The Call to Work

When Brian started college, he had no plan for a major or a career. He dropped out after a year and followed a friend into construction. When a recession struck, jobs dried up, and because of his knack at connecting with people, Brian became successful at selling furniture. But sales didn’t seem to fit him, so he finished college and got a position in medical technology. Brian constantly saw ways to improve his lab, so he earned a graduate degree in management. Before long, he administered a diagnostics lab at his hospital. After four years, he began to manage the labs at a city hospital. Finally, he applied his management skills by supervising a research team at a tech company. This recapitulates Brian’s career, but have we touched his calling?

Let’s define a career as a series of jobs that has an upward trajectory until it hits a plateau. A job is any paid position. Whether a job is a temporary gig or long-term employment, it is contractual. An employee does what he or she agreed, such as selling furniture. By contrast, a calling is work that flows from, expresses, and deepens our identity. A calling is our contribution to society, the labor that makes our lives matter. At best, it draws on our gifts and experiences and becomes our life’s work, the task God prepared us to do. We are willing to endure nonsense and lower pay for decades for the sake of a calling.¹

Not everyone thinks of callings this way. In Roman Catholic tradition, priests, monks, and nuns have a “calling” to serve God in the church, but others do “secular” work. Protestants believe all honest work is sacred. Everyone—farmers, shoemakers, and judges—can dedicate their labor to God. Still, most people seek more than honest work and decent pay. We get an education, work hard, and make connections so that we can find a calling. Most of us are drawn to that ideal, but we need to remember nannies, clerks, and garbage collectors. Do they have a calling too?

Every society ranks its occupations, formally or informally, and we need to examine those rankings. About twenty years ago, a wealthy man ran for president. When reporters dissected his financial disclosure statements, they discovered that he had donated only six hundred dollars to charity the previous year, although his annual income approached one million dollars. When questioned about his miserly ways, the candidate replied, “I have given my life to public service.” Good politicians certainly serve the public, but what decent occupation ��DZ����’t? When a politician boasts that he has given his life to public service, does he imply that drivers and garbage collectors do not? If all truck drivers, garbage collectors, and politicians disappeared at the same moment, who would we miss first? What does that tell us about public service?

Society needs all of its legitimate workers. Nations need politicians who promote justice and the public good, but are politicians, physicians, or pastors uniquely noble? That question deserves a careful answer. First, no honest calling is morally superior to another. Second, while politicians have more influence than garbage collectors, both serve God and neighbor.

Looking at the question from God’s perspective, the Bible says, “We must all appear before the judgment seat of Christ” (2 Cor. 5:10). At that time, “each of us will give an account of himself to God” (Rom. 14:12). The Lord will ask all of us to account for our work.

• Did you honor me by honing the talents I gave you?

• Did you honor the parents, mentors, and friends who invested in you?

• Did you use your abilities to provide for your family? To serve your neighbors, mankind, and this world?

• Did my people receive answers to their legitimate prayers through you?

Perhaps politicians have more talent than sanitation workers, but both can steward their gifts, so both have a call. The Bible supports this thought, although not quite as expected. So let’s explore the Bible’s teaching on calling.

The Call to Christ, to Places, and to Roles

When believers use the word calling, they typically mean their work. But when Scripture speaks of a call, it normally describes God’s call to believe the gospel. Thus, Paul told the Romans they were “called to belong to Jesus Christ” (Rom. 1:6–7). Those who love God are “called according to his purpose . . . to be conformed to the image of his Son” (Rom. 8:28–29). Paul also told the Corinthians God “called [them] into the fellowship of his Son, Jesus Christ” (1 Cor. 1:9). He commands believers, “Take hold of the eternal life to which you were called” (1 Tim. 6:12). Believers must confirm their call, by holding to their convictions (Heb. 3:14; 2 Peter 1:10). This is the main sense of “calling” in Scripture, but Paul uses “call” another way in 1 Corinthians 7.

In 1 Corinthians 7, Paul uses “call” to describe the places and roles God appoints for his people. He says essentially the same thing three times, as he describes three problems: a Christian married to a non-Christian, a person who is displeased with his ethnicity, and a person who is enslaved. “Only let each person lead the life that the Lord has assigned to him, and to which God has called him. . . . Each one should remain in the condition in which he was called. So, brothers, in whatever condition each was called, there let him remain with God” (1 Cor. 7:17, 20, 24). So then, whether we face great difficulties in marriage, our life settings, or our work, we should believe God assigned that condition to us. That conviction allows us to endure difficult situations with peace.

