WORK.—See Activity, Labour.
This article deals with the special sense in which the word is employed in the NT of the office of the preacher of the gospel. (For other senses see Business, Labour.) Popular opinion tends to regard spiritual ministry as the spontaneous activity of a certain temperament requiring no particular effort. The teaching of the NT directly contradicts this notion. It declares that it is only by systematic and severe labour that we can win men for God. This is borne out by the terms used in the apostolic writings. In the Fourth Gospel we hear the Lord speaking of the fulfilling of the ‘work’ which He had been sent to accomplish (Joh_17:4). This word (ἔñãïí) was taken up by the Church and applied to the task set before its evangelists. The mission entrusted to Saul and Barnabas is described as ‘the work’ to which they received a vocation from the Holy Spirit (Act_13:2; Act_14:26).
In the Pauline Epistles this work is said to be ‘the work of the Lord,’ i.e. the definite service which Christ lays upon believers of proclaiming the gospel. All the faithful are called to this. The special charismata of some are bestowed in order that they may be used for ‘the perfecting of the saints, unto the work of ministering’ (Eph_4:12). Abundant activity in this office follows a firm belief in the Resurrection (1Co_15:58). In 1Co_3:10-17 the ‘work’ is likened to a building which must be built so as to stand the test of the fire of judgment. It is therefore natural to speak of the Christian minister as the ἐñãÜôçò whose ideal is to produce nothing which will shame him (2Ti_2:15). The dignity of his vocation is expressed in the highest terms when he is named a ‘fellow-worker with God’ (1Co_3:9, 2Co_6:1; cf. 1Th_3:2 RVm ). The spirit in which the work is to be done is denoted by another word, êüðïò, which is ‘almost a technical word for Christian work’ (H. B. Swete, Apocalypse, London, 1907, p. 25), and signifies the weariness which attends the effort required of those who undertake this work. It suggests the idea of an athlete undergoing great fatigue (see J. B. Lightfoot, Apostolic Fathers, London, 1891, p. 161). With its cognate verb St. Paul uses it in this connexion some twenty times. The leaders of the Church are distinguished by it (1Th_5:12). It must be endured by those who would be teachers of the Word (1Ti_5:17). The Apostle himself had experienced it to the full (1Co_15:10, 2Co_11:23).
Literature.-A. W. Robinson, Co-operation with God, London, 1908.
C. T. Dimont.
Activities involving creation or exercise of control over the environment, which are prohibited on Shabbat and certain holidays.
In the original languages of the Bible, the word ‘work’ had a broad meaning. It was often used of action or behaviour in general (Psa 9:16; Amo 8:7; Eph 2:8-9; 2Ti 1:9; see GOOD WORKS). Its specific usages may be grouped into three main categories, namely, ordinary physical work, particular service for God, and the works of God himself.
Physical work
From the beginning God intended people to work. In so doing, they would develop their physical and mental abilities and at the same time learn how to benefit from the created world that God had given them (Gen 1:28; Gen 2:15). It is not work that is the result of sin, but the pain and suffering that result from work in a world dominated by sin. As a result of sin, people lost the spiritual power that God originally gave, so that the physical creation, which was intended for their enjoyment, became the means of their torment. Work, instead of bringing physical pleasure, brought pain and hardship (Gen 3:16-19; Ecc 2:22-23).
Work is part of God’s plan for the proper functioning of human life. God desires that people find dignity and enjoyment in the work they do. This applies not just to work that earns money, but to unpaid work such as household and community tasks (Ecc 2:24; Ecc 9:10; cf. Psa 104:19-24).
Christians have additional reasons for taking interest in whatever they do, as their aim is to please Christ, their unseen master. They will work honestly whether or not someone is watching, and will find satisfaction in doing all tasks well, whether or not those tasks are enjoyable (Col 3:23; Eph 6:6-8; 1Pe 2:18). The Christian who works solely for the purpose of getting income is not serving Christ (Mat 6:24).
Although diligence in work is necessary if a person is to earn a living honestly (1Th 2:9; 2Th 3:8), it should not be used as an excuse for selfish ambition. Work becomes a god when a person’s chief concern is to get rich (Mat 19:21-22; Luk 12:16-21; Jas 3:16; Jas 4:13-17; Jas 5:1-6; see WEALTH). It also becomes a god when a person does not know how to cease from it. Rest and recreation, both physical and mental, are part of the weekly work cycle that the Creator intended for his creatures (Gen 2:3; Exo 20:8-11; cf. Mar 6:31; Luk 10:38-41; see SABBATH).
God is not pleased with those who are lazy or who refuse to work (Pro 13:4; Pro 18:9; Pro 21:25; Ecc 10:18; 2Th 3:6; 2Th 3:10-12). But he is sympathetic to people who, for various reasons, are not able to work, and he expects others to help them (Deu 15:7-11; Pro 17:5; Isa 58:7; Luk 14:12-14; Luk 16:19-26; Rom 12:13; Eph 4:28).
