Walk worthily of your calling according to Ephesians

Stripped of its divine veneer, the modern notion of ‘calling’ is essentially an individualistic and self-focused concept concerned with self-realisation and self-fulfilment.

To consider divine calling as each person’s unique way of life or career is quite problematic, at least from Paul’s perspective. A common understanding, as per the Merriam-Webster Online Dictionary, describes ‘calling’ as ‘a strong inner impulse toward a particular course of action especially when accompanied by conviction of divine influence.’ So, Christians often talk about “searching for my calling,” “finding my calling,” and “following my calling.” Even with seeking God’s guidance earnestly, “my calling” usually reflects one’s specific hopes, dreams and sense of purpose that spring from a self-perceived path forward.

In Ephesians, as in other writings of Paul, the concept of ‘calling’ cannot be more different.

Firstly, it does not represent something specific to an individual but refers to a corporate status that belongs to all of God’s people in Christ. Nowhere is this made clearer in Paul’s writing than in Ephesians.

Calling language—‘call’ as the verb and ‘calling’ as the noun—appears five times in Ephesians (1:18; 4:1 (2x), 4 (2x)), with the relatively rare noun ‘calling’ occurring three times.[1] As in all the references in the NT, ‘calling’ in Ephesians occurs in the singular form, despite belonging to believers, as indicated by the plural ‘your’ and ‘you’ to which it is connected (1:18; 4:1, 4). In other words, all believers share in the one calling. This fact is reinforced by Paul’s emphasis in 4:1-6 on the unity of believers, founded upon the foundation of the one body, one Spirit, one hope, one Lord, one baptism, one faith and one God (4:4-6).  

Secondly, ‘calling’ for Paul is not a self-perceived path from an inner impulse, but it is the God-given status of being his adopted children (cf. 1:4-5), bestowed with the seal of the Holy Spirit (1:13; cf. 4:30). Paul expresses this idea clearly in Rom 9:24-26 when he cites Hosea. He asserts that God has called believers, both Jews and Gentiles (Rom 9:24), calling ‘those who are not my people’ ‘my people’, ‘my loved one’ (Rom 9:25; cf. Hos 2:23) and ‘sons of the living God’ (Rom 9:26; cf. Hos 1:10).

Thirdly, the hope that springs from ‘calling’ (Eph 1:18; 4:4) is not an individual’s aspirations for what they might achieve in the present, but the assured hope of future inheritance as promised by God (1:11-12, 14, 18). Hope in Ephesians is associated with being with God and included as part of his people (2:12). For Paul, then, believers share in the one hope of God’s calling (1:18; 4:4; cf. 2:12), which refers to the status of being God’s adopted children.

Understanding ‘calling’ in this way helps us focus on our shared goal of glorifying God (1:6, 12, 14). It frees us from an inward focus and the preoccupation with self-realisation and self-fulfilment typical of an individualistic view of ‘calling’. Paul’s perspective offers true belonging, significance, and purpose, as ‘calling’ is God’s gift already received through faith. It also alleviates fear of failure and despair during hardships, thanks to the secure hope grounded in God’s promises. 

In light of such an immense privilege, Paul urges his hearers to walk in a manner worthy of this calling (4:1). And so, together with the saints throughout the ages, let us walk ‘with all humility and gentleness, with patience, bearing with one another in love, taking pains to keep the unity of the Spirit’ (4:2-3) for the praise of God’s glory (1:6, 12, 14). Amen.

Note: All translations are my own from the original Greek.

[1] This noun only appears eleven times in the whole NT, nine of which occur in Pauline literature (Pauline literature: Rom 11:29; 1 Cor 1:26; 7:20; Eph 1:18; 4:1, 4; Phil 3:14; 2 Thess 1:11; 2 Tim 1:9; the other NT references: Heb 3:1 and 2 Pet 1:10).