This is teaching our restless age needs. Far too often, when life becomes painful, our first thought is escape. At worst, singles want to get married, and the married wish to be single again. At worst, the college president wants to teach, and the professors yearn to be president. Paul says, no, “each one should remain in the condition in which he was called.”

This calls for discernment. It is imperative that some believers stay in difficult places.² Holding positions of influence, they can rein in the worst tendencies of compromised, even corrupted, businesses or governments. Nearly three thousand years ago, a godly man named Obadiah governed the palace of evil King Ahab. Serving from the outside, the prophet Elijah pronounced judgment on Ahab. Serving from the inside and risking his life, Obadiah protected dozens of prophets whom Ahab wanted to murder (1 Kings 18). In a similar vein, Joseph worked for his Pharaoh, saving many lives (Gen. 41–47). God can call his people to limit evil by serving in difficult environments. We may need to stay there for the sake of others, unless the circumstances corrupt us.

Stay, Unless, Because

Yet Paul ��DZ����’t blindly support the status quo. On each occasion the pattern of his teaching in 1 Corinthians 7 is the same: Stay, unless, because. That is, stay where you are, unless there is reason to change, because of an overriding goal. First, single adults should stay unmarried, unless they burn with passion, because it is better to marry than to burn (vv. 8–9). Second, Christians who are married to unbelievers should stay married, unless the unbeliever abandons the marriage, because no one knows if they can save their spouse by remaining in the marriage (vv. 10–16). Third, the enslaved should stay, unless they can gain their freedom, in which case they should do so, because Christ bought them and they should not be enslaved to men (vv. 20–23). Slavery is no part of God’s original plan.

These principles provide a starting point for a biblical concept of calling. Most strikingly, Paul says, “Were you a slave when you were called? Don’t let it trouble you—although if you can gain your freedom, do so. For the one who was a slave when called to faith in the Lord is the Lord’s freed person; similarly, the one who was free when called is Christ’s slave” (vv. 21–22 NIV). If we belong to Jesus, it changes everything. Even a slave has an inner freedom. If a literal slave, who has almost no legal rights, is free, much more are we free even if we feel enslaved by illness, frustrating jobs, or relational snares.

On the other hand, people who seem to be free live with bonds that resemble slavery. Indeed, Paul called himself a slave (doulos) of God (Rom. 1:1) and of the Corinthian church (2 Cor. 4:5). Elsewhere, Scripture calls Moses, David, and Jesus God’s slaves (Rev. 15:3; Acts 4:25; Phil. 2:7).³

In fact, everyone is free in some ways and captive in others. The administrative assistant belongs to the boss, the boss belongs to the CEO, and the CEO belongs to the stockholders and the board. A college student belongs to her professor, who belongs to the dean, who answers to the president. In public universities, the president answers to the voters, including the students. Everyone has a role that is binding in some ways and liberating in others.

Can we Find Fulfillment at Work?

For millions, work is strictly a means to an end. People work to survive; many work to thrive, get rich, and enjoy the good life. Millions also hope to find fulfillment through work. When my daughter was young, I spoke at a retreat center nestled in verdant hills sprinkled with streams that fed a profusion of plants and animals. One afternoon, she burst into our cabin with a box of moss, twigs, crickets, and red efts and exulted, “I was made for this.”

“I was made for this” is the feeling that millions seek, but how many obtain it? Satisfaction is elusive since the day mankind rebelled against God. Labor is now frustrating, sweaty toil. But even when we achieve (or surpass) our highest dreams, we often think, “This is not as gratifying as I expected.” The Preacher of Ecclesiastes accomplished great things, yet he cried out, “Vanity” and concluded, “I . . . gave my heart up to despair over all the toil of my labors” (2:19–20; see vv. 9–23).

But it is possible to find satisfaction in our labor. As Paul concludes his discussion of “gifts” and graces, he says leaders can serve “with zeal” and the merciful can act “with cheerfulness” (Rom. 12:8). So the leader can be passionate about the cause, and the merciful can know joy by helping others. We can take pleasure in our work.

You may recall the professor who said, “I teach for free; they pay me to grade papers.” If we let “grading papers” represent the vexations of work, everyone gets the idea. At best, work is like a delightful party, memorable for its food, conversations, and music. Still, when the party ends, the host has to wash dishes and take out the garbage. Work can be exhilarating; we might do it for free. And yet all work, paid and unpaid, has its griefs.

So, should we seek fulfillment at work? Or should we simply work and see if fulfillment follows? Should we keep looking for the job that fits, or should we accept whatever job we have, in God’s providence, and find ourselves in it? Both! We recall that in 1 Corinthians 7 Paul discusses three life situations: marital status (married, single, or divorced), ethnicity (Jew or Gentile), and work situation (enslaved or free). On each occasion, Paul directs each disciple to stay in his assigned place “to which God has called him” (v. 17). Notice that Paul views marital status, ethnicity, and work status as callings. A believer’s first goal is not to find a calling but to find himself or herself in the callings he or she already has.

