Matthew 25:1-13 tells the story of 10 young women who were waiting to meet the bridegroom. They all brought their oil lamps with them, knowing it might be a bit of a wait, but only half of them had the sense to bring extra oil. They all fell asleep waiting, but when the groom arrived, they woke up. The five without extra oil realised that their lamps were going to go out soon and asked the ones with extra to share with them. The wise, mean girls said no – go buy yourself some. The girls with the extra oil went into the wedding banquet, but by the time the other girls got back from buying more oil, the door had closed and they were turned away.
This parable – quite strong in its wording – is narrated during the week leading up to Jesus’ crucifixion. Chapters 24 and 25 focus on the end times, and the preceding three chapters have some strongly worded messages. Chapter 22 has another story about a wedding banquet, which ends “Many are invited, but few are chosen” – meaning, few actually will attend the banquet.
Three lessons we can take out of Jesus’ parable:
Come to the banquet! The banquet is the party of parties. The bridegroom is none other than Jesus himself. It is a great celebration and we want to be there! God invites us all to attend – it’s an open and free invitation. We just have to accept the invite and pitch up.
Be prepared! Half the girls came without extra oil. They really didn’t think anything through. They seized the opportunity for the party, but did nothing to get ready for it. We are urged to be prepared for the party, which we can do by pitching into the preparations. We can work in God’s Kingdom. We can exercise our ministry. We can give of our time and money. We can come to church and build the fellowship. In short, we can stewards ourselves, our communion, our things and our world.
Wake up! All the girls fell asleep. Not just the foolish five, but all of them. Indeed, there are several stories of Jesus’ disciples falling asleep: In Luke 9:28-36, the disciples fell asleep before Jesus’ transfiguration; and in Matthew 26:36-46, the disciples repeatedly fell asleep as Jesus prayed in the Garden of Gethsemane. The absence of church during Covid may have made us similarly ‘sleepy’. We are out of the practice of coming to church, participating in worship, fellowship together. We’ve become dozy. It is time to wake up and to build up these muscles again!
Jesus invites us to a fabulous celebration – the wedding banquet. Let’s be sure to be prepared and be awake, so we don’t miss out!
Over the past four weeks we’ve been reflecting on stewardship: stewarding our selves, our communion, our things and our world. The reading set for today is Luke 14:25-33, which the NIV titles, ‘The cost of discipleship’. I suggest that there is a similarity between discipleship – which means to follow Christ and model ourselves on him – and stewardship – which means to take care of the things God has entrusted to us to help build the Kingdom of God.
This passage makes it clear that stewardship (like discipleship) is not easy. Two key points emerge:
First, Luke 14:25-27 tells us that stewardship will cost us. This passage is very hard to swallow – Jesus says if we don’t hate our family, we are not worthy to follow him. When we consider Jesus’ Great Commandment – to love God and love our neighbour – we must however conclude that Jesus is not telling us actually to hate our family. That would completely contradict what he repeatedly says and demonstrates in his ministry – to love our neighbours as ourselves.
But he is saying that our love for and commitment to God must be radical. We need to give of ourselves to God, to a point of discomfort, to a point where it is hard. Our giving should not be easy and flippant. It requires something of us that is sacrificial.
Second, Luke 14:28 and 31, and the examples attached to these verses, tells us that our stewardship (or discipleship)must be thoughtful and careful. In both verses he asks something similar: When you prepare to do something, won’t you first sit down and estimate the cost of doing it or consider whether you actually are able to do it? We are not called to a reckless discipleship. It is careful, thoughtful, considered, sober, rational.
Our love for and commitment to God must be considered. We need to give in a way that we can actually give. We need to commit to the long haul. We move into ministry with sober judgement and careful thought.
Father almighty we offer ourselves to you as a living sacrifice in Jesus Christ our Lord. Send us out into the world in the power of the Holy Spirit To live and work to your praise and glory.
We end each Eucharist service with this prayer. It is the endpoint of the entire service of communion. We do come to be filled, restored and healed; we do come to worship and praise God; we do come for fellowship; we do come to learn; and we do come to celebrate the Eucharist. But the purpose of all of this is to equip and fill us to go out into the world and serve the Lord.
The church is a refuelling station, in which we are filled up and restored, so that we can go out and do God’s work in the world.
Today is the fourth and last Sunday in our stewardship programme.