All workers, whether employers or employees, are entitled to a just reward for their work. This includes the right to honest profits and fair wages (Lev 19:13; Pro 14:23; Pro 31:16-24; Ecc 5:18-19; Ecc 11:1; Ecc 11:4; Ecc 11:6; Luk 10:7; Luk 19:13-17; Col 4:1). The Bible consistently condemns an over-concern with income, especially when it produces dishonesty, violence and exploitation (Deu 24:14-15; Pro 20:17; Pro 21:6; Jer 22:13; Jer 22:17; Amo 8:4-6; Luk 3:10-14; 1Ti 6:9; Jas 5:4). All Christians, employers and employees alike, are answerable to a heavenly master who favours no one on the basis of social class (Eph 6:5; Eph 6:9). He expects all his people to trust in him and to put the interests of his kingdom before their own (Mat 6:25-33).
Particular service for God
Though God’s people must carry out all work as if it is his work, they recognize that certain activities are in a special sense God’s work. Such activities are those that concern the preaching of the gospel, the planting of churches and the building up of God’s people. All Christians are, to some extent, involved in this work, for all have been given tasks according to their God-given abilities (1Co 12:4-7; see GIFTS OF THE SPIRIT). Therefore, all Christians will one day have their work assessed, as a result of which they will either receive a reward or suffer loss (1Co 3:10-15; see REWARD).
God may set apart certain people for specific kinds of work (Act 13:2; Act 14:26; Eph 4:11-13; 1Ti 1:18; 1Ti 3:1). Such people should do their work with perseverance, honesty and joy, even though the work may at times bring them suffering and distress (Rom 15:17-20; 1Co 15:58; 2Co 11:24-29; Php 2:30). Christians respect their fellow believers who endure faithfully for the sake of Christ (1Co 16:10; 1Th 5:13; 1Ti 4:15-16).
Nevertheless, true workers for God do not seek praise for themselves. They are not like hawkers trying to sell goods for their own gain. They work from pure motives, avoid any suggestion of deceit or dishonesty, and are concerned only for the glory of God and the well-being of others (2Co 2:17; 2Co 4:1-2; 2Co 4:5; 2Co 4:15; Gal 1:10; 1Th 2:3-8; see SERVANT; STEWARD).
If people spend their whole time in the service of the church, they have the right to be supported financially by those who benefit from their work. They might also receive support from those who receive no direct benefit from their work (1Co 9:4-7; 2Co 11:8-9; Gal 6:6; Gal 6:10; Php 4:15-16; 1Ti 5:17-18). Some, however, may choose at times to earn their living by doing secular work, to avoid creating misunderstanding or financial hardship in a particular church (Act 18:3; 1Co 9:12-15; 1Th 2:9; 2Th 3:8-9).
The works of God
The Bible speaks of the works of God as evidence of his power, love, faithfulness, righteousness, majesty and almost all other aspects of the divine character (Psa 111:2-8). Always God’s works are a cause for people everywhere to worship and praise him (Psa 92:5; Psa 103:22).
Frequently the Bible refers to God’s works in relation to creation (Gen 2:2; Psa 8:3; Psa 19:1; Psa 104:24; Heb 1:10) and the control of history (Psa 46:8-9; Psa 66:3; Psa 107:24; Psa 111:6; Isa 26:11-13; Isa 28:21; Rev 15:2-4). In particular, it speaks of God’s works with reference to his miracles (Deu 11:3-7; Jdg 2:7; Joh 9:1-7; see MIRACLES). But no matter in what context it speaks of the works of God, those works are usually concerned with two main themes, judgment and salvation (Psa 77:11-15; Psa 111:6-9; Isa 28:21; Act 13:41; Php 1:6; see GOD).
With the coming of Jesus, God’s works were in a special sense done through him. Those works were clear evidence, particularly to the Jews, that Jesus had been sent by the Father (Joh 5:36) and that through Jesus people could come to the Father (Joh 14:6; Joh 14:10-11). But most of the Jews rejected the evidence (Joh 5:37-38; Joh 10:25-26; Joh 10:37-38). They were stubbornly resistant to Jesus’ claims (Joh 10:32-33), and his miraculous works only roused them to greater opposition (Joh 10:20; Joh 10:31; Joh 10:39).
Jesus, however, did not turn back from his task. He continued to do his Father’s work till that work was finished (Joh 4:34; Joh 5:17; Joh 9:4; Joh 15:24; Joh 17:4; Joh 19:30). Through faith in him and his finished work, people can have forgiveness of sins and eternal life (Joh 6:28-29; Joh 20:30-31; see JESUS CHRIST).
A term referring either to God’s activity or to people’s regular occupation or employment.