Two years ago, Gerry, my beloved friend, learned that he had cancer, stage four. An elder in my church, Gerry taught children Sunday morning, taught prisoners Sunday afternoon, and co-led a crucial committee. We were also tennis partners for two decades. At fifty-seven, Gerry led our team to the St. Louis district championship (seniors) shortly before he fell ill. I joined him when the diagnosis arrived, and he asked, “Will you visit me every week till this is resolved?” My schedule was brutal, and he knew it, but I said, “Yes” and drove to his house Wednesdays for eight months. I bemoaned the traffic, but I hated watching my friend wither. Still, our visits kept stretching far past the recommended twenty minutes. We couldn’t seem to part. We read Scripture, prayed, discussed treatments, told stories, and laughed. I found joy and significance in an unexpected calling—companion of the dying—that I would never have selected for myself. That is part of Paul’s message: we have many callings and should remain faithful in them, whether they appear to fit us or not.

Paul has a second theme: stay, unless you are free to change. Consider Emma, thirty-four, who has callings as disciple, wife, mother, sister, daughter, friend, and anchor of her cycling team (yes, it’s a calling too). Most of these callings are assignments. No one chooses their parents and siblings, and our children are never quite what we expected. She ��DZ����’t choose these callings; she finds herself in them. But she may substitute soccer for cycling, and she can search for different work, since she is highly capable. She may even devote herself to motherhood while working part-time as a consultant. Ideally, Emma will find significance in both her chosen occupation and her unchosen life assignments.

Unemployment and Calling

We can also apply the principles of calling to the problem of unemployment. Unemployment is difficult for the poor, for the young who hope to launch a career, and for those who find their identity at work. But unemployment can be a life assignment too. As much as the unemployed long to find a job, they can work without pay by helping their neighbors, gaining new skills, and looking for a job.

Upheavals can teach us about work too, whether the cause is war, disease, or economic recession.⁴ When life is calm, many assume they will always be safe. The loss of a job brings fear, anxiety, anger, even shame. It brings financial loss and emotional grief from lack of purpose, damaged self-image, and loss of work friends. Upheavals remind us how fragile we are.

Recessions register as random evils, but Christians believe the Lord brings good out of evil (Gen. 50:20; Rom. 8:28). Hard times, including unemployment, are instructive. First, they teach us to “honor everyone” (1 Peter 2:17), including the unemployed. Yes, some bring job loss on themselves, but most are unemployed against their will, due to factors beyond their control. Second, we should have Christlike compassion for the unemployed. Third, we should humble ourselves, admitting that no one controls his destiny. James 4:14–15 declares, “You do not know what tomorrow will bring. What is your life? For you are a mist that appears for a little time and then vanishes. Instead you ought to say, ‘If the Lord wills, we will live and do this or that.’”

Western culture hears “calling” and thinks of fulfillment. This is a fruit of expressive individualism, which asserts that every person has a unique blend of capacities, experience, interests, and dreams that dictate the way they should live. This ideology whispers, “Dare to dream” and “Follow your heart.” The difficulty is that too many singers dream of becoming the star, but most stall about thirty feet from stardom. They are backup singers, sound technicians, or producers—good work but not headlining. Similarly, for every star athlete, politician, or business mogul, dozens support the luminous leader, and that probably ��DZ����’t match their dream. In short, “Follow your heart” works better as film dialogue than as employment plan.

A Plan

If a third of all boys dream of becoming professional athletes, we need to help them to question their dreams. The standard “churchy” wisdom on this topic goes like this: God may be the source of our aspirations, but we need to see who agrees. In other words, the “follow-your-passion” ideal gives priority to our self-appraisal, and we usually overestimate our abilities. So objective realities must control subjective desires. If Olivia wants to become an actor but never lands a part, she may want to try film editing, if she wants to remain in the field. Henry can say, “I’m called to be an architect,” but that won’t get him into an architecture program, let alone make him an architect. Our aspirations entitle us to nothing. Standard wisdom says there is no genuine subjective call without a matching objective call, that is, a job offer.

The standard wisdom is correct but incomplete, since it forgets God. John Frame proposed a fourfold, God-centered way to find a calling to work: First, God gives gifts to humanity. Second, the Spirit helps people to discern their gifts, fallibly, through self-examination and the confirmation of other well-informed people. Third, God provides opportunities to develop and exercise those gifts. Fourth, God grants wisdom to use gifts well.⁵ Essentially, God gives talents, and they manifest themselves as opportunities arise.

