Posts Tagged ‘words’

Masters and Mouths

Masters and Mouths

© 4/18/2020 C. O. Bishop

James 3:1-12

Introduction:

James seems to address two ideas here: Masters and Mouths. But, the admonition is directed to “My Brethren:” to believers. So, since both ideas are addressed to the same audience, and the one leads directly into the other, we will approach them as if they were one idea, simply having a wider and a narrower focus.

The general focus is “how we live,” especially in the case of leaders. Remember that in chapter two that was also the primary focus, where faith had to result in actions. Hypocrisy was ruled out by genuine faith, leading to the “practical” holiness of life which God requires.

“Be Not Many Masters”

1 My brethren, be not many masters, knowing that we shall receive the greater condemnation.

Bear in mind that I am quoting the King James Version…which, in its original form was from 1611. In modern English, especially in the US, we no longer often use the word “master” to mean a teacher, but that was a very common usage, two centuries ago, even in the US. A school-teacher was called a schoolmaster, a person who went from town to town teaching young people the arts of ballroom dancing (once considered an important part of education) was called a “dance-master,” etc. The word for teacher in Spanish is still “maestro,” and such usage is common in many languages. This passage is not a warning to not be an employer, nor even a caution against the (then-common) practice of slave-holding. It is an admonition that one not be over-eager to become a teacher (specifically, teaching within the church…teaching scripture, feeding the flock, equipping the saints, etc.) Why would James extend such a warning? Over in 1st Timothy 8:1, it says that “if a man desires the office of a bishop (“overseer”…same person as an elder, pastor, shepherd, presbyter,) it is a good work he desires.”

The issue is one of being held accountable: see Hebrews 13:17. We elders are going to be held accountable for the results of our ministry, at least so far as it is a direct result of what we did or failed to do. Ezekiel 34:1-10 spells out the job description of the shepherds, and specifically emphasizes their ultimate accountability to God. If you read that passage, and it does not make you think very seriously about the consequences of ministry, for good or bad, then something is wrong with how you approach God’s Word. He makes it a truly serious issue.

The warning here, about “masters” (teachers) bearing a greater condemnation, also could be in reference to the fact that our human observers will more harshly condemn a failing teacher or preacher than they will one who does not hold such a position. (Consider how the news media love to report any failure in pastors, Sunday-school teachers, etc.) And the warning is clear, that we should not be “in a rush” to gain that status, knowing that the risk is there.

But…it is also a warning that God demands more of a teacher or a shepherd. We are held to a stricter standard. The qualifications for leadership in 1st Timothy 3:1-8 and Titus 1:5-9 are quite clear, and they definitely lay out God’s standard for Church leaders. They do not say that all Christians have to meet those criteria. On the other hand, they definitely are all character-traits that should be emulated by those who follow. Paul said (1st Corinthians 11:1) to the Corinthian believers that they were to follow him as he followed Christ. Elders, deacons and other leaders are to lead by example, so that others can do as they do, without fear of being led astray. Peter said (1st Peter 5:1-3)that the elders are not to serve as “lords” over the flock, but to be examples for the flock.

The danger of failure looms for everyone, but the results of failure in a shepherd’s life can be disastrous, as others are certainly following. A pastor who winks at worldly thinking will be held accountable for the sin into which members of the flock will certainly be drawn. He taught them that it was “OK.”  The failings in the teachers will be lived out in those they teach. So James addresses the most common failing, here: the mouth…the tongue. And he reminds us that we all fail in this area, so it is especially vital to guard against this nearly universal failing.
For in many things we offend all. If any man offend not in word, the same is a perfect man, and able also to bridle the whole body.

The Importance of the Tongue

This sounds like an exaggeration, but James says that if a believer can completely solve the “mouth problem”, he is fully mature—“perfect,” in the sense of the ability to walk with God. James says that if you can control your tongue, you can control everything else, as well, because, evidently, that is the greatest challenge. Then he goes on to illustrate how the tongue is at least indicative of where the whole man is headed.
Behold, we put bits in the horses’ mouths, that they may obey us; and we turn about their whole body.
Behold also the ships, which though they be so great, and are driven of fierce winds, yet are they turned about with a very small helm, whithersoever the governor listeth.
Even so the tongue is a little member, and boasteth great things. Behold, how great a matter a little fire kindleth!

