13 Now listen, you who say, "Today or tomorrow we will go to this or that city, spend a year there, carry on business and make money." 14 Why, you do not even know what will happen tomorrow. What is your life? You are a mist that appears for a little while and then vanishes. 15 Instead, you ought to say, "If it is the Lord's will, we will live and do this or that." 16 As it is, you boast and brag. All such boasting is evil. 17 Anyone, then, who knows the good he ought to do and doesn't do it, sins.
God's Timing or Our Timing -The Tension of Time
James 4:13-17Sermon
by Eric Ritz
by Eric Ritz
In September 1991, the ruling government of the Soviet Union admitted something it had denied for nearly 60 years. During the Stalin era, officials once forgot to set the national clocks back one hour when they came off winter daylight-saving time. They were so embarrassed by the oversight that the Soviet government stayed on the wrong time and denied the whole thing for nearly six decades. (1)
The issue of time is at the center of our Biblical text for today. We would do well not to deny its crucial importance in our sacred journey.
Today, I want to probe for a few minutes this reality of life called time. How we use time-- or how it uses us--depends on whether we are on the road to nowhere or walking in the paths of righteousness. William Penn, the founder of the Commonwealth of Pennsy…
Dynamic Preaching, The Ritz Collection, by Eric Ritz
This central section of the letter deals with wisdom, specifically how wisdom is demonstrated through our speech (or the “tongue”). James warns people against presuming to be teachers, since that role relates directly to speech and carries both great responsibility and additional accountability (3:1–2). In 3:3–6, James provides three illustrations of the power of the tongue: bits that control horses, rudders that control ships, and sparks that start forest fires. Our speech has great potential for bringing good or causing evil. Unlike the animal kingdom, our speech is untamable (3:7–8), and unlike nature, …
The Baker Bible Handbook by , Baker Publishing Group, 2016
13 Now listen, you who say, "Today or tomorrow we will go to this or that city, spend a year there, carry on business and make money." 14 Why, you do not even know what will happen tomorrow. What is your life? You are a mist that appears for a little while and then vanishes. 15 Instead, you ought to say, "If it is the Lord's will, we will live and do this or that." 16 As it is, you boast and brag. All such boasting is evil. 17 Anyone, then, who knows the good he ought to do and doesn't do it, sins.
4:13–5:11 Review · Looking at Life from a Christian Perspective: The paragraphs in this section focus on the way we should look at ourselves (4:13–17), our material possessions (5:1–6), and our present difficulties (5:7–11) in the light of God’s person and purposes.
4:13–17 · Recognizing who we are before God: James addresses self-confident businesspeople in 4:13—whether Christian or non-Christian is unclear. These businesspeople have decided where they are going, how long they will stay, what they will do there, and even what the outcome of their efforts will be. James has nothing against making plans, but he…
The Baker Illustrated Bible Commentary by Gary M. Burge, Baker Publishing Group, 2016
Throughout the book James has been dealing with the root causes of disharmony within the community. In the previous section, he has dealt with their complaining, their criticizing, and their roots in worldliness (3:1–4:12). Now he turns to another theme, the test of wealth. The poor person is totally dependent and knows it. Although such a person may well be consumed with envy and ambition, Christians are more likely to turn to prayer and humble dependence upon God. The wealthier person, however, may be lulled into a false sense of security and trust in money by the relative comfort of his or her station in life. It is this problem that James now takes up.
4:13 Now listen shows that James is making a new departure in his thought. Those who should listen are a group of merchants making typi…
Understanding the Bible Commentary Series by Peter H. Davids, Baker Publishing Group, 2016
Direct Matches
The tangible presence of God, experienced as overwhelming power and splendor. The main Hebrew word referring to glory, kabod, has the root meaning “heavy” (1 Sam. 4:18), which in other contexts can mean “intense” (Exod. 9:3; NIV: “terrible”), “wealthy” (i.e., “heavy in possessions” [Gen. 13:2]), and “high reputation” (Gen. 34:19; NIV: “most honored”). When used of God, it refers to his person and his works. God reveals his glory to Israel and to Egypt at the crossing of the sea (Exod. 14:4, 17 19). He carefully reveals his glory to Moses after Israel’s sin with the golden calf in order to assure him that he will not abandon them (33:12–23).
