1: The purpose of work (Genesis 1:27-28)

Scripture Reading: Genesis 1:27-28

What are we here for? What good is our work? What is the purpose of the things we do?

From the beginning, Genesis tells us God intended human beings to be his junior partners in the work of bringing his creation to fulfillment. These verses in Genesis give us a mission statement—some people call it the “creation mandate.”

The story of our first parents in Genesis shows us that God created people for a number of reasons. We are to exercise responsible dominion over the world, to be fruitful and multiply, to receive God’s provision, to work in relationships, and to observe the limits of creation. It is not in our nature to be satisfied with things as they are, to receive provision for our needs without working, to endure idleness for long, to toil in a system of uncreative regimentation, or to work in social isolation.

Think about this passage as you work today. How does your work fulfill these missions that God gave us?

Prayer: Thank you, Lord, because the little that my hands have found to do matters to you. Please help me do all I can to make your world beautiful, and a reflection of your glory. Amen. (Prayer submitted by Emeka Opara via Twitter)

For Further Exploration: Read more about the call to work in the book of Genesis in God Creates and Equips People to Work (Genesis 1:26-2:25), from the Theology of Work Bible Commentary.

2: God’s wisdom for work (Exodus 31:2-5)

Scripture Reading: Exodus 31:2-5

Exodus chapters 25-31 talk to us in detail about the instructions that God gave Moses to build the temple. Have you ever imagined God as an architect?

God did more than tell Israel what he wanted from them. He provided the actual blueprint to guide their work. The comprehensive set of crafts used included metalwork in gold, silver, and bronze, as well as stonework and woodwork. The fabrication of garments would have required getting wool, spinning it, dyeing it, weaving it, designing clothes, manufacturing and tailoring them, and embroidery. The craftsmen even prepared anointing oil and fragrant incense.

What unites all of these practices is God filling the workers with his Spirit. The Hebrew word for “ability” and “skill” in these texts is usually translated as “wisdom.” Here, it describes work that is clearly hands-on yet spiritual in the fullest theological sense. The book of Exodus does not so easily separate Israel’s life into the categories of sacred and secular that we are accustomed to. The people of God today may engage in work (whatever it is) with the awareness that God has a design for it, too.

What is God’s design for your work?

Prayer: Lord, I need your wisdom for my work today. Allow me to see your design, hear your instruction, and trust your plan. Amen.

For Further Exploration: Learn more about how God equipped people for work in the book of Exodus in The Tabernacle (Exodus 25:1-40:38), from the Theology of Work Bible Commentary.

3: Reparation and restitution at work (Leviticus 6:2-5)

Scripture Reading: Leviticus 6:2-5; Matt. 5:23-24

Each offering in Israel’s sacrificial system has its place, but there was a special feature of the guilt offering particularly relevant to the world of work. According to Leviticus, God required offerings whenever a person deceived another with regard to a deposit or a pledge, committed robbery or fraud, lied about lost property that had been found, or swore falsely about a matter. It was not a fine imposed by a court of law, but a reparation offered by perpetrators who got away with the offense, but who then felt guilty later.

Often such sins would have been committed in the context of commerce or other work. The guilt offering called for the remorseful sinner to return what was wrongfully taken plus 20 percent. Mere apology was not enough to right the wrong. Offenders willingly took on a share of the harm themselves, thereby sharing in the distress they caused the victim.

Doing all that is required to right a wrong against another person is not only fair for the offended, but it is also good for the offender. Nothing in Jesus’ atoning work on the cross releases the people of God today from the need for making restitution (see Matt. 5:23-24). Loving our neighbors as ourselves lies at the heart of the law’s requirements. Doing everything in our power to reconcile with people is an essential aspect of getting things right with God and living in peace wherever possible. Seldom will we have the ability to fully undo the damage our sin has caused, yet the love of Christ impels us to do as much as we are able.

How can you reconcile with others today? What restitution do you need to make?

Prayer: Jesus, I invite you to convict me when I have wronged others. I ask for the strength, courage, and humility to take steps toward reconciliation and restitution. Amen.

For Further Exploration: Read The Significance of the Guilt Offering (Leviticus 6:1-7), from the Theology of Work Bible Commentary.

4: Authority at work (Numbers 12:3)

Scripture Reading: Numbers 12:3

In Numbers 12, Moses’ brother and sister, Aaron and Miriam, tried to launch a revolt against his authority. They appeared to have a reasonable complaint; but in reality their complaint was merely a pretext to launch a general rebellion with the aim of elevating themselves to positions of power.

God commands us to respect the authority of all leaders. This does not mean that leaders must never be questioned, held accountable, or even replaced. It does mean that whenever we have a grievance against those in legitimate authority, our duty is to discern the ways in which their leadership is a manifestation of God’s authority. We are to respect them for whatever portion of God’s authority they truly bear, even as we seek to correct, limit, or even remove them from power.

Although Moses was both powerful and in the right, he responded to the leadership challenge with gentleness and humility. If we are in positions of authority, we are likely to face opposition as Moses did. We may be offended by opposition and even recognize it as an offense against God’s purpose for us. We may well be in the right if we attempt to defend our position and defeat those who are attacking it. Yet, like Moses, we must care first for the people over whom God has placed us in authority, including those who oppose us. We act for the good of those God has entrusted to us, even at the expense of our comfort, power, prestige, and self-image.

We will know we are fulfilling this duty when we find ourselves advocating for those who oppose us.

Prayer: Lord, it is difficult to lead, and sometimes it is difficult to be led by others. Help me to be humble and discerning; may I both lead wisely and follow wisely in my workplace. Amen.

For Further Exploration: Read The Challenge to Moses’ Authority (Numbers 12) from the Theology of Work Bible Commentary.

5: Rest and work (Deuteronomy 5:12-14)

Scripture Reading: Deuteronomy 5:12-14

The first part of the fourth commandment calls for ceasing labor one day in seven. On the one hand, this was an incomparable gift to the people of Israel. No other ancient people had the privilege of resting one day in seven. On the other hand, it required an extraordinary trust in God’s provision. Six days of work had to be enough to plant crops, gather the harvest, carry water, spin cloth, and draw sustenance from creation. While Israel rested one day every week, the encircling nations continued to forge swords, feather arrows, and train soldiers. Israel had to trust God not to let a day of rest lead to economic and military catastrophe.

We face the same issue of trust in God’s provision today. If we heed God’s commandment to observe God’s own cycle of work and rest, will we be able to compete in the modern economy? Can we take time to worship God, to pray, and to gather with others for study and encouragement? And if we do, will it make us more or less productive overall? The fourth commandment does not explain how God will make it all work out for us. It simply tells us to rest one day every seven.

Not only must you rest, those who work for you must be given rest. It does not matter what religion they follow or what they may choose to do with the time. They are workers, and God directs us to provide rest for those who work. We may be accustomed to thinking about keeping the Sabbath in order to rest ourselves, but how much thought do we give to rest for those who work to serve us? We have choices as consumers and (in some cases) as employers that affect the hours and conditions of other people’s rest and work.

How can you rest? How can you help others rest?

Prayer: Lord, even you rested. Guide me to healthy, God-honoring rhythms of rest and work in my daily life. Show me how to encourage those who work with me and/or for me to rest as well. Amen.

For Further Exploration: Read “Observe the Sabbath Day and Keep It Holy” (Exodus 20:8-11; Deuteronomy 5:12) from the Theology of Work Bible Commentary.

6: Land, labor and provision (Joshua 5:11–12)

Scripture Reading: Joshua 5:11-12

There is an inextricable link between land, labor, and provision. The land of Canaan was bountiful by the standards of the Ancient Near East. But the blessings of the land went beyond the favorable climate, abundant water, and other natural benefits. Israel also inherited a well-developed infrastructure from the Canaanites. Even the signature description of the land as “flowing with milk and honey” assumes livestock and beekeeping.

Our ability to produce does not arise solely from our ability or diligence, but also from the resources available to us. But the land does not work itself. As Joshua 5:11-12 says: “On the day after the Passover, on that very day, they ate the produce of the land, unleavened cakes and parched grain. The manna ceased on the day they ate the produce of the land, and the Israelites no longer had manna; they ate the crops of the land of Canaan that year.” Israel survived on the divine gift of manna throughout their wilderness wanderings, but God had no intention of making this a permanent solution to the problem of provision. The land was to be worked. Sufficient resources and fruitful labor were integral elements of the Promised Land.

While God may provide miraculously at times for our physical needs, the norm is for us to subsist on the fruit of our labors. Where are you called to produce? What “land” do you need to work?

Prayer: Lord, you are good. Thank you for miraculous provision. Thank you also for my daily bread and work. I ask you to meet my needs today. Amen.

For Further Exploration: Read The Land (Joshua 2-12) from the Theology of Work Bible Commentary.

7: Women leaders at work (Judges 4:4-5)

Scripture Reading: Judges 4:4-5

The best of the judges, according to the book of Judges, was Deborah. The people recognized her wisdom and came to her for counsel and conflict resolution. The military hierarchy recognized her as supreme commander and only went to war on her personal command. Her governance was so good that “the land had rest for forty years” (Judges 5:31), a rare occurrence at any point in Israel’s history. Alone among the judges, she is called a prophet or prophetess, indicating how closely she resembles Moses and Joshua, to whom God also spoke directly.

Deborah’s service suggests that God does not regard women’s political, judicial, or military leadership as problematic. It is also evident that her husband Lappidoth and her immediate family had no trouble structuring the work of the household so that she had time to “sit under the palm of Deborah” to fulfill her duties when “the Israelites came up to her for judgment” (Judg. 4:5).

Today, in some societies, in many sectors of work, and in certain organizations, women’s leadership has become as un-controversial as Deborah’s was. But in other contemporary cultures, sectors, and organizations, women are not accepted as leaders or are subject to constraints not imposed on men.

Could reflecting on Deborah’s leadership of ancient Israel help Christians today clarify our understanding of God’s intent in these situations? Could we serve our organizations and societies by helping demolish improper obstacles to women’s leadership? Would we personally benefit from seeking women as bosses, mentors, and role models in our work?

Prayer: Lord, guide me as I seek to affirm and support the leadership of women as mentors, bosses, and co-workers. If I harbor any view of women that is not your view, I invite you to transform and renew my mind through your word. Amen.

FOR ENGLISH ONLY: For Further Exploration: Read Deborah: An Ezer Woman Equipped to Lead (Judges 4-5) from the Theology of Work Project article Women Workers in the Old Testament.

8: Creating opportunities for work (Ruth 2:17–19)

Scripture Reading: Ruth 2:17-19

The most important way God overcomes barriers to our fruitfulness is through the actions of other people. We see this in the Book of Ruth. The action of the Book of Ruth centers around gleaning, which was one of the most important elements of the Law for the protection of poor and vulnerable people.

Foreigners, widows, and orphans in Israel typically did not receive an inheritance of land, so they were vulnerable to poverty and abuse. The gleaning law gave them the opportunity to provide for themselves. Access to gleaning was to be provided free of charge by every landowner. Gleaning provided an opportunity for productive work for those who otherwise would have to depend on begging, slavery, prostitution or other forms of degradation. Gleaners maintained skills, self-respect, physical conditioning and work habits.

In the case of Boaz, Ruth and Naomi, the laws worked as intended. The process preserved Ruth’s dignity, made use of her skills and abilities, freed her and Naomi from long-term dependency, and made them less vulnerable to exploitation. But Boaz was inspired to go significantly beyond what the law required. The gleaning laws merely required landowners to leave produce. This generally gave the poor and vulnerable difficult, dangerous, uncomfortable work, such as harvesting grain at the weedy edges of fields or high up in olive trees; the produce was usually of inferior quality. But Boaz told his workers to be actively generous. Furthermore, he insisted that Ruth glean in his fields and attach herself to his workers.

In a world in which every nation, every society, has people in need of opportunities for work, how can Christians emulate Boaz? What might God be leading each of us to do to bring his blessing of fruitfulness to other workers and would-be workers?

Prayer: Lord, I want to serve you and others through my work. Show me how I can be fruitful and empower others to be fruitful in their work as well. Amen.

For Further Exploration: Read God Calls People to Provide Opportunities for the Poor to Work Productively (Ruth 2:17-23) from the Theology of Work Bible Commentary.

9: Accountability for leaders (1 Samuel 25:26-34)

Scripture Reading: 1 Samuel 25:26-34

David had a long and difficult apprenticeship; his rivalry with Saul caused him to flee for his life, eluding Saul while leading a band of brigands in the wildernesses of Judah for ten years. As David’s power grew, he came into conflict with a rich landowner named Nabal.

David sent a delegation to ask Nabal to donate some lambs for a feast for David’s army. Not only did Nabal refuse to give David anything for the feast, he insulted David publicly. David immediately set out with 400 armed men to slay Nabal and kill every male in his household.

Thank God, Nabal’s wise-hearted wife Abigail stepped into the fray. David was moved by her words and abandoned his plan. He even thanked Abigail for diverting him from his recklessness.

People need to hold their leaders accountable as Abigail did, although doing so may come at the cost of great personal risk. You don’t have to have authority status to be called to exercise influence. But you do need courage, which fortunately is something you can receive from God at any time.