In the first week, we considered stewarding ourselves;
then stewarding our communion (our church fellowship);
and last week, stewarding our things, particularly our money.
Today, we reflect on what it means to steward the world.
Genesis 2 presents the narrative of God’s creation of humanity. God then placed the man he had created in the Garden of Eden and commissioned him to ‘tend and care for it’; that is, to steward the world. We continue to carry this commission.
Stewarding the world includes a focus on the planet – the earth itself – with all its natural resources: the sky, the oceans, the water, the land, the minerals, the renewable and non-renewable energy resources. We are commissioned to take care of the earth (and indeed the cosmos) – not to exploit, plunder, rape and destroy. ‘Tend and care’ are gentle, kind, caring, nurturing words, to describe the relationship we ought to have to the world around us.
In addition, stewarding the world includes a focus on its people – on all of humankind – regardless of anything (religion, race, gender, politics, nationality, sexual orientation, gender identity, age, disability, and so on). We are to be Christ’s presence among humanity – his hands, his feet, his eyes, his mouth, his heart (as Saint Teresa of Ávila may have written – see video below). It is unfortunate that many Christians see their Christ-like presence in the world as reduced just to fighting against two issues: human sexuality and abortion. While these are important topics to engage, Jesus’ own presence in the world focused pervasively on fighting for love, kindness, justice, inclusion. To steward the people of this world is to imitate Christ’s engagement with humankind.
Appropriately, today is All Saints Day, the day on which we commemorate and celebrate the lives of the saints. My church is named after St Stephen, who is described in Acts 6-7. Carrying his name, we in our parish are invited to adopt Stephen as a model or example for our lives. Stephen was a young deacon, whose ministry lasted less than a year. A deacon is a servant, who works out in the community, helping the poor and marginalised. Stephen is described as being “full of faith and of the Holy Spirit”. He was a bold preacher, delivering the longest sermon in the book of Acts. It resulted in his murder, at the age of 29. As he died, his last words were to forgive those who stoned him.
Stephen is a shining example of stewarding the world. He was a servant to the people of God and to people seeking God.
Let us each take up our own role, in our own place, in our own way, using our own Spirit-given gifts, to love and serve the world.
Go in peace to love and serve the Lord In the name of Christ. Amen
The ‘reversal of fortunes‘ is one of the central themes in Luke’s Gospel of Christ. The reversal involves a switching around of power and privilege in society. We think of Mary’s, “He has brought down rulers from their thrones but has lifted up the humble” and, “he has filled the hungry with goo things but has sent the rich away empty” from Mary’s song in Luke 1:46-55. And of Jesus’ manifesto in Luke 4:16-21 (though the reversal is less clear), where he says, “he has anointed me to proclaim good news to the poor. He has sent me to proclaim freedom for the prisoners and recovery of sight for the blind, to set the oppressed free.” And Jesus’ famous, “There are those who are last who will be first, and first who will be last” in Luke 13:30. Indeed, there are numerous examples in Luke’s Gospel.
But this reversal of fortunes is demonstrated most unequivocally and powerfully in Jesus’ death and subsequent resurrection in Luke 22-24. When all seems lost – when the worst imaginable outcome occurs – we still remember Jesus’ words that he would rise on the third day. And indeed he does! What was intended as an annihilation of the Son of God and indeed of God’s entire plan for the salvation of humankind, turns into the absolute accomplishment of that plan!
Blessed are you who are poor, for yours is the kingdom of God. Blessed are you who hunger now, for you will be satisfied. Blessed are you who weep now, for you will laugh.
We see again the reversal of fortunes in this passage (mirrored in the woes that Jesus proclaims in Luke 6:24-25 a couple of verses later):
Poor > yours is the Kingdom of God
Hunger > satisfied
Weep > laugh
But what is additionally striking in this passage is the emphasis on time. Particularly in the second and third blessings, Jesus contrasts ‘now’ with the future “you will”. This suggests that what is true now, will not be true for always. While in the first sentence, the phrases are both in the present tense – “are” and “is” – which suggests that the future improvement to our lot can be tasted now already.
It seems that there is folding in of time in Jesus’ understanding of human life. Past, present and future are not as differentiated for God as they are for us humans. For God – being outside of time and space – past, present and future all co-exist. But for us – being bound within time and space – Jesus’ message here is that the reversal of fortune – from struggle to contentment – is something sure and guaranteed that we can look forward to, and even enjoy in moments right now.
