities of

life: whether his walk is `worthy' or `worthless'.

Clearly `good works' in the popular sense of the expression are not excluded: here

may be one of those occupations suitable for a believer, one where he may earn little

more than enough for `necessary uses'. For some, one or other of such good works may

provide a useful spare time occupation. The test must always be: is this what "God hath

before ordained that we should walk in them"?