Key Points
• The choices we make in the early years (e.g. 20’s) sets the stage for where we end up in our 40’s-50’s. Take advantage of these years to learn and gain wisdom from suffering
• Be careful/thoughtful about your ambition and career- reorient to pursue God’s purposes
• There is no security in worldly possessions
• Be other-centric instead of self-centered- Lead by example; others are impacted by it
• Understand the whole vista of life and understand why you are engaging in activities
• Realize that God is preparing you for ministry- persevere until the very end
Summary
Choices we make in our early years (e.g. 20’s) directly impact where we end up in our 40’s-50’s.
• Be careful you don’t end up as a “3rd seed Christian” (defined as someone who is unfruitful because of the worries of this world and the deceitfulness of riches).
• Andy had an “Ecclesiastes moment” after he achieved the success he desired. Key verses for him include Ecclesiastes 4:4, 5:10, and 5:19
o 4:4 And I saw that all labor and all achievement spring from man's envy of his neighbor. This too is meaningless, a chasing after the wind.
o 5:10: Whoever loves money never has money enough; whoever loves wealth is never satisfied with his income. This too is meaningless.
o 5:19: Moreover, when God gives any man wealth and possessions, and enables him to enjoy them, to accept his lot and be happy in his work--this is a gift of God.
What does the Bible say about ambition?
• Ambition is not bad in itself. It is how our heart values ambition that is important. How do you view work? Work can be viewed as worldly striving for ourselves/our ego/our pride vs. as a gift to be enjoyed. Ambition comes up 7x in the New Testament in Greek
o 5 of these refer to selfish ambition. Philippians 2:3: Do nothing out of selfish ambition or vain conceit, but in humility consider others better than yourselves.
o Two references to God’s goal/objective e.g. Romans 5 “Christ died for the ungodly.”
• Most desire for achievement is rooted in the envy of others; striving for my own purposes. Money is not evil but it is the love of money that is a sin and reflective of a deeper heart issue.
• Move away from the language of "career" and trying to "plan your life
out"
• Live life more in the moment than by planning for each moment. Two general frameworks for a career.
Worldview:
Phase 1: growing up and getting an education- usually completed in the 20’s
Phase 2: productive years- ages 25-65
Phase 3: retirement years where most people disappear and play golf- ages 65+
Biblical view:
Phase 1: similar to above
Phase 2: time for ‘wilderness’ experiences where you gain wisdom, are being broken and learning to yield to God. Remember that God uses people who are broken and opposes the proud.
Phase 3: ministry years e.g. Abraham, Moses, Joseph. There are completely different outcomes when we rely on the Holy Spirit and God’s strength instead of our own.
Do you have selfish or kingdom ambition? Why are you doing what you are doing and whose goals/objectives are you trying to achieve?
• Think more in terms of life purpose and plans- God’s and not yours.
2 Thessalonians 1:11: With this in mind, we constantly pray for you, that our God may count you worthy of his calling, and that by his power he may fulfill every good purpose of yours and every act prompted by your faith.
Planning your life out didn't work for the rich farmer.
Luke12:13-21: He built bigger barns hoping to "take life easy; eat, drink and be merry", but he was considered a fool in God's eyes.
Jeremiah 29:11: "For I know the plans I have for you, declares the LORD, plans to prosper you and not to harm you, plans to give you hope and a future."
Ephesians 4:1: "As a prisoner for the Lord, then, I urge you to live a life worthy of the calling you have received."
• Our calling is to be disciples of Jesus Christ - no more, no less. The ‘good life’ is working for others and not for yourself. Refer to Chuck Colson’s book on apologetics called ‘The Good Life.’
As Christians, we need to be involved in redeeming work and redeeming people.
• Redeeming work: an other-centric attitude is key; do work as God wants us to do Colossians 3: ‘For you died, and your life is now hidden with Christ in God’and whatever you do, whether in word or deed, do it all in the name of the Lord Jesus, giving thanks to God the Father through him.
• Redeeming people: Do not get caught up in selfish, short-term decisions; important to remember that we are stewards and think for the long-term e.g. in Leviticus, things happened in 50 year cycles!
Be all about people- look at others through God’s eyes.
• God is careful about how he builds culture; we should be concerned and deliberate about the types of cultures we develop.
• What difference would it make if you actually believed that perhaps people are doing the best job they can and you show them respect’ Recognize that others have a unique set of skills and talents; imagine how well a company would run if people are doing work that is aligned with their skills, talents are desires. Also, imagine how disastrous the opposite situation would be.
