There is a quiet but powerful shift that happens when we remember that our work—every task, big or small—is ultimately done before the Lord. Colossians 3:23 reminds us that our efforts are not merely for bosses, grades, paychecks, or applause, but for the One who sees the heart behind every action. As this day unfolds, God invites you to bring your whole self into whatever is before you, because He is the true audience of your work.

An Audience of One

Most of us feel the pull to impress people—to be noticed, appreciated, and affirmed. But Colossians 3:23 calls us to something better: “Whatever you do, work at it with your whole being, for the Lord and not for men”. That means your true “performance review” is not written in an office, a classroom, or online; it is written before the Lord who knows your motives, your struggles, and your unseen sacrifices. When you remember that, even hidden faithfulness starts to feel meaningful again.

This also means that compromise is never worth it. We do not cut corners because “everyone else does”; we do not live for likes, compliments, or worldly success. Scripture says, “And whatever you do, in word or deed, do it all in the name of the Lord Jesus, giving thanks to God the Father through Him” (Colossians 3:17). Living for an Audience of One frees you from the exhausting treadmill of people-pleasing and anchors you in the steady joy of pleasing Christ.

Worship in the Ordinary

It is easy to think worship only happens on Sunday with music and sermons. But God designed your everyday work—laundry, spreadsheets, parenting, studying, serving—to become an altar of worship. When you scrub a dish, solve a problem, or answer an email “for the Lord and not for men,” you are saying, “Jesus, this is for You.” Suddenly the “small” jobs are not small at all; they are offerings laid before the King.

Paul writes, “So whether you eat or drink or whatever you do, do it all to the glory of God” (1 Corinthians 10:31). That means even the most basic routines can shine with eternal purpose. This transforms drudgery into devotion and boredom into opportunity. Today, imagine placing your tasks in God’s hands one by one and asking, “How can I reflect Christ here?” That simple question turns the ordinary moments of this day into holy ground.

Living for the Reward That Lasts

Working “for the Lord” also reorients how we think about success. Promotions, praise, and results may or may not come—but God’s reward is certain. Right after our verse, Paul writes, “since you know that you will receive an inheritance from the Lord as your reward. It is the Lord Christ you are serving” (Colossians 3:24). God sees faithfulness in secret. He weighs motives, not résumés. He stores up a reward that no one can take from you.

That perspective helps when work feels unfair, unnoticed, or hard. You can keep going, not because the situation is easy, but because the Savior is worthy. Jesus said, “In the same way, let your light shine before men, that they may see your good deeds and glorify your Father in heaven” (Matthew 5:16). As you work with your whole being today, you are not just getting things done—you are shining His light and pointing hearts to your Father.

Lord Jesus, thank You for giving purpose to every part of my day; help me today to work with my whole being for You alone, and to honor You in whatever I do.

My soul followeth hard after thee: thy right hand upholdeth me.

Psalm 63:8

Christian theology teaches the doctrine of prevenient grace, which briefly stated means this, that before a man can seek God, God must first have sought the man. Before a sinful man can think a right thought of God, there must have been a work of enlightenment done within him; imperfect it may be, but a true work nonetheless, and the secret cause of all desiring and seeking and praying which may follow.

We pursue God because, and only because, He has first put an urge within us that spurs us to the pursuit. `No man can come to me,' said our Lord, `except the Father which hath sent me draw him,' and it is by this very prevenient drawing that God takes from us every vestige of credit for he act of coming. The impulse to pursue God originates with God, but the outworking of that impulse is our following hard after Him; and all the time we are pursuing Him we are already in His hand: `Thy right hand upholdeth me.' In this divine `upholding' and human `following' there is no contradiction. All is of God, for as von Hugel teaches, God is always previous.

In practice, however, (that is, where God's previous working meets man's present response) man must pursue God. On our part there must be positive reciprocation if this secret drawing of God is to eventuate in identifiable experience of the Divine. In the warm language of personal feeling this is stated in the Forty-second Psalm: `As the hart panteth after the waterbrooks, so panteth my soul after thee, O God. My soul thirsteth for God, for the living God: when shall I come and appear before God?' This is deep calling unto deep, and the longing heart will understand it.