James uses, as illustrations, a bit in a horse’s mouth and the rudder on a ship; they are examples of how something relatively small can have a huge effect. In a way, it is an “inside out” analogy… in both those cases, the small thing (bit and rudder) are used to physically control, from the outside, a much larger thing (the horse or the ship.) But the tongue is primarily an indicator of what is going on in the heart. Jesus said (Matthew 12:33-35) that a good man brings forth out of the good treasures of his heart that which is good; while an evil man brings forth out of the evil treasures of his heart, that which is evil. He said that “Out of the abundance of the heart, the mouth speaketh.” Interestingly, this is also the passage where the scripture teaches that “by their fruit ye shall know them”. He was referring to false teachers, and the “fruit” was their teaching; their words. What comes out of our mouths is indicative of what is in our hearts.
And the tongue is a fire, a world of iniquity: so is the tongue among our members, that it defileth the whole body, and setteth on fire the course of nature; and it is set on fire of hell.

We need to consider the ultimate source of what is coming out of our mouths: Does it originate with God? And, if not, from where else might it originate? (set on fire of hell?” Is this literal? Or figurative?) Jesus said (Mark 7:15-23) that a man is not defiled by what he puts into his mouth, but by what comes out, specifically because of the source. The evil that comes out of our hearts, and bears fruit through our words and actions, is what brands us as sinners. Paul said, (Romans 8:7) that our sin nature is literally untamable—that it is not subject to the law of God, nor indeed can it be brought into submission. So, if my sin nature is the source of what comes out of my mouth, it is guaranteed to be unprofitable, if not downright destructive. Remember that the Holy Spirit is the Author of all of the Bible, through the various human writers. So James, by the same Holy Spirit, confirms that the tongue (because it bears the fruit of the inner man…the heart) is untamable, too…and that it reflects our old sin nature (which, in turn, is ultimately fueled by the Evil One, as we see in Ephesians 2:2, 3) Not much fun to consider, is it?

For every kind of beasts, and of birds, and of serpents, and of things in the sea, is tamed, and hath been tamed of mankind:
But the tongue can no man tame; it is an unruly evil, full of deadly poison.

The issue is the heart: Jeremiah, over 600 years earlier had said, (Jeremiah 17:9) that “The heart is deceitful above all things, and desperately wicked…” So, even in a believer, who is possessed of a new nature which is created holy and righteous (See Ephesians 4:24), the old sin nature, unchanged and untamable, is still there, waiting and yearning to take over and make us a curse to all around us instead of a blessing.
Therewith bless we God, even the Father; and therewith curse we men, which are made after the similitude of God.
10 Out of the same mouth proceedeth blessing and cursing. My brethren, these things ought not so to be.

The contrast between blessing and cursing is stark, and very clear: What other kinds of things does God label as “sins of the lips?”

Ephesians 4:29 says, “Let no corrupt communication proceed out of your mouth, but that which is good to the use of edifying, that it may minister grace unto the hearers.”

So the classification of “what to say and what not to say” could be narrowed to “What, in this flow of words, could minister grace to the hearers?” (By the way, I try to maintain the consciousness that, even “in private,” there are hearers, and watchers. Consider the fact that we are a testimony of God’s Grace and Wisdom to the Angelic hosts, not just to humans.) How is this edifying to anyone? How does it build up someone in their walk with God? Or, conversely, does it actually do the opposite? This is serious stuff, if you consider the potential consequences.

Ephesians 5:4 says, “Neither filthiness, nor foolish talking, nor jesting, which are not convenient: but rather giving of thanks.” (KJV)

  • NASB renders the same passage, “and there must be no filthiness and silly talk, or coarse jesting, which are not fitting, but rather giving of thanks.”
  • NIV renders it “Nor should there be obscenity, foolish talk or coarse joking, which are out of place, but rather thanksgiving.”

In these passages, Paul lists some things that are simply seen as being inappropriate for believers to say or discuss. We may have a variety of opinions about what those subjects may be, but I am guessing that the things to which he refers, here, are conversations that either make light of, or glorify sin or immorality. He goes on to say that “it is a shame even to speak of those things done of them in secret.” (Ephesians 5:12) Such things should not be comfortable for us to discuss, and there has to be a very good reason to even broach these subjects, let alone dwell upon them. I have had young believers insist that “swearing can be a good thing” in certain circumstances. I am not the judge: Jesus is. But Jesus is the Living Word of God. How can I rationalize obscenity, off-color joking, or the like, when the Written Word of God tells me it is to be abandoned?

What other kinds of things does God list as sins of the mouth? One he hits on in many places is deception: Jesus labeled Satan as being the author of deception, saying “…he is a liar and the father of it.” (John 8:44) Give that some thought, when you are tempted to shade the truth.