In what ways may God be calling you to exercise influence to hold people in positions of higher authority accountable? How can you cultivate a godly attitude of respect along with an unwavering commitment to telling the truth? What courage do you need from God to actually do it?

Prayer: Jesus, help me discern when I need to confront those in authority. Help me do it with courage and godly wisdom. Help me find the right words to say. Amen.

For Further Exploration: Read Abigail Defuses a Crisis Between David and Nabal (1 Samuel 25) from the Theology of Work Bible Commentary.

10: Abuses of power at work (2 Samuel 12:5-9)

Scripture Reading: 2 Samuel 12:5-9

The Bible regards David as the model king of Israel. Yet even David abused his power and acted faithlessly at times.

The abuse of Bathsheba is ancient, but the issue remains as timely as ever. The story is a familiar one. From his rooftop, David noticed his attractive neighbor, Bathsheba, washing. He sent his men to take her back to the palace, he had sex with her, and she conceived. In an attempt to cover up the pregnancy, he recalled Bathsheba’s husband Uriah from the siege of Rabbah, but Uriah had too much integrity to sleep with his wife while the rest of the army and the ark were camping in tents. After David orchestrated Uriah’s death in battle, he assumed the disaster had been averted. But David didn’t take God into account.

The prophet Nathan indicted David by telling a parable in which a rich man (representing David) “takes” a precious sheep (Bathsheba) from a poor man (Uriah). David plunged himself into this crime after he forgot that God gave him his position of power, and that God cared about what he did with it.

Just as God saw what David did to Bathsheba, so God sees what perpetrators do to sexual abuse victims today. While few of us have as much authority as David did, many of us have power in smaller spheres in family or work contexts. Conversely, many of us are vulnerable to those in power.

Most of us aren’t in situations where confronting a boss or supervisor involves risking our life, but speaking up in these types of contexts can mean losing status, a promotion, or a job. But God calls his people to act as prophets in our churches, schools, businesses, and wherever we work and live.

Can we let the examples of David, Nathan, and Bathsheba embolden us to admit and repent (if we are the perpetrator), to confront (if we are aware of the crime), or to recover (if we are the victim)? In any case the first step is to make the abuse stop. Only when this occurs can we speak of repentance, including accepting guilt, punishment, and if possible, restitution.

Prayer: Lord, Help me to notice when abuses of power are happening. Show me where I need to repent and where I need to speak up. Bring your healing, wholeness, and safety for each person in my workplace. Amen.

For Further Exploration: Read David’s Rape of Bathsheba and Murder of Uriah (2 Samuel 11-12) from the Theology of Work Bible Commentary.

11: Ask for wisdom for work (1 Kings 3:5–13)

Scripture Reading: 1 Kings 3:5-13

Upon succeeding David as king, Solomon faced the vastness of his duties (1 Kings 3:5-15). He was acutely aware that he was inadequate to the task. The work with which he was entrusted was immense. He needed divine help: so he asked God, "Give your servant therefore an understanding mind to govern your people, able to discern between good and evil, for who can govern this, your great people?" (1 Kings 3:9). God answered his prayer and gave him “very great wisdom, discernment and breadth of understanding as vast as the sand on the seashore” (1 Kings 4:29).

Solomon’s first major task was to build the Temple of the Lord. To achieve this architectural feat, Solomon employed professionals from all corners of his kingdom. The massive national effort needed to construct the Temple made Solomon the ruler of a powerful kingdom. During his reign, Israel's economic might reached its peak, and the kingdom covered more territory than at any other time in Israel's history. Militarization came into full flower during Solomon's reign as the military became an essential component of the kingdom's stability. He completed the centralization of the nation’s government, economic organization, and worship.

We see in Solomon’s story how society depends on the work of myriad people, structures and systems to organize large scale production and distribution. The human capacity to organize work is evidence of our creation in the image of a God who brings order out of chaos on a worldwide scale. Few of us would care to return to Solomon’s methods of organization—conscription, forced labor, and militarization—so we can be thankful that God leads us to fairer, more effective methods today. Perhaps what we can take away from this story is that God is intensely interested in the art of coordinating human work and creativity to accomplish His purposes in the world.

How can you partner with God to accomplish His purposes?

Prayer: Lord, I ask you for wisdom and understanding today for ____(specific project, relationship, role, situation, task)___ in my work. Help me to partner with you and others to accomplish your purposes in the world. Amen.

For Further Exploration: Read Solomon Succeeds David as King (1 Kings 1-11) from the Theology of Work Bible Commentary.

12: Accountability, transparency and integrity at work (2 Kings 12:10–11)

Scripture Reading: 2 Kings 12:10-11

During the later history of Israel, the priests became corrupt. Instead of using worshippers’ donations to maintain the Temple, they pilfered the money and divided it among themselves. But under the direction of Jehoash, one of the few kings “who did what was right in the sight of the Lord” (2 Kings 12:2), some priests with integrity devised an effective accounting system. A locked chest with a small hole in the top was installed in the Temple to receive the donations. When it got full, the high priest and the king’s secretary would open the chest together, count the money, and contract with carpenters, builders, masons, and stonecutters to make repairs. This ensured that the money was used for its proper purpose.

The same system is still in use today in places—such as when the cash deposited in automatic teller machines is counted. The principle that even trusted individuals must be subject to verification and accountability is the foundation of good management.

Whenever a person in power—especially the power of handling finances—tries to avoid verification, the organization is in danger. Because 2 Kings includes this episode, we know that God values the work of bank tellers, accountants, auditors, bank regulators, armored car drivers, computer security workers, and others who protect the integrity of finance. It also urges all kinds of leaders to take the lead in setting a personal example of public accountability by inviting others to verify their work.

How can you work with accountability?

Prayer: God, you notice and value work done with integrity, accountability, and transparency. Teach me to do my work with integrity that glorifies you. Amen.

For Further Exploration: Read The Southern Kingdom’s March Toward Exile (1 Kings 11:41-2 Kings 25:26; 2 Chronicles 16-36) from the Theology of Work Bible Commentary.

13: Succession planning at work (1 Chronicles 22:5-17)

Scripture Reading: 1 Chronicles 22:5-17

Because David had shed so much blood as king, God determined not to allow him to build a house for the Lord. Instead David’s son, Solomon, was given that task. So David accepted that his final task was to train Solomon for the job of king and to surround him with a capable team. David provided the vast stores of materials for the construction of God's temple in Jerusalem. He publicly passed authority to Solomon and made sure that the leaders of Israel acknowledged Solomon as the new king and were prepared to help him succeed.

David recognized that leadership is a responsibility that outlasts one's own career. In most cases, your work will continue after you have moved on (whether by promotion, retirement, or taking a different job). You have a duty to create the conditions your successor needs to be successful. In David’s preparation for Solomon, we see three elements of succession planning. First, you need to provide the resources your successor needs to complete the tasks you leave unfinished. Second, you need to impart your knowledge and relationships to the person who succeeds you. In many situations this will come by bringing your successor to work alongside you long before you depart. David began including Solomon in the leadership structures and rituals of the kingdom shortly before David’s death.

Third, you need to transfer power decisively to the person who takes over the position. Whether you choose your own successor or whether others make that decision without your input, you still have a choice whether or not to publicly acknowledge the transition and definitively pass on the authority you previously had. Your words and actions will confer either a blessing or a curse on your successor.

What can you do to prepare the work and your successor to thrive, for God’s glory, after you've gone?

Prayer: Lord, help me prepare prudently for those who will succeed me in the workplace. May your kingdom continue to advance even when I am no longer in my current position. Thank you that your love and purposes endure beyond my tenure. Amen.

For Further Exploration: Read David Prepares Solomon to Succeed Him As King (1 Kings 1; 1 Chronicles 22) from the Theology of Work Bible Commentary.

14: The temptations of success at work (2 Chronicles 26:4, 10, 16)

Scripture Reading: 2 Chronicles 26:4,10,16

How could king after king of Israel fall so easily into evil? The story of Uzziah may give us some insight. He ascended to the throne at age sixteen and at first “he did what was right in the sight of the Lord” (2 Chronicles 26:4). His young age proved to be an advantage, as he recognized his need for God’s guidance. Interestingly, much of the success the Lord gave Uzziah was related to ordinary work.

“He was marvelously helped,” the scripture tells us, “until he became strong” (2 Chron. 26:15b). Then his strength became his undoing because he began to serve himself instead of the Lord. He attempted to usurp the religious authority of the priests, leading to a palace revolt that cost him the throne and left him an outcast the rest of his life.

Uzziah’s tale is sobering for people in leadership positions today. The character that leads to success—especially our reliance on God—is easily eroded by the powers and privileges that success brings. How many business, military, and political leaders have come to believe they are invincible and so lose the humility, discipline, and attitude of service needed to remain successful? How many of us at any level of success have paid more attention to ourselves and less to God as our power increases even modestly? Uzziah even had the benefit of subordinates who would oppose him when he did wrong, although he ignored them.

What, or who, do you have to keep you from drifting into pride and away from God should your success increase?

Prayer: Jesus, should I experience success, I hope pride and power don’t get the better of me. May I always keep my eyes and heart focused on you. Amen.

*This is an excerpt from Arrogance and the End of the Kingdoms (2 Chronicles 26) in the Theology of Work Bible Commentary.

For Further Exploration: Read When Success Leads to Complacency (Deuteronomy 4:25-40) from the Theology of Work Bible Commentary.

15: God at work through unexpected people (Ezra 1:1-3)

Scripture Reading: Ezra 1:1-3

The Book of Ezra begins with a decree from King Cyrus of Persia, allowing the Jews to return to Jerusalem to rebuild the temple that had been destroyed by the Babylonians in 587 BC. Cyrus was doing his work as king, seeking his personal and institutional ends. Yet this was a result of God’s work within him, advancing God’s own purposes. God is in control, yet chooses to work through human beings to accomplish his will.

Ezra describes several efforts to squelch construction. Finally Darius, king of Persia, underwrote the building effort financially in the hope that the Lord might bless him and his sons. The Jews actually did the work of rebuilding the temple. Yet their labors were successful because of help from two pagan kings, one who inaugurated the project and the other who paid for its completion. Behind these human efforts loomed the overarching work of God, who moved in the hearts of the kings and encouraged his people through the prophets.

Workplace Christians today also live in trust that God is active through the decisions and actions of non-Christian people and institutions. The actions of our boss, co-workers, customers and suppliers, rivals, regulators or a myriad of other actors may be furthering the work of God’s kingdom unrecognized by either us or them. That should prevent us from both despair and arrogance. If Christian people and values seem absent from your workplace, don’t despair — God is still at work. On the other hand, if you are tempted to see yourself or your organization as a paragon of Christian virtue, beware! God may be accomplishing more through those with less visible connection to him than you realize.

Prayer: Lord, you are God, and you are good. You are at work even when I don’t see it. Especially in times of despair or discouragement, help me trust that in all things you are working for the good of those who love you. Amen.

For Further Exploration: Read Ezra and Work from the Theology of Work Bible Commentary.

16: When to pray and when to take action at work (Nehemiah 1:4; 2:1-8)

Scripture Reading: Nehemiah 1:4; 2:1-8

Nehemiah was a trusted advisor and high-ranking Persian official. He would use his professional experience and position to great advantage as he embarked upon the work of rebuilding the wall of Jerusalem.

After explaining the purpose of his coming to Jerusalem and pointing to God’s gracious hand upon him, when some local officials mocked and accused him, Nehemiah answered, “The God of heaven is the one who will give us success” (Neh. 2:20). God would give this success, in part, through Nehemiah’s clever and well-informed leadership. The fact that success came from the Lord did not mean Nehemiah could sit back and relax. Quite to the contrary, Nehemiah was about to commence an arduous and demanding task.

Just as in the story of the rebuilding of the temple in Ezra, opposition arose. So what did Nehemiah lead his people to do? Pray and trust God? Or arm themselves for battle? Predictably, the pragmatic believer led them to do both: “We prayed to our God, and set a guard as a protection against them day and night” (Neh. 4:9). God would fight for his people by assisting them in battle. He would be at work in and through his people as they worked.

We Christians sometimes seem to act as if there were a rigid wall between actively pursuing our own agenda and passively waiting for God to act. Nehemiah and company’s arduous work warns us that trusting God does not equate with sitting on our hands waiting for magical solutions for our difficulties.

Prayer: Lord, lead me. Help me know when I need to pray and when I need to act. Amen.

For Further Exploration: Read Rebuilding the Wall of Jerusalem (Nehemiah 1:1-7:73) from the Theology of Work Bible Commentary.

17: Taking risks at work (Esther 3:5-15, Esther 4:5-16)

Scripture Reading: Esther 3:5-15; 4:5-16

While Esther’s entrance to Ahasuerus’ palace granted access to power and influence, she concealed her Jewish ancestry at the urging of her cousin Mordecai. She did not seem interested in whether God had any plan or purpose for her there. In fact, God is not even mentioned in the book of Esther. But God had a plan anyway.

Mordecai after some time came into conflict with Ahasuerus’ highest official, Haman. Haman responded by plotting to kill not only Mordecai, but the whole Jewish people. Esther protested that getting involved could jeopardize her position, and even her life. Mordecai responded, "Do not think that in the king’s palace you will escape any more than all the other Jews. For if you keep silence at such a time as this, relief and deliverance will rise for the Jews from another quarter, but you and your father’s family will perish. Who knows? Perhaps you have come to royal dignity for just such a time as this.”