Leadership is about stewardship- think beyond just servant leadership.
• We are the light in the workplace, which is under the influence of fallen man and sin under pressure.
• The workplace is a mission field. Have you asked God, ‘How do you want to use me here today’?
• Let people know you are a Christian and that you care. E.g. When asked, ‘How was your weekend’? You can plant a seed by saying, ‘Oh, I went to church on Sunday’. Your coworker might think you are nuts but if not, you will find that somehow, co-workers start to seek you out to share their problems with you. On numerous occasions, Andy was approached about personal, not work issues, and always prayed with the person. No one ever turned down prayer.
• Lead by example. People are watching and evaluating Christianity based on what you do, not what you say.
E.g. Andy fired a top performing salesman after hearing that this person inflated his expense sheet. He fired this person despite a colleague’s attempt to retain the salesman because of concerns about missing sales targets and a comment to the effect of, ‘I thought you were a Christian’ (assumption: aren’t Christians supposed to give second chances?). However, Andy did help the salesperson find another job as he made a mistake and learned from it. Word spread throughout the corporation to employees Andy did not directly interact with and earned credibility not just as CEO but as a Christian.
Pursue God’s ambition and kingdom.
• Start asking yourself what steps can you take in life to re-orient yourself to His purposes.
• Looking forward to retirement? The Bible doesn’t talk about retirement. Great men and women of faith persevere until the end.
• We are in a time of discipling each other and being disciplined to get us to a place where we are yielded to Him.
o Understand why you are going through trials and difficulties. Instead of running away from them, engage them. Consider them pure joy and realize that they do fall under God’s broader plan that extends beyond your career.
o Think more holistically. Look more deeply into His heart and faithfulness. Take the time to absorb more of who God is and realize that this is the time for getting bruises and for healing.
o God will give us wisdom which we can use in turn to mentor others. Keep both good and bad times in perspective. Do you believe God will use you more powerfully with your experience?
Showing posts with label Work. Show all posts
Showing posts with label Work. Show all posts
Wednesday, October 21, 2009
Monday, October 19, 2009
A Christian view of work and vocation
A Christian view of work and vocation
by Grant Thorpe
When talking about a Christian's understanding of work and vocation, the focus is naturally on a person's major occupation, and this is where our emphasis will lie. It is necessary to keep in mind however, that all useful activities whereby we sustain or improve the life of others are work and that in this over-all context the Christian reveals his faith by his works. Vocation also refers to a 'calling' and originally in English, to a religious calling. But for the Christian, a calling is not so much to a specific occupation, religious or otherwise, but to a faith and a life-style which, of course, are reflected in a person's particular occupation. Christians are called to express the kingdom of God in the kingdom of this world.
This wider perspective becomes particularly important when we realize the varying amounts to which people are able to express themselves in their major employment. Students, artists, writers, musicians, and so on, may work so as to live, but find their major fulfillment elsewhere. Others, unable to do other than repetitive, non-creative work, need to have wider frame of reference in which to fulfill their calling to work. And, of course, this applies to some degree to all occupations. A Christian view of work is finally not taught but caught-or, rather, we are captured by it.
It is also important for Christians to understand the fundamental issues concerning their work and vocation because of our current unsettled scene. Unemployment, automation, management, worker conflicts, and economy versus quality pressures, may affect all workers to some degree, and if the Christian view of work is not clear in a person's mind, they will inevitably react to the pressures, rather than live out their Christian values.
The questions that each Christian needs to resolve are: for whom do I work? for what reasons do I work? in what manner do I work, and with what expectations? And these questions must be worked out, not just Biblical but experimentally.
For whom do I work?
All relationships derive from God and hold together only in Christ (See Acts 17:26-28, Col. 1:15-20). So work relationships are the same. Slaves were to obey earthly masters, not as men-pleasers, but fearing the Lord, and serving the Lord Christ. Masters were to treat slaves justly and fairly knowing that they had a Master in heaven (Col. 3:22-4:1 Also Eph. 6:5-9).
This question is fundamental. Christians betray their true attitude to God as much by how they work as by how they worship. If a Christian in fact works for God, to please God, knowing he will be rewarded (paid) by God, it is clear that his reasons for working and manner of working are drastically affected. (Note that other relationships are of the same order. A wife is to live 'as is fitting in the Lord' and children to live so as to please the Lord. Col. 3:18,20).