The Value of Work
The Bible’s positive outlook on work is rooted in its teaching about God. Unlike other ancient religious writings, which regarded creation as something beneath the dignity of the Supreme Being, Scripture unashamedly describes God as a worker. Like a manual laborer, he made the universe as “the work of his fingers” (Ps 8:3). He worked with his raw material just as a potter works with the clay (Is 45:9). The intricate development of the unborn child in the womb and the vast, magnificent spread of the sky both display his supreme craftsmanship (Pss 139:13–16; 19:1). In fact, all creation bears witness to his wisdom and skill (104:24). The almighty Creator even had his rest day (Gn 2:2–3) and enjoyed job satisfaction when surveying his achievements at the end of the week (1:31).
This vivid biblical description of a working God reaches its climax with the incarnation of Jesus. The “work” that Jesus was given to do (Jn 4:34) was, of course, the unique task of redemption. But he was also a worker in the ordinary sense. His contemporaries knew him as “a carpenter” (Mk 6:3). In NT times carpentry and joinery were muscle-building trades. So the Jesus who stormed through the temple, overturning tables and driving out the men and animals (Jn 2:14–16), was no pale weakling but a workingman whose hands had been hardened by years of toil with the ax, saw, and hammer. Hard, physical labor was not beneath the dignity of the Son of God.
If the Bible’s teaching about God enhances work’s dignity, its account of mankind’s creation gives all human labor the mark of normality. God “took the man and put him in the Garden of Eden to till it and keep it” (Gn 2:15). And God’s first command, to “fill the earth and subdue it” (1:28), implied a great deal of work for both man and woman. In an important sense, people today are obeying that command of their Creator when they do their daily work, whether they acknowledge him or not. Work did not, therefore, arrive in the world as a direct result of the fall into sin (though sin did spoil working conditions, 3:17–19). Work was planned by God from the dawn of history for mankind’s good—as natural to men and women as sunset is to day (Ps 104:19–23).
With this firm emphasis on the dignity and normality of labor, it is no surprise to find that Scripture strongly condemns idleness. “Go to the ant, O sluggard; consider her ways, and be wise” (Prv 6:6, rsv). Paul is equally blunt: “If any one will not work, let him not eat” (2 Thes 3:10, rsv). He set a good example (Acts 20:33–35; 1 Thes 2:9). Those who refuse to work, he insists, even for spiritual reasons, earn no respect from non-Christian onlookers by depending on others to pay their bills (1 Thes 4:11–12). Wage earners, on the other hand, have the material resources of Christian service (Eph 4:28).
Vocations
In biblical times the Greeks and Romans catalogued jobs according to importance or desirability. Routine manual labor, for example, was considered inferior to work involving mental activity.
Jewish teaching contrasts strongly with this attitude. “Hate not laborious work,” taught the rabbis (Ecclus 7:15). Even the scholar had to spend some time in manual work. A few trades, like that of the tanner, were regarded as undesirable (a taboo broken very quickly by the early church—see Acts 9:43), but there is no indication in the Bible that some jobs are more worthwhile than others in God’s sight. The Lord calls craftsmen into his service (Ex 31:1–11), just as much as prophets (Is 6:8–9). So Amos was summoned from his fruit-picking to prophesy (Am 7:14–15), but with no suggestion that he was being promoted to a superior role. The important thing was not the nature of the occupation but the readiness to obey God’s call and to witness faithfully to him, whatever the job.
The Bible has some poignant things to say about the relationship between employer and employee. The OT prophets voice the strongest criticism. God is especially concerned to see that the weak get justice (Is 1:17; Mi 6:8). So, naturally, his spokesmen declare his anger when employers exploit their laborers and cheat them of their wages (Jer 22:13; Mal 3:5; cf. Jas 5:4). A person who wants to please God must “stop oppressing those who work for [him] and treat them fairly and give them what they earn” (Is 58:6, tlb).
In Bible times, the scales were weighted heavily in favor of the employer. But Scripture is not blind to the existence of selfish, greedy employees. Every worker deserves a just wage (Lk 10:7), but those with special power must not try to increase their pay by threats and violence (3:14).
Working for Christ
God is a working God who is pleased when his people work hard and conscientiously. That conviction lies at the heart of the Bible’s teaching about Christian attitudes toward secular employment. And quite naturally, the NT extends the same positive emphasis to cover all Christian service, paid or unpaid. The world is God’s harvest field, said Jesus, waiting for Christian reapers to move in and evangelize (Mt 9:37–38). Paul used the same agricultural illustration and added another from the building trade to describe the Lord’s work of evangelism and teaching (1 Cor 3:6–15). Church leaders must work especially hard, he said (1 Thes 5:12), to stimulate all God’s people to be involved in the Lord’s work (1 Cor 15:58). All Christians should see themselves as “God’s coworkers” (3:9).
Aquifer Open Bible Dictionary © 2026 Mission Mutual, an adaptation of the Tyndale Open Bible Dictionary © 2023 Tyndale House Publishers. Licensed under CC BY-SA 4.0.
Work was ordained by God as a means of fulfilment, service and praise. It is to be supplemented by rest, following the pattern of God's creation of the world. Despite the effects of sin, work can still be honouring to God.
Dictionary of Bible Themes © 1999 Martin H. Manser. Licensed under CC BY-SA 4.0.