David M. Williams |
| Calling By David M. Williams (davidmwilliams@oocities.com) |
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INTRODUCTION
The primary New Testament words for "calling" are kale<w and klhsij, and their derivatives.
Kale<w
equates to the English word "call". It is used with a personal object to call anyone, invite or summon such as in Matthew 20:8 and 25:14.Several derivatives with varying shades of meaning occur also in the New Testament.
Ei]skale<w means to call in, and hence invite, as used in Acts 10:23. E]pikale<w means to call upon as in Matthew 10:25; Acts 7:59; 15:17; Romans 10:12-14. Metakale<w means to call from one place to another, and hence summon, as in Acts 7:14. Proskale<w means to call to oneself as in Acts 5:40. Finally, sunkale<w signifies to call together as in Acts 5:21.Klhsij
is used of a calling, similar to kale<w. As an adjective, klhto<j means to be called or invited. According to Vine (1981, p. 165) it is "always used in the N.T. of that calling the origin, nature and destiny of which are heavenly". Thayer (1981, p. 350) is in agreement.The soteriological aspect of "calling" is thus primarily represented by
klhsij. It explains the gracious act of God whereby He invites sinners to accept the salvation offered in Christ.THE DIVINE CALL
God calls men to His service.
Proskale<w is used in Acts 13:2 and 16:10 to describing the Lord's direction in the lives of Paul and Barnabus. Paul was called by God to be an apostle (Romans 1:1; I Corinthians 1:1).However, the Scriptures are clear that God makes a wider and more general calling. I Corinthians 7:20 instructs Christians to remain in the condition they were in when called - the condition referring to such as circumcised, uncircumcised, slave, freeman etc., the important thing to note being that Paul believes that all Christians have received a calling.
Paul instructs believers in I Thessalonians 2:12 to walk worthy of God - who has called them into His kingdom.
Romans 8:30 is explicit that God gives a calling, but further this calling is a prerequisite to justification. Hebrews 9:15 explains that Christ is the mediator of a new covenant and because of this those who have been called may receive the promise of eternal life. Acts 2:39 is similar.
Paul explains further that God has "saved us and called us with a holy calling, not according to our own works, but according to His own purpose and grace which was granted us in Christ Jesus from all eternity" (II Timothy 1:9).
It is God's plan that man be saved and brought into a right relationship with Him (John 3:16). This is the nature of His calling. The call originates solely in God's grace and purposes, and is a holy calling. In response, Christians must live in accordance with the calling they have received, and which has led to their salvation.
THE EXTENT OF ThE CALL
A significant passage explaining the extent of God's calling is Matthew 22:14, "For many are called but few are chosen" which concludes Jesus' parable of the wedding feast.
The parable speaks of a King who prepared a wedding feast for his son. He made all the arrangements himself and arranged for his servants to hand-deliver invitations to all he had invited. However, as the servants of the king delivered the announcements they met with ill-will. Those who had been invited expressed opposition and refused to accept the invitation.
The king continued his plans and sent his servants a second time. The people have had no change of heart and the servants met with open defiance and were even killed. In righteous wrath the King sent his soldiers to punish the murderers. He had taken punitive action but still desired people to celebrate with him and so sent his servants to go to the streets and invite anyone who wished to come. The people were given wedding clothes made for the occasion. Kistemaker (1980, p. 104) explains that
the King invites the people, and he expects them to put on the clothes he provides. By wearing the wedding garment furnished by the king, no one reveals poverty or misery. Every guest can hide his social and economic status behind the clothes received from the king.
However, one guest refused to don the wedding garments offered and was thus conspicuous. He did not meet with the King's approval, who questioned how he had got in without the appropriate attire. The obstinate guest was then cast away.
The meaning of the parable is obvious; Jesus is relating Israel's history and he refers to the prophets sent by God with an urgent message of repentance. Israel treated the prophets shamefully and killed some of them. God expresses rightful wrath at such disobedience. Simultaneously, however, He is benevolent and portrays His mercy and love by extending His message and invitation to sinners. People from all walks of life receive the invitation and respond affirmatively.
However, the garments of the King must be worn. This speaks of the fine linen worn by the righteous in the Book of Revelation. God provides garments of righteousness which symbolise that the wearer has been forgiven, his sins have been covered and he is a member of the household of God through Christ.
