A Christian View of Work in Response to the Fall: Reflections that Will Hopefully Encourage Discussion

Harvey Phillips
Harvey has served in various professional capacities and leadership roles since he first went to China in 1982. He met his wife Linda at a conference in Hong Kong in 1985 and they eventually married in 1987. Their two children were raised in China, but are now back in the US. Harvey and Linda lived and ministered in China until 2008 when their oldest child went to college. Once both kids were settled into college, they moved to Hong Kong in 2011. They ministered there until late 2023, when they returned to the US.

Mission Round Table 20:3 (Sept-Dec 2025): 28-34
To read articles in this edition, visit this post on Mission Round Table 20:3.

The Judeo-Christian view of work is vastly different, perhaps one could even say radically different, than the view of work held by other ancient Near Eastern (ANE) peoples and supported by their religions. Actually, it is vastly different than the view of work held in most modern world religions. The foundation for most of these differences is found in Genesis 1–3. As all of us know, the theological concepts found in Genesis 1–3 are so deep and so fundamental that we can never fully explore them. Yet, while we can never exhaust their teaching, we cannot rush through these chapters as they lay the foundation of almost every theme of biblical theology. This is certainly true for a Christian view of work.[1] Whether our “work” is what is normally called “ministry”, or we are involved in the more “normal” work of professional service or a missional business, we must be careful to build our theology of work upon the foundations found in the biblical text.

This paper is divided into two sections.[2] The first addresses the theological foundations about work laid down in the initial two chapters of Genesis. The second section deals with the impact of the Fall upon our theology of work. After each section, I have included a few discussion questions suitable for small group discussion. I would encourage such group interaction about these issues because they are complex and each context we face is different. The general theological principles laid out in this paper must be brought to bear on specific situations. I believe this is best accomplished through group discussion.[3]

Theological foundations for work: Genesis 1–2

To begin our reflections, I want to list three theological truths that lay a simple foundation for a Christian view of work. Obviously, many more theological truths could be stated, but these three will get us started. These truths are:

1. Our God is the Creator who works.
2. God made mankind in his own image.
3. Our current experience of work has been impacted by the Fall.

As I said, these truths are pretty basic. Nevertheless, the more you think about them, the more profound they become.

1. Our God is the Creator who works

Let’s first explore the idea that our God is the Creator who works. In most ANE religions, the gods were completely separated from any thought of work. The gods created men to do work. They even considered it to be punishment. They would never even consider doing work themselves.

Yet the God of the Bible works. In Genesis 2:2–3, we see that God finished his work in creation. The word used is the same word used in Exodus 20:9 to describe human work. It is not really a special word. The scope of meaning of the Hebrew word is as broad as the English word “work”. Anyone from the ANE who read this would have been aghast. How could the Creator be involved in “work”? Yet we see this all through the Creation account. Our God did not just speak; he

1. “made, fashioned”—a very common word used for fabrication or manufacturing. You could make a robe or prepare food.
2. “formed”—the word used of a potter.
3. “planted”—refers to planting a garden or a vineyard. You could say our God got His hands dirty.

Some might argue that these words are just examples of anthropomorphism, but at least God allows himself to be described in terms of human work! He embraces work![4]

It is beyond the scope of this paper to explore all the texts that would relate to the issue of work, but God’s endorsement of work continues throughout the rest of Scripture. The concept of Sabbath is a notable example (Exod 20:8–11). God set apart the day of rest from the days of work, in part, to allow people to rest instead of engaging in endless toil and, in part, to give them a proper perspective of their days of work. Throughout the Old Testament, God blesses those who work. David was a shepherd. Amos was a “herdsmen and a dresser of sycamore figs” (Amos 7:14). The “excellent wife” of Proverbs 31 is extolled for her work. Proverbs and Ecclesiastes frequently comment on work.[5] The New Testament continues the view that work is a normal and blessed aspect of the life of a believer. Paul frequently instructs believers about their work,[6] and even condemns those who refuse to work.[7]

We also need to look at Jesus himself. He was a carpenter! He got his hands and clothes dirty! He got sweaty. He would need to take a bath. He had to negotiate with his suppliers. He had to do marketing. I would not be surprised if at some time he bashed his thumb! Yet he also had the joy of designing and constructing a table or a cabinet for someone in Nazareth. He had the satisfaction of a job well completed. Work, then, is a part of Christ’s sinless humanity.

