Biblical View On Work

Proverbs and Work Theology of Work Bible Commentary

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The Theology of Work Project answers the question "What does the Bible say about work?" by producing Bible commentary, topical articles, and audio/video resources that examine faith and work from a Christian perspective. The Bible and work are meticulously analyzed in our commentary, and lessons are driven home through case studies and videos. All of this material on faith and work is available for free on theologyofwork.org

The Theology of Work Project is an independent, international organization dedicated to researching, writing, and distributing materials with a biblical perspective on non-church workplaces. We collaborate with other faith and work organizations, universities and seminaries to help equip workplace Christians for meaningful and fruitful work of every kind.

The central concern of the book is the call to live life in awe of God. This call opens the book (Prov. 1:7), pervades it (Prov. 9:10), and brings it to a close (Prov. 31:30). The proverbs tell us that good work habits generally lead to prosperity, and that work habits grow out of character, and that character is formed by our awe of God. Indeed the fear of the Lord and wisdom are directly equated. “You will understand the fear of the Lord and find the knowledge of God. For the Lord gives wisdom; from his mouth come knowledge and understanding” (Prov. 2:5–6).

The proverbs, in other words, are intended to form God’s (or godly) character in those who read them… Godly character—that is, wisdom—is essential in all of life, including work. A glance over the proverbs demonstrates that the book has much to contribute to work. Many of the proverbs speak directly about the workplace activities of the ancient near east, including agriculture, animal husbandry, textile and clothing manufacture, trade, transportation, military affairs, governance, courts of law, home making, raising children, education, construction and others. Money—which is closely related to work—is also a prominent topic. Many other proverbs cover topics that apply significantly to work, such as prudence, honesty, justice, insight and good relationships.

The Valiant Woman (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 (Prov. 1:20-33, 8:1-9:12), 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” (KJV). Some translators use “wife” instead of “woman,” probably because the woman’s husband and children are mentioned in the passage. (Both “wife” and “woman” are possible translations of the Hebrew ishshah.) Indeed, she finds fulfillment in her family and ensures that “her husband is known in the city gates, taking his seat among the elders of the land” (Prov. 31:23). But the text focuses on the woman’s work as an entrepreneur with a cottage industry and its servants/workers to manage (Prov. 31:15).[9]

Proverbs 31:10-31 does not merely apply to the workplace; it takes place in a workplace. The book of Proverbs is summarized, then, in a poem praising a woman who is the wise manager of diverse enterprises ranging from weaving to wine making to trade in the market. Translators variously use the words “virtuous” (KJV), “capable” (NRSV), “excellent” (NASB), or “of noble character” (NIV) to

describe this woman’s character in Prov. 31:10. But these terms fail to capture the element of strength or might present in the underlying Hebrew word (chayil). When applied to a man, this same term is translated “strength,” as in Prov. 31:3. In a great majority of its 246 appearances in the Old Testament, it applies to fighting men (e.g., David’s “mighty warriors,” 1 Chronicles 7:2). Translators tend to downplay the element of strength when the word is applied to a woman, as with Ruth, whom English translations describe as “noble” (NIV, TNIV), “virtuous” (NRSV, KJV) or “excellent” (NASB). But the word is the same, whether applied to men or women. In describing the woman of Proverbs 31:10-31, its meaning is best understood as strong or valiant, as further indicated by Prov. 31:17, “She girds herself with strength, and makes her arms strong.” Al Wolters argues on account of such martial language that the most appropriate translation is “Valiant Woman.”[10]

Accordingly, we will refer to the woman of Proverbs 31:10-31 as the “Valiant Woman,” which captures both the strength and the virtue carried by the Hebrew chayil.

The concluding passage in the book of Proverbs characterizes this woman of strength as a wise worker in five sets of practices in her workplace. The high importance of this section is signaled in two ways. First, it is in the form of an acrostic poem, meaning that its lines begin with the 22 letters of the Hebrew alphabet, in order, making it memorable. Second, it is placed as the climax and summary of the entire book. Accordingly, the five sets of practices we observe in the Valiant Woman will serve as a framework for exploring the entire book.\

To some people in the ancient near east, and even to some now, portraying a woman as a model of wise entrepreneurship would be surprising. Despite the fact that God gave the gift of work to men and women equally (Genesis 1 and 2), women’s work has often been denigrated and treated with less dignity than men’s. Following the example of the book, we will refer to this wise worker as she, understanding that God's wisdom is available equally to men and women. 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).