If a person can quickly reject this understanding of working, basically, for God, as unreal or idealistic, it would be good for them to ask if their relationship to God was real-or only idealistic (Brain for work, Dreams for religion?).
Parables such as the vineyard and its tenants (Matt. 21:33-44) and the talents (Matt. 25:14-30), teach that God holds man responsible for proper management of functions entrusted to him. (This includes the whole life of man, and not exclusively what may be called religious duties. The fourth commandment requires first, that in six days, man shall do all his work.) So the Christian man is answerable first to God.
It is important then to appreciate that in all relationships, authority is delegated to those in leadership roles, and that these leadership roles are to be respected because they are delegated rather than because they deserve to be respected. The New Testament is not unmindful that this on occasions will lead to injustice and affirms that the offended party is to commit his case to God. There is no mention of rejecting the authority. Means are now available whereby the power of employers can be checked, but in using these means, employees should remember that they work to please God and that it has pleased God to make leadership (ie. authority and submission) essential to work relationships. This is part of a Christian's witness (I Tim. 6:1).
Proverbs 27:18 says that he who guards his master will be honored. Mordecai did this with very significant results (Esther 2:22f.). This suggests that in a wider sphere, employees should seek the well being of their employer. Judaean captives in Babylon were told to seek the welfare of the city to which they were taken because from that would come their own welfare (Jer. 29:7). Daniel obviously maintained his place as statesman to pagan kings because he sought their welfare (Dan. 4:19). In each of these cases, the authorities were far from seeking the objectives of God, yet God's objectives were fulfilled by men meeting their obligations to their immediate employers, as far as was possible.
Those who have endless objections to their employers may in fact be reaping the reward of not seeking their employer's welfare (and probably expressing their rebellion towards God). Most employers would respond well to an employee who sought the welfare of the owner or employer. This is not 'crawling to the boss' but working with things as they are meant to be.
For what reasons do I work?
If our work, fundamentally, is for God, it is essential to know the purposes he has in mind.
Before the rebellion of man, his tilling of the ground was spoken of in terms of subduing the earth, having dominion over it, and being fruitful within it, and throughout all of it. All this arises from being created in the image of God. That is, God delegated a part of his own function as creator to man, along with the abilities required to do so, and gave the creation to him for his sustenance. This includes exploring, discovering, understanding, developing, and using the creation for ends consistent with its structure. (Gen 1:26-29).
Man's creation in God's image has directly to do with this function. That is, work is not incidental to man's being, a culinary detail, but an essential part of his purpose in being on the earth. (Gen 2:49,15).
Subsequent to man's rebellion, the requirement to till the ground is repeated, but in terms expressing difficulty and necessity (Gen. 3:17-19, 23). In Psalm 8:6, the right and duty to subdue the earth is re-affirmed. Heb. 2:8 notes that man has not yet subdued the earth, but in contrast, says that Christ is now crowned with glory and honor. That is, redemption has to do with man triumphing in his function as man. In practical terms this means that redeemed man is freed to pursue the objectives of the Father in his work. That is not to say that it will be fulfilled in this present order (Rom. 8:20), but it is the goal of the Father through the Son (I Corin. 15:28; Phil. 3:21). So the Christian, by working in harmony with his Father's objectives, and the objectives that will be fulfilled through the Son, bears testimony in the work-a-day world, as to what are the true objectives of work.
If a Christian understands that his Father wants him to marshal and utilize the earth and its operations for the sustenance of man, he can proceed to many logical implications. For example: abilities he has should be used to sustain himself and his family (I Tim. 5:8). This will be a testimony to all as to what God intended and, in fact, be away of showing love to others, ie. by not being dependent on them (I Thess. 4:9-12).
So a Christian should normally expect to be self-supporting (eg. Prov. 20:13 '. . . open your eyes and you will have plenty of bread'). If a man won't work, he ought not to eat either says Paul (II Thess. 3:6-13). In fact, the hunger of man rightly acts as a spur to his labor (Prov. 16:26). Paul set an example in laboring himself to fore-stall any criticisms (Acts 20:33f.; I Corin. 9:3-18 ). In the context of work, Paul said believers should not be weary in well-doing (II Thess. 3:13).
In normal circumstances, each should provide for himself, but when any has need, others should be able to meet that need (Gal. 6:2-10). So the thief must reverse his philosophy and work to give to those in need (Eph. 4:28). This is with a view to there being an equality in access to the earth's resources (II Corin. 8:13-15). Seed time and harvest will continue while earth remains. We could supply three times our population's necessities.
