From Avodah to Latreia: Work and worship in the Bible

In a culture that often separates the sacred from the secular, the biblical connection between work and worship is a powerful reminder of our calling.

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What is the connection between the work of our hands and the worship of our hearts? In Scripture, these two aspects of life are not separate. On the contrary, they are intertwined.

The Hebrew and Greek words for work and worship reveal a vision of faith that encompasses every moment of our lives. Whether laboring in the fields, offering prayers in the temple, or performing acts of service, work and worship both flow from a singular call: to glorify God.

Understanding this unity transforms the way we approach our daily tasks, infusing them with divine purpose and meaning.

Avodah: A life of service (עֲבוֹדָה)

In the Hebrew Bible, the Hebrew word avodah holds a remarkable dual meaning: it refers both to work and to worship. This overlap is no coincidence but reflects the holistic biblical view of life. In Exodus 34:21, avodah is used to describe human labor: “Six days you shall work (avodah), but on the seventh day you shall rest.” Yet the same word is employed in Joshua 24:15, where Joshua declares, “As for me and my household, we will serve (avodah) the LORD.”

For the Israelites, work and worship were two sides of the same coin. Building the Tabernacle, tending the land, and even preparing meals for sacred feasts were not merely practical tasks but expressions of devotion. Through avodah, their entire lives became offerings to God. This understanding underscores the dignity of work, reminding us that even mundane tasks can reflect divine purpose when performed with faith and intention.

Latreia: Worship as Sacrifice (λατρεία)

In the New Testament, the Greek word latreia takes this concept further, emphasizing worship as an act of sacrificial service. Paul uses latreia in Romans 12:1 to describe the ultimate offering of one’s life: “Offer your bodies as a living sacrifice, holy and pleasing to God — this is your true and proper worship (latreia).”

Here, Paul expands the idea of worship beyond rituals and ceremonies. True latreia encompasses every aspect of life, from acts of charity to the mundane tasks of daily living, as long as they are offered to God with love and humility. This sacrificial worship mirrors Christ’s own offering on the Cross, which sanctifies all human actions.

The Catechism of the Catholic Church affirms this unity between work and worship, stating, “The laity, dedicated to Christ and anointed by the Holy Spirit, are marvelously called and prepared so that even richer fruits of the Spirit may be produced in them” (CCC 901). As members of Christ’s body, every believer is invited to participate in this sacred work, transforming the ordinary into the extraordinary through grace.

Reclaiming sacred work

In a culture that often separates the sacred from the secular, the biblical connection between work and worship is a powerful reminder of our calling. Whether one is raising children, cooking meals, building houses, or ministering to the poor, every task can be imbued with holiness when offered to God. As St. Paul writes in Colossians 3:23, “Whatever you do, work at it with all your heart, as working for the Lord, not for human masters.”

By embracing this integrated vision of avodah and latreia, Christians are invited to sanctify their work, no matter how humble or ordinary it may seem. In doing so, we reflect the truth that all of life is an opportunity to glorify God. Work becomes more than just toil; it becomes worship. And in worship, we discover the deepest meaning of our lives: to serve and love the One who created us.

When we offer the labor of our hands and the prayers of our hearts together, we align our lives with the divine will, finding purpose, joy, and peace in the everyday. Avodah and latreia call us to this unity — a life where work and worship are one.

This article draws upon insights from the Etymological Dictionary of Biblical Hebrew: Based on the Commentaries of Samson Raphael Hirsch and the Etymological Dictionary of Greek (2010) by Robert Beekes. Commentaries are informed by these sources but are not exhaustive or definitive. Readers are encouraged to consult the original texts for deeper study and context.