Romans chapter 1 and 1 through
7. And you might notice here that
you'll see the word called or calling at least three times
in the verses that we are about to read. Here it is. Paul, a
servant of Jesus Christ, called to be an apostle, separated unto
the gospel of God, which he had promised before by his prophets
in the Holy Scripture. Concerning his son Jesus Christ
our Lord, which was made of the seed of David according to the
flesh, and declared to be the Son of God with power according
to the spirit of holiness by the resurrection from the dead,
by whom we have received grace and apostleship for obedience
to the faith among all nations for his name, among whom are
ye also the called of Jesus Christ. to all that be in Rome, beloved
of God, called to be saints, grace to you, and peace from
God our Father and the Lord Jesus Christ. Now, what we have read
here is Paul's opening salutation or greeting to the church or
to the saints that were at Rome. An assembly of saints, by the
way, which was not raised up under the ministry of the apostle,
nor had he ever personally visited them face to face in their city. And so, you know, it is not the
text that we wish to explain verse by verse, but the subject
that is mentioned here three times in these verses that we
have read in this opening reading. The subject is, again, the divine
calling. And you have it in verse 1, in
verse 6, and in verse 7. So that we take as our starting
point to consider the doctrine of divine calling, effectual
calling, the call into salvation and into the grace of God. But
before we do that, let's take a minute, or perhaps two, to
consider from this and other epistles from the hand of the
Apostle Paul, as well as other authors in the New Testament
Scripture. Let's just think for a moment
about some of their opening greetings to the saints of God in the churches
which are set forth. And there is of course at times
deep and sound doctrine even in the salutation. There's nearly
always goodwill toward those that are the children of God
and the blessings of God are mentioned that are bestowed upon
them by and through the Lord Jesus Christ. I would like to
give you some examples of that very quickly in passing in the
greetings and salutation that we find in the epistle of the
Apostle. 1 Corinthians chapter 1 and verse
2. He addresses them as them that
are sanctified in Christ Jesus called to be saints. In Ephesians
1 and verse 4, what a blessed place, chosen in Christ Jesus,
blessed with all spiritual blessing in the heavenlies. Then 1 Thessalonians
chapter 1 and verse 4, Knowing, brethren beloved, your election
of God. 1 Peter 1 and verse 2. Elect, he calls them, according
to the foreknowledge of God. He doeth it again in 2 Peter
1 and verse 1. to them that have obtained like
precious faith with us through the righteousness of God and
of Christ. That little epistle of 2 John
and verse 1 is addressed unto the elect lady. In Jude, there
is a wonderful verse. Verse 1, it is addressed, quote,
to them that are sanctified by God the Father, preserved in
Christ Jesus, and called. Now we'll end this short digression
with this observation, that is that the epistles are written
for the saints. The epistles are written for
religious people, not for the world at large, as being God-bred. And they are profitable for doctrine,
for reproof, for correction, for instruction in righteousness. But I read those that we might
see the manner of the greeting of the apostle unto the saints
in their day. Now as I said, in the first seven
verses of Romans, Paul mentions calling, or the called, no less
than three times. Once he does, in regard to himself
as an apostle. And twice he does in reference
to the calling of the people of God. Now concerning his apostolic
calling, which was in addition to his personal call to sainthood
and salvation as an elect of God, He gives his official position
in and toward Jesus Christ and toward the church of the Lord
Jesus Christ. You notice that Paul uses a three-fold
description of himself, a servant of Jesus Christ, called to be
an apostle separated unto the gospel of God, or separated unto
the gospel. He says that he was called to
apostleship, even as Aaron was called to be the first high priest
of Israel. And so it is with the priesthood,
so it is also with apostleship. It is not an honor that any man
could assume or could take unto himself on his own, except they
be called by the efficacious call and will of God, as in Hebrews
chapter 5 and verse 4. No man can make himself an apostle. Only God and only through Christ
could one become an apostle. Thereby, there are no apostles
in our day and in our time. Paul often identifies himself
as an apostle to the churches in the opening greetings and
then in the body of the epistle as well. And he counted it important
because he at times strongly defends his claim to apostleship
partly to assert his authority in regard to the churches and
the kingdom of Christ. Partly, I imagine, because the
apostolate was a unique institution and not many could claim membership
in it. partly to counteract the charges
of his enemies who said that he was not a true apostle for
he had not accompanied with the Lord and had not seen him as
it was with Peter and James and John and the others whom the
Lord personally named to be apostles. Luke chapter 6 verse 13 so Paul
says here he was called an Apostle by the way this is the highest
office in the church on earth with the exception of our Lord
Jesus Christ who is the head of the church the church has
never had Popes and has no authority in the scripture to have them.
