We have already
mentioned that each preacher must be gifted, called and equipped by the Lord for
"the work of the ministry." All Christians are "saints by calling," but not all
are "preachers by calling." (I Cor. 1:2). Let us therefore consider some things
regarding this Divine "call" to preach the Word.
I. It is individual, or
personal.
It is purely a matter
between each Christian and his Lord and Master. The authority of the call is the
prerogative of Christ alone, for He calls whomsoever He wills. He said to His
disciples: "Ye have not chosen Me, but I have chosen you, and ordained you that
ye should go and bring forth fruit, and that your fruit should remain" (John
15:16). We read that Christ called "unto Him whom He would" (Mark 3:13-14). Of
Paul, the Lord said: "He is a chosen vessel unto Me, to bear My name before the
Gentiles and kings and the children of Israel" (Acts 9:15). Both secular and
theological education are utterly useless, apart from this call of the
Lord.
The fact that a person possesses a
natural fluency of speech and facility of expression does not, in itself,
qualify that person to preach. It is good, but not sufficient, to have natural
gifts and possess physical, mental and educational fitness. Alexander MacLaren
spoke of a certain preacher who was "fatally fluent in speech." Though these
natural gifts are necessary, they are not enough. The fact of their possession
does not constitute a call to preach.
(Note: It is obvious that Gibbs strongly believed that the call to ministry is solely between God and the one who has or does not have the call to ministry.)
1. It involves personal heart-dealing alone with God.
God is the God of the individual. There is no such thing as "mass
production" in this matter. Preachers are not turned out by the dozen. The Lord
burdens the heart of an individual, impresses him personally with the necessity
of preaching the gospel, and gives him that holy urge to be a mouthpiece for
Deity. It is not without significance that Isaiah, called of God to preach His
word, speaks repeatedly of his message as "a burden" which must be delivered
(Isa. 13:1, 14:28, 15:1, 17:1, etc.). Paul spoke of it as a "necessity" laid
upon him and exclaimed: "Yea, woe is unto me, if I preach not the gospel!" (I
Cor. 9:16). Joshua, as he fell upon his face before the Captain of the host of
the Lord, asked: "What saith my Lord unto His servant?" There, all alone with
his Lord, his shoes removed, for it was holy ground, Joshua bowed his head,
received his call and commission and then went forth to do exploits for God.
(Josh. 5:13-15).
(Note: Gibbs strongly believed that the call to ministry is solely between God and the one who has or does not have the call to ministry. But if God is calling, He will make it very clear to us.)
2. It is born in the
atmosphere of spirituality. It comes when the soul is enjoying
fellowship with God through the reading and meditation of His word and prayer.
The carnal believer, or the worldly Christian, will know nothing of "the still
small voice" which falls upon the soul under such circumstances. Samuel's word
to Saul has a message for each believer: "Stand thou still a while, that I may
show thee the word of God" (I Sam. 9:27). This atmosphere of spirituality is
made possible as the believer deliberately presents his body as "a living
sacrifice, holy, acceptable unto God, which is your reasonable service" (Rom.
12:1-2). It comes through fervent supplication at the throne of grace to know
the will of God for one's life. It is maintained by prompt obedience to the
known will of God, as found in the holy Scriptures. This, then, is the spiritual
atmosphere of the call.
(Note: No one will hear the call to ministry if they are not listening or cannot hear God. Walking with the Lord is the only way to guarantee that we hear the call to ministry if and when it is issued by God.)
3. It comes
usually in the midst of Christian activity, not in monastic isolation.