All of this points us towards adopting an eternal perspective in which we are encouraged to look at the world and our life circumstance, not just as it is right now, but as it is within the context of out eternal existence. This life, with its challenges and troubles, is not all there is. Indeed, this physical life is but a blink in the life we can continue to enjoy in the presence of God for eternity.
And much can change between now and then. The reversal of fortunes principle continues to emphasise that God will set right what is wrong in the world. And that whatever suffering or oppression or poverty we experience at this time, will not last forever. It will switch. God will set all things right.
As we continue through our stewardship programme, and particularly this week as reflect on how we steward our things and especially our money, let us hold this eternal perspective and the reversal of fortunes in mind. What we do now, has an impact on the future. Our giving of our hearts to Christ now will bring a return on investment, sooner or later. Giving generously now may be uncomfortable, but will repeat rewards that are greatly to be desired.
Today is our third Sunday in our four-part series on stewardship. We have already reflected on stewarding ourselves and stewarding our communion (our church fellowship). Today, we reflect on stewarding our things. By ‘things’ I mean all the things we have or own – our house, our car, our furniture, the space in the place we live, our books, our garden, and our money.
I’m going to focus on our money in this message, because money is in many ways a proxy for all our things – most of our things were purchased with money. But also, money is needed for the church to to be church and to grow – there are real costs associated with operating a church – salaries, rent, water and lights, supplies, and so on. So, we do have to think about the real costs of serving the communion (the local church) and of building God’s Kingdom (the mission).
In 2 Corinthians 8 and 9, Paul writes an extended passage about giving. The context is that the church in Corinth had promised to give Paul some money towards the spreading of the Gospel, but had not actually paid it over. So Paul tries in this passage to persuade them to pay it over, not out of obligation, but freely. This makes this passage quite relevant for the modern church, as we also need money from our members, but want members to give freely.
There are four primary themes about giving in this extended passage:
GIVE WHAT YOU CAN, ACCORDING TO YOUR MEANS
8:3 For I testify that they gave as much as they were able…
8:11 …[give] according to your means.
8:12 For … the gift is acceptable according to what one has, not according to what one does not have.
GIVE FREELY, BY YOUR OWN WILL
8:3-4 …they gave …even beyond their ability. Entirely on their own, they urgently pleaded with us for the privilege of sharing in this service to the Lord’s people.
8:8 I am not commanding you…
8:10 Last year you were the first not only to give but also to have the desire to do so.
8:12 For if the willingness is there, the gift is acceptable
9:7 Each of you should give what you have decided in your heart to give, not reluctantly or under compulsion
GIVE GENEROUSLY, SO IT’S UNCOMFORTABLE
8:2 In the midst of a very severe trial, their overflowing joy and their extreme poverty welled up in rich generosity.
8:5 And they exceeded our expectations: They gave themselves first of all to the Lord, and then by the will of God also to us.
8:7 Since you excel in everything… see that you also excel in this grace of giving.
9:5-7 So I thought it necessary to … finish the arrangements for the generous gift you had promised. Then it will be ready as a generous gift, not as one grudgingly given. Remember this: Whoever sows sparingly will also reap sparingly, and whoever sows generously will also reap generously… God loves a cheerful giver.
GIVE, AND YOU WILL RECEIVE
9:8 And God is able to bless you abundantly, so that in all things at all times, having all that you need, you will abound in every good work.
9:10-11 Now he who supplies seed to the sower and bread for food will also supply and increase your store of seed and will enlarge the harvest of your righteousness. You will be enriched in every way so that you can be generous on every occasion, and through us your generosity will result in thanksgiving to God.
Perhaps the most striking verse in these chapters is an extract from 2 Corinthians 8:7, “see that you also excel in this grace of giving”. Grace in Greek is charis which means a gift (like the gifts of the Spirit). Paul views giving as a gift, a privilege, an opportunity and something that God enables us to do.
As we come closer to the time when we make a commitment to contribute financially to the work of the church, I pray that God will stimulate in you this sense of the opportunity and gift of giving, and that you will be able to give freely and generously, according to your means.