THE WISE WORKER IS TRUSTWORTHY (PROVERBS)

The first characteristic of the way of wisdom personified in the Valiant Woman is trustworthiness. “The heart of her husband trusts in her” (Prov. 31:11). Trustworthiness is the foundation of wisdom and virtue. God created people to work in concert with each other (Genesis 2:15), and without trust this is not possible. Trust requires adherence to ethical principles beginning with faithfulness in our relationships. What are the workplace implications of being trustworthy depicted in the book of Proverbs?

A TRUSTWORTHY WORKER IS FAITHFUL TO HIS OR HER FIDUCIARY RESPONSIBILITIES (PROVERBS)

The first requirement of trustworthiness is that our work brings good to those who trust us. The Valiant Woman works not only for herself, but also for the benefit of those around her. Her work benefits her customers (Prov. 31:14), her community, (Prov. 31:20), her immediate family (Prov. 31:12, 28), and her co-workers (Prov. 31:15). In the economy of the Ancient Near East, these spheres of responsibility all come

together in the economic entity called “the household.” As in much of the world today, most people then worked in the same place they lived. Some household members worked as cooks, cleaners, caregivers, or artisans of fabric, metal, wood and stone in rooms in the home itself. Others worked in the fields immediately outside as farmers, shepherds or laborers. The “household” refers to the whole complex of productive enterprises as well as to the extended family, employed workers and, perhaps, slaves who worked and lived there. As the manager of a household, the Valiant Woman is much like a modern-day entrepreneur or senior executive. When she “looks well to the ways of her household” (Prov. 31:27), she is fulfilling a fiduciary duty of trust to all those who depend on her enterprise.

This does not mean we cannot work for own benefit as well. The Valiant Woman’s duty to her household is reciprocated by its duty to her. It is proper for her to receive a share of the household’s profit for her own use. The passage instructs her children and her husband and the whole community to honor and praise her. “Her children rise up and call her happy; her husband too, and he praises her…. Give her a share in the fruit of her hands, and let her works praise her in the city gates” (Prov. 31:28, 31).

Our fiduciary duty requires that we must not do our employers harm in the pursuit of meeting our own needs. We may dispute with them or struggle against their treatment of us, but we may not work them harm. For example, we may not steal from (Prov. 29:24), vandalize (Prov. 18:9) or slander (Prov. 10:18) our employers in order to air our grievances. Some applications of this are obvious. We may not charge a client for hours we didn’t actually work. We may not destroy our employers’ property or falsely accuse them. Reflection on this principle may lead us to deeper implications and questions. Is it legitimate to cause damage to the organization’s productivity or harmony by failing to assist our internal rivals? Is access to personal benefits—trips, prizes, free merchandise and the like—leading us to steer business to certain suppliers at the expense of our employer’s best interests? The mutual duty that employees and employers owe each other is a serious matter.

The same duty applies to organizations when they have a fiduciary duty to other organizations. It is legitimate for a company to negotiate with its customers to obtain a higher price. But it is not legitimate to profit by taking secret advantage of a customer, as several investment banks were found to have done when they instructed their representatives to recommend collateralized mortgage obligations (CMOs) to customers as solid investments, while at the same time selling CMOs short in the expectation their value would fall.[11]

The fear of the Lord is the touchstone of fiduciary responsibility. “Do not be wise in your own eyes; fear the Lord, and turn away from evil” (Prov. 3:7). All people are tempted to serve themselves at the expense of others. That is the consequence of the Fall. However, this proverb tells us that fear of the Lord— remembering his goodness to us, his providence over all things, and his justice when we harm others— helps us fulfill our duty to others.

A TRUSTWORTHY WORKER IS HONEST (PROVERBS)

Honesty is another essential aspect of trustworthiness. It is so important that one proverb equates truth with wisdom itself. “Buy truth, and do not sell it; buy wisdom, instruction, and understanding” (Prov. 23:23). Honesty consists both in telling the truth and in doing the truth.