In short, our God works and expects us to work. Because our God works, work in and of itself is not something that is lowly, unholy, or inherently cursed. Rather, it is something that should be affirmed and celebrated! When God looked at creation and saw all of his work, he said it was very good. Work is a very good thing.

2. God made mankind in his own image; we serve as his representatives

Now, let’s look at the implications of the fact that God created us “in his image”. A lot of ink has been used to delve into the depths and implications of this truth, so there is no way that we can exhaust the concept here.[8] So, I just want to talk about how this impacts our view of work.

When we say that we have been created in God’s image, we are obviously not saying that God is 1.77 meters tall, has gray hair, and is getting a little broad around the middle. Theologians have a lot of ideas, but the best explanation to me is that this terminology means that man is God’s representative on earth. Actually, this usage was frequently used to describe kings in the ANE. This is what made the kings so powerful! They claimed that their power and authority came from the gods.[9] Yet, here in Genesis, we have that radical idea that all of us are representatives of the Creator God. The fact that both males and females are created in God’s image is equally radical. There is no distinction—we are all God’s representatives on earth.

The significance of this radical identity is seen in that we have all been given a task by God. Our God works, so it is natural that as his representatives—humankind—will work as well. Our work manifests our identity as God’s representatives in several different areas.

a.     Exercise dominion and thereby enforce God’s claim to dominion over all the earth

First, God has given mankind the task of having dominion over the earth. This is our right, privilege, and responsibility that comes from bearing the image of God. As we exercise dominion over the earth within our sphere of influence, we enforce God’s claim to dominion over all the earth.

Before the Fall, under perfect conditions, God put man in the Garden of Eden to “work it and keep it” (Gen 2:15). God expected man to work. He even created a “helper” to be with Adam (Gen 2:18, 20). The Hebrew used for “helper” was used in the Psalms of God himself (Pss 30:10; 54:4). The idea seems clear that Eve was created to help Adam fulfill the mandate that God had given—they both were to work, and they were to work together!

b.     Display God’s character through our work

Work is part of who God is; it is part of what he does. When God works, he displays his character. For example, how would we know God as Creator if he had not done the work of creation? As his representatives, then, it is only natural that we also work. But as his representatives, we should also seek to reveal the nature and character of God through our work. When we work in accordance with his righteousness, we display his righteousness and holiness. Though we obviously cannot do it to the same extent that he does, when we exercise creativity, we display that our God is a creative God. When we provide for our families, we display that our God provides for his children. When we protect other people or creation, we display that our God protects. When we paint a beautiful picture or compose a majestic symphony, we display that our God delights in beauty. When we plant a garden, we display that our God was the first Gardener. When we discover new scientific truth, we display that our God delights in order. When we teach, we display that our God delights to reveal truth. When we fashion or transform materials into a useful tool, we display that our God is both an amazing designer and that he cares for our practical needs. I could go on, but I think you get the point. Work is a vital part of the way that we carry out our role as God’s image!

c.     Work as ambassadors of reconciliation

There are other aspects of God’s work that we should also emulate as his representatives. Our God is the Savior, the Redeemer, the Deliverer. He works to bring about reconciliation. The New Testament calls us to be ambassadors of reconciliation (2 Cor 5:20). Obviously, we cannot replicate the work of Christ on the cross or by our own efforts restore people’s relationships with God. Nevertheless, we should strive to see that our work has a redeeming and reconciling effect on our communities. I believe that this is not just true of “work” that is “ministry”, but that it should be a vital part of our goals in a missional business or our professional service.