1 Corinthians 12 is part of a longer narrative from Paul about the church. Chapter 12 focuses specifically on the gifts of Holy Spirit. This seems particularly apt for our focus this week on Stewarding our Communion (that is the fellowship of our church – see Sunday’s message on this topic). Verse 7 reads:
Now to each one the manifestation of the Spirit is given for the common good.
Paul then goes on to list a variety of spiritual gifts (wisdom, knowledge, healing, and so on). And he concludes his paragraph, saying that “All these are the works of one and the same Spirit, and he distributes them to each one, just as he determines.”
I want to make two quick, simple but vital points from verse 7:
…to each one… Paul is clear here, and throughout this chapter, that EVERY ONE receives a gift from Holy Spirit. It is not just a privileged few, or those who are ordained, or those who have an up-front public ministry who have received a gift from the Spirit. It is EACH ONE. That includes you! You have received a gift – at least one, perhaps more – from Holy Spirit. You may not recognise it, but you have received it.
…for the common good. The gifts are given to each one, but not for our own benefit. Rather, gifts are given for the collective – the common good – which I’ve been referring to as the COMMUNION. While gifts can be helpful in our personal spiritual life, their primary purpose is to build up the collective, to benefit all of us, to grow the church. When we horde the Spirit’s gift for ourselves, we are not stewarding it.
The challenge then is simple and direct:
What is your gift?
How are you putting it to work in the communion of the church?
Last Sunday we started a four-part series on stewardship, which I defined as taking care of the things that God has entrusted to each of us. Last week, we started with stewarding ourselves. Today, we reflect on stewarding our communion. And over the following two Sundays we’ll talk about stewarding our things and our world.
By stewarding our communion, I am meaning stewarding our church – particularly the local church of which you are member. I’ve deliberately used the term ‘communion’ rather than ‘church’, because ‘church’ too easily makes us think of the institution of the church – the denomination, its rules and statements of belief, its structures and hierarchies, and so on. While these are important, I’d like us to focus more on our fellowship, our community, our communion. Today, we reflect on how we create, nurture and sustain a communion of believers, focused on God and on God’s work.
Acts 2:42-47 provides a potent and familiar description of the early church:
42 They devoted themselves to the apostles’ teaching and to fellowship, to the breaking of bread and to prayer. 43 Everyone was filled with awe at the many wonders and signs performed by the apostles. 44 All the believers were together and had everything in common. 45 They sold property and possessions to give to anyone who had need. 46 Every day they continued to meet together in the temple courts. They broke bread in their homes and ate together with glad and sincere hearts, 47 praising God and enjoying the favour of all the people. And the Lord added to their number daily those who were being saved.
As you read this passage, and as we reflect on its themes, consider your own church and to what extent it evidences these four characteristics:
Fellowship. The early church was characterised by close fellowship between the believers. We see this in the following words from the text: fellowship, were together, meet together, and ate together.
Regularity. The members of the church fellowshipped together; not now and then, occasionally or sporadically, but regularly. Notice these words from the Acts passage: devoted, every day, and daily.
Inclusivity. The early church was one that welcomed everyone – doors were flung open and all members and newcomers were included. See these phrases: everyone, all the believers, everything, and added to their number those who were being saved.
Worship. And the early church focused on and cherished worship or liturgy – this was no social club, but a group focused on building the Kingdom of God. We see this in these phrases: apostles’ teaching, breaking of bread, prayer, wonders and signs, broke bread, and praising God.
How is your local church – your Christian communion, your fellowship – doing on these four characteristics? Covid-19, of course, has made a huge dent in these for many churches. Some have found ways of continuing to gather online. Others have not. Reflect on Covid’s impact on your communion and what this means for the future. But also reflect on how your communion was before Covid, so that we don’t blame Covid for everything.
What does your stewardship of your communion look like?
Perhaps your church is not doing great on these points. What could you do to strengthen this thing of God – the church communion – that God has entrusted into our care – your care? Let me suggest just three key things:
You choose to exercise your own stewardship of your communion. A communion is made up of individuals. You are one of them. Take responsibility for your own engagement with and stewardship of your communion. Too often we are waiting for the clergy or church leadership to do things. Let each of us take responsibility for our own stewarding of the church. If each of us did, we’d be a communion. As Joshua said in 24:15, “Choose for yourselves this day whom you will serve … as for me and my household, we will serve the LORD.”
Talk to others in your communion: especially those on the edge, those who feel disillusioned, those who feel alienated, those who have lost hope. Build communion with them, one-on-one, and draw them back into the larger communion.