Therefore a Christian is not at liberty to limit the use of his capabilities to providing for himself, but needs to use all he has been given in ability, opportunity, and natural resources for all the objectives God has for the world. Employers need to consider whether their operation helps others meet their own needs, that is, to the limit of their capacity to manage a business.
In what manner do I work?
Proverbs has much to say about diligence in work leading to good results (10:4f.; 12:11; 24, 27; 13:4, 11; 14:23). Skill, and knowledge concerning one's affairs, and orderliness, will all be rewarded (22:29; 27:23; 30:25ff.). While diligence will include a good use of time (22:29) uses a word which can be translated as haste), a frantic use of time is of no value (21:5). The diligent man plans and does not need to be in haste. Toiling that only has in mind riches for their own sake is not wise (23:4).
If a man is diligent, he will be able to commit the results of his labors to God, and not eat the bread of anxious toil. (Psalm 127:1-2). The implication is that man may finish a day's work (that is, as God sees what is necessary to do) in a day, and rest at night (cf. Eccles 5:9-12). The Decalogue assumes that a week's work can be done in a week ('Six days your shall labor and do all your work.' Exod. 20:9) and that rest follows, as was the case with God's creation. A man may come to the end of his life knowing he has done what he was given to do (John 17:4; II Tim. 4:6f.). Birds neither sow, reap, or gather into barns, and have no need to be anxious. Man does sow, reap, and gather, but is not at liberty having done that, to be anxious (Matt. 6:25-34).
What expectations from work are appropriate?
The law and the prophets, the gospels and epistles all proclaim that work deserves pay and that the withholding of what is right will bring God's wrath. Therefore a worker may expect and petition for fair pay. If he sees that his basic commitment is to God, and the fair distribution of resources for all, there are limits to the extent that he will disrupt this purpose in the interests of insisting on his own rights (note Prov. 29:18).
In many cases however, the normal laws of sowing and reaping will apply and a person will prosper because of his diligence. Paul expected that God would honor his labor and cause it to bring results (I Thess. 3:5). 'Gifts', or abilities arise in each person, and these, with normal application, will lead a person into the areas where they can be best used (Prov. 18:16).
Whether a person can continue to find fulfillment in their work is questionable, unless they see that work in terms of God's requirements and rewards rather than man's. The preacher of Ecclesiastes learned to delight in his labor, only to realize that it was all for nothing (Eccles. 2:9-11, 18-23). Maslow's hierarchy of human needs and their effects on motivation in work indicate that it takes a lot to bring a person to fulfillment.
However, a Christian can have reason to be proud of his work (Rom. 15:17-20); whether the occupation is religious or secular should not matter because both are ordained by God. Luke was called the beloved Physician (Col. 4:14), and elders were to be esteemed highly in love because of their work (I Thess. 5:12f.). These benefits by very nature of the case, must be unsought, but they contribute significantly to the worker's fulfillment.
The Christian, having done what is his to do, can recognize that unless the Lord is in an enterprise, he labors vainly (Psalm. 127). But there is great gain in godliness with contentment (I Tim. 6:6-8), because he recognizes the limits of what his labor can produce and enjoys what is his to enjoy.
by Grant Thorpe
When talking about a Christian's understanding of work and vocation, the focus is naturally on a person's major occupation, and this is where our emphasis will lie. It is necessary to keep in mind however, that all useful activities whereby we sustain or improve the life of others are work and that in this over-all context the Christian reveals his faith by his works. Vocation also refers to a 'calling' and originally in English, to a religious calling. But for the Christian, a calling is not so much to a specific occupation, religious or otherwise, but to a faith and a life-style which, of course, are reflected in a person's particular occupation. Christians are called to express the kingdom of God in the kingdom of this world.
This wider perspective becomes particularly important when we realize the varying amounts to which people are able to express themselves in their major employment. Students, artists, writers, musicians, and so on, may work so as to live, but find their major fulfillment elsewhere. Others, unable to do other than repetitive, non-creative work, need to have wider frame of reference in which to fulfill their calling to work. And, of course, this applies to some degree to all occupations. A Christian view of work is finally not taught but caught-or, rather, we are captured by it.