In Proverbs 6:16-19 He lists:

  • A lying tongue
  • A false witness that speaketh lies
  • He that soweth discord among brethren.

I’m not sure that I understand the difference between the first two items, as both seem to deal with lying. But the third one can refer to someone who spreads negative information, even if it is true. Proverbs 10:12 says that “hatred stirs up strife, but love covers all sins.” 1st Peter 4:8 echoes that idea, saying that “…love covers a multitude of sin.” It is possible for us to tell the truth, and still be in the wrong, as we have become a “talebearer.” Proverbs 11:13 says “A talebearer revealeth secrets, but he that is of a faithful spirit concealeth the matter.”

Our mouth can be a source of trouble even when we are telling the truth…when the matter simply should not have been discussed. Proverbs 10:19 says, “In the multitude of words there wanteth not sin, but he that refraineth his lips is wise.” Wisdom is the thing we want controlling our words. Proverbs 31:26, referring to a virtuous woman, says, “She opens her mouth with wisdom, and in her tongue is the law of kindness.” Those are the things we want to characterize what comes out of our mouths. Wisdom and Kindness!

Incidentally, if we have wronged someone by talking behind their back, and they know it, then we owe them confession and apology, as well as the same to all those to whom we gossiped. But if the “victim” does not know, and we run to them to “clear our conscience”, then we have only burdened them with the knowledge that we have wronged them, and then left them to worry about the potential long-term results of our sin.

That is not a kind thing to do, nor does it undo the damage we have done: instead, it adds to the damage. So, while we do have to go and confess our gossip to those to whom we gossiped, it is very questionable motive that would drive us to also go let the victim know that their reputation has been sullied by our loose mouth, unless there is a real chance they would learn of it anyway, and this might somehow protect them from the potential damage.

One must consider what “Agape” love means: It requires doing things for the benefit of the recipient, without regard to the effect on the doer. That is what Jesus demonstrated at the Cross. If my “confession,” meant only to “unburden my soul,” is going to cause further damage to the victim of my loose mouth, then that is not a loving thing to do. We need to examine our motives, and consider the potential results. There may be times when the only one to whom I can confess is God himself.

It is not Random: It is a Choice.

James goes on to finally compare our speech to a fountain or a fruit tree:

11 Doth a fountain send forth at the same place sweet water and bitter?
12 Can the fig tree, my brethren, bear olive berries? either a vine, figs? so can no fountain both yield salt water and fresh.

Nature doesn’t hold very many anomalies like the human mouth. A spring would not normally alternate randomly from salt water to fresh, and back again, though I suppose a seasonal change or a tidal change might produce such a phenomenon. But it is certainly not considered normal, nor would it ever be considered a good thing. It would make that spring unreliable to any creature who needs fresh water.

A fruit tree will never “randomly” offer a completely unrelated fruit, though grafting can produce some rather unusual combinations. But there is nothing random about it, and usually, it is considered a desirable thing, where grafting is involved, because someone went to a great deal of trouble and care, to produce that successful graft.

But our speech does swing wildly from very good to very bad, sometimes without warning. It’s an unfortunate truth, but it is a reality that we can (and must) learn to deal with, and, thankfully, one from which we will eventually be free.

In the meantime, we are exhorted to be aware of the danger and to deal wisely in the things we say and do. The words we use and the way we conduct relationships tell the people around us more about the reality of our walk with God than any overt “piety” we may try to display. People need to

  • See a consistent walk that emulates the Savior, to
  • Hear kind, gracious, wise speech,and thereby to
  • Smell (metaphorically speaking) a consistent aroma of the fragrance of Christ, not the reek of the old nature. The words we speak will accomplish either the one or the other.

To leaders, this is an especially serious warning, of course, but all believers need to be aware that we are affecting someone, whether we know it or not, and for better or worse. Choose daily to consider what effect you are having, and allow God to change your thinking and your words.

Blessings upon you all. I trust that we will soon be together again in the building the Lord has provided. Until that time, please try to maintain contact with one another by telephone, and maintain contact with God, in the Word, and in prayer.


The Call of God

The Cleansing and Call of the Servant of God

© C. O. Bishop, 6/29/2019

Isaiah 6:1-8

Introduction:

Last time we met, we discussed the coming Judgment, and how it will affect Jerusalem, particularly; but how it will affect the Gentile world as well. The scripture transitions directly from God’s pronouncement of Judgment upon Jerusalem, Judah and Israel, into the cleansing and call of Isaiah the Prophet. We find this passage exciting because it gives a glimpse into the unseen world of angels, and to the throne of God. And we ought to find it so—it is exciting. But there is much to learn here, too.