In the NT the glory of God is made real in the person of Jesus Christ (John 1:14; Heb. 1:3). He is, after all, the very presence of God. When he returns on the clouds, he will fully reveal God’s glory (Matt. 24:30; Mark 13:26; Luke 21:27).
Sin enters the biblical story in Gen. 3. Despite God’s commandment to the contrary (2:16 17), Eve ate from the tree of the knowledge of good and evil at the prompting of the serpent. When Adam joined Eve in eating the fruit, their rebellion was complete. They attempted to cover their guilt and shame, but the fig leaves were inadequate. God confronted them and was unimpressed with their attempts to shift the blame. Judgment fell heavily on the serpent, Eve, and Adam; even creation itself was affected (3:17–18).
In the midst of judgment, God made it clear in two specific ways that sin did not have the last word. First, God cryptically promised to put hostility between the offspring of the serpent and that of the woman (Gen. 3:15). Although the serpent would inflict a severe blow upon the offspring of the woman, the offspring of the woman would defeat the serpent. Second, God replaced the inadequate covering of the fig leaves with animal skins (3:21). The implication is that the death of the animal functioned as a substitute for Adam and Eve, covering their sin.
In one sense, the rest of the OT hangs on this question: How will a holy God satisfy his wrath against human sin and restore his relationship with human beings without compromising his justice? The short answer is: through Abraham and his offspring (Gen. 12:1–3), who eventually multiplied into the nation of Israel. After God redeemed them from their slavery in Egypt (Exod. 1–15), he brought them to Sinai to make a covenant with them that was predicated on obedience (19:5–6). A central component of this covenant was the sacrificial system (e.g., Lev. 1–7), which God provided as a means of dealing with sin. In addition to the regular sacrifices made for sin throughout the year, God set apart one day a year to atone for Israel’s sins (Lev. 16). On this Day of Atonement the high priest took the blood of a goat into the holy of holies and sprinkled it on the mercy seat as a sin offering. Afterward he took a second goat and confessed “all the iniquities of the people of Israel, and all their transgressions, all their sins, putting them on the head of the goat, and sending it away into the wilderness. . . . The goat shall bear on itself all their iniquities to a barren region; and the goat shall be set free in the wilderness” (Lev. 16:21–22 NRSV). In order for the holy God to dwell with sinful people, extensive provisions had to be made to enable fellowship.
During the next four hundred years of prophetic silence, the longing for God to finally put away the sins of his people grew. At last, when the conception and birth of Jesus were announced, it was revealed that he would “save his people from their sins” (Matt. 1:21). In the days before the public ministry of Jesus, John the Baptist prepared the way for him by “preaching a baptism of repentance for the forgiveness of sins” (Luke 3:3). Whereas both Adam and Israel were disobedient sons of God, Jesus proved to be the obedient Son by his faithfulness to God in the face of temptation (Matt. 2:13–15; 4:1–11; 26:36–46; Luke 3:23–4:13; Rom. 5:12–21; Phil. 2:8; Heb. 5:8–10). He was also the Suffering Servant who gave his life as a ransom for many (Mark 10:45; cf. Isa. 52:13–53:12). On the cross Jesus experienced the wrath of God that God’s people rightly deserved for their sin. With his justice fully satisfied, God was free to forgive and justify all who are identified with Christ by faith (Rom. 3:21–26). What neither the law nor the blood of bulls and goats could do, Jesus Christ did with his own blood (Rom. 8:3–4; Heb. 9:1–10:18).
After his resurrection and ascension, Jesus’ followers began proclaiming the “good news” (gospel) of what Jesus did and calling to people, “Repent and be baptized, every one of you, in the name of Jesus Christ for the forgiveness of your sins” (Acts 2:38). As people began to experience God’s forgiveness, they were so transformed that they forgave those who sinned against them (Matt. 6:12; 18:15–20; Col. 3:13). Although believers continue to struggle with sin in this life (Rom. 8:12–13; Gal. 5:16–25), sin is no longer master over them (Rom. 6:1–23). The Holy Spirit empowers them to fight sin as they long for the new heaven and earth, where there will be no sin, no death, and no curse (Rom. 8:12–30; Rev. 21–22).
As even this very brief survey of the biblical story line from Genesis to Revelation shows, sin is a fundamental aspect of the Bible’s plot. Sin generates the conflict that drives the biblical narrative; it is the fundamental “problem” that must be solved in order for God’s purposes in creation to be completed.