It does not come to lazy Christians. It was while Barnabas and Saul
ministered to the Lord that the divine call came:
"Separate me Barnabas and Saul for the work whereto I have called them" (Acts
13:2). It was while Moses tended his flock, that he was commissioned to be a
leader of Israel (Exod. 3:1-2). It was while Gideon threshed the wheat, that he
was selected to deliver Israel from the oppressors (Judg. 6:11). It was while
Elisha was busy plowing, that the mantle of Elijah was thrown on his shoulders
and God claimed his life (I Kings 19:19). It was while Peter was busy with his
fishing, and Matthew with his business, that the voice came and called each to
service for Christ (Matt. 4: 18,19; Luke 5:27). It is as the believer is doing
what already lies to his hand, that the call comes for further service. "If any
man will do His will, he shall know," said Christ (John 7:17). Prompt,
unquestioning obedience to what we know, will lead to further revelations of His
will. Hosea's message should have a voice to each believer: "Then shall we know,
if we follow on to know the Lord" (Hos. 6:3).
(Note: The call to ministry only comes to those who are already busy serving the Lord. God knows if we are obedient to the Biblical work ethic.)
II. It is definite.
Though the call may come in various ways and under different
circumstances, it is none the less distinct. It leaves the believer with the
assurance that God desires him for a certain specific work. This, in turn, gives
a joyous confidence and a holy boldness to the preacher, as he realizes the
authority that lies behind the message and the messenger. The promise: "My
presence shall go with thee and I will give thee rest," nerves the soul to
courageously face the opposition that will inevitably show itself. The cheering
assurance: "The Lord is with thee!" sustains the servant of the Lord, who now
realizes that Omnipotence is on his side (Exod. 33:14; Judges
6:12).
(Note: What a blessing to really know what God wants you to do. And what a greater blessing to know that you have His full authority and power to do it. The definite call to ministry gives us these blessings.)
III. It is varied in
circumstances.
A study of the ways by
which God called some of His servants for the work He had for them should be a
profitable exercise of the soul. Let us look at just a few out of
many.
1. Abraham. We are told: "the God of
glory appeared unto him" and a definite call was given him, with the
promise of his own blessing, and, through him, to all the families of the earth
(Acts 7:2; Gen. 12: 1-3).
2. Moses. Exod. 3-4.
This is most instructive, for God had to overcome the reluctance of the one He
called. Moses had many objections to offer, but every objection was met with a
definite promise, until Moses was convinced that God knew what He was doing in
calling him.
3. Joshua. To this man, God first
gave a commission with a promise and then granted him a vision of the One who
had commissioned him (Josh. 1:1-9; 5:13-15).
4. Gideon. He was a humble man, who was hailed by God as a "mighty
man of valor," and who was sent forth to deliver Israel with these words ringing
in his ears: "Go, in this thy might . . . have not I sent thee?" Not until the
Lord had wrought two miracles on his behalf was this man convinced of his call
and commission (Judg. 6:11-24).
5. Elisha.
Here was a prosperous and energetic young man, who was suddenly called by God,
from the midst of a busy life, to leave all his rosy prospects of worldly
success for the comparative obscurity of menial service for Elijah, the prophet
of the Lord. For years he was unheard of, until the time that his master was to
be translated. Then his years of faithful service, in secret, was "rewarded
openly" and his name became a household word in Israel (I Kings 19:19-21; II
Kings 3:11).
6. Isaiah. The moving description
of this great prophet's vision, call and commission has stirred the hearth of
the people of God for two and a half milleniums and led
many, like him, to say in response to the call of God: "Here am I,
send me" (Isa. 6:1-13).
7. Peter. This man,
naturally impulsive and energetic, was brought by Andrew to the Savior, thus
evidencing the value of personal evangelism. The miracle of the miraculous haul
of fish served to provide the circumstances under which his call and commission
came (Luke 5:1-11).
While the circumstances of
the call were different in each of these cases, for God is a God of infinite
variety; yet the purpose and results were the same: the glory of God, the
blessing of the one called and the benefit of those to whom he was sent with the
message. Each of these people had an experience that was distinctly his own, and
from which he emerged with the conscious assurance of God's call to
him.
(Note: The method that God uses to issue us the call to ministry may be different with each call to ministry. The circumstances surrounding each person when he receives the call to ministry may be different with each call to ministry. But the call to ministry is always definite and the one who is called always leaves with the assurance that God indeed issued him that call to ministry.)