Honest words Chapter 6 contains a well-known list of seven things God hates. Two of the seven are forms of dishonesty: “a lying tongue” and “a false witness who utters lies” (Prov. 6:16-19). Throughout the book of Proverbs the importance of telling the truth is a steady drumbeat…

Although the Bible does condone lying and deceit in exceptional circumstances (e.g., Rahab the prostitute in Joshua 2:1, the Hebrew midwives’ lies to Pharaoh in Exodus 1:15-20, David’s lie to the priest in 1 Samuel 21:1-3), Proverbs does not allow lying or deception to have a role in daily life and work. The point is not only that lying is wrong, but also that telling the truth is essential. We avoid lying, not so much because there is a rule against it, but because in our awe of God, we love the truth…

Honest deeds Not only words, but also deeds, can be either truthful or false. “The righteous hate falsehood, but the wicked act shamefully and disgracefully” (Prov. 13:5, emphasis added). The most prominent form of dishonest action in the proverbs is the use of false weights and measures. “Honest balances and scales are the Lord’s; all the weights in the bag are his work” (Prov. 16:11). Conversely, “a false balance is an abomination to the Lord, but an accurate weight is his delight” (Prov. 11:1). “Differing weights are an abomination to the Lord, and false scales are not good” (Prov. 20:23). False weights and measures refer to defrauding a customer about the product being sold. Mislabeling a product, short-cutting the promised quality, and misrepresenting the source or origin—in addition to blatantly falsifying the quantity—are examples of this kind of dishonesty. Such practices are an abomination to God.

There are practical reasons for acting honestly. In the short run, dishonest acts may produce a larger income, but in the long run, clients or customers will catch on and take their business elsewhere. Yet ultimately, it is the fear of God that corrals us, even when we think we could get away with dishonesty on human terms. “Diverse weights and diverse measures are both alike an abomination to the Lord” (Prov. 20:10).

Apart from false weights and measures, there are other ways of being dishonest in the workplace. One example from the Old Testament concerns land ownership, which was certified with boundary markers. A dishonest person could stealthily shift those boundary markers to enlarge his own holdings at the expense of his neighbor. The proverbs condemn dishonest acts like that. “Do not remove an ancient landmark or encroach on the fields of orphans, for their redeemer is strong; he will plead their cause against you” (Prov. 23:10-11). The proverbs do not enumerate every kind of dishonest act that could be done in ancient Israel, much less in our world today. But they establish the principle that dishonest acts are as abhorrent to the Lord as dishonest words.

What does honesty—both in word and deed—look like in today’s workplace? If we remember that honesty is an aspect of trustworthiness, the criterion of honesty becomes, “Can people trust what I say and do?” not “Is it technically true?” There are ways to break trust without committing outright fraud. Contracts can be altered or obfuscated to give unfair advantage to the party with the most sophisticated lawyers. Products can be described in misleading terms, as when “increases energy” in a food label means nothing except “contains calories.” In the end, according to the proverbs, God will plead the cause of those so deceived and will not tolerate these practices (Prov. 23:11). In the meantime, wise—that is, godly—workers will avoid such practices.

The proverbs return again and again to the theme of honesty. “The integrity of the upright guides them, but the crookedness of the treacherous destroys them” (Prov. 11:3). “Bread gained by deceit is sweet, but afterwards the mouth will be full of gravel” (Prov. 20:17)…

THE WISE WORKER IS DILIGENT (PROVERBS)

The Valiant Woman is diligent. Proverbs portrays her diligence in three ways: 1) Hard work; 2) Long- term planning; 3) Profitability. As result of her diligence in these ways, she is confident about the future.

A DILIGENT WORKER IS HARD-WORKING (PROVERBS)

The Valiant Woman “works with willing hands” (Prov. 31:13), meaning that she chooses, of her own volition, to work tirelessly in pursuit of the household’s goals. “She rises while it is still night” (Prov. 31:15). “She makes linen garments and sells them” (Prov. 31:24). “With the fruit of her hands she plants a vineyard” (Prov. 31:16). It adds up to a lot of work.

In an agrarian economy, the connection between hard work and well-being is easy to see. As long as they have access to land to cultivate, hard-working farmers do much better than lazy ones. The proverbs are clear that a lazy worker will lose out in the end.

A slack hand causes poverty, but the hand of the diligent makes rich. A child who gathers in summer is prudent, but a child who sleeps in harvest brings shame. (Prov. 10:4-5)

I passed by the field of one who was lazy, by the vineyard of a stupid person; and see, it was all overgrown with thorns; the ground was covered with nettles, and its stone wall was broken down. Then I saw and considered it; I looked and received instruction. A little sleep, a little slumber, a little folding of the hands to rest, and poverty will come upon you like a robber, and want, like an armed warrior. (Prov. 24:30-34)

…Laziness or the lack of diligence in the workplace is destructive. All who have experienced lazy coworkers can appreciate this pungent proverb: “Like vinegar to the teeth and smoke to the eyes, so are the lazy to their employers” (Prov. 10:26). We hate to be stuck on the same team with people who don’t shoulder their share of the burden.