Esther could continue to conceal her Jewishness and spend the rest of her days as first lady of Xerxes' harem. Or she could take her life in her hands and do what she could to save her people. Esther took on the service of intervening with the king, risking her position, her possessions, her life.

Serving God requires risking our positions. If you use your position to serve God, you might lose your position and your future prospects. Yet the truth is our positions are also at risk if we don’t serve God. It is no foolishness to risk what you cannot keep in order to gain what you cannot lose. Work done in God’s service can never truly be lost.

How can God use you today?

Prayer: Thank you, Lord, for my place in the world at such a time as this. Though I am limited, help me to use the power and position I do have to bring about your good purposes today. I submit my life to you. I place my hope in you. Amen.

For Further Exploration: Read Esther and Work from the Theology of Work Bible Commentary.

18: Treat others with respect and dignity at work (Job 31:13–15)

Scripture Reading: Job 31:13-15

A godly employer will treat employees with respect and dignity. This is particularly evident in the way Job takes his servants’ complaints seriously (Job 31:13-15). Job correctly points out that those in power will have to stand before God to defend their treatment of those under them.

God will inquire from subordinates how their superiors treated them. Superiors would be wise to ask their subordinates the same question while it is still possible to remedy their errors. The mark of true and humble followers of God is their openness to the possibility that they are in the wrong, which is most evidenced by their willingness to field any and all legitimate complaints.

Our time has seen great struggles for equality in the workplace with respect to race, religion, nationality, sex, class and other factors. The Book of Job anticipates these struggles by thousands of years. Yet Job goes beyond merely formal equality of demographic categories. He sees the equal dignity of every person in his household. We will become like Job when we treat each person with all the dignity and respect due to a child of God, regardless of our personal feelings or the sacrifice required on our part.

This truth does not mean Christian bosses should not establish high standards in the workplace. However, it does require that the ethos of any workplace relationship be characterized by respect and dignity, especially on the part of the powerful.

Prayer: Jesus, may I treat each person I work with and meet with the respect and dignity due to a child of God, made in your image. Amen.

For Further Exploration: Read d from the Theology of Work Bible Commentary.

19: When unscrupulous people succeed (Psalm 49:16–19)

Scripture Reading: Psalm 49:16-19

Sometimes we think that the righteous should obviously do well in life while the wicked just as obviously fall into ruin. But things don’t always follow this script. When the wicked thrive, Christians feel that the world has turned upside down and that their faith has proven vain.

In hard times we are apt to look to those who have prospered by corrupt practices or by cronyism and believe that we must do the same if we are to escape poverty. But we in fact only guarantee that we will share in their disgrace before people and their condemnation before God.

If we do decide to make God our trust, we must do so fully and not superficially. It is a bad thing for someone to use fraud in order to gain wealth. It is a terrible thing to do this while feigning allegiance to God.

We would do well to ask what others see when they observe our work and the way we do it. Do we justify taking ethical shortcuts, or discrimination, or treating people badly by babbling about “blessing” or “God’s will” or “favor?” Perhaps we should be more reluctant to ascribe our apparent successes to God’s will and be more ready to say simply, “I don’t deserve it.”

Prayer: Jesus, sometimes wicked ways seem to lead to success. Help me fully trust in you and your ways, rather than in corruption, to succeed in the ways that matter. May my heart be set on you. Amen.

For Further Exploration: Read Anxiety When Unscrupulous People Succeed (Psalms 49, 50, 52, 62) from the Theology of Work Bible Commentary.

20: Proverbs 31 and work (Proverbs 31:10-31)

Scripture Reading: Proverbs 31:10-31

A remarkable connection between the book of Proverbs and the world of work occurs at the end of the book. Lady Wisdom, who we meet at the beginning of the book, reappears in street clothes in the final 22 verses of the book (Prov.31:10-31) as a living, breathing woman, termed “the virtuous woman” in the KJV.

The text focuses on the woman’s work as an entrepreneur with a cottage industry and its servants/workers to manage. Proverbs 31:10-31 does not merely apply to the workplace; it takes place in a workplace. This woman of strength is shown as a wise worker throughout Proverbs: she is trustworthy, diligent, shrewd, generous, just, and guards her tongue. She functions in the book as an affirmation of the dignity of every person’s work.

As always in the book of Proverbs, the way of wisdom flows out of the fear of the Lord. After all the Valiant Woman’s abilities and virtues are described and honored, the source of her wisdom is revealed. “A woman who fears the Lord is to be praised” (Prov. 31:30).

Prayer: Lord, may excellence in my work arise from my fear of you and love for you. Amen.

For Further Exploration: Read What do the Proverbs have to do with Work? from the Theology of Work Bible Commentary.

21: Giving and giving thanks (Ecclesiastes 2:18-25)

Scripture Reading: Ecclesiastes 2:18-25

What about the accumulation of wealth as the higher purpose behind work? In Ecclesiastes, this turns out to be worse than spending wealth to gain pleasure. Wealth brings the problem of inheritance. When you die, the wealth you accumulated will pass to someone else who may be completely undeserving. This is so galling that the Teacher, narrator of Ecclesiastes, says, “I turned and gave my heart up to despair” (Eccl. 2:20).

Like the Teacher, many people today who accumulate great wealth find it extremely unsatisfying. While we are making our fortunes, no matter how much we have, it doesn’t seem to be enough. When our fortunes are made and we begin to appreciate our mortality, giving away our wealth wisely seems to become a nearly intolerable burden.

The Teacher does not find satisfaction in giving wealth any more than in gaining it (Eccl. 2:18-21). The satisfaction God in heaven finds in giving somehow escapes the Teacher. He does not seem to consider the possibility of investing wealth or giving it away for a higher purpose.

But God is a giver, and his gifts include food, drink and joy (Eccl. 5:18, 8:15), wealth and possessions (Eccl. 5:19, 6:20), honor (Eccl. 6:2), integrity (Eccl. 7:29), the world we inhabit (Eccl. 11:5) and life itself (Eccl. 12:7). How can we be thankful for these gifts? How can we find joy in giving?

Prayer: “No gifts have we to offer for all your love imparts, but that which you desire now: our humble, thankful hearts!” Amen. (lyrics by Matthias Claudius, translated by Jane Campbell)

For Further Exploration: Read Work is a Chasing After the Wind (Ecclesiastes 1:12-6:9) from the Theology of Work Bible Commentary.

22: Work, rest and family (Song of Songs 7:11–12)

Scripture Reading: Song of Songs 7:11-12

The text of Song of Songs describes the marriage of a man and a woman and their coming together. Christian preachers and writers have tended to avoid the Song or to allegorize it out of concern that it is too racy for polite religious society.

But upon their marriage, the lovers create a household, the primary unit of economic activity in the ancient world. Passion between spouses is a glue holding the household together through the prosperity, adversity, joy and stress that characterize a family’s life and work.

Throughout these verses, we see imagery drawn from the landscape of Israel and its agriculture. The joy of the man and woman’s love is intimately connected to the world of their work. They express their happiness with images drawn from what they see in their gardens and flocks.

Before the Industrial Revolution, most people worked with family members in the households where they lived. This is still true in much of the world. The Song paints an idyllic view of this arrangement. The reality of household-based labor has been marred by poverty, grinding toil, humiliation, bonded service and slavery, and abusive relationships. Yet the Song expresses our desire — and God’s design — that our work be woven into the tapestry of our relationships, beginning with family.

How can you find a rhythm of work, rest, and family life?

Prayer: Jesus, be with me in my work, my leisure, and my relationships. Amen.

For Further Exploration: Read Passion, Family, and Work (Song of Songs 3:1-8:5) from the Theology of Work Bible Commentary.

23: Suffering at work (Isaiah 29:13; 58:6)

Scripture Reading: Isaiah 29:13; 58:6

Christians have traditionally equated the Suffering Servant in Isaiah with Jesus. Isaiah’s picture of the Servant’s suffering reminds us that as servants of God, we may be called to self-sacrifice in our work, as Jesus was.

God’s standard calls us to meet the needs of justice and righteousness through our work. As servants of the Servant of the Lord, we are called to meet unmet needs. In the workplace, this may have many faces: concern for a downtrodden employee or co-worker, alertness to the integrity of a product being sold to consumers, avoiding shortcuts that would deprive people of their input, even rejecting hoarding in times of scarcity.

As members of a people being redeemed by God’s grace, we can be vessels of that grace for the benefit of those around us. Sometimes we have the opportunity to make our workplaces more just, more compassionate, more oriented toward making the world a better place. In doing so, we may enact the servant’s mission in small ways ourselves.

Conversely, at other times, it is difficult to do our work as God intends. Individuals or systems in our workplaces may resist the way God is leading us. Our own sin and shortcomings may short-circuit any good we might have accomplished. Even our best efforts may not seem to make much difference.

Despite the discouragement we often feel, the ultimate result of our work is in God’s hands. We can trust God not only to use what we have done, but in God’s time to bring it to fulfillment.

Prayer: God, you make things right in your timing. Even in times of trouble, even when I don’t see the fruit of my work, may I trust that your will will be done. Amen.

For Further Exploration: Read Servant at Work (Isaiah 40ff.) from the Theology of Work Bible Commentary.

24: Work for the common good (Jeremiah 29:7)

Scripture Reading: Jeremiah 29:7

In Jeremiah chapter 29, the prophet draws attention to God’s intention that his people's work should bless and serve the communities around them, and not only the people of Israel.

False prophets in exile assured the exiled Jews that God’s favor would always rest on Israel, to the exclusion of its neighbors. Babylon would fall, Jerusalem would be saved, and the people would soon return home. Jeremiah attempted to counteract that false proclamation with God’s true word to them: Babylon would be this generation’s only home. God called the people to work the land there diligently: “build houses…plant gardens and eat what they produce.” The Jews were meant to flourish there as the people of God, even though it was a place of punishment and repentance for them. Moreover, the Jews’ success in Babylon was tied to Babylon’s success.

This call to civic responsibility twenty-six hundred years ago is valid today. We are called to work toward the prosperity of the entire community, not merely for our own limited interests. Like the Jews of Jeremiah’s day, we are far from perfect. We may even be suffering for our faithlessness and corruption. Nonetheless we are called and equipped to be a blessing to the communities in which we live and work.

The work of Christians in their faithfulness to God is intended for the good of everyone, beginning with those who are not God’s people, and extending through them to God’s people themselves. Successful business leaders understand that product development, marketing, sales and customer support are effective when they put the customer first. This is perhaps the most profound economic principle in Jeremiah, that working for the good of others is the only reliable way to work for your own good.

Prayer: Lord, you say to “seek the welfare of the city” and “pray to the Lord on its behalf, for in its welfare you will find your welfare.” I pray for the welfare of my community and my workplace. Show me how to bless those around me through my work, both paid and unpaid. Amen.

For Further Exploration: Read Bless Wider Society Through Your Work (Jeremiah 29) from the Theology of Work Bible Commentary.

25: The brokenness of the world (Lamentations 3:31–33, 39–41)

Scripture Reading: Lamentations 3:31–33, 39–41

After a two-year siege, the Babylonians captured Jerusalem, tore down its walls, looted and destroyed God’s temple, and took the able-bodied citizens into exile in Babylon. Jeremiah is among the few survivors left in the land, living among those who had clung to life through the famine and watched starving children die, as false prophets continued to mislead the people about God’s purposes. The book of Lamentations captures the desolation of the city and the despair of the people at the same time that it underscores the reason for this desolation.

Here we see the poet at work. In five tightly structured poems, he uses powerful images of the carnage in the city as God allows the punishment of his people for their vicious sins. But in spite of the emotional depth of his grief, the artist captures the devastation in a controlled poetic form. This is art in the service of emotional release.

In the destruction of Jerusalem, the innocent suffered alongside the guilty. Children starved and faithful prophets like Jeremiah bore the same misery meted out to those whose sins brought an end to the city. This is the reality of life in a fallen world. When corporations collapse under the weight of bad decisions, gross negligence or outright illegal practices, innocent people lose their jobs and pensions along with those who caused the debacle. At the same time, for the Christian in the workplace, the inequities in this life are not eternal. God reigns and his compassion never fails. It’s not easy to hang onto that divine reality in the midst of sinful systems and unprincipled leaders. But Lamentations tells us, “The Lord will not reject forever.” We walk by faith in the living God whose faithfulness to us will not fail.

Prayer: Jesus, the brokenness of this world is sometimes more than I can bear. Help me to have faith and hope in you even when life and work have gone wrong. Amen.

For Further Exploration: Read Jeremiah the Poet at Work: Lamentations from the Theology of Work Bible Commentary.

26: Working justly (Ezekiel 18:5–9)

Scripture Reading: Ezekiel 18:5–9

Ezekiel 18:5-9 notes a range of actions, both righteous and wicked. These actions become the principles by which a person is said to "live" or "die." Four of these actions are related to work: restoring a debtor’s pledge, providing for the poor, not charging excessive interest, and working justly.

