I. THE HIGH CALLING OF GOD IN CHRIST JESUS.
Philippians 3:14.
When we are converted, we have a change of mind, a change of heart. Yet this is not only a once-for-all experience, but also an on-going process which will not be completed this side of eternity. We have been changed, we are being changed, we will be changed.
Even a seasoned warrior like the Apostle Paul did not consider himself to have ‘arrived’ (as we might say), but he was casting the past into oblivion and stretching forward to whatever lay in store in the future (Philippians 3:13). He was pursuing the mark, dashing for the goal-line, running towards the tape at the end of the race. He was pursuing the prize - ever onward, ever upward - the heavenly reward of the high calling of God in Christ Jesus (Philippians 3:14).
There are two sides to the high calling of God in Christ Jesus. “The hope of His calling” in Ephesians 1:18 becomes “The hope of your calling” in Ephesians 4:4. He called us before ever we called on Him.
A. HE CALLED US.
Romans 8:28-39.
God, in His foreknowledge, predestined some out of the mass of fallen mankind to be conformed to the image of His Son. He called them, justified them, and glorified them. He continues to work all things for good in favour of “the called” who love Him.
It is because of the efficacy of this call that Paul, and the believer, can be assured of the affirmations that conclude this chapter. Since God is for us, who can be against us (Romans 8:31)? The Apostle points us to the cross, and encourages us to embrace all that God so lavishly bestows upon us (Romans 8:32).
Paul goes on to reassure us that there is no-one to accuse us, because God has chosen us (Romans 8:33). Because God condemned sin in His flesh (Romans 8:3), there is now no-one to condemn us (Romans 8:34): Christ died for us, and the Father accepted the sacrifice of the Son by raising Him from the dead. The Lord is seated at the right hand of God, His work completed (cf. Hebrews 1:3), ever interceding on our behalf.
So, who is about to separate us from the love of Christ (Romans 8:35)?
There is nothing and no-one that can possibly separate us from the love of God which is ours in Christ Jesus our Lord (Romans 8:39)!
B. WE CALLED ON HIM, TO SAVE US
Romans 10:8-13
We are called to heart belief. Whoever believes in Jesus shall not be ashamed. Whoever calls upon His name shall be saved.
Heart belief is a sincere and personal acceptance of the truth which God has revealed to us. The word of God which is near to us, in our mouth and in our heart, testifies to our inability to keep the law of God. It testifies of our sinfulness.
It testifies that the wages of sin is death, eternal separation from God. It testifies of our need of a saviour. It testifies that Jesus Christ is the only Saviour of sinners, that He laid down His life for our sins and that God raised Him from the dead that we might live in Him.
This faith is not merely an agreement with the facts of the gospel. Even the devils believe in the truth of the gospel. And tremble (James 2:19)!
Sincere faith will lead to public confession of our Lord Jesus Christ. This is not an easy confession to make, as the community in Rome will have known. On the one hand, there was the opposition of those within the synagogue: on the other, the civil authorities and state religions which felt threatened by the claims of Jesus’ Lordship.
The confession of faith strengthens the believer. It brings with it the assurance that we are on the side of the victor. It is a clear announcement of intent in the spiritual warfare. It is a challenge to those who hear.
II. CALLED TO BE HOLY.
A. CALLED TO BELONG TO JESUS.
Romans 1:6.
Paul numbers the saints in Rome with those of all nations who are “obedient to the faith” (Romans 1:5). Amongst all these, Christian believer, you are “the called” of Jesus Christ. This calling is efficacious, and connects us with our Lord Jesus Christ, so that nothing and no-one can separate us from the love of God which is in Christ Jesus our Lord (Romans 8:39).
B. CALLED “SAINTS”.
Romans 1:7.
Paul addresses this epistle to all the beloved of God that are in Rome, "called saints." The verb “to be” does not appear in the original text, so when God calls us “saints” that is what we are: He looks at us through the prism of our association with Jesus, and sees the end from the beginning. Rome was the very hub of the Empire, the capital of the world, the seat of politics, a centre of philosophy and idolatry: it is amazing that, even there, there were those whom God loved, and whom He was calling to sanctification.