A DILIGENT WORKER PLANS FOR THE LONG TERM (PROVERBS)

The Valiant Woman plans ahead. “She brings her food from far away” (Prov. 31:14), meaning that she doesn't depend on last-minute convenience purchases of questionable quality and cost. She “considers a field” (Prov. 31:16) before buying it, investigating its long-term potential. She is planning to plant this particular field as a vineyard (Prov. 31:16), and vineyards don’t yield their first crop until two to three years after planting.[13]

The point is that she makes decisions based on their long-term consequences. Proverbs 21:5 tells us that “the plans of the diligent lead surely to abundance, but everyone who is hasty comes only to want.”

Wise planning requires making decisions for the long-term, as seen for example in the cycle of agricultural asset management….

Like the Valiant Woman planting a vineyard, the wise herdsman thinks years ahead. So too, the wise king or governor takes a long-term view. “With an intelligent ruler there is lasting order” (Prov. 28:2). The proverbs also turn to the ant as an example of long-term diligence.

Go to the ant, you lazybones; consider its ways, and be wise. Without having any chief or officer or ruler, it prepares its food in summer, and gathers its sustenance in harvest. How long will you lie there, O lazybones? When will you rise from your sleep? A little sleep, a little slumber, a little folding of the hands to rest, and poverty will come upon you like a robber, and want, like an armed warrior. (Prov. 6:6-11)

A DILIGENT WORKER CONTRIBUTES TO THE PROFITABILITY OF THE ENTERPRISE (PROVERBS) The Valiant Woman makes sure that the work of her hands is marketable. She knows what the merchants are buying (Prov. 31:24), chooses her materials with care (Prov. 31:13), and works tirelessly to assure a quality product (Prov. 31:18b). Her reward is that “her merchandise is profitable” (Prov. 31:18a), providing the resources needed by the household and the community. The proverbs are clear that an individual worker's diligence contributes to the profitability of the entire undertaking. “The plans of the diligent lead surely to abundance, but everyone who is hasty comes only to want” (Prov. 21:5). The converse example is shown in the proverb, “One who is slack in work is close kin to a vandal” (Prov. 18:9). A lazy worker is no better than someone who deliberately sets out to destroy the enterprise. All of these anticipate Jesus’ parable of the talents (Matthew 25:14-30).

When we keep in mind that these proverbs about profit are grounded in God’s character, we see God wants us to work profitably. It is not enough to complete our assigned tasks. We must care about whether our work actually adds value to the materials, capital and labor consumed. In open economies, competition dictates that making a profit can be very challenging. The un-diligent—lazy, complacent, or dissolute—can quickly decline into loss, bankruptcy and ruin. The diligent—hard working, creative, focused—perform a godly service when they make it possible for their businesses to operate profitably.

Christians have not always recognized the importance of profit in the biblical perspective. In fact, profit is often regarded with suspicion and discussed in a rhetoric of “people vs. profits.” There is a suspicion that profit comes not from taking inputs and creating something more valuable from them, but from swindling buyers, workers or suppliers. This arises from an inadequate understanding of business and economics. A truly biblical critique of businesses would ask questions such as “What kind of profits?” “What is the source of the profit?” “Is the profit extracted by monopoly or intimidation or deception?”, and “How is the profit shared among workers, managers, owners, lenders, suppliers, customers and taxation?” It would encourage and celebrate workers and businesses who bring a wholesome profitability to their work…

The Valiant Woman’s profitable management of her household draws a word of exalted praise. “She is far more precious than jewels” (Prov. 31:10). This is no sentimental metaphor. It is quite literally true. A well-run enterprise can certainly earn profits over the years far exceeding the value of jewels and other stores of wealth.

THE WISE WORKER IS SHREWD (PROVERBS)

The Valiant Woman sets an example of exceptional acumen in her work. The proverbs describe this virtue as “prudent” (Prov. 19:14) or “shrewd” (Prov. 1:4). We may tend to think of shrewd people as those who take advantage of others, but in Proverbs it carries the idea of making the most of resources and circumstances. If we understand shrewdness as “clever discerning awareness and hardheaded acumen”[15] then we see the kind of shrewd wisdom God intends for workers.