IV. It does not necessarily
involve full time service.
The great
need today is for Christian preachers or teachers who can support themselves by
secular employment, and devote their spare time to the preaching and teaching of
the word of God. Thank God for the noble army already thus engaged, but there is
plenty of room for more, for the field is large, the need great and the laborers
few. William Carey, "the father of modem missions," was once asked what his
business was. He replied: "My business is preaching the gospel, and I cobble
shoes to pay expenses!"
(Note: Gibbs believed that the call to ministry is not necessarily to a full time ministry job. It may be a part-time call to ministry, a bi-vocational call to ministry.)
1. There is no
distinction made, in the New Testament, between so-called "clergy" and
"laity." Every Christian is viewed as "a minister," which simply means
"servant." The terms "clergy" and "laity," are absolutely foreign to New
Testament language, which knows nothing of either! The word 'clergy' comes from
the word, "cleros," translated "heritage" in I Peter 5:2, 3. It thus refers to
all the people of God and not to a small section of believers. The present
distinction of clergy and laity, as now seen in Christendom, is purely the
invention of man, and doubtless at the Devil's instigation. It has wrought
untold evil, for it has blinded Christians to the fact of their gift, and of the
necessity to use it for the glory of God and the blessing of others. There are
literally thousands of Christians, who ought to be teachers and preachers of the
Word but, because of this false theory, remain silent. It is to be feared that,
in many cases, they are sitting under the ministry of unsaved "clergymen" who
are attempting the impossible task of expounding the
Scriptures.
(Note: Gibbs had strong feelings about the unbiblical distinction between clergy and laity in the call to ministry.)
2. The evils of
professionalism in the Lord's work. This cannot be too strongly
condemned. The only difference between the whole-time preacher and the part-time
preacher, is merely the amount of time which each spends in preparation and
preaching and the matter of his financial support. The Lord deliver us from all
thought of professionalism in the Lord's work, or the separation of the Lord's
people into two classes! An understanding of I Peter 4:10 should deliver every
believer from this travesty of the Scriptural pattern. Mark the words carefully.
It will be noted there is not even the remotest suggestion of professionalism
implied in it: "As every man hath received the gift, even so minister the same
one to another, as good stewards of the manifold grace of
God."
(Note: There are some who disagree with Gibbs and believe that the call to ministry means a full time ministry. I think that the call to ministry can be either full time or part-time. But I do agree with Gibbs that professionalism can kill the ministry and just because one has a part-time call to ministry does not make that minister any less a minister of God.)
The Christian who teaches and preaches,
is only discharging the stewardship which God has entrusted to him. "All
believers are "ministers," or servants of the same Master, and are engaged in
the same service, the work of the Lord. The New Testament clearly teaches the
priesthood of all believers. It knows nothing of the priest-craft of a few
believers as seen in Christendom today. See I Pet. 2:5-9; Rev. 1:5; 5-10.
(Note: I agree that every believer has the call to ministry, but not necessarily the call to the preaching ministry.)
The story is told of a young Christian who approached
an older believer with the remark: "I want to enter the Lord's service." The
older brother asked: "How long have you been saved?" He replied: "Three years."
At this, the old believer enquired: "Then whose service have you been in for the
past three years?" The moral of the story is surely obvious!
V. The elements that combine to constitute a God-given
call.
There are many things that
enter in and combine to constitute this definite call of
God.
1. There is the inward urge of
the Holy Spirit, who indwells each believer, and who desires to "guide him into
all truth" (John 16:13; Rom. 8:14). As this "holy heavenly Guest"
dwells ungrieved within us, He can impress our hearts and guide our thoughts
into certain definite convictions as to the will of God for the life. (Read Rom.