It is also important for Christians to understand the fundamental issues concerning their work and vocation because of our current unsettled scene. Unemployment, automation, management, worker conflicts, and economy versus quality pressures, may affect all workers to some degree, and if the Christian view of work is not clear in a person's mind, they will inevitably react to the pressures, rather than live out their Christian values.
The questions that each Christian needs to resolve are: for whom do I work? for what reasons do I work? in what manner do I work, and with what expectations? And these questions must be worked out, not just Biblical but experimentally.
For whom do I work?
All relationships derive from God and hold together only in Christ (See Acts 17:26-28, Col. 1:15-20). So work relationships are the same. Slaves were to obey earthly masters, not as men-pleasers, but fearing the Lord, and serving the Lord Christ. Masters were to treat slaves justly and fairly knowing that they had a Master in heaven (Col. 3:22-4:1 Also Eph. 6:5-9).
This question is fundamental. Christians betray their true attitude to God as much by how they work as by how they worship. If a Christian in fact works for God, to please God, knowing he will be rewarded (paid) by God, it is clear that his reasons for working and manner of working are drastically affected. (Note that other relationships are of the same order. A wife is to live 'as is fitting in the Lord' and children to live so as to please the Lord. Col. 3:18,20).
If a person can quickly reject this understanding of working, basically, for God, as unreal or idealistic, it would be good for them to ask if their relationship to God was real-or only idealistic (Brain for work, Dreams for religion?).
Parables such as the vineyard and its tenants (Matt. 21:33-44) and the talents (Matt. 25:14-30), teach that God holds man responsible for proper management of functions entrusted to him. (This includes the whole life of man, and not exclusively what may be called religious duties. The fourth commandment requires first, that in six days, man shall do all his work.) So the Christian man is answerable first to God.
It is important then to appreciate that in all relationships, authority is delegated to those in leadership roles, and that these leadership roles are to be respected because they are delegated rather than because they deserve to be respected. The New Testament is not unmindful that this on occasions will lead to injustice and affirms that the offended party is to commit his case to God. There is no mention of rejecting the authority. Means are now available whereby the power of employers can be checked, but in using these means, employees should remember that they work to please God and that it has pleased God to make leadership (ie. authority and submission) essential to work relationships. This is part of a Christian's witness (I Tim. 6:1).
Proverbs 27:18 says that he who guards his master will be honored. Mordecai did this with very significant results (Esther 2:22f.). This suggests that in a wider sphere, employees should seek the well being of their employer. Judaean captives in Babylon were told to seek the welfare of the city to which they were taken because from that would come their own welfare (Jer. 29:7). Daniel obviously maintained his place as statesman to pagan kings because he sought their welfare (Dan. 4:19). In each of these cases, the authorities were far from seeking the objectives of God, yet God's objectives were fulfilled by men meeting their obligations to their immediate employers, as far as was possible.
Those who have endless objections to their employers may in fact be reaping the reward of not seeking their employer's welfare (and probably expressing their rebellion towards God). Most employers would respond well to an employee who sought the welfare of the owner or employer. This is not 'crawling to the boss' but working with things as they are meant to be.
For what reasons do I work?
If our work, fundamentally, is for God, it is essential to know the purposes he has in mind.
Before the rebellion of man, his tilling of the ground was spoken of in terms of subduing the earth, having dominion over it, and being fruitful within it, and throughout all of it. All this arises from being created in the image of God. That is, God delegated a part of his own function as creator to man, along with the abilities required to do so, and gave the creation to him for his sustenance. This includes exploring, discovering, understanding, developing, and using the creation for ends consistent with its structure. (Gen 1:26-29).
Man's creation in God's image has directly to do with this function. That is, work is not incidental to man's being, a culinary detail, but an essential part of his purpose in being on the earth. (Gen 2:49,15).
Subsequent to man's rebellion, the requirement to till the ground is repeated, but in terms expressing difficulty and necessity (Gen. 3:17-19, 23). In Psalm 8:6, the right and duty to subdue the earth is re-affirmed. Heb. 2:8 notes that man has not yet subdued the earth, but in contrast, says that Christ is now crowned with glory and honor. That is, redemption has to do with man triumphing in his function as man. In practical terms this means that redeemed man is freed to pursue the objectives of the Father in his work. That is not to say that it will be fulfilled in this present order (Rom. 8:20), but it is the goal of the Father through the Son (I Corin. 15:28; Phil. 3:21). So the Christian, by working in harmony with his Father's objectives, and the objectives that will be fulfilled through the Son, bears testimony in the work-a-day world, as to what are the true objectives of work.