THE WISE WORKER IS GENEROUS (PROVERBS) The Valiant Woman is generous. “She opens her hands to the poor and reaches out her hands to the needy” (Prov. 31:20). We are accustomed to hearing generosity praised in the Bible, and here the Valiant Woman is praised for it. But we must not reduce her generosity to a pleasant quirk in her personality. Her generosity is part and parcel of her work, as we can see in the relationship between verses 31:19 and 31:20:

She puts her hands [Heb. yade] to the distaff, and her hands [kappe] hold the spindle.

She opens her hand [kap] to the poor, and reaches out her hands [yade] to the needy.

Two different Hebrew words are translated “hand” (or plural “hands”) in these two verses. If we look at the original Hebrew, we see they occur in the order yade, kappe in the first verse, and in the reverse order kap, yade in the second verse. (Kappe is the plural of kap.) This “chiastic” structure of ABBA is common in the Bible and indicates that the entire structure forms a single unit of thought. In other words, her work is inseparable from her generosity. Because she is successful in spinning, she has something to give to the poor, and conversely, her generous spirit is an essential element of her capability as an entrepreneur/executive.

In other words, Proverbs claims that generosity and fiduciary duty do not conflict. Being generous to the needy out of the household’s resources does not reduce the owner’s wealth, but increases it. This counterintuitive argument appears throughout Proverbs. Most people curb their generosity out of fear that if they give away too much, they will not have enough left for themselves. But the proverbs teach the exact opposite:

Some give freely, yet grow all the richer; others withhold what is due, and only suffer want. A generous person will be enriched, and one who gives water will get water. The people curse those who hold back grain, but a blessing is on the head of those who sell it. (Prov. 11:24-26)

Whoever is kind to the poor lends to the Lord, and will be repaid in full. (Prov. 19:17)

Whoever gives to the poor will lack nothing, but one who turns a blind eye will get many a curse. (Prov. 28:27)

THE WISE WORKER IS JUST (PROVERBS) The proverbs do not stop with commending generosity but go further to claim that caring for the poor is a matter of justice. First, the proverbs recognize that people are often poor because the rich and powerful defraud or oppress them. Or, if they were already poor, they have become easy targets for further fraud and oppression. This is abhorrent to God and he will bring judgment against those who do it.

Those who oppress the poor insult their Maker, but those who are kind to the needy honor him. (Prov. 14:31)

Oppressing the poor in order to enrich oneself, and giving to the rich, will lead only to loss. (Prov. 22:16)

Do not rob the poor because they are poor, or crush the afflicted at the gate, for the Lord pleads their cause and despoils of life those who despoil them. (Prov. 22:22-23)

Whoever sows injustice will reap calamity, and the rod of anger will fail. Those who are generous are blessed, for they share their bread with the poor. (Prov. 22:8-9)

One who augments wealth by exorbitant interest gathers it for another who is kind to the poor. (Prov. 28:8)

The bottom line is found in Proverbs 16:8, “Better is a little with righteousness than large income with injustice.”

Second, even if you have not defrauded or oppressed the poor, God’s justice requires that you do what you can to set things right for them, beginning with meeting their immediate needs.

If you close your ear to the cry of the poor, you will cry out and not be heard. (Prov. 21:13)

Those who despise their neighbors are sinners, but happy are those who are kind to the poor. (Prov. 14:21)

Do not withhold good from those to whom it is due, when it is in your power to do it. Do not say to your neighbor, “Go, and come again; tomorrow I will give it.” (Prov. 3:27-28)

Those who mock the poor insult their Maker; those who are glad at calamity will not go unpunished. (Prov. 17:5)

To regard helping the needy as a matter of justice, not merely generosity, is no surprise if we remember that wisdom rests on the fear of the Lord. That is, wisdom consists of living in awe of our God so that we seek to do what he desires for the world. God is just. God desires that the poor be cared for and poverty be eliminated. If we truly love God, then we will care for those whom God loves. Therefore, to relieve the poor and to work to eliminate poverty are matters of justice.

Notice that many of these proverbs assume personal contact between the rich and the poor. Generosity is not only a matter of sending a donation, but of working and perhaps even living alongside poor people. It may mean working to break down the segregation of the poor away from the middle class and wealthy in housing, shopping, education, work and politics. Do you come into contact with people of higher and lower socio-economic status on a daily basis? If not, your world may be too narrow.