Direct Matches
Life is a complex, multifaceted concept in the Bible. Various Hebrew and Greek terms convey the idea of life. Life is described in both a natural and a theological sense.
Life in the Natural Sense
In its natural sense, “life” may convey the following: (1) the vital principle of animals and humans, (2) the length of time that one has life, (3) the complete plot and cast of characters of an individual’s lifetime, or (4) the means for maintaining life.
First, life is the vital principle of animals and humans. This use of the term is its popular sense. It refers to the quality of having an animate existence or the state of being animate. Therefore, it is expressed in terms of ability or power; one who has life has the power to act. On the other hand, “death” is its antonym; one who is dead no longer acts. In the Bible, life in this sense applies to both animals and humans; however, the quality of life differs because humans are made in the image of God (Gen. 1:26; 5:1; 9:6). Life is manifested in the breath of life, so that one who no longer has the breath of life no longer has life (Gen. 2:7; 6:17; Job 12:10; 27:3; Rev. 11:11). At the same time, life is seated in the blood. For this reason, blood should not be consumed but should instead be poured out and buried (Gen. 9:3–5; Lev. 17:10–16; Deut. 12:23–25). Although life may cease because of physical causes (whether disease, murder, accident, etc.), God is ultimately the Lord of life. He gives life through his breath of life (Gen. 2:7; Ezek. 37:4–14); he sustains life through his spirit (Ps. 104:29–30; cf. Gen. 6:3; 1 Cor. 15:45); he delivers from death (Gen. 5:24; Ps. 30:3; 1 Cor. 15); he gives life and puts to death (Deut. 32:39; 1 Sam. 2:6). Life, therefore, is first and foremost a gift from God.
In a discussion of life as the vital principle, it is important to address the question of the afterlife. The Bible affirms the significance of both the material and the immaterial components of a human being. The body is not merely a shell in which the true person is housed. Death is not the soul’s escape from the body’s prison, as evidenced by the resurrection of the dead (Ezek. 37:1–14; Dan. 12:2; Luke 14:14; 1 Cor. 15). Human beings are not created to live a disembodied existence ultimately. The fate for those who experience eternal life is the resurrection of the body made from an incorruptible source (1 Cor. 15, esp. vv. 42–50). For others, their fate lies in eternal death (Matt. 25:46; Rev. 20:6–15; 21:8).
Second, in both Testaments, “life” may also refer to the duration of animate existence—one’s lifetime. The duration of one’s life in this sense begins at birth and ends at death (Gen. 23:1; 25:7; 47:9, 28; Luke 16:25; Heb. 2:15). This period of time is brief (Ps. 90:10; James 4:14). The Bible describes two ways that one’s lifetime may be extended: first, God gives additional time to a person’s life (2 Kings 20:6; Ps. 61:6; Isa. 38:5); second, one gains longer life by living wisely and honoring God (Prov. 3:2; 4:10; 9:11; 10:27).
Third, sometimes “life” refers to the complete plot and cast of characters of an individual’s lifetime. In other words, “life” may refer to all a person’s activities and relationships (1 Sam. 18:18 KJV; Job 10:1; Luke 12:15; James 4:14).
Fourth, “life” rarely may refer to the means of livelihood (Deut. 24:6; Prov. 27:27; Matt. 6:25; Luke 12:22–23). These passages highlight two aspects of life in this sense: (1) people are responsible to guard life; (2) God gives this life because of his great concern, which exceeds his care for the birds and flowers.
Life as a Theological Concept
Beyond its natural sense, life is developed as a theological concept throughout the Bible.
Old Testament. The first chapters of Genesis set the stage for a rich theological understanding of life. First, God creates all things and prepares them for his purposes. He is the creator of life, and life is a gift from his hand. The pinnacle of his creative activity is the creation of humankind. God blesses the man (Adam) and the woman (Eve) whom he creates. God prepares a special place, a garden, for them, so that they may be able to live in perfect communion with him, under his blessing. At the center of the garden lies the tree of life. The tree of life demonstrates that the garden is both the sphere of God’s provision and the symbol of life itself. At the same time, God commands the man not to eat of the tree of the knowledge of good and evil, “for when you eat from it you will certainly die” (Gen. 2:17).
