A term referring either to God’s activity or to people’s regular occupation or employment.

THE VALUE OF WORK

The Bible’s positive outlook on work is rooted in its teaching about God. Unlike other ancient religious writings, which regarded creation as something beneath the dignity of the Supreme Being, Scripture unashamedly describes God as a worker. Like a manual laborer, he made the universe as “the work of his fingers” (Psalm 8:3). He worked with his raw material just as a potter works with the clay (Isaiah 45:9). The intricate development of the unborn child in the womb and the vast, magnificent spread of the sky both display his supreme craftsmanship (Psalms 139:13-16; 19:1). In fact, all creation bears witness to his wisdom and skill (104:24). The almighty Creator even had his rest day (Genesis 2:2-3) and enjoyed job satisfaction when surveying his achievements at the end of the week (1:31).


This vivid biblical description of a working God reaches its climax with the incarnation of Jesus. The “work” that Jesus was given to do (John 4:34) was, of course, the unique task of redemption. But he was also a worker in the ordinary sense. His contemporaries knew him as “a carpenter” (Mark 6:3). In NT times carpentry and joinery were muscle- building trades. So the Jesus who stormed through the temple, overturning tables and driving out the men and animals (John 2:14-16), was no pale weakling but a workingman whose hands had been hardened by years of toil with the ax, saw, and hammer. Hard, physical labor was not beneath the dignity of the Son of God.


If the Bible’s teaching about God enhances work’s dignity, its account of mankind’s creation gives all human labor the mark of normality. God “took the man and put him in the Garden of Eden to till it and keep it” (Genesis 2:15). And God’s first command, to “fill the earth and subdue it” (1:28), implied a great deal of work for both man and woman. In an important sense, people today are obeying that command of their Creator when they do their daily work, whether they acknowledge him or not. Work did not, therefore, arrive in the world as a direct result of the fall into sin (though sin did spoil working conditions, 3:17-19). Work was planned by God from the dawn of history for mankind’s good—as natural to men and women as sunset is to day (Psalm 104:19-23).


With this firm emphasis on the dignity and normality of labor, it is no surprise to find that Scripture strongly condemns idleness. “Go to the ant, O sluggard; consider her ways, and be wise” (Proverbs 6:6, RSV). Paul is equally blunt: “If any one will not work, let him not eat” (2 Thessalonians 3:10, RSV). He set a good example (Acts 20:33-35; 1 Thessalonians 2:9). Those who refuse to work, he insists, even for spiritual reasons, earn no respect from non-Christian onlookers by depending on others to pay their bills (1 Thessalonians 4:11-12). Wage earners, on the other hand, have the material resources of Christian service (Ephesians 4:28).

VOCATIONS

In biblical times the Greeks and Romans catalogued jobs according to importance or desirability. Routine manual labor, for example, was considered inferior to work involving mental activity. Jewish teaching contrasts strongly with this attitude. “Hate not laborious work,” taught the rabbis (Ecclesiasticus 7:15). Even the scholar had to spend some time in manual work. A few trades, like that of the tanner, were regarded as undesirable (a taboo broken very quickly by the early church—see Acts 9:43), but there is no indication in the Bible that some jobs are more worthwhile than others in God’s sight. The Lord calls craftsmen into his service (Exodus 31:1-11), just as much as prophets (Isaiah 6:8-9). So Amos was summoned from his fruit-picking to prophesy (Amos 7:14-15), but with no suggestion that he was being promoted to a superior role. The important thing was not the nature of the occupation but the readiness to obey God’s call and to witness faithfully to him, whatever the job.
The Bible has some poignant things to say about the relationship between employer and employee. The OT prophets voice the strongest criticism. God is especially concerned to see that the weak get justice (Isaiah 1:17; Micah 6:8). So, naturally, his spokesmen declare his anger when employers exploit their laborers and cheat them of their wages (Jeremiah 22:13; Malachi 3:5; cf. James 5:4). A person who wants to please God must “stop oppressing those who work for [him] and treat them fairly and give them what they earn” (Isaiah 58:6, TLB).


In Bible times, the scales were weighted heavily in favor of the employer. But Scripture is not blind to the existence of selfish, greedy employees. Every worker deserves a just wage (Luke 10:7), but those with special power must not try to increase their pay by threats and violence (3:14).

WORKING FOR CHRIST

God is a working God who is pleased when his people work hard and conscientiously. That conviction lies at the heart of the Bible’s teaching about Christian attitudes toward secular employment. And quite naturally, the NT extends the same positive emphasis to cover all Christian service, paid or unpaid. The world is God’s harvest field, said Jesus, waiting for Christian reapers to move in and evangelize (Matthew 9:37-38). Paul used the same agricultural illustration and added another from the building trade to describe the Lord’s work of evangelism and teaching (1 Corinthians 3:6-15). Church leaders must work especially hard, he said (1 Thessalonians 5:12), to stimulate all God’s people to be involved in the Lord’s work (1 Corinthians 15:58). All Christians should see themselves as “God’s coworkers” (3:9).