Pray. Pray without ceasing for your communion, for your church, the fellowship of believers. The communion is the Lord’s. He entrusts it to us for safekeeping and growth; but it is still the Lord’s. Ask the Lord to build the church.
In Luke 11:42-44, Jesus issues a series of ‘woes’ (or warnings) against the Pharisees, who were a group of highly religious, devout Jewish people. They were also religious leaders, so these woes are issued against both those who think of themselves as highly religious and against those who are occupy leadership positions in the church (including both clergy and laypeople).
Woe to you Pharisees, because you give God a tenth of your mint, rue and all other kinds of garden herbs, but you neglect justice and the love of God. You should have practiced the latter without leaving the former undone.
Jesus draws a contrast between tithing (specifically tithing of food, but we can apply it equally to tithing of money) and justice (which can be considered the love of neighbour) and the love of God.
Jesus draws this contrast frequently in the Gospels. It is the contrast between the inner (heart) life and the outer (public) life. He repeatedly calls for alignment between these two, and he speaks out particularly harshly against those who emphasise the outer life and neglect the inner life.
The story of the widow’s mite in Luke 21:1-4 illustrates this very nicely:
As Jesus looked up, he saw the rich putting their gifts into the temple treasury. He also saw a poor widow put in two very small copper coins. “Truly I tell you,” he said, “this poor widow has put in more than all the others. All these people gave their gifts out of their wealth; but she out of her poverty put in all she had to live on.”
While outwardly, the rich gave more money than the widow, they gave only a tiny percent of what they had, while the little she gave was all she had. The percentage of what is given is more important than the absolute amount that is given. The motivation for giving is more important than the absolute amount given. The external appearance of the money is not important; rather, the inner heart out of which the money is given is what is important to Jesus.
Jesus also emphasises social justice in this passage, as well as love of God. In Luke 10:27, Jesus answers the question about what we must do to inherit eternal life with the Great Commandment:
“ ‘Love the Lord your God with all your heart and with all your soul and with all your strength and with all your mind’; and, ‘Love your neighbour as yourself.’”
This vertical and horizontal love is absolutely foundational to what it means to be an authentic Christian or follower of Christ. Jesus issues these woes against the Pharisees because they had neglected these fundamental expressions of authentic faith – they had neglected to love God and they had neglected social justice.
We would, however, be wrong to conclude that Jesus is saying the outward expression of faith is unimportant, and only the heart is important. NO! In fact, Jesus stresses that BOTH are important! He wraps up this verse:
You should have practiced the latter without leaving the former undone.
Tithing – giving of our material resources – remains important! He wants:
Today we begin a four-part series on stewardship. The notion of stewardship, albeit not named as such, comes from the creation narrative in Genesis 1 and 2. After God has invested tremendously in creating the heavens and earth, God entrusts God’s creation to humanity. In Genesis 1:28, we read,
God blessed them and said to them, “Be fruitful and increase in number; fill the earth and subdue it. Rule over the fish in the sea and the birds in the sky and over every living creature that moves on the ground.”
And in Genesis 2:15, after a detailed account of God’s creation of the Garden of Eden, we read:
The LORD God took the man and put him in the Garden of Eden to work it and take care of it.
In both, narratives, the first thing God does after the creation of humanity, is to place humans in a position of responsibility to take care of what God has made. Later in this series we’ll talk more about taking care of the world itself, but these narratives are speaking not only about the earth, but about everything that God has created. And since everything that exists was created by God, stewardship is about everything!
During this series, we’ll look at four things God calls us to steward:
Today we start with stewarding ourselves.
It might seem strange to think about stewarding ourselves, because we normally think about stewarding other things. But since we are God’s creation, we need to steward ourselves. A lovely passage that speaks about this is Romans 12:1-2:
Therefore, I urge you, brothers and sisters, in view of God’s mercy, to offer your bodies as a living sacrifice, holy and pleasing to God—this is your true and proper worship. Do not conform to the pattern of this world, but be transformed by the renewing of your mind. Then you will be able to test and approve what God’s will is—his good, pleasing and perfect will.