This is apparently the personal call of Isaiah. It would be nice if everyone got this sort of dramatic call, I suppose…but we shouldn’t get clamoring too much to get what Isaiah got—tradition says he was executed, by being cut in half under a crosscut saw. The prophet’s life was not easy. Most of us have simply the general call of God’s Word (which He says is personal to all those who believe) and we have the Great Commission, which is also to all Church-age believers.  Isaiah did not have those things, so he got what he got. Let us learn from it what we may.

How did Isaiah see the Lord?

1In the year that king Uzziah died I saw also the Lord sitting upon a throne, high and lifted up, and his train filled the temple.

In verse 1, we get the time-frame—“the year that King Uzziah died” (in some passages he is called King “Azariah,” too, so don’t get confused if you run into that name). So, in the year King Uzziah died (approximately 758 BC), Isaiah saw the Lord. Notice it is NOT all caps—this is the Hebrew word adonai, meaning “master,” or “lord.” It was definitely God he was seeing, as the next verses will make clear (God the Son, in fact, as we learn in John 1:18), but the reference in verse one says that He was the Lord— the Master— and it has not yet mentioned His name. It describes Him as being seated on a throne, high and lifted up, and His train filled the temple. We need to see Him this way! Primarily the fact that He is “High and lifted up!” We have been taught to see Jesus as our “buddy,” or our comforter, and protector, and, He is all of those, but we tend to forget the fact that He is the Almighty God who created us, and the Judge of all the earth, who is above all, and who knows all, and who understands the real thoughts of our hearts, not just the ones we pray. We need to see Jesus in his supremacy!

How do the Angels see Him?

Above it stood the seraphims: each one had six wings; with twain he covered his face, and with twain he covered his feet, and with twain he did fly. And one cried unto another, and said, Holy, holy, holy, is the Lord of hosts: the whole earth is full of his glory. And the posts of the door moved at the voice of him that cried, and the house was filled with smoke.

Verses 2 and 3 tell of angelic creatures called seraphim (plural of seraph, which means “burning one.”) This is the only place they are even mentioned, but they are evidently powerful spirit-beings, angels of some sort, worshipping God, and yet unable to look on His face.

They hid their own faces (and feet—what is that about?) and cry out… what? “Love, love, love, God is Love”? No! So powerful are they, that their voice moves the doorposts of the temple, and fills the house with smoke: and, yet, what do these mighty six-winged creatures see as the primary attribute of God? What impresses them so, that they hide their faces and cry out one to another exclaiming about it? His HOLINESS! (“Holy! Holy! Holy, is the LORD of Hosts: the whole earth is filled with His glory!”)

It is interesting that in our culture we have focused on the Love of God to the exclusion of His holiness, His righteousness, and His judgment…which may explain why we do not fear the judgment of God, nor worship Him for His righteousness. We fail to understand the enormity of the Grace of God, because we also fail to understand the Holiness of God, and the depth of our own depravity and sin. How can we see Grace as a marvelous thing, when we take lightly the Holiness which calls for justice, and the sin which calls for judgment? If we take sin lightly, then we must also take Grace lightly.

How can we turn this around?  How can we regain a proper view of the attributes of God, the Creator and Judge of all the earth—The Ruler of the universe, both seen and unseen? The only way I know is to go to God’s Word and continually see Him as the Master, High, and lifted up, then confess our blindness and foolishness, and pray God will open the eyes of our hearts.

Self-Judgment

Then said I, Woe is me! for I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips: for mine eyes have seen the King, the Lord of hosts.

What was Isaiah’s response (verse 5) to having seen God? Did he start a televangelism program, and strut around on a stage, telling everyone what a wonderful experience it was, and describe in great familiar detail all that he saw, and all the intimate things God told him? Did he boast of his own special relationship with God, as witnessed by his vision? No! He cried out in fear, knowing that he was a dead man, because he, an unclean sinner, had seen God. This is the true response of those who have seen themselves in the light of who GOD really is…they drop all pretense of personal worthiness, as they are completely overwhelmed by the Holiness of God.

It is interesting too, that what Isaiah was most concerned about at that moment is the fact of his “unclean lips”—now, I don’t know specifically what he was guilty of, but I know that I fall down in that area, too. I frequently say unwise things. And James 3:2-12 tells me that the whole human race has the same problem.