d.     Demonstrate faith through our work and our rest

Another theological theme to recognize is that our work should demonstrate faith. As we see in John 6:29, God works to bring about faith. There should be an element of faith in our work. When we consider the Sabbath, we need to realize that it was instituted not just to make sure God’s people got some physical rest, though of course physical rest is essential for us. The Sabbath was also a dramatic statement of faith! Think of life in an agrarian society. To not care for the fields or milk the cows one day a week required tremendous faith. The word for “rest” in Genesis 2 carries more the idea “to cease or desist from work”. God did not “rest” on the seventh day because he was tired. As one commentator said, “It is the rest of achievement, not inactivity, for he nurtures what he creates; we may compare the symbolism of Jesus ‘seated’ after his finished redemption (Heb 8:1; 10:12), to dispense its benefits.”[10] God is setting the principle for the whole universe that there is more than just work or activity! Maybe we could say that God just wanted to enjoy his creation. For the nation of Israel, and for us, there needs to be a time when we focus on God and all that he has done and all that he is. So, our work should demonstrate faith, and our faith should demonstrate that work is not the ultimate purpose of our lives.

e.     Work will exist in eternity

What about the end times? Is work only something we must do now? Despite all the images of us floating on clouds while playing harps, when we look more carefully at what the Bible says about the end times, we see that our God continues to affirm work. One of the most famous images of the end times is given in Isaiah 2:4 and Micah 4:3—“they shall beat their swords into plowshares and their spears into pruning hooks.” But what are plowshares and pruning hooks? They are instruments of work! God is painting a picture of a time without warfare, but it is not a time without work!

Worship is a big theme in the book of Revelation. The normal Greek word for worship (προσκυνέω, proskuneō) appears, in various forms, twenty-four times in Revelation out of the total of sixty-one in the entire New Testament. In two cases, though, a different, more specialized word for worship (λατρεύω, latreuō) is used. These are in Revelation 7:15 and 22:3. You can see from the ESV translation notes that this word is sometimes translated “serve” and sometimes “worship”. The verb refers to doing the cultic activity of worship, such as the practical work of the priests of the Old Testament. Thus, our worship in heaven will not just be singing—it will also include practical acts of worship. We will be doing work!

The first two chapters of Genesis and the few other passages we have looked at show us an ideal of what God intended work to be. But we all know that the consequences of Genesis 3 are still very much alive and well. Nevertheless, I think we need to affirm that the impact Genesis 3 has had on our work should not extinguish the ideal presented in Genesis 1–2. Christ has come to redeem the world, and that includes the workplace. The ideal will not be realized until he returns, but that does not mean that we should relinquish the hope of that ideal. Rather, it should become part of our message of the gospel. When we present the “good news of Jesus Christ in all its fullness,” it must include this vision of a redeemed workplace.

Before going on to explore the impact of the truths of Genesis 3, I would encourage individual reflection and/or group discussion on the truths mentioned in this first section.

Group discussion questions:

Reflect on the different perspectives on work given in the textbox below[11] in order to answer the following questions:

1. Which of the perspectives given in the text box best describes your view? Why?
2. Are there any statements that you think are unbiblical or wrong? Why?
3. How would you respond if someone replaced “The way to serve God is …” with “The only way to serve God is …” in any of the statements?
4. Do you feel that any one statement sums up everything about serving God in the workplace? Is there any way you could combine these statements to present a more complete picture? Is there anything you would add?
5. How would you describe your perspective on work in a single sentence?

Responding to the Fall:
Building a Tabernacle or a Golden Calf (Genesis 3; Exodus 31–32)

Our current experience of work has been impacted by the Fall

All of us can attest that the high view of work presented above is not always our experience. The consequences of Genesis 3 are still very much alive and well. The Fall has impacted our relationships, our values, our words, and our actions. This means our workplaces—even OMF offices—are not always fun places to be. Given my background as an engineer, I have often said it is much easier to work with lasers than with people as the former have on-off switches and reset buttons! When we read Genesis 3:17–19, we can easily relate to the pain and the sweat. We understand that there are many various forms of “thorns and thistles”, including injustice, alienation, pointless busyness, and so much more. We have also all seen that at times work can be depersonalizing, sometimes to the point that the idea that humans carry the image of God lies beyond our wildest dreams.