And Paul says that he was called to apostleship, or to declare
it plainly, he was made an apostle. He was made so by a divine call. And if I might quote from the
exegete John Murray, he said, I'm quoting, The call is the
effectual appointment by which he was invested with apostolic
function and authority. It is the consciousness of this
authority derived from the appointment that alone explains and warrants
the authority with which the apostle did write and did speak."
End of quote. And then suffice it to say, Paul
had the qualification and he had the confirming signs of an
apostle in his life and ministry and he took a back seat to none
of the others in regard to acting as an apostle. We notice that
he was not at all and not in the least intimidated by the
apostles which were in the church at Jerusalem. You'll see that
in Galatians chapter 2 verse 6 to verse 9. And this is the
man that even withstood the apostle Peter unto his face in Galatians
chapter 2 and verse 11 and following. And then before we move on, let's
emphasize again that Paul's call to the apostleship was not without
and not separate from the call to salvation and unto grace. It was Paul who wrote in Galatians
1 and verse 15, he called me by his grace. And he often numbered
himself among the called, as in 2 Timothy 1 and verse 9, who
has called us with a holy calling. But as we mentioned in the beginning,
Paul makes two mentions in our text of the effectual call, that
is, of the saints or of the children of God. They are, again, in verse
6 and in verse 7, calling them, in the 6th verse, the called
of Jesus Christ. And in verse 7, he calls them
the beloved of God called to be saints. Now, the beloved of God is not
Paul's love toward them, but in this case, it is that they
are beloved of God himself, or God the Father. Now, remember
calling. The divine call is a vital part
of salvation's overall. And it is an indispensable link
in the order of salvation, or the ordo salutis. of the elect. It is a vital part and a vital
link in the saving process. We hope to say more about that
later. But first, the word itself, the
word call or called, is used in different ways in our language
and as seen also in the scripture. not from the same word nor having
the same meaning as in our text today. Here's some example. In Acts 9, 11 and verse 1, we
read of a street called Straight and of a man called Saul. Saul, of course, and these refer
to the names. A street being called straight
and a Tarsian man whose name was Saul. You see it again in
Acts 16, verse 29. It is the word called in English. But it's not from the same Greek
word. When the Philippian jailer called
for a light, that is, he asked, he requested a light to be brought
in. Matthew 1 verse 21. Thou shalt
call his name Jesus. That is, call him by that name. His name shall be Jesus. Now, there are several words,
call, called, and calling, that are used in a wide distinction
or with a variety of meanings in the scripture, and to speak
of them all would take us off of our subject and take us off
of our course. But we want to narrow our focus
today to what is known in the saving process as the call, the
irresistible call, the effectual call, if you will, that divine
summons sent out by God through Christ that results in being
called and coming to the Lord Jesus Christ, whereby they are
the called of Jesus Christ. They are called to be saints,
not just named saints as a name, but divinely called to be the
holy ones of God. In 1 Corinthians 1 and verse
9, God is faithful by whom ye were called into the fellowship
of his Son, Jesus Christ, our Lord. Paul is constantly referring
to Christian and to believers and to the saints and to converts
as the called one. They that are called. called by grace, like in Galatians
chapter 1 and verse 6, called into the grace of Christ. And in Hebrews chapter 3 and
verse 1, the writer speaks to holy brethren, partakers of the
heavenly calling. The heavenly calling. It is a
