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These letters were addressed to Christian communities that Paul had founded, and they were written in Koine Greek, the lingua franca of the Hellenic world, which Jesus himself would not have understood. They were, Barton notes, occasional writings, composed to address local controversies.

They rarely quote Jesus directly, and they refer to very few details from his life. At a moment when scripture was far more fluid, different Jewish communities may have kept different scrolls, though all would have had the Torah, the Psalms, and Isaiah. Barton is extremely good at untangling what is actually known from what can be reasonably inferred from what has been lost to time. He provides a clear overview of differing scholarly views on biblical history, and his book will have much to tell both curious secular readers and the faithful about the patchwork process by which a compilation that is so often treated monolithically came to exist.

The point that shows through most clearly in these pages is that the Bible we have today emerged from Jewish and Christian traditions, rather than the other way around. By comparison, one of the most striking features of the Hebrew Bible is its variation. It contains verse and prose, legal writing and storytelling. Mythological accounts of prehistoric times share space with passages that clearly aim to meet the standards of documentary historiography, at least as it was understood in the ancient world.

Some books are what we might now consider short novels, fairly realistic and coherent narratives with beginnings, middles, and ends, recounting incidents from the lives of obviously imagined characters with little in the way of divine intervention. The Song of Songs is an anthology of erotic poetry that makes no mention of God and would surely be treated as thoroughly secular in any other context.

The Book of Job and Qoheleth known to Christians as Ecclesiastes advance worldviews sharply divergent from the mainstream of Jewish and Christian belief. All of this is perhaps to be expected from a collection of works written over the course of a thousand years, but in some places, particularly in books that are the product of redaction, inconsistencies crop up from verse to verse.

This feature of the Bible is apparent from the very beginning: the first and second chapters of Genesis provide two differing accounts of the creation. Far from cleaning up such problems, these scribes actually introduced them in the process of combining competing narratives. Similarly, the literary critic and biblical translator Robert Alter has suggested that the primary criterion for the canonization of such heterodox books as Job and Qoheleth must have been their literary quality.

The most comprehensive and widely shared statement of Christian orthodoxy is found in the creed first adopted at an ecumenical council convened by Constantine in the city of Nicaea in a. This is not a subtlety addressed anywhere in the Bible. While some effort was made to find biblical support for such views, it was understood that the Bible could not provide definitive answers to every theological controversy. Since the Church itself predated the New Testament and even the Old, in some sense , Church tradition naturally played an important role in such determinations.

Luther did not give up on the Trinity, however, and Lutherans still recite the Nicene Creed today. In many ways, the more interesting question is not why biblical narratives sometimes conflict with one another or with Jewish and Christian belief, but why so much of the Bible is narrative in the first place. The stories of Adam and Eve, Noah and the flood, Abraham and Isaac, or Samson and Delilah are certainly more compelling to modern readers than the many pages of legislation, dietary regulation, and instructions for ritual purity that appear beside them, but it is much clearer how the latter are to be put into practice.

They may well have functioned to draw people in and engage them in a narrative world that leads to no definitive conclusions but illuminates the human condition obliquely.

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If so, this is very far from how they have been read in some strands of later Judaism and Christianity, where they have often been simply reduced to a source for ethical guidance and instruction. I do not understand my own actions. For I do not do what I want, but I do the very thing I hate…. So I find it to be a law that when I want to do what is good, evil lies close at hand. For I delight in the law of God in my inmost self, but I see in my members another law at war with the law of my mind, making me captive to the law of sin that dwells in my members.

Joanna Gaines, co-host of HGTV's "Fixer Upper," shares how following God's direction — even while questioning it — has led to experiences beyond her wildest dreams. And the opposite is often true. The work that would fulfill your true desire appears at first to be undesirable, and may require great sacrifice and difficult labor.

And your truest desires may be met in many areas of life, not necessarily in work.

Why Were Some Books Left Out of the Bible?

But at least you can get rid of the idea that God only calls you to something you hate. These three considerations — the needs of the world, your skills and gifts, and your truest desires — are guides, but they are not absolutes. For one thing, in a fallen world, you may have very little ability to choose your job anyway.