Still, you can take steps to discover your callings. First, pay attention to your desires. You will probably be attracted to things you do well. But assess the match between abilities and desires. If you want to be a diplomat, do you pick up languages easily? Second, gather information about the work. A child, wowed by a presentation about the Milky Way, may want to become an astronomer. But astronomers focus on math, physics, and computers more than visible stars.

Third, sample challenging tasks, especially if they demand new skills, and see what happens, especially in the first working years.⁶ If a task is appealing, volunteer to do it again—without petitioning for relief from other duties. If you excel, a supervisor should notice. If not, the experience is still valuable.

Fourth, seek honest feedback. Ignore offers from anyone who is desperate to fill a slot. Their offers and compliments are meaningless. But listen to talent scouts who know mankind, you, and the field.

For example, an aspiring teacher will volunteer as a substitute. Afterward, she asks for a review from the class and an experienced teacher. She also notices what happens next. Does she hear “Thank you for your effort” or “Can you substitute for me again next month”? Does the aspiring teacher gain skill quickly? Can she handle tough questions? Disruptive students?

Young adults should ask, “Do I have a desire and ability that lets me meet a need? Remedy a deficit? In a setting that leads to employment?” Next, they should ask, “Where will I serve?” Even touring musicians have a home, a fan base. Next, “What people or cause will I serve?” If one can sell anything, what will it be? For what reasons? In all this, we inevitably think about ourselves, but we need not be selfish. The question “What can I do well?” can lead to “What will I get for it?” But it also leads us to ask, “What problems can I solve?” and “What burden will I bear?”⁷

These questions lead us to Jesus. It is the destiny of every believer to become more like him. That entails glory and suffering, pain and satisfaction. God calls us to these very things—to faith, justice, and mercy, and to the loving, often costly use of our gifts to serve God and neighbor.

Faith and Work Projects

My book is designed to prepare formal and informal leaders to tackle projects that will help to effect positive change in their workplaces. Formal leaders have a recognized position of authority that is officially stated in job descriptions and organizational charts. Informal leaders have a standing, a voice, and a skill set that cause people to look to them. For example, a part-time librarian with no official status transforms her school by consistently placing books that are true, stimulating, and beautiful into the hands of students. As a result, when she speaks on library and reading policy, people listen to her, whether she knows it or not. Most leaders downplay the extent of their influence. Formal leaders minimize their power by emphasizing the power of the other formal leaders, who allegedly hem them in. Informal leaders forget that their wisdom, expertise, and character give them a voice that few will oppose and many will follow.

Proposals for change typically start spontaneously, as the result of an observation. Faith and convictions transform the observation into a proposal. Then professional skill, together with access to resources, turn a proposal into plans and actions. Success depends on many factors, but this small book will identify and focus on four essentials—principle, passion, position, and perseverance.

The principle is a biblical idea of a way to improve one corner of the world. The principle may touch any field of labor.

Passion is the drive to implement the principle. It includes infectious enthusiasm, a sense of urgency, and an ability to recruit a team. Passion is essential because projects are risky. They face closed doors, and sometimes we need to tear those doors off their hinges to achieve a goal.

Position is the formal or informal authority one needs in order to be heard, to obtain financial resources, to establish a gifted team, and to implement a new approach.

Perseverance is necessary because reforms rouse opposition, overt or covert. Change is messy and provisional at first. We make decisions on the basis of insufficient information. Missteps are inevitable, and we can’t afford to quit when they arrive.

Endnotes

[1] This follows Robert N. Bellah et al., (Berkeley: University of California Press, 1985), 66–70.

[2] See Daniel M. Doriani, (Phillipsburg, NJ: P&R Publishing, 2019), 117–27.

[3] The term for Paul, Moses, and Jesus is doulos, and David is called a paidos—a common term for a beloved slave or house servant (Luke 1:69; Acts 4:25).

[4] The roots of unemployment vary and include acts of terrorism, failures by regulators, wars, and epidemics. Certain nations endure constant upheaval, including civil wars that can last decades. Endemic corruption in a nation also makes business difficult.

[5] John M. Frame, (Phillipsburg, NJ: P&R Publishing, 2008), 312–13.

[6] David Epstein develops points three and four in (New York: Riverhead Books, 2019), 121–69.

[7] Dan B. Allender, (Colorado Springs: WaterBrook Press, 2005), 114–16.

Note: This article first appeared in the spring 2024 edition of Covenant magazine. Get your copy or subscribe to Covenant .