The doctrine of justification by faith--a Biblical truth, and a blessed relief from sterile legalism and unavailing self-effort--has in our time fallen into evil company and been interpreted by many in such manner as actually to bar men from the knowledge of God. The whole transaction of religious conversion has been made mechanical and spiritless. Faith may now be exercised without a jar to the moral life and without embarrassment to the Adamic ego. Christ may be `received' without creating any special love for Him in the soul of the receiver. The man is `saved,' but he is not hungry nor thirsty after God. In fact he is specifically taught to be satisfied and encouraged to be content with little.

The modern scientist has lost God amid the wonders of His world; we Christians are in real danger of losing God amid the wonders of His Word. We have almost forgotten that God is a Person and, as such, can be cultivated as any person can. It is inherent in personality to be able to know other personalities, but full knowledge of one personality by another cannot be achieved in one encounter. It is only after long and loving mental intercourse that the full possibilities of both can be explored.

All social intercourse between human beings is a response of personality to personality, grading upward from the most casual brush between man and man to the fullest, most intimate communion of which the human soul is capable. Religion, so far as it is genuine, is in essence the response of created personalities to the Creating Personality, God. `This is life eternal, that they might know thee, the only true God, and Jesus Christ, whom thou hast sent.' (John 17:3)

God is a Person, and in the deep of His mighty nature He thinks, wills, enjoys feels, loves, desires and suffers as any other person may. In making Himself known to us He stays by the familiar pattern of personality. He communicates with us through the avenues of our minds, our wills and our emotions. The continuous and unembarrassed interchange of love and thought between God and the soul of the redeemed man is the throbbing heart of New Testament religion.

This intercourse between God and the soul is known to us in conscious personal awareness. It is personal: that is, it does not come through the body of believers, as such, but is known to the individual, and to the body through the individuals which compose it. And it is conscious: that is, it does not stay below the threshold of consciousness and work there unknown to the soul (as, for instance, infant baptism is thought by some to do), but comes within the field of awareness where the man can `know' it as he knows any other fact of experience.

You and I are in little (our sins excepted) what God is in large. Being made in His image we have within us the capacity to know Him. In our sins we lack only the power. The moment the Spirit has quickened us to life in regeneration our whole being senses its kinship to God and leaps up in joyous recognition. That is the heavenly birth without which we cannot see the Kingdom of God. It is, however, not an end but an inception, for now begins the glorious pursuit, the heart's happy exploration of the infinite riches of the Godhead. That is where we begin, I say, but where we stop no man has yet discovered, for there is in the awful and mysterious depths of the Triune God neither limit nor end.

Shoreless Ocean, who can sound Thee?

Thine own eternity is round Thee,

Majesty divine!

To have found God and still to pursue Him is the soul's paradox of love, scorned indeed by the too-easily- satisfied religionist, but justified in happy experience by the children of the burning heart. St. Bernard stated this holy paradox in a musical quatrain that will be instantly understood by every worshipping soul:

We taste Thee, O Thou Living Bread,

And long to feast upon Thee still:

We drink of Thee, the Fountainhead

And thirst our souls from Thee to fill.

come near to the holy men and women of the past and you will soon feel the heat of their desire after God. They mourned for Him, they prayed and wrestled and sought for Him day and night, in season and out, and when they had found Him the finding was all the sweeter for the long seeking. Moses used the fact that he knew God as an argument for knowing Him better. `Now, therefore, I pray thee, if I have found grace in thy sight, show me now thy way, that I may know thee, that I may find grace in thy sight'; and from there he rose to make the daring request, `I beseech thee, show me thy glory.' God was frankly pleased by this display of ardour, and the next day called Moses into the mount, and there in solemn procession made all His glory pass before him.

David's life was a torrent of spiritual desire, and his psalms ring with the cry of the seeker and the glad shout oft he finder. Paul confessed the mainspring of his life to be his burning desire after Christ. `That I may know Him,' was the goal of his heart, and to this he sacrificed everything. `Yea doubtless, and I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord: for whom I have suffered the loss of all things, and do count them but refuse, that I may win Christ' (Philippians 3:8).