heavenly calling. And in Philippians 3 and 14,
it is the high calling of God in Christ Jesus. And in his own
case, Paul speaks in Galatians 115 of God calling me by his
grace. So let us take time here to make
the point in regard to these things of which we now are speaking
that we will much better understand them if we trace them to their
original source or to their origin. And that would be to the eternal
counsel and the eternal purpose of God, the everlasting covenant
made between the Holy Three, the Father, the Son, and the
Holy Spirit. What Paul calls in Ephesians
1 and verse 9, the good pleasure which he has purposed in himself. Then in Ephesians 1 and verse
11, the purpose of him who works all things after or according
to the counsel of his own will. What of that great text in Romans
chapter 8 and verse 28? It speaks in the end of it, we'll
go there in a moment, them that are the called according to his
purpose. Now brothers and sisters, this
is an important Bible doctrine and an important part of our
overall salvation. so that we learn by comparing
Scripture with Scripture that those in Romans 1 and verse 6
who are the called of Jesus Christ and those in Romans 1 and verse
7 who are called to be saints are actually called in accordance
with a purpose, the counsel, the pleasure, and the covenant
of Almighty God. Let me take the time to say that
this is a Pauline word, if I may so term it. The word purpose
is a favorite one with the apostle. He uses it at least five times
in the sense of Romans chapter 8 and verse 28. them that are
called according to the purpose. And the word purpose is the word
setting forth. It is an intention, a proposal,
a determination, a determination and proposal and such like set
forth by God. So that when Paul says they were
called according to purpose, he is linking their being called
to what Murray called and we know as God's determinant counsel
and eternal purpose, unquote. And in Ephesians 3, verse 11
you will read of the eternal purpose which he purposed in
our Lord Jesus Christ. Now I want to say that to show
that Murray got it right that the call that Paul speaks of
is the effectual call because it is according to the eternal
purpose of God and is a part of that great work of God that
springs from the election of some in Jesus Christ before the
world and reaches all the way to final glorification. It is set forth in that text
in Romans chapter 8, verse 28 through verse 30, and if you'd
like to turn there, I shall read it in our hearing. Let's start
again at the last half or the end of verse 28 of Romans. to
them who are the called according to his purpose. Now you should
listen here or look and read and pay careful attention. Them
who are the called according to his purpose. For whom he did
foreknow, he also did predestinate to be conformed to the image
of his Son, that he might be the firstborn among many brethren. Moreover, whom he did predestinate,
them he also called, and whom he called, them he also justified,
and whom he justified, them he also glorified. Now, the word
purpose is again in 2 Timothy chapter 1 and verse 9, and it
reads like this, Who has saved us, called us with a holy calling,
not according to our works, but according to his own purpose
and grace, which was given us in Christ Jesus, and watch, before
the world began. In Romans 9 and 11, God's dealings
with Jacob and with Esau, those twin sons in the Old Testament,
were that the purpose of God according to election might stand. That the purpose of God according
to election might stand. Now concerning the calling of
God, most all commentators and expositors and preachers hold
that there is such a thing as a general or an external call,
as they sometimes say it, which is not effectual, where the gospel
is preached in the hearing of sinners, and which John Gill
wrote, is neither effectual nor universal. This is not to deny
that some are unsavingly affected by the preaching of the gospel.