If a Christian understands that his Father wants him to marshal and utilize the earth and its operations for the sustenance of man, he can proceed to many logical implications. For example: abilities he has should be used to sustain himself and his family (I Tim. 5:8). This will be a testimony to all as to what God intended and, in fact, be away of showing love to others, ie. by not being dependent on them (I Thess. 4:9-12).
So a Christian should normally expect to be self-supporting (eg. Prov. 20:13 '. . . open your eyes and you will have plenty of bread'). If a man won't work, he ought not to eat either says Paul (II Thess. 3:6-13). In fact, the hunger of man rightly acts as a spur to his labor (Prov. 16:26). Paul set an example in laboring himself to fore-stall any criticisms (Acts 20:33f.; I Corin. 9:3-18 ). In the context of work, Paul said believers should not be weary in well-doing (II Thess. 3:13).
In normal circumstances, each should provide for himself, but when any has need, others should be able to meet that need (Gal. 6:2-10). So the thief must reverse his philosophy and work to give to those in need (Eph. 4:28). This is with a view to there being an equality in access to the earth's resources (II Corin. 8:13-15). Seed time and harvest will continue while earth remains. We could supply three times our population's necessities.
Therefore a Christian is not at liberty to limit the use of his capabilities to providing for himself, but needs to use all he has been given in ability, opportunity, and natural resources for all the objectives God has for the world. Employers need to consider whether their operation helps others meet their own needs, that is, to the limit of their capacity to manage a business.
In what manner do I work?
Proverbs has much to say about diligence in work leading to good results (10:4f.; 12:11; 24, 27; 13:4, 11; 14:23). Skill, and knowledge concerning one's affairs, and orderliness, will all be rewarded (22:29; 27:23; 30:25ff.). While diligence will include a good use of time (22:29) uses a word which can be translated as haste), a frantic use of time is of no value (21:5). The diligent man plans and does not need to be in haste. Toiling that only has in mind riches for their own sake is not wise (23:4).
If a man is diligent, he will be able to commit the results of his labors to God, and not eat the bread of anxious toil. (Psalm 127:1-2). The implication is that man may finish a day's work (that is, as God sees what is necessary to do) in a day, and rest at night (cf. Eccles 5:9-12). The Decalogue assumes that a week's work can be done in a week ('Six days your shall labor and do all your work.' Exod. 20:9) and that rest follows, as was the case with God's creation. A man may come to the end of his life knowing he has done what he was given to do (John 17:4; II Tim. 4:6f.). Birds neither sow, reap, or gather into barns, and have no need to be anxious. Man does sow, reap, and gather, but is not at liberty having done that, to be anxious (Matt. 6:25-34).
What expectations from work are appropriate?
The law and the prophets, the gospels and epistles all proclaim that work deserves pay and that the withholding of what is right will bring God's wrath. Therefore a worker may expect and petition for fair pay. If he sees that his basic commitment is to God, and the fair distribution of resources for all, there are limits to the extent that he will disrupt this purpose in the interests of insisting on his own rights (note Prov. 29:18).
In many cases however, the normal laws of sowing and reaping will apply and a person will prosper because of his diligence. Paul expected that God would honor his labor and cause it to bring results (I Thess. 3:5). 'Gifts', or abilities arise in each person, and these, with normal application, will lead a person into the areas where they can be best used (Prov. 18:16).
Whether a person can continue to find fulfillment in their work is questionable, unless they see that work in terms of God's requirements and rewards rather than man's. The preacher of Ecclesiastes learned to delight in his labor, only to realize that it was all for nothing (Eccles. 2:9-11, 18-23). Maslow's hierarchy of human needs and their effects on motivation in work indicate that it takes a lot to bring a person to fulfillment.
However, a Christian can have reason to be proud of his work (Rom. 15:17-20); whether the occupation is religious or secular should not matter because both are ordained by God. Luke was called the beloved Physician (Col. 4:14), and elders were to be esteemed highly in love because of their work (I Thess. 5:12f.). These benefits by very nature of the case, must be unsought, but they contribute significantly to the worker's fulfillment.
The Christian, having done what is his to do, can recognize that unless the Lord is in an enterprise, he labors vainly (Psalm. 127). But there is great gain in godliness with contentment (I Tim. 6:6-8), because he recognizes the limits of what his labor can produce and enjoys what is his to enjoy.
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