For in many things we offend all. If any man offend not in word, the same is a perfect man, and able also to bridle the whole body. Behold, we put bits in the horses’ mouths, that they may obey us; and we turn about their whole body. Behold also the ships, which though they be so great, and are driven of fierce winds, yet are they turned about with a very small helm, whithersoever the governor listeth. Even so the tongue is a little member, and boasteth great things. Behold, how great a matter a little fire kindleth! And the tongue is a fire, a world of iniquity: so is the tongue among our members, that it defileth the whole body, and setteth on fire the course of nature; and it is set on fire of hell. For every kind of beasts, and of birds, and of serpents, and of things in the sea, is tamed, and hath been tamed of mankind: But the tongue can no man tame; it is an unruly evil, full of deadly poison. Therewith bless we God, even the Father; and therewith curse we men, which are made after the similitude of God. 10 Out of the same mouth proceedeth blessing and cursing. My brethren, these things ought not so to be. 11 Doth a fountain send forth at the same place sweet water and bitter? 12 Can the fig tree, my brethren, bear olive berries? either a vine, figs? so can no fountain both yield salt water and fresh.

Evidently it is a more serious matter than we tend to think it is, too—in Proverbs 6:16-19, God lists seven things He hates—and three of them have to do with the mouth.

16 These six things doth the Lord hate: yea, seven are an abomination unto him: 17 A proud look, a lying tongue, and hands that shed innocent blood, 18 An heart that deviseth wicked imaginations, feet that be swift in running to mischief, 19 A false witness that speaketh lies, and he that soweth discord among brethren.

  • A lying tongue
  • A false witness that speaks lies
  • He that sows discord among brethren

Notice too that it isn’t just what comes out of the mouth, but the root of the matter, which is our corrupt heart: “A heart that devises wicked imaginations…” Give that some thought: What comes out of the mouth reveals that which is in the heart. Jesus said that, too: (Luke 6:43-45)

43 For a good tree bringeth not forth corrupt fruit; neither doth a corrupt tree bring forth good fruit. 44 For every tree is known by his own fruit. For of thorns men do not gather figs, nor of a bramble bush gather they grapes. 45 A good man out of the good treasure of his heart bringeth forth that which is good; and an evil man out of the evil treasure of his heart bringeth forth that which is evil: for of the abundance of the heart his mouth speaketh.

We may make our excuse that “we live in a corrupt world,” and that “we are constantly affected and influenced by what is around us:” Remember that Isaiah lived in a sinful world, too, just like you and I. But God could still cleanse him and use him. He can do the same with you and me!

God’s Cleansing

Then flew one of the seraphims unto me, having a live coal in his hand, which he had taken with the tongs from off the altar: And he laid it upon my mouth, and said, Lo, this hath touched thy lips; and thine iniquity is taken away, and thy sin purged.

Remember that Isaiah was already a believer. He had depended upon the blood-sacrifices, as God’s chosen means by which he could be saved. This traces all the way back to Genesis chapter 3, and the covering God provided there, and to the Passover Lamb, under which all of Israel huddled, to be saved from the Judgment of a Holy God. So this passage is not about Salvation: it is about the sanctification of a believer.

Verses 6 and 7 say that an angel flew with a coal from the altar, and laid it on his mouth. Remember that the altar was where God’s chosen sacrifices died. Compare it to the Cross of Christ, where God’s Chosen Sacrifice died, once for all time: Has God been allowed to cleanse your mouth, via the Cross? Is the truth of the Cross having enough effect in your life to transform your speech? To eliminate gossip, foolish talk, coarse jesting (Ephesians 5:4)—and cruel, mocking comments? Perhaps the cutting humor that we call “banter” might be displeasing to God. We certainly don’t see Jesus talking that way.

Consider how a “coal from that altar” might affect you. In Isaiah’s case, it purged his sin; whatever the sin of his mouth was, God said he was cleansed by the coal from that altar. Shouldn’t it do the same for us, who are actually indwelt by the living God? So far as we know, Isaiah did not have that privilege. We need to allow the Cross of Christ to cleanse our hearts, and change what comes out of our mouths. He said He came to save us from our sins; not just from the penalty of our sins. Shouldn’t His blood begin to cleanse our thoughts and words, as well?

God’s Call

Also I heard the voice of the Lord, saying, Whom shall I send, and who will go for us? Then said I, Here am I; send me.

