Genesis is incomparably significant for the theology of work because it tells the story of God’s work of creation, the first work of all and the prototype for all work that follows. God is not dreaming an illusion but creating a reality.
God Brings the Material World into Being (Genesis 1:2) Back to Table of Contents . Genesis continues by emphasizing the materiality of the world. “The earth was a formless void and darkness covered the face of the deep, while a wind from God swept over the face of the waters” ( Gen. 1:2 ).
In Genesis we see God at work, and we learn how God intends us to work. We both obey and disobey God in our work, and we discover that God is at work in both our obedience and disobedience. The other sixty-five books of the Bible each have their own unique contributions to add to the theology of work.
In Genesis 1 the power of God's work is undeniable. God speaks worlds into existence, and step by step we see the primordial example of the right use of power. Note the order of creation. The first three of God’s creative acts separate the formless chaos into realms of heavens (or sky), water, and land.
Having told the story of God’s work of creation, Genesis moves on to tell the story of human work. Everything is grounded on God’s creation of people in his own image.
A consequence we see in Genesis of being created in God’s image is that we work in relationship with God and one another. We have already seen that God is inherently relational ( Gen. 1:26 ), so as images of a relational God, we are inherently relational.
Back to Table of Contents. The first thing the Bible tells us is that God is a creator. “In the beginning God created the heavens and the earth” ( Gen. 1:1, NRSV alternate reading). God speaks and things come into being that were not there before, beginning with the universe itself.
In this Bible story from the book of Job, there is a wealthy man named Job residing in an area called Uz with his extended family and vast flocks. He is “blameless” and “upright,” constantly mindful to live in a righteous manner ( Job 1:1 ). God brags to Satan about Job’s virtue, but Satan contends that Job is only righteous because God has favored him generously. Satan dares God that, if given the approval to inflict suffering, Job will change and curse God. God permits Satan to abuse Job to experiment with this brazen claim, but he forbids Satan to take Job’s life in the manner.
Job desires for someone who can mediate between himself and God, or be sent to Sheol, the dark space of the dead. Job believes that there is a “witness” or a “Redeemer” in heaven who will testify for his integrity ( Job 16:19, Job 19:25 ). The suffering shows too much for Job, and he turns bitter, anxious, and scared.
God brags to Satan about Job’s virtue, but Satan contends that Job is only righteous because God has favored him generously. Satan dares God that, if given the approval to inflict suffering, Job will change and curse God. God permits Satan to abuse Job to experiment with this brazen claim, but he forbids Satan to take Job’s life in the manner. ...
Overcome by the appearance of God, Job recognizes God’s infinite power and accepts the constraints of his human understanding. This response pleases God, but he is upset with Eliphaz, Bildad, and Zophar for emitting lousy advice. Job reconciles on their behalf, and God forgives them.
Over the time of one day, Job is given four reports, each informing him that his sheep, servants, and ten children have all died due to thieving intruders or natural disasters. Job rips his clothes and shaves his head in sorrow, yet he still praises God in his prayers.
God then restores Job’s health, granting him twice as much property as before, new children, and remarkably long life. In the end, Job never completely gave up hope or faith in God as an inspiration to everyone enduring suffering of their own.