At this point, life and death take center stage. What follows in the narrative (Gen. 3) is a presentation of the meaning of life and death as theological concepts. Adam and Eve disobey the divine commandment. As a result, they die. However, their death is not death in the natural sense. Instead, when they disobey God’s commandment, there are three results: (1) a curse is pronounced, (2) they are exiled from the garden away from God, and (3) they are prevented from eating from the tree of life (3:14–24). Death in this case is not ceasing to breathe and move but is curse and exile; in other words, to die is to be removed from the place of God’s presence and blessing and be placed under a curse. Life, then, is the opposite: to live is to be settled in the place of God’s presence and blessing.
It is also important to recognize in this narrative that obedience to God’s commandment leads to life, but disobedience to his commandment leads to death. This principle is picked up throughout the Bible. Its clearest expression is found in Lev. 18:5: “Keep my decrees and laws, for the person who obeys them will live by them.”
This narrative also draws an important connection taken up in other parts of the Bible, especially Proverbs: the connection between life and wisdom. In the garden there are two trees at the center: the tree of life and the tree of the knowledge of good and evil. Although there is some question concerning what is precisely meant by the knowledge of good and evil, it is likely that wisdom is in view. Two pieces of evidence support this conclusion: (1) knowledge and wisdom as well as good and evil are central concerns for the book of Proverbs; (2) the narrative associates the tree with wisdom. When Eve considers eating from the tree, she notices that it is like the other trees in that it has a pleasant appearance and is good for food (Gen. 2:9), but it is also distinct from the other trees because it is desirable for making one wise (3:6). By eating the fruit, she and Adam attempt to gain wisdom contrary to God’s command. As a result, this type of wisdom leads to death. However, true wisdom has the opposite effect. It leads to life, being a tree of life itself (esp. Prov. 3:18; also 3:1–2; 4:10–23; 6:23).
Although these themes—life, blessing, obedience, and wisdom—are found in various places throughout the Bible, they come together most explicitly in Deuteronomy. There devotion and obedience to God are viewed as the means of attaining wisdom and understanding (Deut. 4:5–9). Following God leads to living in the land that God had promised and enjoying his blessings there (28:1–14); however, forsaking God leads to all kinds of curses and ultimately to utter defeat and exile from the land (28:15–68). The choice to follow God and obey him or to forsake God and disobey him results in either life or death, good or bad, blessing or curse (30:15–20).
Life as a theological concept therefore has the following characteristics: being in the presence of God rather than exile, and experiencing his blessings rather than his curses. Such life may be attained through devotion and obedience to God and through the wisdom that comes from God.
New Testament. This concept of life forms the background for that of the NT as well. The NT often speaks of eternal life, especially in the writings of John. Eternal life is being in fellowship with God the Father and Jesus Christ (John 17:3). One may experience eternal life before natural death and beyond it into the eternal future (John 3:36; 5:24; 6:54; 10:28). At the same time, eternal life may refer more narrowly only to the time of perfect fellowship with God that lies beyond natural life (Matt. 25:46; Mark 10:30; Rom. 2:7). Because life consists of being in fellowship with God and living in his blessings, John can state that the one who believes in Jesus “has eternal life and will not be judged but has crossed over from death to life” (John 5:24). In other words, the person who believes in Jesus has been transferred from God’s curse to his blessing, from death to life. Furthermore, Jesus declares that he is life, and that those who believe in him will live and not die; that is, they will never be removed from his presence and blessing (John 11:25–26).
The biblical writers use mist in a figurative sense to refer to something that fades away. Although God would sweep away the Israelites’ sins “like the morning mist” (Isa. 44:22), he also spoke of their fickle love as mist (Hos. 6:4). James described human life itself as a fleeting mist (James 4:14). The word also occurs in a literal sense to describe water that arose from the earth in the time of Eden (Gen. 2:6 KJV, NASB), and in one instance, “mist” depicts the nature of blindness (Acts 13:11).
Secondary Matches
The following suggestions occured because James 4:13-17 is mentioned in the definition.
Little, if anything, in the Bible directly addresses financial planning, but some principles are relevant. The obvious need for basic financial planning was used by Jesus as an illustration for the cost of discipleship: those who seek to build a tower must count the cost before they begin (Luke 14:28). The motivation for financial planning ought not to be fear or anxiety (Matt. 6:25–26), for God can be trusted to provide. Appropriate motivations for good financial planning include the desire to store up wealth as an inheritance for one’s children (Ps. 17:14), to provide for one’s household (1 Tim. 5:8), and to avoid the dangers of debt and dependence on others (1 Thess. 4:11–12).