8:26-27). This leading of the Spirit is difficult to define and describe. The
Scotch have a proverb: "It's better felt than telt," or: "it is better
experienced than described." Each believer, who is called to preach or teach,
must experience it for himself and undoubtedly will, if he is walking in
fellowship with Christ, in the enjoyment of God's word, in obedience to the
known will of God, and in communion with Him by prayer. This urge of the Spirit
must not be confused with a passing whim, or a "hunch," or an idea generated by
fleshly enthusiasm, which will soon pass away. Many have been carried away by a
tide of mere emotionalism and mistakenly imagined it was God's call to full time
service.
(Note: Gibbs says it well that the call to ministry is from God the Holy Spirit and when we are in tune with Him, we will hear the call to ministry loud and clear.)
2. Some definite word from
the Scriptures will serve to deepen this conviction. The word of God
has been given for this very purpose. As we seek to know the will of God, He
will leave us in no doubt, for He never leads contrary to the principles He has
laid down in His word. God will not leave His people to flounder in confusion,
but will guide them, in His own good time and way. Prompt obedience to what we
know, will lead to further knowledge. "Then shall we know, if we follow on to
know" . . . "If any man will do His will, he shall know" (Hosea 6:3; John 7:17).
Habbakuk learned the value of this and said: "I will stand upon my watch, and
set me upon the tower, and will watch to see what He will say unto me, and what
I shall answer when I am reproved" (Hab. 2:1). Samuel also was taught this truth
by Eli and, in response to God's fourth call replied: "Speak, for Thy servant
heareth" (I Sam. 3:10).
(Note: The Word of God can certainly give us visible comfirmation that the Lord, by way of His Spirit, is indeed invisibly issueing to our heart the call to ministry.)
3. The compassions of the heart. As one is brought to realize the deep need of the unsaved and
views them, in the light of Scripture, as lost and guilty, helpless and undone
and thus in danger of eternal ruin; the conviction is borne home to his soul of
the dire necessity for them to hear the soul-emancipating message of the gospel.
This is what Christ meant when He said to His disciples: "Lift up your eyes and
look on the fields, for they are white already to harvest" (John 4:35).
Doubtless, as He said these words, the woman of Samaria was returning to the
well, bringing with her many of the Samaritans who had heard her glowing words
of testimony to Christ. Thus, in this sense, the very need of the sinner becomes
part of the call to the saint to meet that need. Both Prov. 24: 11, 12 and Ezek.
33:1-6 should be read upon one's knees, alone in the presence of God, and the
words allowed to sink deep into the heart. Properly speaking, the need does not
in itself constitute the call, but simply provides the opportunity for the
believer to respond to the previous call of God.
(Note: As others have said, the call to ministry never comes without a burden for those to whom we are called to minister the Gospel. This burden for the lost is part of the package of the call to ministry.)
4. The advice of godly Christians. Let no one
belittle this. These older believers have seen some evidence of a gift for
preaching in a Christian's life. They will now seek to encourage this person by
their advice, which is based on a riper knowledge of God's word, a longer
experience in God's work, and a more mature realization of God's dealings both
with themselves and others. This counsel, though not in itself conclusive,
should be valued as a contributing factor in God's call to preach the word. Let
no one despise the godly counsel of experienced Christians. Even Paul did not
neglect this (Gal. 2:2). Their superior discernment in the things of God will
aid them in the giving of this godly counsel.
(Note: Yes, if the call to ministry is upon you, it will be noticed by godly Christians around you, especially to those who also have the call to ministry.)
5. The word and action of some gifted and Spirit-led
servant of the Lord. Apparently this was one of the contributing
elements of Timothy's call to wholetime service. (See Acts 16:1-3). God used
Paul to be the deciding factor in his case, for God had gifted Paul with
discernment, and he saw in Timothy one who would become "profitable to him in
the ministry." How grateful we should be to those older brethren, who will take
a younger man with them and allow them a little part in the meeting, and thus
encourage them to develop their gift. Many a grand gospel preacher started out
this way. (II Tim. 4:11).
(Note: It is always good and helpful for older ministers to encourage younger believers in the call to ministry. If they notice that God's hand is upon them, why not inquire of God's dealing with them. This may lead them to heed the call to ministry sooner rather than later.)