Ezekiel 18 is more than a set of rules for living in exile; it is an answer to the despair the exiles feel. In response to the exiles' question — "If we are God's people, why are we in exile?" "Why are we suffering?" "Does God care?" — the Lord rebuts not with an answer, but with a call to live justly in the time between past transgression and future restoration, between promise and fulfillment, between question and answer.

Living out this personal righteousness in our professional pursuits adds life and meaning to our present circumstances because it assumes a better tomorrow, ushers the future kingdom of God into the present, and provides a glimpse of what God anticipates from his people as a whole. God rewards such behavior, the type of which is possible only by means of new hearts and spirits.

Prayer: Jesus, put a new heart and a right spirit within me, that I might live justly. Amen.

For Further Exploration: Read Israel’s Responsibility for its Predicament (Ezekiel 18) from the Theology of Work Bible Commentary.

27: Staying close to God in non-Christian settings (Daniel 1:8-14)

Scripture Reading: Daniel 1:8-14

The Book of Daniel begins with a disaster that has ended the Jewish kingdom. Nebuchadnezzar king of Babylon has conquered Jerusalem, deposed its king, and taken some of its royals and noble young men captive.

Among the youth taken captive were Daniel and his companions Hananiah, Mishael and Azariah. The four were chosen for a select program, based on youth, aptitude, and appearance, to enter into training for a leadership position in the kingdom. This presented both an opportunity and a challenge. The opportunity was to make good lives for themselves in a hostile land, and perhaps to bring God’s power and justice to their new country. The prophet Jeremiah was urging the Jewish exiles to do just that.

The challenge Daniel and his colleagues faced was assimilation at the expense of loyalty to God and their people. Nonetheless, Daniel and his colleagues embraced the challenge, secure in the belief that God would protect their faith and loyalty. They enrolled in Babylonian education, but set limits to guard against actual assimilation into the pagan culture of their captors.

Christians in all kinds of workplaces today face pressures akin to what Daniel and his friends experienced at the Babylonian academy. The Book of Daniel provides no specific guidelines, but it suggests some vital perspectives. Christians who work or study in non- or anti-Christian environments should take care to avoid uncritical assimilation into the surrounding culture.

Safeguards include constant prayer and communion with God, firm adherence to material markers of the faith (even if they are somewhat arbitrary), active association and accountability with other Christians in the same kind of work, formation of good relationships with non-believers in your workplace, and adoption of a modest lifestyle, so that attachment to money, prestige or power do not stand in the way of risking your job or career if you are pressured to do something contrary to God’s commands, values or virtues.

Prayer: Lord, help me be rooted in my relationship with you. Give me discernment, that I may be in the world but not “of the world”, especially in how I work. Amen.

For Further Exploration: Read In Exile at Babylon U. (Daniel 1) from the Theology of Work Bible Commentary.

28: Responding to workplace corruption (Hosea 4:1–3)

Scripture Reading: Hosea 4:1–3

God puts the blame for Israel’s corruption on the people as a whole. To dramatize the situation, God commands the prophet Hosea to “take for yourself a wife of whoredom and have children of whoredom, for the land commits great whoredom by forsaking the Lord” (Hosea 1:2). Hosea obeys God’s command.

Although the prophets use the imagery of prostitution and adultery, God is accusing Israel of economic and social corruption, not sexual immorality. This makes Hosea’s family situation a dramatic example for those who work in corrupt or imperfect workplaces today. God deliberately put Hosea in a corrupt and difficult family situation. Could it be that God deliberately puts people in corrupt and difficult workplaces today?

While we may seek a comfortable job with a reputable employer in a respectable profession, perhaps we can accomplish far more for God’s kingdom by working in morally compromised places. If you abhor corruption, can you do more to fight it by working as a lawyer in a prestigious firm or as a building inspector in a mafia-dominated city? There are no easy answers, but God’s call to Hosea suggests that making a difference in the world is more important to God than keeping our hands clean. As Dietrich Bonhoeffer put it in the midst of Nazi control of Germany, “The ultimate question for a responsible man to ask, is not how to extricate himself heroically from the affair, but how the coming generation is to live.”

Prayer: God, show me how I can make a positive difference at work and in the world. Amen.

For Further Exploration: Read God Demands Change (Hosea 1:1-9, Micah 2:1-5) from the Theology of Work Bible Commentary.

29: Choose work that serves God (Joel 2:28–29)

Scripture Reading: Joel 2:28–29

As the prophets in the Bible see it, justice is not merely a secular issue. Good work arises directly from faithfulness to God’s covenant, and conversely, evil work takes us away from the presence of God.

Many otherwise legitimate ways of making a living may become unjust by the way they are performed. Should a photographer take pictures of anything a client asks, without regard for its effect on its subject and viewers? Should a surgeon perform any kind of elective surgery a patient might be willing to pay for? Is a mortgage broker responsible to ensure the ability of a borrower to repay the loan without undue hardship? If our work is a form of service under God, we cannot ignore such questions.

This is a reminder that the world of work does not exist in a vacuum, separated from the rest of life. If we do not ground our values and priorities in God’s covenant, then our lives and work will be ethically and spiritually incoherent. If we do not please God in our work, we cannot please him in our worship.

Prayer: Jesus, I hope to do my work in a way that serves you. May your love ground my values, priorities, and decisions today. Amen.

For Further Exploration: Read Working Unjustly (Hosea 4:1-10; Joel 2:28-29) from the Theology of Work Bible Commentary.

30: Justice at work (Amos 8:4–5; 5:24)

Scripture Reading:

• Amos 8:4–5; 5:24
• Micah 6:11
• Micah 6:8
• Micah 7:1-2

Justice in work is not only an individual matter. People have a responsibility to make sure that everyone in society has access to the resources needed to make a living. Amos criticizes Israel for injustice in this respect, most vividly in an allusion to the law of gleaning. Gleaning is the process of picking up the stray heads of grain that remain in a field after the harvesters have passed through. According to God’s covenant with Israel, farmers were not allowed to glean their own fields, but were to allow poor people (literally “widows and orphans”) to glean them as a way of supporting themselves. This created a rudimentary form of social welfare, based on creating an opportunity for the poor to work (by gleaning the fields) rather than having to beg, steal or starve.

Amos complains that this provision is being violated. Farmers are not leaving the stray grain in their fields for the poor to glean. Instead they offer to sell chaff—the waste left after threshing—to the poor at a ruinous price. Amos accuses them of waiting restlessly for the end of Sabbath so they can carry on selling this cheap, adulterated food product to those who have no other choice. Moreover, they are cheating even those who can afford to buy pure grain, as is evident in rigged balances in the marketplace.

This tells us clearly that justice is not only a matter of criminal law and political expression, but also of economic opportunity. God requires his people—as a daily matter of their walk with him—to love kindness and do justice individually and socially, in every aspect of work and economic life.

Prayer: Lord, help me to do justice, love kindness, and walk humbly with you, especially at work. Amen.

For Further Exploration: Read God’s Justice Includes Work and Economic Justice (Amos 8:1-6, Micah 6:1-16) from the Theology of Work Bible Commentary.

31: God works with us to change the world for better (Obadiah 12, 21)

Scripture Reading: Obadiah 12, 21

The same God who demands change also promises to make change possible. The Minor Prophets carry a fundamental optimism that God is active in the world to change it for the better. Despite the apparent triumph of the wicked, God is ultimately in charge, and “the kingdom shall be the Lord’s” (Obadiah 21).

Despite the calamity the people are bringing upon themselves, God is at work to restore the goodness of life and work that he intended from the beginning. God’s word to his people in times of economic and social hardship is that God’s intent is to restore peace, justice, and prosperity, if the people will live by the precepts of his covenant. The means he will use is the work of his people.

Prayer: Lord, thank you that you are active in the world to change it for the better. I pray your kingdom come and your will be done. Use my work to further your plans for peace, justice, and restoration. Amen.

For Further Exploration: Read God Makes Change Possible (Hosea 14:1-9; Amos 9:11-15; Micah 4:1-5; Obadiah 21) from the Theology of Work Bible Commentary.

32: Responding to God’s call (Jonah 4:1-11)

Scripture Reading: Jonah 4:1-11

The Book of Jonah is an outlier among the twelve prophets. It does not take place in Israel. The text gives no indication of its date. It does not contain prophetic oracles, and the focus is not on the people to whom the prophet is sent, but on his own personal experience. Nonetheless, it shares the perspective of the other prophets that God is active in the world.

If we recognize that our own work in God’s service is hobbled by disobedience, resentment, laxity, fear, selfishness or other ailments, Jonah’s experience may be an encouragement to us. Here we have a prophet who may be even more of a failure at faithful service than we are. Yet God accomplishes the fullness of his mission through Jonah’s halting, flawed, intermittent service. By God’s power, our poor service may accomplish everything that God intends.

In light of Jonah’s experience, we might fear that God’s calling will lead us into calamity and hardship. Wouldn’t it be easier to hope God doesn’t call us at all? It is true that responding to God’s call may require great sacrifice and hardship. Yet in Jonah’s case, the hardship arises not from God’s call, but from Jonah’s disobedience to it.

The truth is that God is always working to care for and comfort Jonah. God moves people to compassion for him. Given the extraordinary measures God takes to provide for Jonah when he rejects God’s call, imagine what blessings Jonah might have experienced if he had accepted the call from the beginning. The means to travel, friends ready to risk their lives for him, harmony with the world of nature, shade and shelter, the esteem of people among whom he works, and astounding success in his work—imagine how great a blessing these might have been if Jonah had accepted them as God intended.

Prayer: Jesus, help me accept your grace and respond to your call in my day to day life and work. Amen.

For Further Exploration: Read Jonah and God’s Blessing for All Nations from the Theology of Work Bible Commentary.

33: Leadership matters (Micah 2:1–2)

Scripture Reading: Micah 2:1–2

Despite God’s intentions, work is subjected to human sin. The most egregious case is work that is inherently sinful. There are jobs that raise the question: should this job be done at all? We can all think of various examples, no doubt, and Christians would do well to seek work that benefits others and society as a whole.

But Micah calls to account not so much those who feel forced into doing bad work, but the leaders who fail to reform society. In our day, we need God’s wisdom to find effective solutions to current social factors leading to sinful and oppressive work. At the same time, like the prophets of Israel, we need to call individuals to repent of willfully engaging in sinful labor.

Prayer: Jesus, I pray for your wisdom for our leaders, to find effective solutions to dismantle injustice. I also ask that you would show me how I can contribute to justice in the world, through my life and labor. Amen.

For Further Exploration: Read Individual & Societal Responsibility for Unjust Work (Micah 1:1-7; 3:1-2; 5:10-15) from the Theology of Work Bible Commentary.

34: Responding to disaster (Nahum 1:3, 12)

Scripture Reading: Nahum 1:3,12

Nahum’s chief contribution to the prophetic books is to make it clear that the political and economic disaster that has come to Israel is God’s punishment or disciplining of Israel. This is seen not only in economic woes, but also in environmental problems.

Are contemporary political, economic, and natural disasters punishments from God? There is no shortage of people willing to declare that particular disasters are signs of God’s wrath. Unless we have joined the ranks of the prophets of Israel, we should be very reluctant to declare God’s wrath in the events of the world. Does God himself reveal the reasons for disasters, or do we draw conclusions on our own? Are the modern-day declarers of God’s punishment forged as prophets by years of suffering alongside those afflicted, such as the prophets of ancient Israel?

Prayer: Jesus, in the face of disaster, help me not to draw conclusions about why it’s happening. Help me instead to respond to disaster with love. Amen.

For Further Exploration: Read God’s Punishing Hand at Work (Nahum 1:1-12; Habakkuk 3:1-19; Zephaniah 1:1-13) from the Theology of Work Bible Commentary.

35: Idolatry at work (Habakkuk 2:6–20)

Scripture Reading: Habakkuk 2:6–20

Faithfulness is not a superficial matter of uttering praises to God while we work. It is the act of putting God’s priorities first in our work. Habakkuk reminds that “the Lord is in his holy temple; let all the earth keep silence before him!” (Hab. 2:20). This silence is not merely a religious observation, but a silencing of our own broken ambitions, fears, and motivations, so that the priorities of God’s covenant can become our priorities. Those who exploit others’ vulnerabilities bring judgment on themselves. Work that oppresses or takes advantage of others ultimately brings about its own downfall.

Today we may not be literally crafting idols of precious materials before which we bow down. But work may also be idolatrous if we imagine that we are capable of producing our own salvation. For the essence of idolatry is that “its maker trusts in his own handiwork” (Hab. 2:18, NASB), rather than trusting in God by whose guidance and power we are created to work.

If we are ambitious for power and influence because we think without our wisdom, skill and leadership, our work group, company, organization, or nation is doomed, then our ambition is a form of idolatry. In contrast, if we are ambitious for power and influence so that we can draw others into a network of service in which everyone brings forth God’s gifts for the world, then our ambition is a form of faithfulness. If our response to success is self-congratulation, we are practicing idolatry. If our response is thankfulness, then we are worshiping God. If our reaction to failure is despair, then we are feeling the hollowness of a broken idol, but if our reaction is perseverance, then we are experiencing the saving power of God.

Prayer: Jesus, when I am tempted by the idols of pride and self-sufficiency in my work, help me instead to remember with thanksgiving that I have freely received all gifts from you. Thank you for making fruitful work possible. Amen.