Financial planning ought not to be considered a guarantee of wealth, since the future is unknown to people, and the success of any venture is dependent upon God’s will (James 4:13–15). Neither should storing up wealth be viewed as a goal in its own right, for such wealth will be of no ultimate benefit to its owner (Ps. 49:10; Prov. 11:4). Hoarded wealth will only rot away (James 5:2–3); wealth is given by God to be used (Luke 16:11). In particular, the acquisition of wealth by ungodly means will not benefit its owner and will end up in the hands of the righteous, although this may not occur until a future generation (Prov. 13:22; 28:8).
God the Worker
A biblical theology of work starts with God as the creator of all things. In the OT, the verb bara’ (“to create”) is used only with God as subject. The first verb in the Bible (Gen. 1:1), it occurs also in many other texts that describe God accomplishing what only God can do. Other terms such as yatsar (“to form, fashion”) and ’asah (“to make, do”) are used numerous times throughout the OT with either God or humans as subjects.
These three terms reinforce the portrayal of God as worker in Gen. 1–2 (cf. Isa. 45:7). God creates light and darkness; sky and earth; sun, moon, and stars; land and sea; plant and animal life; and humankind—in sum, all that is. He forms the “man” (Heb. ’adam) from the dust of the ground, bringing him to life by breathing into him the breath of life.
Elsewhere in the OT God is said to build, build up, or rebuild/restore (Heb. banah [e.g., Pss. 102:16; 147:2; Jer. 24:6; Amos 9:11]). Interestingly, God takes a rib from the man, which he then makes (lit., “builds into” [Heb. banah + le]) a woman (Gen. 2:22). He founds (Heb. kun) the earth (Isa. 45:18) and stretches out (Heb. natah) the heavens (Zech. 12:1). Further, wisdom is God’s “craftsman” (Heb. ’amon), taking part in the world’s creation (Prov. 8:30). The NT reveals Christ as the one through whom God creates all things (John 1:1–3; Col. 1:16). This brief sketch suggests the range of ways in which God’s work is described.
Human Labor
Ideally, work is performed as service to God (Col. 3:17, 22–24). Work is one way we express the divine image. God’s creation mandate to fill, subdue, and rule the earth implies work (Gen. 1:26–28), and God places the man in the garden “to work it and take care of it” (Gen. 2:15). The importance of work for human dignity as well as survival undergirds the laws of gleaning that make provision for the poor to gather their own food (e.g., Deut. 24:19–22). The expansion of human technologies and occupations (mela’kah [see Exod. 12:16]) reflects that dignity and God’s own diverse workmanship. Job 28 celebrates human industry and achievement while subordinating all to the prevailing value of wisdom, rooted in “the fear of the Lord.” Given the indispensable role of work within the limits of human life, diligence is commended (Eccles. 3:9–10), idleness condemned (Prov. 10:4; 12:24; 21:5; 2 Thess. 3:6–10). Work is essentially God’s good gift to us in creation.
But work now has negative aspects. In response to Adam’s sin, God curses the ground, introducing “painful toil” into the work cycle (Gen. 3:17–19; 5:29). We now eke out our living by hardship, finding frustration instead of bounty—a lifelong reminder that we are made of dust and will return to dust. The book of Ecclesiastes echoes this note of futility and raises sharp questions about the lasting value of human labor (1:2–3, 14; 2:4–11, 17–23; 3:9; 4:4–6; 8:16–17). Sin and death haunt the unfolding occupations in Gen. 4, and the episode of the tower of Babel in Gen. 11 signals God’s judgment on human pretension (cf. James 4:13–16). Excessive toil (workaholism) is a pitfall, not a virtue, for it expresses reliance on self rather than on God, who builds, protects, and gives rest (Ps. 127:1–2). Oppressive, unjust working conditions are cause for lament, and they incur God’s judgment (Exod. 5:6–19; Prov. 14:31; James 5:4–6).
Thus, Israel’s labor policy is to reflect God’s covenant faithfulness, generosity, and concern for the vulnerable. Moses’ law places limits on employers/masters to protect employees, slaves, and foreign workers from exploitation. The primary limit is God’s command that Israel keep the Sabbath holy by a complete cessation of labor (Exod. 20:8–11; Deut. 5:12–15). This move prioritizes God’s covenant above human labor and sets a rhythm of work and rest. Exodus grounds the Sabbath in God’s rest from his work of creation on the seventh day. Deuteronomy ties it to Israel’s history of slavery in Egypt and deliverance by God; by keeping the Sabbath, Israel shows gratitude to God and guards against replicating Egypt’s oppressive policies.
