To The Work! To The Work! Exhortations to Christians — Background and Themes

Prejudice as a Stone to Be Rolled Away

In the first chapter, Moody identifies 'the miserable stone of prejudice' as the primary obstacle to revival. He notes that this prejudice is not limited to the unconverted but is 'cherished' by some Christians, especially against the word 'Revival' itself. His method is to redefine the term: 'It simply means a recalling from obscurity—a finding some hidden treasure and bringing it back to the light.' The argument is grounded in a series of parallel observations—revival is sought in business, politics, and every department of life—so why not in godliness? Moody's diction here is deliberately plain, avoiding theological jargon in favor of everyday analogies. He does not merely assert; he builds a case by appealing to common experience, then pivots to a pointed question: 'Do we not need a revival of downright honesty, of truthfulness, of uprightness, and of temperance?' The effect is to make the reader feel the urgency of removing internal barriers before expecting external results.

Love as the Engine of Service

Moody's second chapter, 'Love, the Motive Power for Service,' grounds Christian activity not in duty but in affection. He argues that love must precede and sustain all efforts, a theme he develops through biblical examples and personal anecdotes. One notable story involves a Sunday-school teacher who, after ten days of concentrated effort, saw lasting conversions among his class. Moody recounts that the teacher, on his deathbed, pointed heavenward and said, 'I will meet you yonder.' The narrative is spare, almost abrupt, but it serves Moody's purpose: to illustrate that love-driven work produces fruit beyond the worker's lifetime. The chapter's structure mirrors the sermon form—a scriptural foundation, an illustrative story, and a direct application. Moody's sentences are often short and imperative: 'Let me again urge on Sunday-school teachers to seek the salvation of your scholars.' The repetition of 'ten days' becomes a motif, suggesting that focused, loving effort can achieve what prolonged half-heartedness cannot.

The Strength of Weakness

In 'The Power of Little Things,' Moody draws on Exodus 25, where God asks for offerings of gold, silver, brass, and even goats' hair and badgers' skins. His point is that every contribution, however humble, has a place in building the sanctuary. He then cites Paul's list from 1 Corinthians: 'foolish things, weak things, base things, despised things, and things which are not.' Moody's exegesis is practical rather than scholarly; he emphasizes the purpose clause—'that no flesh should glory in His presence.' The rhetorical strategy is to invert conventional valuations: 'When we are weak then we are strong.' He warns against relying on 'mere human intellectual power' and insists that 'this world is not going to be reached' by it. The chapter's structure is cumulative, moving from Old Testament materials to New Testament teaching to a vision of heavenly worship where even the greatest saints are deemed unworthy to open the sealed book. Moody's voice here is both encouraging and deflating of pride, a characteristic tension throughout the work.

Direct Address and the Shape of Exhortation

Throughout the book, Moody employs a distinctive rhetorical pattern: he states a biblical text, draws a contemporary application, and then issues a direct command. This structure is evident in nearly every chapter. For instance, after recounting the Sunday-school teacher's story, he writes: 'Fathers, mothers, let there be no rest till you see all your family brought into the kingdom of God.' The imperative mood dominates. Moody also uses repetition for emphasis, as with the phrase 'Take ye away the stone' and the recurring call 'To the work! To the work!' His sentences are often paratactic—short, coordinate clauses that mimic spoken urgency. He rarely uses subordinate clauses or qualifying language; the effect is one of relentless forward motion. The excerpts show little interest in doctrinal nuance; instead, Moody focuses on actionable steps. This rhetorical choice reflects his broader purpose: to move readers from reflection to action, from hearing to doing.

Readers approaching To The Work! To The Work! should expect a series of sermon-like chapters that prioritize application over exposition. Moody's language rewards attention to its rhythms and repetitions, which are designed to persuade rather than inform. The book is best read as a spoken performance captured in print; its power lies in the cumulative effect of direct address and concrete example. Those interested in nineteenth-century evangelical rhetoric or the history of revivalism will find here a clear specimen of Moody's method: biblical, urgent, and relentlessly practical.

Moody’s earnest little book reminds me of how one voice, plain and warm, can stir a congregation. I often set it beside A Discourse for the Time, delivered January 4, 1852 in the First Congregational Unitarian Church — Story, Setting & Ideas, for both speak to that quiet readiness of hearts, separated by decades yet sharing one patient hope.