Hymnody is sweet with the longing after God, the God whom, while the singer seeks, he knows he has already found. `His track I see and I'll pursue,' sang our fathers only a short generation ago, but that song is heard no more in the great congregation. How tragic that we in this dark day have had our seeking done for us by our teachers. Everything is made to center upon the initial act of `accepting' Christ (a term, incidentally, which is not found in the Bible) and we are not expected thereafter to crave any further revelation of God to our souls. We have been snared in the coils of a spurious logic which insists that if we have found Him we need no more seek Him. This is set before us as the last word in orthodoxy, and it is taken for granted that no Bible-taught Christian ever believed otherwise. Thus the whole testimony of the worshipping, seeking, singing Church on that subject is crisply set aside. The experiential heart- theology of a grand army of fragrant saints is rejected in favor of a smug interpretation of Scripture which would certainly have sounded strange to an Augustine, a Rutherford or a Branierd.

In the midst of this great chill there are some, I rejoice to acknowledge, who will not be content with shallow logic. They will admit the force of the argument, and then turn away with tears to hunt some lonely place and pray, `O God, show me thy glory.' They want to taste, to touch with their hearts, to see with their inner eyes the wonder that is God.

I want deliberately to encourage this mighty longing after God. The lack of it has brought us to our present low estate. The stiff and wooden quality about our religious lives is a result of our lack of holy desire. Complacency is a deadly foe of all spiritual growth. Acute desire must be present or there will be no manifestation of Christ to His people. He waits to be wanted. Too bad that with many of us He waits so long, so very long, in vain.

Every age has its own characteristics. Right now we are in an age of religious complexity. The simplicity which is in Christ is rarely found among us. In its stead are programs, methods, organizations and a world of nervous activities which occupy time and attention but can never satisfy the longing of the heart. The shallowness of our inner experience, the hollowness of our worship, and the servile imitation of the world which marks our promotional methods all testify that we, in this day, know God only imperfectly, and the peace of God scarcely at all.

If we would find God amid all the religious externals we must first determine to find Him, and then proceed in the way of simplicity. Now as always God discovers Himself to `babes' and hides Himself in thick darkness from the wise and the prudent. We must simplify our approach to Him. We must strip down to essentials (and they will be found to be blessedly few). We must put away all effort to impress, and come with the guileless candor of childhood. If we do this, without doubt God will quickly respond.

When religion has said its last word, there is little that we need other than God Himself. The evil habit of seeking God-and effectively prevents us from finding God in full revelation. In the `and' lies our great woe. If we omit the `and', we shall soon find God, and in Him we shall find that for which we have all our lives been secretly longing.

We need not fear that in seeking God only we may narrow our lives or restrict the motions of our expanding hearts. The opposite is true. We can well afford to make God our All, to concentrate, to sacrifice the many for the One.

The author of the quaint old English classic, The Cloud of Unknowing, teaches us how to do this. `Lift up thine heart unto God with a meek stirring of love; and mean Himself, and none of His goods. And thereto, look thee loath to think on aught but God Himself. So that nought work in thy wit, nor in thy will, but only God Himself. This is the work of the soul that most pleaseth God.'

Again, he recommends that in prayer we practice a further stripping down of everything, even of our theology. `For it sufficeth enough, a naked intent direct unto God without any other cause than Himself.' Yet underneath all his thinking lay the broad foundation of New Testament truth, for he explains that by `Himself' he means `God that made thee, and bought thee, and that graciously called thee to thy degree.' And he is all for simplicity: If we would have religion `lapped and folden in one word, for that thou shouldst have better hold thereupon, take thee but a little word of one syllable: for so it is better than of two, for even the shorter it is the better it accordeth with the work of the Spirit. And such a word is this word God or this word love.'

When the Lord divided Canaan among the tribes of Israel, Levi received no share of the land. God said to him simply, `I am thy part and thine inheritance,' and by those words made him richer than all his brethren, richer than all the kings and rajas who have ever lived in the world. And there is a spiritual principle here, a principle still valid for every priest of the Most High God.

The man who has God for his treasure has all things in One. Many ordinary treasures may be denied him, or if he is allowed to have them, the enjoyment of them will be so tempered that they will never be necessary to his happiness. Or if he must see them go, one after one, he will scarcely feel a sense of loss, for having the Source of all things he has in One all satisfaction, all pleasure, all delight. Whatever he may lose he has actually lost nothing, for he now has it all in One, and he has it purely, legitimately and forever.