Exodus 31–32 portrays work in its best and worst lights. The proper interplay of work and rest is seen in chapter 31, which narrates the divinely empowered work on the tabernacle, followed by a strong reminder to keep the Sabbath as a “sign” between God and Israel. In contrast, chapter 32 portrays artisanship put to the worst use, the making of a golden idol. Aaron fashions gold with a tool and makes the calf image, but later he tells Moses, “I threw [their gold jewelry] into the fire, and out came this calf!” (32:24). This remark anticipates the prophets’ later mockery of idol-makers (e.g., Isa. 44:9–20) and raises the issue of personal responsibility for the outcome of one’s labor: Aaron seeks to avoid being implicated in Israel’s idolatry by concealing his own role in the project.
Public labor issues increase in complexity when Israel adopts human kingship and engages in international trade (e.g., 1 Sam. 8; 1 Kings 9:15–23). Babylon deals a decisive blow to Judah’s statehood by deporting leaders and skilled workers. Many of these establish such viable, productive new lives in Babylon that when Cyrus later allows the exiled Judeans to return, they choose to remain.
The NT assumes the legitimacy of work and adopts the OT’s view that within proper limits work is a good gift of God. Jesus, however, has come to do his Father’s “work” (John 5:16–18), which entails calling some people away from their normal occupations to follow him, as well as a new approach to Sabbath observance (Mark 2:21–27; 3:4). These moves signal the urgency and newness of the kingdom of God. Consequently, the apostles are “co-workers in God’s service” (1 Cor. 3:9), and Christians are “God’s handiwork” (Eph. 2:10). In light of the resurrection, we offer to God work (Gk. ergon) and labor (Gk. kopos), not in futility but in hope (1 Cor. 15:58; cf. Rev. 14:13).
Those who earn a profit by selling or trading. During the biblical period, this required extensive travel (Prov. 31:14). The Phoenicians were famous for their maritime trade (Ezek. 27:1; Pliny the Elder, Nat. 5.66–67). Trade, the primary engine of the Roman economy, was greatly facilitated by the construction of an extensive highway system and the curbing of piracy. Romans traded with the Chinese through the Silk Road. A particularly large industry was spice and aromatics (see Song 3:6). Nard, the fragrant oil that Mary pours over Jesus’ feet, is derived from a root that grows in the mountains of northern India (John 12:3). But somewhat paradoxically, mercantilism was not a highly respected profession. Members of the Roman senate and their families were not supposed to engage in trade (although many did so quietly). They were the “newly rich,” and they had a reputation for being ruthless and greedy. The prophet Hosea rebukes merchants who use dishonest scales (Hos. 12:7). James rebukes merchants for their presumption and arrogance about future travel and profit (James 4:13–16). Jesus’ treatment of merchants is therefore surprisingly neutral (Matt. 13:45).
God the Worker
A biblical theology of work starts with God as the creator of all things. In the OT, the verb bara’ (“to create”) is used only with God as subject. The first verb in the Bible (Gen. 1:1), it occurs also in many other texts that describe God accomplishing what only God can do. Other terms such as yatsar (“to form, fashion”) and ’asah (“to make, do”) are used numerous times throughout the OT with either God or humans as subjects.
These three terms reinforce the portrayal of God as worker in Gen. 1–2 (cf. Isa. 45:7). God creates light and darkness; sky and earth; sun, moon, and stars; land and sea; plant and animal life; and humankind—in sum, all that is. He forms the “man” (Heb. ’adam) from the dust of the ground, bringing him to life by breathing into him the breath of life.
Elsewhere in the OT God is said to build, build up, or rebuild/restore (Heb. banah [e.g., Pss. 102:16; 147:2; Jer. 24:6; Amos 9:11]). Interestingly, God takes a rib from the man, which he then makes (lit., “builds into” [Heb. banah + le]) a woman (Gen. 2:22). He founds (Heb. kun) the earth (Isa. 45:18) and stretches out (Heb. natah) the heavens (Zech. 12:1). Further, wisdom is God’s “craftsman” (Heb. ’amon), taking part in the world’s creation (Prov. 8:30). The NT reveals Christ as the one through whom God creates all things (John 1:1–3; Col. 1:16). This brief sketch suggests the range of ways in which God’s work is described.