For Further Exploration: Read Idolatrous Work (Habakkuk 2:1-20; Zephaniah 1:14-18) from the Theology of Work Bible Commentary.

36: Faithfulness at work (Zephaniah 2:3)

Scripture Reading: Zephaniah 2:3

During the exile, people began to re-learn how to work in faithful service to God. Even in the wretched circumstances of the exile, it was still possible to be faithful. But more is possible than simply staying at one’s post, valuable as that may be. We may also find a way to be righteous and humble: “Seek the Lord, all you humble of the land, who do his commands; seek righteousness, seek humility; perhaps you may be hidden on the day of the Lord’s wrath” (Zephaniah 2:3).

There are no ideal places of work. Some are deeply challenging to people of God, compromised in all sorts of ways, while others are flawed in more mundane ways. But even in difficult workplaces, we may still be faithful witnesses to God’s purposes, both in the quality of our presence and the quality of our work. Faithfulness is not only a matter of enduring hardship, but of making even the worst situation better in whatever ways we can.

Prayer: Jesus, show me small actions I can take to make my workplace better and be a witness to you there. Amen.

For Further Exploration: Read Faithfulness in the Midst of Toil (Habakkuk 2:1; Zephaniah 2:1-4) from the Theology of Work Bible Commentary.

37: Invest in community (Haggai 1:3-15)

Scripture Reading: Haggai 1:3-15

One of the challenges we face in work is the temptation to put self and family ahead of society. The prophet Haggai paints a vivid picture of this challenge. He confronts people working hard to rebuild their own houses while neglecting to put resources into the rebuilding of the temple, the center of the Jewish society. He says that this failure to invest in social capital is actually diminishing their individual productivity. As the Lord stirs up the spirit of the people and their leaders, they do begin to invest in rebuilding the temple and the fabric of society.

Investing in social capital reminds us that there is no such thing as a “self-made man.” Although individual effort may create great wealth, each of us relies on resources and social infrastructure that originate ultimately in God. We cannot provide for ourselves except by the grace of God’s generosity and the mutual work of his community.

In our own day, this reminds us of the importance of putting resources into the intangible aspects of life. Housing, food, automobiles, and other physical necessities are important. But God provides richly enough that we can also afford art, music, education, nature, recreation and the myriad things that feed the soul. Those who work in the arts or humanities or leisure industries, or put money towards the creation of parks and playgrounds and theatres, are making every bit as much of a contribution to the world of which God dreams as the businessman or carpenter.

This also suggests that investing in churches and church life is crucial to empowering Christians’ work. We should engage in worship as formation for good work, rather than merely as private devotion or leisure. Moreover, the Christian community can be a powerful force for economic, civic and social well-being if it can learn to bring the spiritual and ethical power of God’s word to bear on matters of work in the economic, social, governmental, academic, medical, and scientific spheres.

Prayer: Lord, please keep me grounded in Christian community, so that I may reach out to others in my workplace and beyond. Amen.

For Further Exploration: Read The Need for Social Capital (Haggai 1:1-2:19)

from the Theology of Work Bible Commentary.

38: Work and the environment (Zechariah 7:8–14)

Scripture Reading: Zechariah 7:8–14

Haggai connects the economic and social well-being of the people with the state of the environment. When there is disease in the physical environment on which we depend, there is disease in human society, and one of the marks of an unhealthy society is its contribution to the disease of the environment.

There is also a link between the way a community worships and cares for the land, and the economic and political condition of those who occupy the land. The prophets call us to re-learn the lesson that a respect for the creator of the earth we occupy is a starting point for peace between the earth and its inhabitants. For Haggai, the drought of the land and the ruin of the temple are inseparable. True and whole-hearted worship ushers in peace and blessing from the land. If Christians were to do their work according to the vision of the prophets, we could have a profoundly beneficial impact on the planet and all those who inhabit it.

If desolation is part of God’s punishment for the sin of the people, then productive ground is part of their restoration. Indeed, in quite different circumstances, Zechariah has a very similar vision to that of Amos during the time of Israelite prosperity: people experiencing wellbeing in the form of sitting under the fig trees that they planted. “On that day, says the Lord of hosts, you shall invite each other to come under your vine and fig tree” (Zech. 3:10). Peace with God includes care for the earth that God has made. Productive land, of course, has to be worked in order to yield its fruit. And so the world of work is intimately connected with the realisation of abundant life.

Prayer: Lord, your Word indicates that one of the marks of an unhealthy society is its contribution to the disease of the environment. I want to experience productive work as you intended it—not according to my vision and ways, but in accordance with yours, including care for the earth. Show me how to work according to your ways. Amen.

For Further Exploration: Read Work, Worship, and the Environment (Haggai 1:1-2:19; Zechariah 7:8-14) from the Theology of Work Bible Commentary.

39: Sin and the promise of restoration (Malachi 3)

Scripture Reading: Malachi 3

Even in times of restoration, human sin is never far away. Malachi, the third of the restoration prophets, complains that some of the people begin to profit by defrauding laborers of their wages. Not surprisingly, such people also pollute the temple worship by stinting what they contribute in offerings, and as a result the environment is also degraded.

Yet the hope of the prophets remains, and work is at the center of it. It begins with a promise to restore the religious/social infrastructure of the temple: “See, I am sending my messenger to prepare the way before me, and the Lord whom you seek will suddenly come to his temple. The messenger of the covenant in whom you delight—indeed, he is coming, says the Lord of hosts” (Mal. 3:1). It proceeds with the restoration of the environment; people go about their work ethically (Mal. 3:14, 18), and as a result the economy is restored, including “the produce of your soil” and “your vine in the field” (Mal. 3:11b).

Prayer: Lord, your Word seems to indicate that work done ethically results in blessing and restoration. Help me go about my work ethically. Amen.

For Further Exploration: Read Both Sin and Hope Remain Present in Work (Malachi 1:1-4:6) from the Theology of Work Bible Commentary.

40: Invest in God’s kingdom through your work (Matthew 25:14-30)

Scripture Reading: Matthew 25:14-30

One of Jesus’ most significant parables regarding work is set in the context of investments (Matt. 25:14-30). A rich man delegates the management of his wealth to his servants, much as investors in today’s markets do. He gives five talents to the first servant, two talents to the second, and one talent to the third. Two of the servants earn 100 percent returns by trading with the funds, but the third servant hides the money in the ground and earns nothing. The rich man returns, rewards the two who made money, but severely punishes the servant who did nothing.

The meaning of the parable extends far beyond financial investments. God has given each person a wide variety of gifts, and he expects us to employ those gifts in his service. It is not acceptable merely to put those gifts on a closet shelf and ignore them. The return God expects of us is commensurate with the gifts we have been given. The gifts we receive from God include skills, abilities, family connections, social positions, education, experiences, and more. The point of the parable is that we are to use whatever we have been given for God’s purposes.

Yet the particular talent invested in the parable is money, on the order of a million U.S. dollars in today’s world. In modern English, this fact is obscured because the word talent has come to refer mainly to skills or abilities. But this parable concerns money. It depicts investing as a godly thing to do if it accomplishes godly purposes in a godly manner. More pointedly for the workplace, it commends putting capital at risk in pursuit of earning a return. Sometimes Christians speak as if growth, productivity, and return on investment were unholy to God. But this parable overturns that notion. We should invest our skills and abilities, but also our wealth and the resources made available to us at work, all for the affairs of God’s kingdom.

Prayer: Jesus, your word calls me to invest in your kingdom with my time, talent, and financial resources. Help me to follow your call. Amen.

For Further Exploration: Read The Parable of the Talents (Matthew 25:14-30) from the Theology of Work Bible Commentary.

41: The call to love at work (Mark 12:28–31)

Scripture Reading: Mark 12:28–31

Seeing that Jesus is skilled at interpreting scripture, a scribe asks him a question that was under contention among Jewish leaders. “Which commandment is the first of all?” Jesus answers with two commandments that would be well known to his listeners. The first is a declaration to the Jewish people from Deuteronomy 6:5: “You shall love the Lord your God with all your heart, and with all your soul, and with all your might.” Then he quotes Leviticus 19:18: ”You shall love your neighbor as yourself.”

If there are just two tasks God wants us to concentrate on more than any other they are loving God and loving those around us. Work can be one of the primary ways we respond to the Great Commandment. Yet many people fail to recognize that work can be a way of loving others. Many jobs give Christians an opportunity to fulfill the basic needs of another person. Take health care: a doctor who writes a prescription, a pharmacist who fills that prescription, and the person who stocks the shelves at the pharmacy all play a role in delivering necessary health services to their neighbors. Further up and down the supply chain we see the invaluable work of scientists who test the effectiveness of medical interventions, construction workers who maintain the roads along which medication travels, and case workers who process health insurance claims.

But human needs do not only include healthcare. People also need food, shelter, laughter, and connection to meaning greater than themselves. So farmers and restaurant workers, home builders and home insurers, comedians and children, and philosophers and pastors all have ways to love others through their daily work, simply by doing their work well. Every time you cross a street, you depend on the love shown by the mechanics who did the most recent brake jobs on every car hurtling toward the intersection.

We can love God consciously while doing our work. But if continuous mindfulness is not our particular gift, we can also love God by doing something that God wants done. Many industries or workplaces have problems that call for redemption. A Christian worker can do something God wants done by modeling forgiveness, compassion, and integrity.

Prayer: Lord, loving you and loving others are your most important commands. Show me how I can love you and love others through my everyday work. Amen.

For Further Exploration: Read Our Work Fulfills the Great Commandment (Mark 12:28-34) from the Theology of Work Bible Commentary.

42: The importance of generosity (Luke 12:30–34)

Scripture Reading: Luke 12:30–34

Market economies are predicated upon the generation, exchange and accumulation of privately owned wealth. This reality is so deeply embedded in many societies that the pursuit and accumulation of personal wealth has become, for many, an end in itself. But Jesus does not see the accumulation of wealth as a proper end in itself: he indicates that wealth must be used with a deep concern for neighbors.

Jesus’ first problem with wealth is that it tends to displace God in the lives of wealthy people: “For where your treasure is, there your heart will be also” (Luke 12:34). Jesus wants people to recognize that their lives are defined not by what they have, but by God’s love for them and his call upon their lives. Luke expects us — and the work we do — to be fundamentally transformed by our encounters with Jesus.

Perhaps wealth’s most insidious effect is that it can prevent us from desiring a better future. If you are wealthy, things are good as they are now. Change becomes a threat rather than an opportunity.

God’s secret weapon is generosity. If by God’s power you can be generous, wealth begins to lose its grip on you. It is much harder for the rich to be generous, but Jesus teaches how generosity might be possible for them too. One crucial path to generosity is to give to people who are too poor to pay you back. Generosity that earns favors in return is not generosity but favor-buying. Real generosity is giving when no payback is possible, and this is what is rewarded in eternity. Generosity allows room for God to be your God.

Prayer: Jesus, grow me in sincere generosity toward others. Amen.

For Further Exploration: Read Jesus and Wealth in the Book of Luke from the Theology of Work Bible Commentary.

43: Your work matters to God (John 1:1–5,14)

Scripture Reading: John 1:1–5,14

“In the beginning was the Word, and the Word was with God, and the Word was God. He was with God in the beginning. Through him all things were made; without him nothing was made that has been made.” (John 1:1) The majestic opening of John’s Gospel shows us the limitless scope of the Word’s work. He is the definitive self-expression of God, the one through whom God created all things in the beginning. He stretches out the cosmos as the canvas for the expression of God’s glory.

The Word is working; and because his work began in the beginning, all subsequent human labor is derived from his initial labor. Derived is not too strong a word, because everything people work with was created by him.

John’s Gospel is not grounded in separating the spiritual versus the material, or the sacred versus the spiritual, or any other dualism. It does not portray salvation as the liberation of the human spirit from the shackles of the material body. Jesus’ followers are not called to abandon some sort of “secular” world in order to enter a “spiritual” one. Instead, Jesus calls his followers to receive and use the power of God’s spirit in the present world. He came to restore the world to the way God intended it to be, not to lead an exodus out of the world.

If further evidence for God’s ongoing commitment to the creation is needed, we may turn to John 1:14, “The Word became flesh and lived among us.” The incarnation is not the triumph of the spirit over the flesh, but the fulfillment of what the flesh was created for in the beginning. And the flesh is not a temporary base of operations, but the Word’s permanent abode. If the world in general is of such immense concern to God, it stands to reason that the work done within that world matters to him as well.

Prayer: Jesus, thank you for being the Word made flesh. You came to restore the world to the way God intended it to be, not to lead an exodus out of the world. May my work bless your work of restoration today. Amen.

For Further Exploration: Read In the Beginning Was the Word (John 1:1-18) from the Theology of Work Bible Commentary.

44: Breaking the bonds of exploitation (Acts 16:16-19)

Scripture Reading: Acts 16:16-19

In Philippi, Paul and Silas encounter a girl with a spirit of divination. In the Greco-Roman context, this type of spirit was associated with fortune-telling—a connection that “brought her owners a great deal of money” (Acts 16:16). This seems to be an example of the grossest form of economic exploitation. When Paul acts, the result is spiritual liberation for the girl and financial loss for her owners. The owners respond by dragging Paul and Silas before the authorities, on charges of disturbing the peace.