Yet, we must never abandon the ideal presented in Genesis 1–2. This vision must be a part of what it means to present “the good news of Jesus Christ in all its fullness.” When I thought about how to apply Genesis 3 to what it means for us as we work today, I thought of looking again at the temptations. I’m sure each of us have heard sermons on how the specific temptations given to Eve are archetypal for the temptations we face today.[12] In many ways, the temptations of Christ are similar. We don’t have time to go into a lot of details, but briefly, the three temptations can be summarized as follows:

1. Doubt God’s goodness. Surely God could do better at providing for your needs. Satan twists the word of God and expands the restrictions in a way that would make Eve doubt that God really cared for them.
2. Doubt God’s word. Surely you can’t believe in his promises or trust his warnings. Interestingly, in the Hebrew of Genesis 3:4, the serpent quotes Genesis 2:17, but then puts a “not” in front of it. Here Satan goes beyond twisting the word of God to flatly denying it.
3. Doubt God’s plan. Surely there is a better way for you. God’s plan is not the best way. You will be better off if you don’t follow God’s plan. You can be much better off if you follow another way.

As we think about these temptations, I think you can see that we face them in many different ways in the workplace or in starting a missional business. When we don’t get a contract, do we doubt God’s goodness? When our visa or business registration is held up or even denied, do we doubt God’s promises and call? Has he abandoned us? When we work with officials for the registration of our business or we deal with the tax office, do we doubt God’s commandments to be pure and honest, and even to love our neighbor as ourselves? Couldn’t there be a better plan?

When I state it like this, the answers are fairly obvious. The problem of course is that life is rarely this clear cut. To explore more how these things are played out, I would like us to consider Exodus 31–32. These chapters contrast two people who are doing similar work. One builds a tabernacle; the other fashions a golden calf.

1. Building a tabernacle (Exodus 31–32)

In Exodus 31:2, we are introduced to Bezalel. Even those who are familiar with him would not consider him to be in the same company as Moses (Num 11:17, 25), Joshua (Num 27:18), Othniel (Judg 3:10), Gideon (Judg 6:34), Samson (Judg 13:25; 14:19; 15:14), David (1 Sam 10:6), Ezekiel (Ezek 11:5) or Micah (Micah 3:8). All of these people are described as being filled with the Spirit. But in Exodus 31:1–11, we are told that Bezalel had also been filled with the Spirit of God to make the various objects required for the tabernacle. The truth is repeated in Exodus 35:31. The use of this terminology is remarkable, and the fact that it is repeated makes it even more special.

Normally in the Old Testament, the terminology of “being filled with the Spirit of God” is associated with the judges, kings, or prophets. But Bezalel fits none of these categories; he is a craftsman. Why was he anointed with the Spirit? He was to be creative—he was to design the articles to be used in the tabernacle. He was to transform gold and wood into objects used for worship. With the help of Oholiab, he was to lead men, who also were given ability by God, to do all this work. They were to do all that the Lord had commanded. To accomplish his assigned task, Bezalel needed to be filled with the Spirit of God.

This all sounds great, but we should not overlook the fact that all of this was very physical work. It required sweat; it required getting dirty; it meant that they would get tired. It was a project that needed leadership, management skills, financial reports, quality control, and engineering design. It required creativity and craftsmanship. It required many people working together.

But all this work was for something holy and special—the tabernacle—the place of God’s presence among his people; the place where he was worshiped. The work itself was an act of worship. Their work was done in obedience to God’s command. The workmen were seeking to use their gifts and talents, which were given to them by the Lord, to glorify their Lord. Their work was also an act that would lead others to worship. The result of their labor would be the center of worship for the nation of Israel for generations. It is instructive to note that Bezalel was from Judah and Oholiab was from Dan. So, after they completed the tabernacle and its implements, they would not be able even to touch the articles they made because they were not priests. They were not permitted to offer sacrifices on the altars they had built or burn incense using the utensils they had crafted. Once the Ark of the Covenant was put behind the veil and the glory of the Lord enveloped the tabernacle, they would not even be able to look upon the Ark, even though they had made it. Yet, their sacrificial work was not for their own praise or recognition. Their work and the work of their team was solely for the glory of God.