Human Labor
Ideally, work is performed as service to God (Col. 3:17, 22–24). Work is one way we express the divine image. God’s creation mandate to fill, subdue, and rule the earth implies work (Gen. 1:26–28), and God places the man in the garden “to work it and take care of it” (Gen. 2:15). The importance of work for human dignity as well as survival undergirds the laws of gleaning that make provision for the poor to gather their own food (e.g., Deut. 24:19–22). The expansion of human technologies and occupations (mela’kah [see Exod. 12:16]) reflects that dignity and God’s own diverse workmanship. Job 28 celebrates human industry and achievement while subordinating all to the prevailing value of wisdom, rooted in “the fear of the Lord.” Given the indispensable role of work within the limits of human life, diligence is commended (Eccles. 3:9–10), idleness condemned (Prov. 10:4; 12:24; 21:5; 2 Thess. 3:6–10). Work is essentially God’s good gift to us in creation.
But work now has negative aspects. In response to Adam’s sin, God curses the ground, introducing “painful toil” into the work cycle (Gen. 3:17–19; 5:29). We now eke out our living by hardship, finding frustration instead of bounty—a lifelong reminder that we are made of dust and will return to dust. The book of Ecclesiastes echoes this note of futility and raises sharp questions about the lasting value of human labor (1:2–3, 14; 2:4–11, 17–23; 3:9; 4:4–6; 8:16–17). Sin and death haunt the unfolding occupations in Gen. 4, and the episode of the tower of Babel in Gen. 11 signals God’s judgment on human pretension (cf. James 4:13–16). Excessive toil (workaholism) is a pitfall, not a virtue, for it expresses reliance on self rather than on God, who builds, protects, and gives rest (Ps. 127:1–2). Oppressive, unjust working conditions are cause for lament, and they incur God’s judgment (Exod. 5:6–19; Prov. 14:31; James 5:4–6).
Thus, Israel’s labor policy is to reflect God’s covenant faithfulness, generosity, and concern for the vulnerable. Moses’ law places limits on employers/masters to protect employees, slaves, and foreign workers from exploitation. The primary limit is God’s command that Israel keep the Sabbath holy by a complete cessation of labor (Exod. 20:8–11; Deut. 5:12–15). This move prioritizes God’s covenant above human labor and sets a rhythm of work and rest. Exodus grounds the Sabbath in God’s rest from his work of creation on the seventh day. Deuteronomy ties it to Israel’s history of slavery in Egypt and deliverance by God; by keeping the Sabbath, Israel shows gratitude to God and guards against replicating Egypt’s oppressive policies.
Exodus 31–32 portrays work in its best and worst lights. The proper interplay of work and rest is seen in chapter 31, which narrates the divinely empowered work on the tabernacle, followed by a strong reminder to keep the Sabbath as a “sign” between God and Israel. In contrast, chapter 32 portrays artisanship put to the worst use, the making of a golden idol. Aaron fashions gold with a tool and makes the calf image, but later he tells Moses, “I threw [their gold jewelry] into the fire, and out came this calf!” (32:24). This remark anticipates the prophets’ later mockery of idol-makers (e.g., Isa. 44:9–20) and raises the issue of personal responsibility for the outcome of one’s labor: Aaron seeks to avoid being implicated in Israel’s idolatry by concealing his own role in the project.
Public labor issues increase in complexity when Israel adopts human kingship and engages in international trade (e.g., 1 Sam. 8; 1 Kings 9:15–23). Babylon deals a decisive blow to Judah’s statehood by deporting leaders and skilled workers. Many of these establish such viable, productive new lives in Babylon that when Cyrus later allows the exiled Judeans to return, they choose to remain.
The NT assumes the legitimacy of work and adopts the OT’s view that within proper limits work is a good gift of God. Jesus, however, has come to do his Father’s “work” (John 5:16–18), which entails calling some people away from their normal occupations to follow him, as well as a new approach to Sabbath observance (Mark 2:21–27; 3:4). These moves signal the urgency and newness of the kingdom of God. Consequently, the apostles are “co-workers in God’s service” (1 Cor. 3:9), and Christians are “God’s handiwork” (Eph. 2:10). In light of the resurrection, we offer to God work (Gk. ergon) and labor (Gk. kopos), not in futility but in hope (1 Cor. 15:58; cf. Rev. 14:13).
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