This incident demonstrates powerfully that the ministry of liberation Jesus proclaimed in Luke 4 can run counter to at least one common business practice, the exploitation of slaves. Businesses that produce economic profit at the expense of human exploitation are in conflict with the Christian gospel. Paul and Silas were not on a mission to reform the corrupt economic and political practices of the Roman world, but the power of Jesus to liberate people from sin and death cannot help but break the bonds of exploitation. There can be no spiritual liberation without economic consequences. Paul and Silas were willing to expose themselves to ridicule, beating and prison in order to bring economic liberation to someone whose sex, economic status, and age made her vulnerable to abuse.

If we look ahead two thousand years, is it possible that Christians have accommodated to, or even profited from, products, companies, industries, and governments that violate Christian ethical and social principles? It is easy to rail against illegal industries such as narcotics and prostitution, but what about the many legal industries that harm workers, consumers, or the public at large? What about the legal loopholes, subsidies, and unfair government regulations that benefit some citizens at the expenses of others? Do we even recognize how we may benefit from the exploitation of others? In a global economy, it can be difficult to trace the conditions and consequences of economic activity. The book of Acts does not give principles for gauging economic activity. But it does demonstrate that economic matters are gospel matters.

Prayer: Jesus, I don’t want to contribute to exploitation. Help me to understand the economic consequences of my actions. Show me how I can work for the liberation of others. Amen.

For Further Exploration: Read The Community of the Spirit Confronts the Brokers of Power (Acts 16 and 19) from the Theology of Work Bible Commentary.

45: Serving others at work (Romans 12:1–3)

Scripture Reading: Romans 12:1–3

To bring the communal aspect of salvation to life means a reorientation of our minds and wills from self-serving to community-serving. Paul asks us to think less about ourselves and more about the community.

We are unable to put others first without God’s saving grace. Only if our minds are transformed from self-centeredness to other-centeredness—imitating Christ, who sacrificed himself for others—can we put reconciliation, justice, and faithfulness ahead of self-serving aims.

With transformed minds, our purpose shifts from justifying our self-centered actions to bringing new life to others. For example, imagine that you are a shift supervisor at a restaurant and you become a candidate for promotion to manager. If your mind is not transformed, your chief goal will be to beat the other candidates. It will not seem hard to justify actions such as withholding information from the other candidates, spreading dissent among workers, or avoiding collaboration. This will harm not only the other candidates but also their shift workers, the restaurant as a whole, and its customers. On the other hand, if your mind is transformed to care first about others, then you will help the other candidates perform well, not only for their sake but also for the benefit of the restaurant and its workers and customers. How can you apply this to your own work situation?

Prayer: Jesus, forgive me for my self-serving tendencies. Help me to value reconciliation, justice and faithfulness ahead of self-serving aims. May your example inspire me to take a community-centered approach to my life and work. Amen.

For Further Exploration: Read The Community of Grace at Work (Romans 12) from the Theology of Work Bible Commentary.

46: The eternal value of work (1 Corinthians 3:11–15)

Scripture Reading: 1 Corinthians 3:11–15

Paul introduces the metaphor of a building under construction in order to make a new point—do good work. This may be the most direct statement of the eternal value of earthly work in all of Scripture. The work we do on earth—to the extent we do it according to Christ's ways—survives into eternity.

Paul is speaking specifically of the work done by the community of the church, which he likens to a temple. Paul compares himself to a “skilled master builder” who has laid the foundation, which is, of course, Christ himself. Others build on top of this foundation, and each one is responsible for his own work. Paul likens good work to gold, silver, and precious stones, and shabby work to wood, hay, and straw. Though some have tried to assign specific meanings to each of these materials, it is more likely that the difference is simply that some materials have the ability to withstand testing by fire while others do not.

This passage is not about the relationship between a believer’s “good works” and his heavenly reward, though it has often been read in that way. Instead, Paul is concerned with the church as a whole and how its leaders work within the church.

Although Paul is writing about the work of building a Christian community, his words apply to all kinds of work. As we have seen, Paul regards Christian work to include the work believers do under secular authority as well as in the church. Whatever our work, it will be evaluated impartially by God. God judges with perfect justice—unlike human bosses, however just or unjust they may be—and he is able to factor in our intent, our limitations, our motives, our compassion, and his mercy. God has called all believers to work in whatever circumstances they find themselves, and he has given us specific gifts to fulfill that calling. He expects us to use them responsibly for his purposes, and he will inspect our work. And to the degree that our work is done in excellence, by his gifts and grace, it will become part of God’s eternal kingdom. That should motivate us—even more than our employer’s approval or our paycheck—to do as good a job as we possibly can.

Prayer: Jesus, thank you that you see my work. Help me to do excellent work that will build your kingdom, now and for eternity. Amen.

For Further Exploration: Read Do Good Work (1 Corinthians 3:10–17) from the Theology of Work Bible Commentary.

47: Called to be agents of reconciliation (2 Corinthians 5:17-19)

Scripture Reading: 2 Corinthians 5:17-19

If it sounds as if Paul is calling us to grit our teeth and try harder to be good, then we are missing the point of 2 Corinthians. Paul intends for us to see the world in a completely new way, so that our actions stem from this new understanding.

Paul wants us to become so thoroughly transformed that we become members of a “new creation.” The mention of “creation” immediately takes us back to the story of God’s creation of the world. God’s intent for creation includes work as a central reality of existence. When humans disobeyed God and marred the creation, work became cursed (Gen. 3:17–18), and humans no longer worked alongside God. Thus when Paul says, “Everything has become new,” everything includes the world of work as a core element.

God brings the new creation into existence by sending his Son into the old creation to transform or “reconcile” it. “In Christ, God was reconciling the world to himself.” Not just one aspect of the world, but the whole world. And those who follow Christ, who are reconciled to God by Christ, are appointed to carry on Christ’s work of reconciliation (2 Cor. 5:18). We are agents to bring reconciliation to all spheres of the world. Every day as we go out to do our work we are to be ministers of this rec­onciliation.

There are three essential elements of the work of reconciliation. First, we must understand accurately what has gone wrong among people, God, and creation. If we do not truly understand the ills of the world, then we cannot bring genuine reconciliation. Second, we must love other people and work to benefit them rather than to judge them. If we love the people we work among and try to improve our workplaces, products, and services, then we become agents of Christ’s reconciliation. Finally, being seeds of God’s creation requires that we remain in constant fellowship with Christ.

If we do these things, we will be in a position to bring Christ’s power to reconcile the people, organizations, places, and things of the world so that they too can become members of God’s new creation.

Prayer: Jesus, thank you that in you, a new creation has come. You have reconciled us to yourself. Help me to live my life and do my work in a way that spreads the message of reconciliation. Amen.

For Further Exploration: Read Reconciling the Whole World (2 Corinthians 5:16–21) from the Theology of Work Bible Commentary.

48: The fruit of the Spirit at work (Galatians 5:19-23)

Scripture Reading: Galatians 5:19-23

The Spirit of God, given to Christians when they believe the good news of Christ, helps us to live out our faith. Those who “live by the Spirit” will reject the “works of the flesh,” which include “fornication, impurity, licentiousness, idolatry, sorcery, enmities, strife, jealousy, anger, quarrels, dissensions, factions, envy, drunkenness, carousing, and things like these” (Gal. 5:19–21). Parts of this list sound all too similar to life in many workplaces—strife, jealousy, anger, quarrels, dissensions, factions and envy. If we are called to live in the Spirit at all, then we are called to live in the Spirit at work.

Paul specifically warns us against “self-indulgence” in the name of freedom (Gal. 5:13). Instead, we should choose to “become servants to one another.” At work, this means we are to assist our co-workers even when we are in competition or at odds with them. We are to confront fairly and resolve our jealousies, angers, quarrels, factions, and envy, rather than nurture resentment. We are to create products and services that exceed our customers’ legitimate expectations, because a true servant seeks what is best for the person served, not merely what is adequate.

We often think of the fruit of the Spirit, described in Galatians 5, in the context of church life. But when we apply it to our work, it can give us fresh perspective and has a transformative effect on our workplaces. The Spirit at work in believers produces new attitudes and actions. In agriculture, fruit is a result of long-term growth and cultivation. The metaphor “fruit of the Spirit” signals that God cares about the kind of people we are becoming, not just about what we are doing today. We are to cultivate “love, joy, peace, patience, kindness, generosity, faithfulness, gentleness, and self-control” (Gal. 5:22–23) over the course of a lifetime.

We have no reason to believe that this fruit is meant only for relationships among Christians in our churches and families. On the contrary, just as we are to be guided by the Spirit in every facet of life, so we are to demonstrate the fruit of the Spirit wherever we are, including the places in which we work.

Prayer: Lord, I want to reflect your goodness. Help me to grow in and demonstrate the fruits of the Spirit—love, joy, peace, patience, kindness, generosity, faithfulness, gentleness, and self control—in my work today. Amen.

For Further Exploration: Read Life in the Spirit (Galatians 5:13–23) from the Theology of Work Bible Commentary.

49: Your true vocation (Ephesians 4:1, Ephesians 1:12, Ephesians 2:10)

Scripture Reading: Ephesians 4:1, Ephesians 1:12, Ephesians 2:10

The second half of Ephesians begins with an exhortation to live out the vision of the first half of the letter. “I therefore, the prisoner in the Lord, beg you to lead a life worthy of the calling to which you have been called” (Eph. 4:1).

Every Christian shares in this calling. Thus our truest and deepest vocation (from the Latin word for “calling”) is to do our part to advance the multifaceted mission of God in the world. This calling shapes everything else we do in life, including our work—or what we sometimes refer to as our “vocation.” Of course, God may guide us to specific jobs for expressing our fundamental calling to live for the praise of God’s glory (Eph. 1:12). Thus as doctors and lawyers, clerks and wait­ers, actors and musicians, and parents and grandparents, we lead a life worthy of our calling to Christ and his activity in the world.

God is always leading Christians to the good. The workplace is a crucial setting for us to do many of the good works that God has prepared for us (Eph. 2:10).

Prayer: Jesus, thank you for the good works you have prepared for me to do at my workplace this very day. Amen.

For Further Exploration: Read God’s Grand Plan: A Practical Guide (Ephesians 4:1–6:24) from the Theology of Work Bible Commentary.

50: Humble service at work (Philippians 2:3–4)

Scripture Reading: Philippians 2:3–4

Since our work is actually God’s work in us, our work should be worthy, as God’s work is. But apparently we have the ability to hinder God’s work in us, for Paul exhorts, “Live your life in a manner worthy of the gospel of Christ” (Phil. 1:27).

Regarding others as better than ourselves is the mind-set of those who have the mind of Christ (Phil. 2:3). Our humility is meant to be offered to all the people around us, not just to Christians. For Jesus’ death on the cross—the ultimate act of humility—was for sinners and not for the righteous.

Workplaces offer unlimited opportunities for humble service. You can be generous in giving credit to others for success and stingy in passing out blame for failure. You can listen to what someone else is saying instead of thinking ahead to your reply. You can give up your envy at another person’s success or promotion or higher salary, or, failing that, you can take your envy to God in prayer instead of to your buddies at lunch.

Conversely, workplaces offer unlimited opportunities for selfish ambition. There are two antidotes. First, make sure your success depends on and contributes to others’ success. This generally means operating in genuine teamwork with others in your workplace. Second, continually seek accurate feedback about yourself and your performance.

One way to look to the interests of others at work is to pay attention to how racial and ethnic bias affects people in your workplace. Rev. Dr. Gina Casey, staff chaplain at St Joseph Health in Santa Rosa, California, says, “It is time for believers to become intentional about being educated concerning and acknowledging the existence of racism in the workplace. Christians must also strive to understand and be observant of the toll these issues are taking on the financial, social and emotional well-being of their Black co-workers and employees. It is a moral obligation for people of faith to seek to learn more about implicit racial bias and microaggressions in the workplace, and then continually engage in the discipline of self-examination to uncover areas in need of personal behavior modification and healing.”

Prayer: Jesus, I hope to live my life "in a manner worthy of the gospel." Help me be an agent of your healing and humble service, especially in my workplace. Amen.

For Further Exploration: Read Do Your Work in a Worthy Manner (Philippians 1:27–2:11) from the Theology of Work Bible Commentary.

51: Honoring God at work (Colossians 3:23–24)

Scripture Reading: Colossians 3:23–24

So what does it mean to do our work “in the name of the Lord Jesus” (Col. 3:17)? How do we do our work wholeheartedly, “as done for the Lord and not for your masters” (Col. 3:23)? To do our work in the name of the Lord Jesus carries at least two ideas:

We recognize that we represent Jesus in the workplace. If we are Christ-followers, how we treat others and how diligently and faithfully we do our work reflects on our Lord. How well do our actions fit with who he is?

Working in “Jesus’ name” also implies that we live recognizing that he is our master, our boss, the one to whom we are ultimately accountable. This leads into Paul’s reminder that we work for the Lord and not for human masters. Yes, we most likely have horizontal accountability on the job, but the diligence we bring to our work comes from our recognition that, in the end, God is our judge.