Obviously, we don’t build tabernacles any longer, but is it possible that we can stretch our minds a bit to see that our workplace could become a “tabernacle”? Jesus tells us that our worship is not tied to a location but must be in “spirit and truth” (John 4:21–23). Remember the purpose of the tabernacle—it was a sanctuary for the Lord’s presence and a place where he would be worshiped and praised and where he would reveal himself to his people. What would it take for our work to become some sort of “tabernacle”—where our work becomes an act of worship; where our work leads others to worship and praise the Lord; where our work reveals the Lord to those around us?

2. Fashioning a golden calf

But now look at chapter 32 where the people came to Aaron and wanted him to make a god for them. In this chapter, we also see someone at work, doing many similar activities to those that we saw in chapter 31. We see a form of leadership. We see people working together. We see creativity and artistry. We see generous giving. We see craftsmanship much like what is discussed in chapter 31. Yet, all of this work leads to a golden calf, not a tabernacle.

Aaron was the designated leader in Moses’ absence. He provided leadership of a sort, but it was a failed leadership. The low point comes in verse 4 when the people say, “These are your gods, O Israel, who brought you up out of the land of Egypt!” They have forgotten who they are; they have forgotten who their God is. In verse 5, Aaron seems to finally comprehend that all of this is going in the wrong direction. He tried to cover up his failure with a call for a feast before Yahweh. But it was too little too late. He could not erase the confusion of who their God actually is. The people attempted to follow many of the outward trappings of God’s commands—such as burnt offerings and peace offerings. But they had forgotten their true God, replacing the only object of true worship with an object of their own design. So, in contrast to the work of Bezalel and Oholiab, Aaron’s work led not to a tabernacle, the center of true worship, but to a golden calf, a symbol of corrupt and false worship.

The rest of Exodus 32–34 deals with how the Lord in his grace redeems and restores the nation in spite of their rebellion. This is extremely important for us to remember when we are faced with our own failures. We need the grace of God. He can redeem our failures.

3. Work and worship

But for our purposes in reflecting on the Christian view of work, I think it is significant to note what is recorded between the two incidents that I have described above. In Exodus 31:12–18, the laws for the Sabbath are repeated. Work was ordained for six days. Work on these days was expected, even blessed. But work was to take place within the realm of faith. Take special notice of 31:13: “Above all you shall keep my Sabbaths.” Even more important than building the tabernacle was the observance of the Sabbath. As mentioned above, the institution of the Sabbath was much more than just saying that we need a time of physical rest. The Sabbath was an expression of faith that was:

1. A sign of the covenant. The Sabbath reminds us of the goodness and grace of God. Our relationship with God is paramount. Our work must not distract us from proclaiming and developing this relationship.
2. A reminder of our identity. In his grace and goodness, he has sanctified us—he has set us apart for himself so we could be “his people”.
3. A reminder to focus on the character of God. He is the Creator who worked and then rested. He is our Deliverer and Savior. His word can be trusted. Faith requires time to contemplate these truths.
4. A statement of faith that God could provide. Our God can be trusted to meet our needs and to give us fulfillment. We are to look to him, not our work, to meet these needs. God’s plan, not our own work, will bring our greatest blessing.

The contrast between Bezalel building the tabernacle and Aaron making the golden calf would highlight the importance of keeping the Sabbath to the nation of Israel. For both the nation of Israel and for us today, keeping the Sabbath should be a reminder of the need of faith and obedience to fully experience God’s blessing. As we seek to share the good news of Jesus in all its fulness to the nations, we must live out a faith that includes this high view of work and an equally high view of rest as an expression of faith and obedience. The activity of work is not what God honors and blesses, but rather work that flows out of faith. Faith demands that we recognize that the results of our work ultimately depend on God’s grace and power, not our activity. Observing some sort of Sabbath rest is one way to demonstrate such faith to those around us.

As we look at Aaron and the people, we can see how they, in so many ways, yielded to the same temptations as Eve in the Garden.