That you might hear that, I want to say it again. That some are
unsavingly affected by the oral hearing of the Word of God. Their consciences may be smitten
with guilt for their sin, and for some time there might be
a reformation of their habit and of their life. They might
even perform some religious duties which yet lacking internal grace
and yet even this serves the will and the purpose of God. Then I want to say that there
is the inward and there is the effectual call. I want to call
it an irresistible call whereby they and only they come to God
through the person and the work of the Lord Jesus Christ. Only
they who are irresistibly and who are effectually called come
to God by and through the Lord Jesus Christ. Now wherein lies
the differ? What's the difference between
any that might be only externally wrought upon and those that are
internally wrought upon? Who or what makes these persons
to differ? Who or what makes this person
to differ from that person who heard one and the same thing? Why is one indifferent and unaffected
by the hearing of the Word of God while another hears it and
loves the Word of God, loves the Lord, and loves the church? Why are some only outwardly reform
while others are inwardly changed and that for the rest of their
life. I'll say again, coming back around
to that subject, there is a golden chain that runs through this
with unbreakable links in the order of salvation. The first
thing being their election in Christ. Ephesians 1, 4, and 5. Then follows their redemption
by Jesus Christ, his special death for them. then regeneration
worked by the Holy Spirit when the ones elected are redeemed
and the redeemed ones are regenerated and the regenerated ones are
called into the fellowship of Christ and the church. Now I
know that the Arminian is satisfied with universal election or conditional
election, satisfied with universal atonement, and makes them run
upon the free will of man and his deciding to, quote, accept
Jesus, unquote. You hear that all the time. And
they teach that the call of God to salvation is resistible, that
it can be frustrated by the free will of the sinner, that when
God calls, it is strictly then up to the sinner to come or to
not come, to hear or not hear. Now we say, yea, we say the Bible
teaches that the call of God is irresistible. in that the
call of God, the irresistible call of God, results in the coming
of the call. They are called and they come. They that are called come. They come to the Lord Jesus. And not after that are men in
distortion of the effectual call, who liken the effectual call
to a great violation of the sinner's free will, as if God drags sinners,
kicking and screaming and protesting, who do not want to be saved,
and draws them nevertheless into the kingdom of God. The Arminian
portrays us as if we portray God kidnapping them and hauling
them away violently who had rather stay in their sin. What Arminian
preacher was it that said, I'm thinking that it was Billy Graham
years ago, that God is too much of a gentleman to violate the
free will of man. But remember, none are willing,
none are willing except by the power of God. None are willing
after their own volition. Have you read in Psalm 110 and
verse 3, thy people shall be willing in the day of thy power. Paul says in Philippians 2 and
verse 13, it is God that works in you both to will and to do
of his good pleasure. It is God that works in you to
will and to do. Now, this thought, and think
upon it, cogitate upon it, the elect, and even redeemed, but
yet unregenerate sinner, still can do nothing toward their conversion
unto God. they still cannot come of their
own ability, for as Abraham Kuyper wrote it, the work that needs
to be wrought in him must be wrought by another, that is,
by God or by the Spirit. Especially they must be regenerate,
for this is when the conscious new life takes its rise in them,
and is the birth or the origin or the beginning of faith, and
is the ground and forerunner of their conversion unto Christ. Even so, what I'm saying is,
if God should only quicken and cease the work there. If God
should only quicken and no more, if he should cease working after
regeneration, a thing impossible, because Philippians 1, 6 said,
he which hath begun a good work in you will perform it until
the day of Christ Jesus. In other words, at no point will
the work of God miscarry or be aborted in bringing one to the
full salvation in the Lord Jesus Christ. Just suppose, just suppose
and only to make a point just for the sake of illustration. that God should regenerate, and
then say to the sinner, all right, I've quickened you. You now are
on your own. Turn yourself, convert yourself,
repent yourself, go to Christ, have faith, embrace Christ, believe. In other words, I have performed
the most necessary part. I have overcome for you the greatest
obstacle that stands in the way. You're being deadness in spiritual
death. The rest is up to you and up
to the preacher. But know, the whole work of salvation,
from start to finish, from first to last, is a work of grace. from foreknowledge to glorification,
as it says in Romans chapter 8. So let's go back to the fact
the unregenerate are also called And this follows regeneration. And it results in conversion
as the implanted new life in regeneration is then by the Spirit
of God and the Word of Truth drawn forth. and the gift of
created faith, then embraces Christ as he is declared in the
gospel. Whereas the spirit alone is the
agent in regeneration, the word of the gospel in the hands of
the spirit and often in the mouth of the preacher is the agent