6. The Divine ordering of God's providences, by which He makes His
will clear through the circumstances of one's life. God opens up a door of utterance at the right time, or perhaps
closes a door of secular employment (Rev. 3:8; I Cor. 16:9). In the case of some
believers, their hands became so full with preaching that they could no longer
do justice to their secular work, so had to decide which to give
up.
(Note: God knows how to arrange our circumstances so that we see clearly the call to ministry. And he also arranges our circumstances, many times, so that a choice in the call to ministry must be made.)
However, we must beware of imagining that
all the circumstances of one's life represent the Divine ordering of God's
providence. Jonah, as he fled from God's call and commission, found a ship
leaving from Joppa on which he took passage. He might have argued that the very
fact of the ship being there was proof that God desired him to travel by it! It
is important to remember that it is the providences of God's ordering, combined
with these other factors, that gives the cumulative proof of God's
leading.
The late E. J. Pace, for many years
the cartoonist for the Sunday School Times, illustrated this matter of guidance
in a most striking way. He drew three beams of light which converged on a prism.
The name of the first beam was, "The principles of God's word." The second was
entitled, "The promptings of God's Spirit." The third was labelled, "The
providences of God's ordering." As these three beams of light converged on the
prism, they emerged, through it, in one blaze of light which was called, "The
will of God." It was thus the sum total of these three factors that indicated
it. In our study of it, we are adding four more factors, by which the child of
God may come to know the will of God in regard to his path of
service.
(Note: What a great illustration of the call to ministry. God will light the way when He issues a call to ministry.)
7. The commendation of one's
brethren in assembly fellowship. No one should take the step of going
into wholetime service for the Lord unless he has secured the warm-hearted
approval, fellowship and commendation of the assembly of which he forms a part.
No person is qualified to become a competent judge of the worth of his own
ministry, for it is obvious that he will be manifestly predisposed in his own
favor!
Spiritual pride has blinded the eye and
warped the understanding of many on this question. The scriptural principle is:
"Let your prophets speak . . . and let the other judge ... The spirits of the
prophets are subject to the prophets" (I Cor. 14:29, 32). If the spiritually
minded elder brethren of an assembly, after due and prayerful consideration, do
not feel free to commend the applicant to wholetime service, then that
individual would do well to bow to their decision, reconsider the matter and
revise his previous estimation as to his call.
(Note: The true godly New Testament church does not issue the call to ministry. That's God's job. But the church confirms the call by issueing a liscense and ordination. If one is not worthy, it is the church's job to say so. It is the candidate's job to listen and heed. Maybe they were not really called. Maybe it's just not time.)
We
need ever to remember that: "God is not the Author of confusion, but of peace,
as in all churches of the saints" (I Cor. 14:33). A willful disregard for this
scriptural "decency and order" has resulted in much that is to be greatly
regretted. Scripture does not contemplate a "free lance" who, acting in selfwill
and in the energy of the flesh, determines on a certain course of action and
carries out his own ideas, either in opposition to, or in utter independence of
the responsible brethren of his home assembly.
May each believer be led to seek humbly, sincerely, perseveringly,
believingly and obediently to know the will of God for his life and then do it!
This necessitates prayerful dependence on the power of God, obedience to the
leading of the Spirit of God, yieldedness to the will of God, the diligent study
of the word of God, and active engagement in the work of God; for, as we have
previously noted, it was while Paul "ministered to the Lord," that God's call
came to him (Acts 13:2).
The Christian worker,
to be spiritually effective in his ministry, should be found doing the work of
the Lord, in accordance with the word of the Lord, in obedience to the will of
the Lord, while engaged in the warfare of the Lord, offering worship to the
Lord, and walking in the way of the Lord. Dr. J. H. Jowett, concluding his
famous Yale lectures on preaching said: "Brethren, your calling is very holy.
Your work is very difficult. Your Savior is very mighty, and the joy of the Lord
is your strength."