1. They doubted God’s goodness. They doubted that the God who had led them out of Egypt was still with them and would still guide them. They doubted that the God who had provided manna and had brought water out of a rock could still meet their needs. Their actions denied their relationship with him.
2. They doubted God’s word. They so quickly doubted the Lord’s promise to lead them to the Promised Land and his call for them to be holy, set apart for him. By contrast, in Exodus 36:1, we find that Bezalel and Oholiab and all their team worked “in accordance to all that the Lord had commanded.”
3. They doubted God’s plan. They could not wait for Moses. Surely there was a better plan! They thought they had a better way to find fulfilment. Aaron tried to cover things up with his call for a feast to the Lord, but that plan was no better than the fig leaves sewn together by Adam and Eve to cover their sin in their own way.

All of us who seek to share the good news of Jesus to the nations are facing a task unfinished. This task requires us to work, regardless of whether our “work” is church planting, teaching, training, serving as a professional, or being involved in a missional business. Just like those involved in church planting, those involved in teaching, professional service, or missional business do so because they see it as a vital way to proclaim the good news of Jesus Christ in all its fullness. Need we doubt that Satan will seek to sideline us? He will tempt us to doubt God’s goodness; to doubt God’s word; to doubt God’s plan. Our response to these temptations will determine if our work builds tabernacles or fashions golden calves.

Group discussion questions:

1. In what ways could our work lead to worship and a demonstration of God’s presence among us? Think in terms of things like (but not limited to) how, through our work, we could:
   1. Display God’s character?
   2. Build up the body and care for one another (not just through something like a Bible Study at work, but through our work itself). How could we lead people to worship, praise, or come to a better understanding of God’s presence and character through our work?
   3. Demonstrate God’s dominion or maintain God’s dominion over us and creation?
2. In what way do your see the three basic temptations—doubting God’s goodness, doubting God’s word, and doubting God’s plan—impacting your work situation? In what ways could our work produce a “golden calf”?
3. In what ways do you see that Aaron failed in leadership? How could he have turned this around? (Compare with Moses in Exodus 14:13; 15:25; 16:6–36; 17:) How would this apply to our situation today, even for those who are not in an organizational leadership role?

[1] For more detailed discussions on the theology of work, see Ben Witherington III, Work: A Kingdom Perspective on Labor (Grand Rapids: Eerdmans, 2011); Timothy Keller, Every Good Endeavor: Connecting Your Work to God’s Work (New York: Dutton, 2012 and London: Hodder and Stoughton, 2012); Wayne Grudem, Business for the Glory of God (Wheaton: Crossway, 2003).

[2] This paper began as two devotional talks given to a workshop on missional business.

[3] Other passages that could be useful additions to these discussions include Exodus 20:8–11 and the whole concept of the Sabbath; Proverbs 31:10–31; Ephesians 3:10; Colossians 3:23; and the theme of “good works” in the Pastoral Epistles.

[4] In the Old Testament, the Hebrew word for “create” (ברא) only appears with God as the subject. Thus, there are limits to the ways that mankind can participate in God’s work. Only God can do the work that is creatio ex nihilo—creation from nothing.

[5] Cf. Proverbs 16:3; 18:9; 22:9; Ecclesiastes 3:22.

[6] Cf. Ephesians 6:5–8; Colossians 3:17, 23.

[7] Cf. 2 Thessalonians 3:11–12; 1 Timothy 5:8.

[8] For more information, see Victor P. Hamilton, The Book of Genesis: Chapters 1–17 (Grand Rapids: Eerdmans, 1990), 134–38 and the references given there.

[9] There is an example of an ANE statue that uses the word for image to connect an ancient governor to his god. See “Tell Fekherya bilingual inscription,” Wikipedia, https://en.wikipedia.org/wiki/Tell_Fekherya_bilingual_inscription (accessed 17 October 2025).

[10] Derek Kidner, Genesis: An Introduction and Commentary, TOTC (Downers Grove: IVP, 1967), 57.

[11] These questions come from Keller, Every Good Endeavor, 22.

[12] For an example of such an approach, see Allen P. Ross, Creation and Blessing: A Guide to the Study and Exposition of Genesis (Grand Rapids: Baker, 1988), 130–38. Many of the ideas in this section came from an exegetical class on Genesis given by Dr. Ross at Dallas Theological Seminary.