C. SANCTIFIED IN CHRIST JESUS.
1 Corinthians 1:2.
At Corinth, too, there were those who were “called saints.” Along with everyone who in every place calls upon the name of Jesus Christ our Lord, these believers were “sanctified” - set apart by their union with Jesus for the service of God - and called saints.
D. “WASHED, SANCTIFIED, JUSTIFIED”.
1 Corinthians 6:9-11.
Paul reminds the Corinthians of their former lost state. They were unrighteous, without hope, and without God in this world (cf. Ephesians 2:12). The Apostle lists the sins of which they were formerly partakers.
“Such were some of you, but” he says (1 Corinthians 6:11) … They are justified (passive voice): they are put in a right standing before God, by God. They are sanctified (passive voice): they are set apart for God, by God. They were born again when they responded to the gospel by faith: hence they “are washed” (the Greek of this verb is NOT in the passive voice, but in the ‘middle voice’ - which implies their involvement).
The implications of being sanctified are seen in the final two verses of this chapter (1 Corinthians 6:19-20). The gospel has called us out of uncleanness into purity, out of immorality into the realm of holiness. We are challenged to a life set apart for Him, and should live accordingly.
E. OUR HOLY CALLING.
2 Timothy 1:9.
Knowing that He was not long for this world (2 Timothy 4:6-8), Paul reminded Timothy of the salvation and holy calling which are ours in Christ Jesus.
We have been sanctified, once and for all and forever, by the body of Jesus Christ (Hebrews 10:10). Yet we must follow, pursue, strive for … personal holiness (Hebrews 12:14).
A vessel in the Temple needs to kept free from defilement (cf. 2 Timothy 2:21). In like manner, we are to hate even the garment spotted by the flesh (Jude 1:23). We need to be constantly given over to the service of God (1 Thessalonians 4:7).
F. WE WERE CALLED TO THE END THAT WE MIGHT BE HOLY.
1 Peter 1:15-16.
Christians are already “holy” in God’s eyes, due to our consecration to Him. Here we are encouraged to live the life, and walk the walk, and to live up to our potential. In our outward deportment and behaviour we are to remember who we are and whose we are, and live up to the family likeness.
III. CALLED TO FREEDOM.
A. SET FREE - TO SERVE GOD!
Exodus 10:24-26.
It is somewhat ironic that Pharaoh would eventually release the children of Israel from bondage in Egypt that they might go and “serve the LORD” (Exodus 10:24). Pharaoh was not willing for them to take their flocks with them, but Moses argued that they would have to take all their stock “for thereof must we take to serve the LORD our God” (Exodus 10:26).
The Apostle Paul argues for a change of servitude: “Having been set free from sin, you became bondmen to righteousness” (Romans 6:18).
B. SET FREE - TO THE TRUEST KIND OF FREEDOM.
Galatians 5:1; Galatians 5:13.
Paul established the contrast between bondage and freedom using an allegory concerning Hagar and Sarah, and their respective sons (Galatians 4:22). When we are born into this world, we are born into bondage to the corruption of this world. When we are born again, it is into liberty and freedom (Romans 8:21).
It is for freedom that Christ has set us free (Galatians 5:1). Our consciences are set free from the guilt of sin, and our lives released from the tyranny of the law. In this freedom, we must stand fast, and not submit again to the yoke of slavery.
Christians are citizens of the heavenly Jerusalem (Galatians 4:26). Citizens, not slaves. Why then should we wish to return into slavery to a law which has not redeemed us (Galatians 3:3)?
Christians are called to freedom (Galatians 5:13-15). Yet we are not to use our freedom as a pretext to indulge in carnal passions. Instead we are to operate within the context of Christ’s law of love, serving one another rather than seeking service.
C. FREE FROM…
Ephesians 2:1-3.
Sin separates us from God. Separation from God is spiritual death. “Dead in our sins” (Ephesians 2:1) is just how we are when we do not believe in the Lord Jesus Christ.
Before they were Christians, these Ephesians lived like everyone else in the world. They were disobedient to God (Ephesians 2:2). They satisfied every fleshly lust and desire (Ephesians 2:3).
As they, consciously or unconsciously, followed the way of evil, they were submitting themselves to “the prince of the power of the air” (also known as the devil), “the spirit that now works in the children of disobedience” (Ephesians 2:2).