The guest who did not have wedding clothes at the banquet was rejecting the sacrificial death and atoning blood of Jesus. Jesus said "No man comes to the Father except through me" (John 14:6) and the guest is cast aside after appearing before God.
The calling of God, then, has a wide extent. God takes no pleasure in the death of the wicked; He wants him to live (Ezekiel 18:23; 33:11). He wants nobody to perish, but all to come to repentance (II Peter 3:9). Whoever believes may receive God's promise (John 3:16). The invitation - the calling - is thus universal and is extended to all people. However, only those accept it in faith and repentance are chosen and appointed to eternal life (Acts 13:48).
This parable is a counterpart of Jesus' words "Small is the gate and narrow the road that leads to life, and only a few find it" (Matthew 7:14).
God therefore has called sinners to be reconciled with Him, but only those who respond to Him on His conditions will receive justification.
It is difficult to consider the notion of a "limited atonement" as harmonious with Scripture. This view teaches that "Christ died only for those whom God has sovereignly elected" (Pecota, 1994, p. 352). Adherents of a limited atonement express that the notion of unlimited atonement must either lead to universalism or call into question the efficacy of Christ's work (if "all" are not saved). However, an unlimited atonement is not universalism; it is qualified. Passages such as Hebrews 2:9 are clear that Christ died for everyone, yet a response is required in order for His death to be effective on a personal level. As Thiessen (1979, p. 242) states,
the atonement is unlimited in the sense that it is available for all; it is limited in that it is effective only for those who believe. It is available for all but efficient only for the elect.
Many are called, but few are chosen.
THE CALL IS SERIOUS
God's call is serious and Romans 11:29 declares "For the gifts and calling of God are without repentance." He desires men to come to repentance. He has given His Son to provide atonement for sins. He will not revoke this calling nor turn away any who come to Him (John 6:37).
The Christian is also instructed to consider their calling sombrely and be diligent about it (II Peter 1:10). II Timothy 1:9 refers to the call as a "holy calling" and Ephesians 4:1 implores the believer to walk in a manner worthy of their calling.
CONCLUSION
The calling originates from the throne and heart of God and expresses His desire for all to be redeemed and to be in a right relationship with Him.
Although not all will respond favourably to this calling, God issues it irrevocably. Although those who receive it have done nothing to merit it, they must live in accordance with its character.
As Paul urged, Christians should press on toward the goal for the prize of the high calling of God in Christ Jesus (Philippians 3:14).
WORKS CITED
Easton. nd. ‘Calling’, in Easton’s Bible Dictionary, BibleWorks for Windows, Hermeneutika Computer Bible Research Software, Big Fork, Montana.
Farrer, M. R. W. 1980. ‘Calling’, in The Illustrated Bible Dictionary, ed. J. D. Douglas, Inter-Varsity Press, Leicester.
Kistemaker, S. 1980. The Parables of Jesus, Baker Book House, Michigan.
Packer, J. I. 1960. ‘Calling’, in Baker’s Dictionary of Theology, ed. E. F. Harrison, G. W. Bromiley and C. F. G. Henry, Baker Book House Company, Grand Rapids, Michigan.
Pecota, D. 1994. ‘The Saving Work of Christ’, in Systematic Theology: A Pentecostal Perspective, ed. S. M. Horton, Logion Press, Springfield, Missouri.
Stott, J. R. W. 1989. The Cross of Christ, 2d. ed., Inter-Varsity Press.
Thayer, J. H. 1981. The new Thayer’s Greek-English lexicon of the New Testament, Hendrickson Publishers, Massachusetts.
Thiessen, H. C. 1979. Lectures in Systematic Theology, rev. ed., Wm. B. Eerdmans Publishing Company, Grand Rapids, Michigan.
Thornton-Duesbery, J. P. 1950. ‘Calling’ in A Theological Word Book of the Bible, ed. A. Richardson, Collier Books, New York.
Vine, W. E. 1981. Vine’s Expository Dictionary of Old and New Testament Words, World Bible Publishers, Iowa Falls, Iowa.
Wright, D. F. 1968. In Understanding be Men, 6th. ed, Inter-Varsity Press.
Zodhiates, S. 1992. The Complete Word Study New Testament, 2d. ed., AMG Publishers, Chattanooga, Tennessee.
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David M. Williams |