When Paul writes, “Whatever you do, in word or deed, do everything in the name of the Lord Jesus, giving thanks to God the Father through him” (Col. 3:17), we can understand this verse in two ways: a shallow way and a deeper way. The shallow way is to incorporate some Christian signs and gestures into our workplace, like a Bible verse posted on our cubicle or a Christian bumper sticker on our truck. Gestures like this can be meaningful, but in and of themselves they do not constitute a Christ-centered work life. A deeper way to understand Paul’s challenge is to pray specifically for the work we are in the midst of doing.

An even deeper way would be to begin the day by imagining what our daily goals would be if God were the owner of our workplace. With this understanding, we would do all the day’s work in pursuit of goals that honor God. The apostle’s point is that in God’s kingdom, our work and prayer are integrated activities. We tend to see them as two separate activities that need to be balanced. But they are two aspects of the same activity—namely, working to accomplish what God wants accomplished in fellowship with other people and with God.

How can you honor God at work today?

Prayer: Jesus, show me how to honor you in my work today. Amen.

For Further Exploration: Read Colossians and Work from the Theology of Work Bible Commentary.

52: Expected to work (1 Thessalonians 4:11–12)

Scripture Reading: 1 Thessalonians 4:11–12

Paul highlights that God expects every Christian who can work to do so. He exhorts the Thessalonians “to work with [their] hands” (1 Thess. 4:11) and to “have need of no one” (1 Thess. 4:12). Rather than evading work, the Thessalonian Christians are to be industrious, laboring so as to earn their own living and thereby avoid putting undue burdens on others. Being a manual laborer in a Greco-Roman city was a hard life by modern and ancient standards, and the thought that it might not be necessary must have been appealing. However, abandoning work in favor of living off the work of others is unacceptable. Paul’s treatment of the issue is framed in terms of “brotherly love” (1 Thess. 4:9). The idea is plainly that love and respect are essential in Christian relationships, and that living off the charity of others unnecessarily is unloving and disrespectful to the charitable brother(s) or sister(s) concerned.

It is important to remember that work does not always mean paid work. Many forms of work—cooking, cleaning, repairing, beautifying, raising children, coaching youth, and thousands of others—meet the needs of family or community but do not receive remuneration. Others—the arts come to mind—may be offered free of charge or at prices too low to support those who do them. Nonetheless, they are all work. Christians are not necessarily expected to earn money, but to work to support themselves, their families, and the church and community.

The positive view of hard work that Paul was promoting was countercultural. The Greco-Roman world had a very negative view of manual labor. However, Paul approaches the matter from an understanding strongly rooted in the Old Testament, where God is portrayed as creating Adam to work, and Adam’s manual labor is not divorced from worship, but rather is to be a form of worship. In Paul’s assessment, manual labor is not beneath Christians, and Paul himself had done what he demands that these idle brothers do. He plainly regards work as one way believers may honor God, show love to their fellow Christians, and display the transforming power of the gospel to outsiders.

Prayer: Lord, may the transforming power of your grace and love be evident through my work today. Amen.

For Further Exploration: Read Christians Are Expected to Work (1 Thessalonians 4:9–12; 5:14) from the Theology of Work Bible Commentary.

53: Work in response to God (2 Thessalonians 1:3, 11-12)

Scripture Reading: 2 Thessalonians 1:3,11-12

In light of the problems with work that will emerge later in the epistles, it is interesting that Paul begins his letters to the Thessalonians by remembering their “work of faith, and labor of love, and perseverance of hope in our Lord Jesus Christ” (1 Thess. 1:3). Paul writes his letters carefully and, if nothing else, this opening serves to introduce the vocabulary of labor into his discussion. The verse reminds us that faith is not simply mental assent to the propositions of the gospel. It takes work. It is the total life response to the commands and promises of the God who renews us and empowers us through his Spirit.

As 2 Thessalonians opens, we learn that Paul is still happy that the Thessalonians are maintaining their faith in a difficult environment, and he encourages them that Jesus will return to set all things right (2 Thess. 1:1–12).

But some of them are worried that the Day of the Lord has already come and that they have missed it. Paul lets them know that the day has not come, and in fact it will not come until Satan makes one last grand attempt to deceive the world through “the lawless one.” They should take heart: God will judge Satan and his minions, but bring eternal blessing to his beloved children (2 Thess. 2:9–17).

Prayer: Jesus, thank you for your grace, love, and hope. I ask that you would comfort my heart and strengthen me in every good work and word today. Amen.

For Further Exploration: Read Working Faith, Finishing Up, and Keeping the Faith (1 Thess. 1:1–4:8; 4:13–5:28; 2 Thess. 1:1-2:17) from the Theology of Work Bible Commentary.

54: Work and money (1 Timothy 6:3-10, 17–19)

Scripture Reading: 1 Timothy 6:3-10, 17–19

The last section of 1 Timothy is packed with powerful exhortations and warnings for rich Christians. 1 Timothy 6:3–10 and 17–19 have direct workplace applications. In reading and applying these passages, however, we must avoid two common mistakes.

First, this passage does not teach that there is no “gain” to be had by being godly. Paul encourages his readers to know that there is great gain in godliness when it is combined with contentment in the basic necessities of life (1 Tim. 6:6, 8). Paul commands the righteous rich “to do good, to be rich in good works, generous, and ready to share” (1 Tim. 6:18)—not to sell everything they have and become poor. They are to be rich in good works so that they might store up for themselves “the treasure of a good foundation for the future, so that they may take hold of the life that really is life” (1 Tim. 6:19). In other words, godliness is a means of gain as long as that gain is understood as life and blessings in the presence of God and not only more money now.

The second mistake to avoid is thinking that this passage and its condemnation of a love for money means that no Christian worker should ever seek a raise or promotion or that no Christian business should try to make a profit. There are many reasons why someone could want more money; some of them could be bad but others could be good. If someone wanted more money for the status, luxury, or ego boost it would provide, then this would indeed fall under the rebuke of this section of Scripture. But if someone wanted to earn more money in order to provide adequately for dependents, to give more to Christ-honoring causes, or to invest in creating goods and services that allow the community to thrive, then it would not be evil to want more money. To reject the love of money is not to oppose every desire to be successful or profitable in the workplace.

Prayer: Lord, help me discern my desires so that I may always serve you in godliness combined with contentment. Amen.

For Further Exploration: Read 1 Timothy: Working for Order in God’s Household from the Theology of Work Bible Commentary.

55: Avoiding gossip at work (2 Timothy 2:23–25)

Scripture Reading: 2 Timothy 2:23–25

Paul counsels Timothy with a number of exhortations that could directly apply to the workplace. He repeatedly warns Timothy to avoid “wrangling over words” (2 Tim. 2:14), “profane chatter” (2 Tim. 2:16), and “stupid and senseless controversies” (2 Tim. 2:23). This is a good reminder for Christian workers that not all talk at the water cooler is profitable, even if it is not downright evil. Are the con­versations we engage in and the ways we speak helpful to those around us? Do our words serve the causes of reconciliation and redemption?

The most important form of witness to Jesus is the way Christians talk with co-workers when we’re not talking about Jesus. Three words of gossip may destroy three thousand words of praise and piety. Christians who consistently encourage, appreciate, respect, and dem­onstrate care by their words are a powerful witness for Jesus, even if their words are seldom directly about him. Humility and strictly avoiding judgmentalism are the surest ways to avoid unnecessary and senseless controversies. As Paul tells Timothy, “the Lord’s servant must not be quarrelsome but kindly to everyone, an apt teacher, patient, correcting opponents with gentleness” (2 Tim. 2:24–25a). Indeed, much of the portrait Paul sketches of Timothy in this letter could be held up as something for Christian workers to strive toward.

Prayer: Lord, forgive me for the times I’ve engaged in gossip, profane chatter, or senseless controversies, especially at work. Turn my heart to embrace humility and grace. I pray that my words would consistently encourage and show kindness, appreciation, respect and care. Amen.

For Further Exploration: Read 2 Timothy: Encouragement for a Faithful Worker from the Theology of Work Bible Commentary.

56: Integrity and character at Work (Titus 1:6-8, 1 Timothy 3:1-13)

Scripture Reading: Titus 1:6-8, 1 Timothy 3:1-13

Titus 1:6-8 and 1 Timothy 3:1-13 lay out qualifications for elders and overseers. A variety of qualifications is given, but the common thread seems to be moral integrity and ability to relate well to people. In these lists, we again observe the connection between the household and the church: managing one’s family well is viewed as requisite experience for managing God’s household.

Different organizations have different missions. Therefore, the qualifications for leadership are different. It would be a misapplication of this passage to use it as a general qualifications list for workplaces. “Serious” may not be the right qualification for a tour guide, for example. But what about the priority given to moral integrity and relational ability? Moral qualities such as “above reproach,” “clear conscience,” “faithful [or trustworthy] in all things,” and relational qualities such as “hospitable,” “not quarrelsome,” and “temperate” are much more prominent than specific skills and experience.

If this is true for church leadership, does it also apply for workplace leadership? The well-publicized moral and relational failings of a few prominent business and government leaders in recent years have made integrity, character, and relationships more important than ever in most workplaces. It is no less important to properly develop and select leaders in workplaces than it is in churches. But as we prepare for jobs and careers, do we put a fraction of as much effort into developing ethical character and relational abilities as into developing specialized skills and accumulating credentials?

Interestingly, many of the early church leaders were also workplace leaders. Lydia was a dealer in the valuable commodity of purple dye (Acts 16:14, 40). Dorcas was a garment maker (Acts 9:26–41). Aquila and Priscilla were tentmakers (or leatherworkers) who became business partners with Paul (Acts 18:2–3). These leaders were effective in the church after having already proven effective in the workplace and gaining the respect of the wider community. Perhaps the basic qualifications of leadership in church, work, and civic spheres have much in common.

Prayer: Lord, guide my leadership; by your grace, may I always show integrity and character. Amen.

For Further Exploration: Read Titus: Working for Good Deeds from the Theology of Work Bible Commentary.

57: Dealing with contentious situations at work (Philemon 1:8-22)

Scripture Reading: Philemon 1:8-22

The letter to Philemon tells us that Onesimus was the slave of a Christian named Philemon (Philem. 16). Onesimus apparently escaped, became a Christian himself, and then became an assistant to Paul (Philem. 10–11, 15). Under Roman law, Philemon had the right to punish Onesimus severely. On the other hand, Paul—as an apostle of the Lord—had the right to command Philemon to release Onesimus (Philem. 17–20).

But instead of resorting to a hierarchy of rights, Paul applies the principle of mutuality. He requests that Philemon forgive Onesimus and forego any punishment, while at the same time requesting that Onesimus return voluntarily to Philemon. He asks both men to treat each other as brothers, rather than as slave and master.

We see a three-way application of the principle of mutuality among Paul, Philemon, and Onesimus. Each of them owes something to the others. Each of them has a claim over the others. Paul seeks to have all the debts and claims relinquished in favor of mutual respect and service. Here we see how Paul applies the virtues of compassion, kindness, humility, gentleness, patience, and putting up with each other’s faults in a real workplace situation.

Rather than dictating a solution to Philemon, Paul approaches him with respect, lays out a persuasive argument, and leaves the decision in Philemon’s hands. Paul manages the communication in an artful way that provides a model for resolving issues in the workplace.

Prayer: Lord, give me wisdom to handle difficult and contentious situations with patience, humility, and compassion. Amen.

For Further Exploration: Read Philemon and Work from the Theology of Work Bible Commentary.

58: The value of hospitality (Hebrews 13:1–2)

Scripture Reading: Hebrews 13:1–2

Amid the various concluding exhortations in Hebrews 13, two have a special relevance for work. Let us begin with Hebrews 13:2 where it says, “Do not neglect to show hospitality to strangers, for by doing that some have entertained angels without knowing it” (Heb. 13:1–2). The verse alludes to Abraham and Sarah entertaining visitors who turn out to be angels (Gen. 19:1), the very bearers of the promise of a son to Abraham and Sarah. These verses also remind us of the many acts of hospitality by Jesus and those who followed him, and parables such as the wedding banquet.

Hospitality may be one of the most underrated forms of work in the world—at least, in the modern Western world. Many people work hard to practice hospitality, even though for most people it is unpaid work. Yet few, if asked what their occupation is, would say, “I offer hospitality.” We are more likely to see it as a diversion or a private interest, rather than a service to God. Yet hospitality is a great act of faith—faith that God’s provision will bear the expense of giving away food, drink, entertainment, and shelter; that the risk of damage or theft of property will be bearable; that time spent with strangers will not diminish time with family and friends; and, most of all, that strange people are worth caring about.

In addition, almost all workers have the opportunity to practice an ethos of hospitality in the course of their jobs. Many people work in hos­pitality industries. Do we recognize that we are fulfilling Hebrews 13:1–3 when we provide a clean, well-maintained hotel room, or a healthful, delicious dinner, or cater a party or reception? No matter the industry or occupation, every interaction with a co-worker, customer, supplier, client, or stranger in the workplace is a chance to make others feel welcome and valued. Imagine the witness to God’s love if Christians had a reputation for hospitality in the course of ordinary business.

Prayer: Jesus, thank you for the many opportunities I have to make people feel welcome and valued during the course of my work. Guide me as I bear witness to your love by sharing your hospitality with others. Amen.