This is how the world was, and this is how the world is. People delight in sin, and take pleasure in those who corrupt themselves! Such people, left to themselves, are under the condemnation of God. They are “sons of disobedience” (Ephesians 2:2), and “children of wrath” (Ephesians 2:3).
“But God” (Ephesians 2:4) freed us from spiritual death when He raised us up in Christ (Ephesians 2:5). In one fell swoop, He broke the shackles of the world, the flesh and the devil.
D. NO LONGER A SLAVE.
Philemon 1:16.
Onesimus was a slave who had escaped from his Christian master, Philemon. Yet in a beautiful irony, having not ‘made it’ alone in the big city, he found himself at last brought under the direct personal influence of “Paul the prisoner” (Philemon 1:1). Many a runaway has found that, when all else fails, the only true freedom is found in the gospel of our Lord Jesus Christ.
Yet when we are called to freedom, it is not to do as we might have hitherto wished. Probably the hardest thing that Onesimus would ever do was to ‘turn himself in’ to his master. The Empire had shown itself ruthless against escaped slaves in the past: but Paul encouraged Philemon to receive Onesimus back no longer as a slave, but as a brother (Philemon 1:16).
The significance of this gesture is seen when we consider what Christ has done for us. Our Saviour says as Paul here says: “If he has wronged you, or owes you anything, put that on my account” (Philemon 1:18)!
We are received into the presence of God as if we were Jesus Himself (cf. Philemon 1:17). The LORD is of holier eyes than to behold evil (Habakkuk 1:13): but the Father looks not upon us, but upon the Christ who indwells us, in whose righteousness we are clothed.
E. FREE AT LAST!
Jesus sets the captive free (Luke 4:18), having paid the full price of our redemption. In Him we are free from condemnation, and consequently free from the law of sin and death (Romans 8:1-2). If the Son thus makes us free, we shall be free indeed (John 8:36).
IV. PEACE AND UNITY.
A. CALLED INTO FELLOWSHIP WITH JESUS CHRIST.
1 Corinthians 1:9.
We may think that we enter into fellowship with our Lord Jesus Christ as so many individuals: but ultimately, we enter in as part of His body, the church. This fellowship begins at conversion, continues in union with other believers, and is eternal. This is the true meaning of communion (1 Corinthians 10:17).
B. CALLED INTO FELLOWSHIP WITH THE FATHER AND THE SON.
1 John 1:3.
Jesus prayed that His people would be “kept” in the type of unity which reflects the Oneness of the Godhead (John 17:11; John 17:20-21).
Jesus says that He has given us His glory (John 17:22). The “Spirit of glory” (1 Peter 4:14) is the same Spirit who makes possible our endeavors to keep the unity of the Spirit in the bond of peace (Ephesians 4:3).
There is a community of the Father and the Son within the Godhead (John 17:23). We are drawn by the Spirit into that Oneness.
C. CHRISTIAN UNITY IS BASED UPON THE UNITY WHICH EXISTS WITHIN THE GODHEAD.
Ephesians 4:1-6.
Those who are born again have but one God and Father, because we are all members of the same family. There is only one Lord (Jesus), so there is but one hope of our calling, one faith and one baptism. There is only one Holy Spirit, who has created the church as one body.
D. UNITY IN DIVERSITY.
Ephesians 4:7-12.
Yet even though God is the “Father of us all” (Ephesians 4:6), we do not lose our individuality as “every one of us is given grace” (Ephesians 4:7). The five teaching gifts which Paul mentions here (Ephesians 4:11) are intended to equip all of God’s people for “the work of ministry” (service) (Ephesians 4:12). We are called into one body (Colossians 3:15), and the body is not one member but many (1 Corinthians 12:12-14, 27).
E. MATURING INTO THE “BODY OF CHRIST”.
Ephesians 4:13-16.
Unlike the world’s religions, the church is not in the business of seeking after God. We have already found Him in the Person of our Lord Jesus Christ. Instead, we are running - together - towards the goal of a greater growth into Christ (Ephesians 4:13).
In fact, we shall most certainly accomplish that to which we aspire. The unity of the church is as certain as the unity of the Godhead, as we have seen. This is a reality in the mind of God: but in the meantime, the church’s visible unity needs a little maintenance work (Ephesians 4:3).
