The
Preacher's Call |
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.
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).
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.
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).
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).
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 apped.
unto him and a definite call was given him, with the-unto 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.
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!"
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.
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 parttime 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."
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. 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.
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).
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.
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.
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).
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.
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.
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. 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. 3. 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."