O God, I have tasted Thy goodness, and it has both satisfied me and made me thirsty for more. I am painfully conscious of my need of further grace. I am ashamed of my lack of desire. O God, the Triune God, I want to want Thee; I long to be filled with longing; I thirst to be made more thirsty still. Show me Thy glory, I pray Thee, that so I may know Thee indeed. Begin in mercy a new work of love within me. Say to my soul, `Rise up, my love, my fair one, and come away.' Then give me grace to rise and follow Thee up from this misty lowland where I have wandered so long. In Jesus' name, Amen.

Tozer in the Evening
Experiencing God Despite the Distractions

In the normal course of things a certain number of distractions are bound to come to each one of us; but if we learn to be inwardly still these can be rendered relatively harmless. It would not be hard to compile a long list of names of Christians who carried upon their shoulders the burden of state or the responsibilities of business and yet managed to live in great inward peace with the face of the Lord in full view. They have left us a precious legacy in the form of letters, journals, hymns and devotional books that witness to the ability of Christ to calm the troubled waters of the soul as He once calmed the waves on the Sea of Galilee. And today as always those who listen can hear His still, small voice above the earthquake and the whirlwind.

While the grace of God will enable us to overcome inevitable distractions, we dare not presume upon God's aid and throw ourselves open to unnecessary ones. The roving imagination, an inquisitive interest in other people's business, preoccupation with external affairs beyond what is absolutely necessary: these are certain to lead us into serious trouble sooner or later. The heart is like a garden and must be kept free from weeds and insects. To expect the fruits and flowers of Paradise to grow in an untended heart is to misunderstand completely the processes of grace and the ways of God with men. Only grief and disappointment can result from continued violation of the divine principles that underlie the spiritual life.

I rejoice in the Lord greatly, that now at length ye have revived your thought of me. Not that I speak in respect of want: for I have learned in whatsoever state I am, therewith to be content. - Philippians 4:10-11

I BELIEVE that one of the great secrets of the weakness of modern Christianity is that practically that doctrine -- no! do not let us call it a doctrine - that fact of the dwelling of the Christian soul in Christ, and the reciprocal indwelling of Christ, in every believing heart, has, to a large extent, faded out of popular conceptions of Christianity. We talk a great deal, and we cannot talk too much, but we may talk too exclusively, about Christ for us. We must regard that as the basis of all Christ’s work. But then the New Testament builds upon it this other truth - Christ in us and we in Christ. I would that Christian people realised more as a simple fact - mystical, if you like, and none the worse for that - that there is a union between the believing spirit and the Christ whom it trusts, so close and intimate as that local metaphors of mutual indwelling do but partially express it. As the branch is in the vine so are we in Christ. As the soul is in the body so is Christ in us; the Life of our lives, the Soul of our souls. And it is by union with Jesus Christ, and by this most deep and real dwelling in Him as the atmosphere, in which we "live and move and have our being," that the word ceases to be presumption and becomes humility; self-distrust and confidence in Him.

I wish sometimes that I could get Christian people to take the epistles, and read them through once, for one purpose, that is, to note the variety of applications in which that phrase " in Christ Jesus " occurs. If anybody would do that, he would get a new impression of the reality and of the prominence in the whole scheme of Christianity, of the thought - "in Him."

How is that indwelling to be realised? You perhaps say, "Oh! such a union with Christ is mystical; it is far away from our ordinary experience." Yes! I believe it is far away from ordinary experience. But there is no reason why it should be so. For, however profound the thought, the way of making it a fact in our lives is as plain as the thought is profound. You are in Him when you trust Him. You are not in Him if your confidence is in self, or in creatures. You are not in Him if all the day long your mind is busy with other thoughts, and your heart with other affections. But you are in Him if you are occupied, heart and mind, with Him and with His truth. You are in Him if, trusting Him, and having Him present by the direction of mind and heart towards Him, as the motive and power of your lives, you serve Him with lowly obedience. And you are not in Him if you assert your own independence, and perk yourself up in His face and say, " Not as Thou wilt, but as I will." Trust, meditation, practical obedience - these are the three angels that guide us into the very presence-chamber of the Most High.