in calling and conversion, and most generally, this word of
the gospel is delivered by means of preaching, since it pleased
God by the foolishness of preaching to save them that believe. Now we grant. At times calling
is used to denote the whole salvation of the elect, used in a broad
sense, as in Galatians 1 and 15, called me by his grace, but
also it is used of the effectual call leading to the conversion
which is most generally through the ministry of the Word of our
God. Paul wrote something, I'm turning
to 2 Thessalonians chapter 2, if you want to turn there and
follow. verse 13 and verse 14. You should remember what goes
just ahead of it, that what we're reading is a contrast. This is a contrast to those talked
of in verse 10 through verse 12. But now, coming to verse
13, 2 Thessalonians, the second chapter, and verse 13. In the whereof, in verse 14,
Paul ties the knot. Let's read it. But we're bound
to give thanks always to God for you, brethren, beloved of
the Lord, because God hath from the beginning chosen you to salvation
through sanctification of the spirit and belief of the truth. Now watch the wherefore. Wherefore
he called you by our gospel to the obtaining of the glory of
our Lord Jesus Christ. Let me say it again, that the
wherefore in verse 14 ties the knot between election and calling. For in verse 13, they were chosen
from the beginning unto salvation. And in verse 14, they had been
called, and wherefore, having chosen you to salvation, he has
called you by the gospel which we preached unto you. that though
election is unconditional, eternal, and sovereign, and by grace alone,
and before the world ever began, yet it is manifested in the calling
of the elect. Let me give you a couple of examples. First of all, the Lord opened
Lydia's heart. That, in order, so that she attended,
heeded the things that were spoken by Paul, the Word of God. You
find that in Acts 16 and verse 14. She was down by the river,
Paul came, Paul spoke, the Lord Opened Lydia's heart that she
attended now Please notice the Lord did not open her heart by
what she heard But the Lord opened her heart that she then heard
there's another good one in Acts 13 and verse 48 where it says
concerning the Gentile as many as were ordained to eternal life
believed. Paul said, I turned from the
Jew, I turned to the Gentile. And then the record said, and
as many as were ordained to eternal life believed. Thus, election
shows itself, if I may say it that way, or manifests itself
in calling. And calling is seen in their
responding to the message of Christ in the gospel. Their hearts
now being opened by the Lord in regeneration. The Holy Spirit
takes that truth of Christ and applies it to their heart and
they receive it and they believe it by the grace of God. And the
word we're on to in verse 14 Whereunto he call literally to
which he called you some versions. I know have it It was for this
cause it was for this call to this having chosen you called
you unto by our gospel. That is, the gospel which we
preached unto you. You'll see the same connection
made in 1 Thessalonians chapter 1 and verse 4 and verse 5. I guess we'd take time to read
it if you'd like to flip there. Look what Paul said in 1 Thessalonians
1, 4, and 5. Knowing, brethren, beloved, your
election of God. Knowing you to be the elect of
God. Now Paul's not claiming to be
privy to the eternal counsels or having seen the book of life. But how does he take them to
be the elect of God? Knowing, brother and beloved,
your election of God. For our gospel came not unto
you in word only, but also in power, in the Holy Spirit, in
much assurance, as you know what manner of men we were among you
for your sake. Knowing your election of God,
brethren, for the gospel came to you in an effectual way. Now, he calls them beloved, not
just of himself, and he sees them as being God's elect. because the message of the gospel
came to them in a converting and a powerful way. It came to
them not just as an oral message and not just as an oral sound,
but it came to them under or with the unction of the Holy
Spirit of God. And they heard, by God's grace,
the spirituality of the gospel and the message of Christ. and
they saw and they heard Christ in it. Not only that, but their
characters were changed. Their character were changed
in the hearing and the calling of the gospel and Christian graces
sprung up in them. Christian graces were formed
and were manifested in them. And those two things Paul takes
to be an evidence of their election and of their calling. So this,
in conclusion, God's elect do not remain unregenerate, and
the regenerate do not remain uncalled, and the called do not
remain in unbelief. and believers do not remain unrepentant
and unconverted. There is a glorious process worked
out by God in the Spirit of God. And he says calling is an evidence
of election, as they were an elect or called in Christ Jesus. What a blessing, brothers and
sisters, to be called by his grace. to be given hearing ears
and seeing eyes, so that the things of God and of Christ are
precious unto us. And look, see how God has called
us away from our former manner of life and called us into the
fellowship of the saints and taken away our love of the world.
given us a hatred for it, and given us a love for Christ, the
gospel, the word of God, the saints, and the church. See your
calling, brethren? It is of God. And thank God for
that wonderful work that forms a glorious link in the wonderful
process of salvation and bringing to eternal glory. Thank God for
that.