For Further Exploration: Read Hospitality (Hebrews 13:1-3) from the Theology of Work Bible Commentary.

59: Turning faith into action (James 2:15–17)

Scripture Reading: James 2:15–17

James’s focus on work has led to deep controversy about the letter. Luther famously disliked James because he read James 2:24 (“You see that a person is justified by works and not by faith alone”) to be a contradiction of Galatians 2:16 (“A person is justified not by the works of the law but through faith in Jesus Christ”). Other leaders of the Protestant Reformation did not share this view, but Luther’s objection came to dominate the Protestant reading of James.

What does James himself say? “What good is it, my brothers and sisters, if you say you have faith but do not have works?” James asks, and then bluntly answers his own question by stating, “So faith by itself, if it has no works, is dead” (James 2:17). James takes it for granted that believing in Christ (trusting in God) will move you to feel compassion for— and act to help—someone in need.

We have opportunities every day to meet the needs of people we work for and among. It can be as simple as making sure a confused customer finds the right item for their need or noticing that a new co-worker needs help but is afraid to ask. James urges us to take special concern for those who are vulnerable or marginalized, and we may need to practice noticing who these people are at our places of work.

This is the heart of the book of James. James does not imagine that work is at odds with faith. He doesn’t command Christians to work for the benefit of others in need instead of placing faith in Christ, or even in addition to placing faith in Christ. He expects that Christians will work for the benefit of others in need as a result of placing faith in Christ. The insight that Christian faith always leads to practical action is in itself a lesson for the workplace. We cannot divide the world into spiritual and practical, for the spiritual is the practical.

Prayer: Jesus, thank you that we cannot divide the world into spiritual and practical, for the spiritual is the practical. Show me how to work practically to benefit others in need, as an expression of your grace. Amen.

For Further Exploration: Read Faith and Work(s) (James 2:14-26) from the Theology of Work Bible Commentary.

60: Working as resident aliens (1 Peter 4:10-11)

Scripture Reading: 1 Peter 4:10-11

Writing to a group of Christians who are being slandered, falsely accused, and perhaps physically abused because of their allegiance to Jesus, Peter explains how Christians are called to transform their suffering into service. Christ has called us to follow him in a world that does not recognize him. We are resident aliens in this strange land, which is not yet our true home. Therefore, we are bound to experience “various trials” (1 Pet. 1:6). Yet we are not victims of the world, but servants of the world, bringing God’s blessings. The job of the Christian, then, is to live in this alien land, blessing it until Christ returns and restores the territory to his kingdom.

What might it look like for Christians to exercise our calling as resident aliens and priests in the work environment? In practical terms, you are not free to disobey those in authority even in order to get what you think is rightfully yours. You will surely find yourself in situations where you don’t get what you deserve—a promotion, a raise, an office with a window, a decent health care plan. You may even find your employer actively cheating you, forcing you to work off the clock, punishing you for your boss’s errors. It might seem ethical to cheat your employer to make up what you were cheated out of—calling in sick when you’re not, charging personal items to the company, or goofing off on company time. But the fact that you lied to or cheated someone to make up for how they lied to or cheated you does not make your action less evil. Your call is to do right, even in a hostile environment.

Why? Because our vocation as priests is to bless people, and we can’t do that while defending ourselves. Other parts of the Bible—especially the Prophets—emphasize God’s call to resist oppressive and illegitimate authority. And submission doesn’t always mean obedience. We can submit to authority by disobeying openly and accepting the consequences, as Jesus himself did. Here and throughout the epistle, Peter draws us almost exclusively to the self-sacrifice of Christ as a model.

Prayer: Jesus, when I am tempted to repay evil with evil at work, help me resist. When I am called to resist oppressive authority at work, help me do so with grace and strength. Help me to do what is right, at work and everywhere. Amen.

For Further Exploration: Read 1 Peter: Serving the World as Resident Alien Priests from the Theology of Work Bible Commentary.

61: Waiting for renewal (2 Peter 3:13–14)

Scripture Reading: 2 Peter 3:13–14

Does our earthly work matter to God? Yes. Our work is ultimately valuable because the fruits of our labor, having been redeemed and transformed, will have a home in heaven. But 2 Peter 3 seems to call that into question. Peter is responding here to lawless scoffers who claimed that God would not intervene in history to judge evil (2 Pet. 3:3–4). He appears to describe a future that lacks all continuity with the present world.

Peter is using end-times imagery commonly found in Old Testament prophetic books to assure his readers of God’s impending judgment. The fire and melting imagery can be understood as a metaphor for the process in which God separates good from evil.

Peter’s reference to the flood of Noah’s time (2 Pet. 3:5–6) should caution us against reading “deluged” to mean total annihilation. The world did not cease to exist, but was purified of all humanity’s wicked­ness. Humanity’s goodness—limited to Noah, his family, their posses­sions, and their work of tending the animals on board—was preserved, and life resumed on the physical earth.

Peter’s positive vision of the ultimate future describes a renewal of the material order: “But, in accordance with his promise, we wait for new heavens and a new earth, where righteousness is at home” (2 Pet. 3:13). This is no thin, disembodied netherworld, but a new cosmos that contains both a “heaven” and an “earth.” All evil will be utterly consumed, but all that is righteous will find a permanent home in the new creation. Fire not only consumes, it purges. The dissolution does not signal the end of work. Rather, work done for God finds its true end in the new heavens and new earth.

Prayer: Jesus, Thank you that work done for you has eternal value. Amen.

For Further Exploration: Read 2 Peter: Work and New Creation from the Theology of Work Bible Commentary.

62: Walk in the light (1 John 3:17-18, 24)

Scripture Reading: 1 John 3:17-18, 24

Although written under greatly different circumstances than James, 1 John also challenges the notion that faith can live without “works,” that is, acts of obedience toward God. 1 John regards caring for those in need as one expression of genuine knowledge of God. “How does God’s love abide in anyone who has the world’s goods and sees a brother or sister in need and yet refuses help?” (1 John 3:17).

This has immediate significance for workplace ethics. In recent years, there has been increasing attention to “virtue ethics” after a long history of neglect in Protestant thought and practice. Virtue ethics focuses on the long-term formation of moral character, rather than on formulating rules and calculating consequences of immediate decisions. Not that rules or commands are irrelevant, but that long-term moral formation underlies obedience to the rules. John’s concept of walking in the light as a way of life certainly commends the virtue approach.

One specific application of the light metaphor is that we should be open and transparent in our workplace actions. We should welcome scrutiny of our actions, rather than trying to hide our actions from the light of day. We could never defraud investors, falsify quality records, gossip about co-workers, or extort bribes while walking in the light.

1 John also underscores that we don’t need full-time jobs in ministry to do meaningful work in God’s kingdom. While most Christians don’t have jobs in which they get paid to do the so-called “spiritual” tasks of preaching and evangelism, all Christians can walk in the light by obeying God in their actions (1 John 3:18–19, 24). All such actions come from God’s prior love, and therefore are deeply spiritual and meaningful. Thus nonchurch work has value, not only be­cause it is a place where you may get a chance to evangelize, or because the wages you earn can go toward funding missions, but because it is a place where you can embody fellowship with Christ by serving oth­ers around you. Work is a highly practical way of loving your neighbor, because work is where you create products and services that meet the needs of people nearby and far away. Work is a spiritual calling.

Prayer: Lord, show me how to love in truth and action. Amen.

For Further Exploration: Read 1 John: Walking in the Light from the Theology of Work Bible Commentary.

63: Speaking the truth in love (2 John 3–4)

Scripture Reading: 2 John 3–4

Each of John’s letters is notable for bringing the concepts “truth” and “love” together into a single idea. Here in 2 John, we find the most extended development of this idea.

Regrettably, we often act as though grace, mercy, and peace depend on love minus truth. We may hide or shade uncomfortable truths in our communications with others at work in the misguided belief that telling the truth would not be loving. Or we may fear that telling the truth will lead to conflict or ill will, rather than grace or peace. Thinking we are being merciful, we fail to tell the truth.

But love must always begin with the truth. Love comes to us through Christ, and Christ is the perfect embodiment of the truth of God. That is to say, God knows the way things really are, and he wraps his knowledge in love and brings it to us through his Son. So if we are ever to love as God loves, we must begin with the truth, not with falsity, evasion, or fairy­tales. It is true that telling the truth may lead to conflict or upset feelings—ours or others’. But genuine grace, mercy, and peace come from facing reality and working through difficulties to genuine resolutions.

Prayer: Jesus, even when it is difficult, help me to speak the truth in love. May genuine grace, mercy, and peace come from facing reality and working through difficulties to find solutions. Amen.

For Further Exploration: Read Honesty and Speaking the Truth in Love (2 John 1-11) from the Theology of Work Bible Commentary.

64: Communicating with care (3 John 15)

Scripture Reading: 3 John 15

At the end of 3 John, there is an insight for our daily work. John adds, “Greet the friends there, each by name.” Speaking a person’s name adds further to the personal touch that John recognizes is needed in communication.

Many of us come face to face with hundreds of people in the course of our work. To some degree, we need to communicate with each of them, even if only to avoid knocking into each other in the hallway. How many of them do we know well enough to greet by name? Do you know your boss’s boss’s boss’s name? Probably. Do you know the name of the person who empties the trash in your workplace? Do you greet people by name when you are in conflict with them? Do you learn the names of newcomers to the organization who may need your help at some point? The names you bother to learn and those you don’t can reveal a lot about your level of respect and compassion for people. John cares enough to greet “each” person by name.

Prayer: Lord, I know that you know us each by name. Help me to respect everyone I come in contact with at work as one of your precious children. Amen.

For Further Exploration: Read 3 John and Work from the Theology of Work Bible Commentary.

65: Showing mercy (Jude 1:22-23)

Scripture Reading: Jude 1:22-23

The brief letter of Jude paints a startling picture of one very dysfunctional workplace—a church blighted by ungodly leaders. Some of the problems are unique to churches, such as heresy. Others could occur in a secular workplace: rejection of authority, slander, violence, and greed. The worst abuses are perpetrated by leaders who gorge themselves at the expense of their flocks. Jude’s words apply equally to church leaders misappropriating church funds for their own pleasures, executives plundering a corporate pension fund to prop up reported profits (and thus their bonuses), or employees surfing the web on company time.

In the face of this malfeasance, Jude gives a command as surprising in the workplace as in the church: Have mercy. Jude is not afraid to take strong action against evil. His mercy is not soft or weak, as his images of fire, fear, and defiled bodies indicate. Jude’s mercy is severe. But it is mercy nonetheless, for its hope is not merely to punish the offenders but to save them.

This severe mercy may be what some workplace situations require. Someone who commits fraud, harasses other workers, or lies to customers cannot be let off lightly. That leads only to greater evil. But discipline cannot turn into mere revenge. In Christ’s eyes, no person is beyond hope. The godly leader treats each person with respect and tries to discern what kind of discipline might lead them back into the fold.

Prayer: Lord, thank you for your great mercy. Help me show mercy to others, even while holding them accountable. Amen.

For Further Exploration: Read Jude from the Theology of Work Bible Commentary.

66: The big picture of work (Revelation 18:1-20; 21:1-7; 21:23–26; 22:1-2)

Scripture Reading: Revelation 18:1-20; 21:1-7; 21:23–26; 22:1-2

Insights into the big picture of work come in Revelation’s concluding chapters, where the worldly city Babylon is set against God’s city, the New Jerusalem. Babylon represents the dead-end street of humanity’s attempt to build their culture apart from God. It has every appearance of being the paradise for which humanity has always longed. But it is in fact a counterfeit, doomed to be exposed by God in the final judgment.

The lesson that God would judge a city for its economic practices is a sobering thought. The fact that much of the condemnation appears to stem from its self-indulgence should hit with particular force at modern consumer culture. But the most worrisome thing of all is that Babylon looks so close to the New Jerusalem. God did create a good world; we are meant to enjoy life; God does delight in the beautiful things of earth. It is precisely the genuine benefits of technological advance and extensive trading networks that constitute the danger. Babylon slowly but inexorably twists the good gifts of God—economic interchange, agricultural abundance, diligent craftsmanship—into the service of false gods.

Revelation offers an alternative vision of life together: the New Jerusalem. At one level, the New Jerusalem is a return to Eden—there is a river flowing through it, with the tree of life standing by with fruit-laden branches and leaves for the healing of the nations (Rev. 22:2). Humanity can again walk in peace with God. But the New Jerusalem is not simply a new and better garden: it is a garden-city that forms the counterweight to Babylon.

Parsing out precisely how this works is not easy. Will there still be farming in the new heavens and new earth? Will a godly computer programmer’s 1.0 software be consigned to the flames while version 2.0 enters the heavenly city? The Bible does not answer these types of questions directly, but we may once more look at the big picture. God created humans to exercise dominion over the earth, which entails creativity. Would it be sensible for such a God to then turn and regard work done in faith as useless and cast it aside? On balance, it seems far more likely that he would raise it up and perfect all that is done for his glory.

Prayer: Jesus, I want my work to honor you. Help me do everything I do for your glory. Amen.

For Further Exploration: Read Babylon and the New Jerusalem: A Tale of Two Cities (Revelation 17-22) from the Theology of Work Bible Commentary.