The ’offering’ or ‘sacrificing’ of ourselves that Paul speaks about here is comparable to what we are calling ‘stewarding’. In a sense, we give ourselves to God. In this brief passage, Paul speaks about offering our bodies, offering our spirits and offering our minds. This aligns with the classic way of understanding the components of a person: body, mind and spirit. Paul is really saying that we need to steward the whole of ourselves.
Let me briefly suggest three ways that we can do this:
First, we can focus our mind, our emotions, our will or intention or purpose on God. All too often, we carry out the business of living our life as if God does not exist. We just live life, like any person who is not a follower of Christ. But stewarding ourselves means that we focus ourselves on God; in other words, we recognise that we exist because of God and that we exist to please God. God becomes central in our thinking and in our intentions. This is the sense of surrendering ourselves to God in a way that is ‘holy and pleasing to God’ that Paul speaks about in Romans 12.
Second, how can we put that first point into action, to take it from an idea to something tangible and practicable? Perhaps we can ask ourselves every morning as we wake up, “How will I serve God today?” Stewarding ourselves doesn’t just fall out of the sky; it’s not going to ‘just happen’. We have to choose to make it happen. Imagine if, before we did something, we asked ourselves, “Will this please God?” And imagine what our lives would be like if, having realised it would not please God, we chose to not do it or to change the way we do it – into a way that is pleasing to God. Or imagine if we asked ourselves, “Does what I’m doing now reveal the heart of God?” If our words and actions are not revealing who God is and what is most important to God, then we are not stewarding ourselves for God – we’re just doing what we feel like doing. But when we shape the way we behave so that it is pleasing to God and reveals the character of God, then we are stewarding ourselves.
Third, we can put the gifts that we have into God’s service. We all have gifts. Some people are friendly and find talking to strangers easy. (This is something I’m not good at.) Some people can cook or sing or fix things or manage money. These are (perhaps) what we could call natural gifts. And there are also what Paul calls spiritual gifts (e.g., 1 Cor 12) which are given to us by Holy Spirit when we make a personal commitment to Christ. These include some supernatural gifts like prophecy, tongues, healing and so on. But whatever gifts you have – whatever you are good at – are gifts that we can steward, by putting them to work in building God’s kingdom. Of course, as a church, we’d love you put these gifts to work in the church; but you can also put them to work anywhere and everywhere – at home, at work, in your community, in your family.
As we journey through this coming week, I encourage you to put a note up in a place where you’ll see it every day – perhaps on your mirror in the bedroom or bathroom, or next to your kettle. Write on a slip of paper, “How will I serve God today?” Make an effort to remember this little question and to keep looking for ways to serve God. It does not necessarily mean doing something extra; it usually means changing the way we do what would have done anyway.
When you do that, you’ll be stewarding yourself for God.
One of the impacts of COVID-19 has been to dramatically increase unemployment rates. We see this in both the developed world (e.g., the USA) and the developing world (e.g., South Africa). By ‘work’ I don’t necessarily mean employment (in the sense of being employed and paid by someone else) or even to have a job (in the sense of doing something that generates an income). ‘Work’ includes productive activities, such as volunteering or raising a family. So, I am using ‘work’ in an inclusive and flexible way.
Our current challenging context should prompt us to think about work from a Christian perspective. I suggest three key points about work.
We were created to work. The creation story in Genesis 1:28 and 2:15 emphasises work. God created humankind to work. Specifically, to work as labourers, gardeners, farm workers. Work is thus bound up in the DNA of humanity, and when we cannot work, this can create difficulties for us. This is part of the threat of the COVID lockdowns – it is not good for people not to work.
Work is about caring for (stewarding) the things of God. Genesis 2:15 emphasises that Adam was placed into the garden (probably the Garden of Eden, which can be thought of as the jewel of God’s natural creation) to tend and work it. We often refer to this as ‘stewardship’ – that the things of God are entrusted to us to (on loan) to care for. And to make productive. The garden is intended to be a well-cared for, creative and productive space.
We work for God, not people. In Ephesians 6:7, Paul says to workers, “Serve wholeheartedly, as if you were serving the Lord, not people.” To be a Christian at work is not so much to publicise your faith, to hold prayer meetings or to evangelise, as much as it is to do your job with the exceptional devotion and energy that comes form working for God.
I encourage us to think about work at this present time and to:
Consider how we help people who are out of work to have work.
Do our own work – if we are blessed to be able to work – as if for God.
There is so much more I want to say about Christian perspectives on work! One day I will write a book!