Then, Isaiah heard the call of God—not before. If you want the call of God in your life; if you wish to be used of God in a meaningful way, first allow the Cross to cleanse you, transform you, and prepare you for service. Verse 8 says Isaiah heard the voice of the Lord, saying “Whom shall I send, and who will go for Us?” (A little glimpse of the Trinity there, see it? “Who will go for Us?) Isaiah didn’t wait to ask what the mission was—he wanted to be used by God, and he immediately volunteered.

This is the kind of volunteer God wants and can use: one who has come to the Cross for cleansing, and who does not ask what the task might be before deciding he wants to serve the living God. He chooses service, and then asks “What would you have me to do, Lord?”

How About You?

Is your life something that God can use? And if not, are you willing to confront that fact at the Cross, and repent? Are you willing to drop all reservations and ask God to make you usable? If you are, then the path to fruit-bearing is open to you. If not, then the path to fruit-bearing is filled with obstacles, and you cannot expect to see God use you. God uses those who are willing to be cleansed, even though they live in a sinful world.

God’s service has the reputation of paying low wages. In Hebrews 11, God lists the “heroes of the faith,” but he reserves his highest praise for those who lost everything in His service, and were left destitute. He said “the World was not worthy of them.” It is true that sometimes the “wages” in this world, for serving the Living God, seem paltry. We look at the lives of the various prophets, and see that they were not only not wealthy, they were not even comfortable, as a rule. We have to consider the end of the story, though. In both the case of the “successful” sinner, and the case of the impoverished servant of God, the apparent prosperity or lack thereof is fleeting, when compared to eternity. Think of Lazarus and the rich man, in Luke chapter 16: Which life would you rather have? We want to have it both ways: we want to be prosperous in the World, and prosperous in ministry. It isn’t impossible, of course, but it is truly uncommon; as the World rewards its own, as a rule and we no longer belong to the world. Jesus said “If the world hates you, remember that they hated Me first.”

(John 15:18-27)

18 If the world hate you, ye know that it hated me before it hated you. 19 If ye were of the world, the world would love his own: but because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you. 20 Remember the word that I said unto you, The servant is not greater than his lord. If they have persecuted me, they will also persecute you; if they have kept my saying, they will keep yours also. 21 But all these things will they do unto you for my name’s sake, because they know not him that sent me. 22 If I had not come and spoken unto them, they had not had sin: but now they have no cloak for their sin. 23 He that hateth me hateth my Father also. 24 If I had not done among them the works which none other man did, they had not had sin: but now have they both seen and hated both me and my Father. 25 But this cometh to pass, that the word might be fulfilled that is written in their law, They hated me without a cause.

So we needn’t expect the world to reward us for behaving like Jesus…they hated Him, and will hate us, too, for belonging to Him. Remember who you belong to; remember who you serve. We are not supposed to be looking to the World for approval, or recompense; nor, especially, for direction, or guidance. Our Master is the Living God, just as Isaiah’s was, and all the prophets. And, no, the “salary” in this world may not seem particularly impressive: But the “retirement” is literally “Out of this World.” We live in hope of eternity, not a comfortable, easy life, here.

There is no question whether you are called to serve God. Every single believer has that calling. How do I know?

Romans 8:28-30 28 And we know that all things work together for good to them that love God, to them who are the called according to his purpose. 29 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. 30 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.

The only question is whether we will choose to heed that call. What can we do, then, to choose the calling of God?

Choosing the Calling of God

Repentance means to “change one’s mind.” We need to change our minds regarding our life expectations, and what we call our priorities. We need to change our minds about who is really in charge: If Jesus really is your master, then His priorities should be your priorities.

Jesus said, in John 14:21, He that hath my commandments and keepeth them, he it is that loveth me: and he that loveth me shall be loved of my Father, and I will love him, and will manifest myself to him.” So, if you place yourself into that promise, by choosing to live in obedience to Jesus’s commands (love God, love one another, offer that love to those around you…etc.) then Jesus has promised to make Himself known to you on an ongoing basis. If on the other hand, you choose your own priorities over His, then He will seem quite distant, and your vision of His will may become so dim that you no longer are sure of the path before you.

Begin by confessing where you really are, in your life: Go to God’s Word. See His Holiness. Confess your sins, and receive His cleansing. Then; allow Him to make you useable in His service, not holding back for the sake of security and comfort. Truly, the rewards are worth the hardships.

Lord Jesus, give us the Wisdom to understand your word, to confess our sins, recognizing that we have no worthiness in our own flesh, but to hear your call, and respond in faith, saying, “Here am I, Lord, send me!” We desire to walk with you, in fellowship, and in service. Please draw us into that reality, so as to glorify yourself in us.