Paul calls this process “holding the truth in love” and - using the metaphor of the body - “growing up into Christ” (Ephesians 4:15). This is an efficacious work, because it is based in the work of Jesus (Ephesians 4:16).
F. MEMBERS OF ONE ANOTHER.
Ephesians 4:25-32.
All our relationships within the body of Christ must be governed by the Christian law of love (Ephesians 4:2). We must never forget that we are a forgiven people, and therefore we must be forgiving towards others (Ephesians 4:32).
One of the practical reasons given for “putting away the lie” (as the Greek of Ephesians 4:25 reads) is that we are members of one another. We are to work in order that we might give to those in need (Ephesians 4:28). Our conversation is to be for building up and edification, ministering grace to others (Ephesians 4:29).
V. SUFFERING AND GLORY.
A. CALLED TO SUFFERING.
1 Peter 2:19-21.
The Apostle Peter uses his address to domestic servants (1 Peter 2:18) to illustrate the calling of all Christians to share in the sufferings of Christ. “For this is grace,” he quite literally says (1 Peter 2:19): this is acceptable; this is thank-worthy - if out of consciousness of God, and in conscience toward God - we bear up and endure grief, suffering unjustly. Not only are some people maliciously punished for doing good, as might be the case of the domestic servant under a tyrannical head of the household, but any one of us might fall under various afflictions while doing good.
Of course, some of our sufferings can be traced directly to our own sins. Actions have consequences, and the servant breaking the household rules will be punished accordingly. If we are continuing a life of sin, and God continually buffets us for it - like waves beating against the seashore - what did we expect?
But if we continue firm and persevere in the face of unjust sufferings, “this is grace” (1 Peter 2:20): this is acceptable to God; this is thank-worthy with God. This is, after all, our calling (1 Peter 2:21). The model was laid down in the sufferings of Messiah (Isaiah 53), and we are to follow in His footsteps.
B. CALLED TO HIS KINGDOM AND GLORY.
1 Thessalonians 2:12.
The kingdom of God broke into this sphere of existence when Jesus was “born king” in Bethlehem. So, when John and Jesus both said, “the kingdom of God is at hand” (Matthew 3:2; Matthew 4:17), they were speaking of the immediate presence of the king. The mighty works of Jesus were intended to prove that the kingdom of God had come (Matthew 12:28).
When the Pharisees demanded to know when the kingdom of God should come, Jesus answered, “The kingdom of God is within you” (Luke 17:20-21). The word “you” is plural, so a better reading might be “amid you all.” Jesus was NOT saying that the kingdom of God was in the Pharisees’ hearts (cf. Matthew 5:20 and Luke 11:39)!
We become citizens of the kingdom of God immediately upon our conversion. We have a new king over our lives, Jesus. The word “kingdom” speaks of the sovereignty of Jesus, His right to rule over our hearts. It also speaks of God’s people, under God’s rule.
When we pray “Thy kingdom come” we are praying for the advancement of the kingdom of grace, and the ushering in of the kingdom of glory. But the kingdom of God does come with persecutions (Mark 10:28-30).
C. CALLED TO GLORY AFTER SUFFERING.
1 Peter 5:10.
In the benediction towards the end of his first letter, Peter reminds us of God’s grace, of our calling, and of the eternal glory which is ours in Christ Jesus. The Apostle prays for a happy issue out of all our afflictions - that after we have suffered a “little while” we should be perfected, established, strengthened and set upon a firm foundation.
“Glory” here speaks of our eternal well-being, what we often call ‘heaven’. We are called to this glory by our association with Christ Jesus, through the merits of His passion and death.
D. PRESSING ON.
Philippians 3:14.
All believers are partakers of the heavenly calling (Hebrews 3:1). Having been called to belong to Jesus, we press on towards the mark of the high calling of God in Christ Jesus. We seek to match up to the standard of holiness which He has set.
We operate as free men and women in Christ Jesus, unhindered by personal fear and guilt. Sometimes the path seems lonely (1 Corinthians 9:24-27), but we are not alone (1 Timothy 6:12): there are others who are striving for the same mastery, and we can best help one another along the way when we nurture peace and harmony with those who are engaged in a similar quest. Alone or together, we press onward toward that goal, all but oblivious to the various suffering and trials which seek to hinder us: until at last we reach the mark, enter glory, and receive the prize (2 Timothy 4:7-8).