Rather, it seems that circumstances prevent most people from choosing jobs they truly desire to do. It simply means that God is with you wherever you work. Even in the developed economies, many people have little choice about the kind of work they do for a living. In Christ, believers have perfect freedom:. That means you have the freedom to take risks, to fail, and to make mistakes. Would you be willing to take that job? Take heart, at the end, you will not be judged on getting the right job or fulfilling your God-given potential.

The body of Christ on earth is the community of believers Romans We have already seen that the needs of the world a form of community are important as you discern what kind of work God is leading you towards. What do they experience as your gifts and skills, the needs of the world, and the deepest desires they discern in you? The community is also an essential element in discerning who is led to the different kinds of work needed in the world. Many people may have similar gifts and desires that can help meet the needs of the world.


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But it may not be that God wants all of them to do the same work. You need to discern not only the work God is leading you to, but also the work he is leading others to. The community needs a balanced ensemble of workers working in harmony. One by one, medical students are matching their gifts, desires and the needs of the world to discern a leading toward medicine. But all-in-all, the ensemble of physicians is becoming a bit unbalanced. Many Christians have the impression that church workers — especially evangelists, missionaries, pastors, priests, ministers and the like — have a higher calling than other workers.

While there is little in the Bible to support this impression, by the Middle Ages, "religious" life — as a monk or nun — was widely considered holier than ordinary life. Regrettably, this distortion remains influential in churches of all traditions, even though the doctrine of virtually every church today affirms the equal value of the work of lay people.

In the Bible, God calls individuals both to church-related and non-church-related work. For example:.


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  8. Then bring near to you your brother Aaron, and his sons with him, from among the Israelites, to serve me as priests — Aaron and Aaron's sons, Nadab and Abihu, Eleazar and Ithamar. As Jesus passed along the Sea of Galilee, he saw Simon and his brother Andrew casting a net into the sea — for they were fishermen. When they arrived at Salamis, they proclaimed the word of God in the synagogues of the Jews. And they had John also to assist them.

    How to Read the Bible

    Rather it shows that God calls people in all walks of life. He sent and brought him in. Now he was ruddy, and had beautiful eyes, and was handsome. Samuel then set out and went to Ramah. Given the Biblical evidence, it would be inaccurate to think that God calls church workers but not other types of workers. However, as in the Bible itself, these situations are rarely direct, unmistakable, personal calls from God. Rather, they may describe a strong sense of guidance by God.

    All Christians are called that is, commanded to conduct everything they do, round the clock, as full-time service to Christ :. Before concluding our discussion on this point, we should note that one stream of thought views 1 Timothy as contradicting the view we have just laid out. According to this perspective, being a church elder roughly equivalent to a pastor or priest in modern church usage is in fact a higher calling.

    But most Bible commentaries reject this interpretation. People whose circumstances lead them to illegitimate work are not necessarily bad people. Deuteronomy condemns prostituting yourself, for example, yet Christ's response to prostitutes was not condemnation, but deliverance Luke ; Matthew He quit that job to go create a financial planning and wealth management firm.

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    A call to ministry or church work is no more sacred than a call to other types of work. What matters most is not one's job title or place of work, but obedience to God, the one who calls us. William D. If God leads or guides people to their work, could it ever be legitimate to change jobs? Martin Luther, the 16 th century Protestant theologian, famously argued against changing jobs. This was based largely on his understanding of this passage:. Were you a slave when called?

    Do not be concerned about it. If you can gain your freedom, avail yourself of the opportunity. Miroslav Volf has written that since the factors by which God guides people to work may change over the course of a working life, God may indeed guide people to change their work. He may lead you to bigger tasks that require you to change jobs. Conversely, if you become a Christian later in life, might God require you to change jobs? It might seem that finding new life in Christ means getting a new job or career. However, generally, this is not the case.

    Unless your job is of the illegitimate type discussed earlier, or unless the job or colleagues threaten to keep you stuck in unchristian habits, there may be no need to change jobs. However, whether you change jobs or not, you probably need to do your work differently than before, paying attention now to biblical commands, values, and virtues, as happened with Zacchaeus the tax collector:.

    How you work is at least as important to God as what job or profession you have. Your decision every day to serve God today is more important than positioning yourself for the right job tomorrow. Over a lifetime, you can serve Christ best by making the most of every job for his purposes, whether you feel called to every job or not. The specifics of how to follow Christ in the workplace are covered in a number of topical articles by the Theology of Work Project, available at www.