What the Bible says about
Calling, Rejection of
(From Forerunner Commentary)
Law in Amos 2:4 refers to instruction, not legislation and its enforcement. From a verb that means "to throw," its root describes casting lots or throwing dice. When lots or dice were cast, God revealed His will in the way they landed (Proverbs 16:33; see Leviticus 16:8-10; Acts 1:26). At times lots were used in making judgments in criminal cases in which God's will needed to be ascertained (Joshua 7:13-25). Thus, by setting a legal precedent, the casting of lots served to give instruction in other cases in which the same basic principles of behavior were involved. God's will—His law—was taught to His people through the casting of lots.
This instruction process implies a teacher-student relationship. When the Israelites rejected God's instruction contained in His law, they rejected the Instructor as well. Their relationship with Him quickly deteriorated.
Commandment means "to engrave or cut into stone," suggesting its permanence and immutability in contrast to temporary and changeable lies. The law comes from an unchangeable, righteous, and pure God in contrast to fickle and iniquitous men.
Judah's despising of God's law and revelation of Himself was internal—from the heart (Psalm 78:37; 81:11-12; Jeremiah 5:23). The personal and social failures Amos records are evidence that the people had rejected the truth. So it is with us: God wants to change our hearts so He can change our actions and turn around our lives.
In every area of life, Israel perverted the truth of God to accommodate the ideas of men. In the final tally, they loved lies rather than the revelation of God (II Thessalonians 2:11-12). Thus Amos says that God's people despised His law. They made the mistake of devaluing their calling and considered it common. Believing they were God's elect, they thought they were irrevocably saved. With this attitude it was only a matter of time before spiritual and moral complacency set in. As the church of God, we cannot allow ourselves to slip into this attitude because we, too, would fall into immorality.
If that occurs, God must pass judgment because His justice is the same for everybody (Colossians 3:25; I Peter 1:17). God's laws govern the people on the outside as well as the people on the inside. No matter what makes Israel or the church distinctly different, His judgment is always righteous. When God could not change Israel's immorality through His prophets, He had to punish them. So will He punish an apostate church.
It is easy to see why this book is written to the end-time church. The people of America and the British Commonwealth are already in the moral and spiritual condition of the people of Israel and Judah in the time of Amos. Members of God's church come out of such a world. Just as Israel's privileged position became a curse, so will it be for the Christian who ultimately rejects his calling (Hebrews 6:4).
John W. Ritenbaugh
Prepare to Meet Your God! (The Book of Amos) (Part One)
In analyzing the Parable of the Great Supper (Luke 14:15-24), we must consider the two parables that precede it: the Parables of the Ambitious Guest (verses 7-11) and the Feast (verses 12-14). Although all three are spoken at the same time in the same house, Jesus describes three different occasions: a wedding, a feast, and a great supper. It is evident that His entire conversation contains a single, main theme.
First, Jesus tells the Parable of the Ambitious Guest, which isabout a wedding and the right and wrong ways of inviting people. He adds to what He had said about the Pharisees loving the best seats in the synagogue (Luke 11:43), making it clear that humility comes before true exaltation. Those not seeking promotion are to have the important places in social life. Those who exalt themselves will be abased, and the humble will be exalted (James 4:10; I Peter 5:6).
Then, Jesus tells the Parable of the Feast, giving his host a lesson on whom to invite to a meal. The key to the parable is, "Lest they also invite you back, and you be repaid." If the host invited only his rich friends, of course, he would expect them to offer him like hospitality, but when people act on this basis, they derail true hospitality. Godly hospitality occurs when one serves others while expecting nothing in return (I Peter 4:9).
The Parable of the Great Supper is Jesus' response to a fellow dinner guest exclaiming, "Blessed is he who shall eat bread in the kingdom of God!" All three parables deal with the general theme of hospitality, but the last adds humility and self-examination.
Jesus pictures God's choice in the kind of guests He desires at His table. The parable shows a progression of urgency as time grows short. The first invitation is conveyed to the Israelites simply as "come." The second, "bring in," is directed at the spiritually poor, injured, crippled, and blind, symbolizing the Gentiles without previous access to the truth. The third, "compel," affects an even lower class of people representing the spiritual fringes of this world.
None of the three invitees has any desire to fellowship, expressing the same willing captivation by the cares of this world. Many fail to realize that the invitation is from God the Father to His children, and failure to respond constitutes willful disobedience. None who so decidedly reject the offer of the Kingdom will be saved (Hebrews 6:4-6; 10:26-31). It is dangerous to reject the truth of God. The invitation is full and free, but when people turn willfully away from it, God leaves them to their chosen way of destruction. How important it is to cherish God's offer of the blessings of His way of life and eternal life in His Kingdom and to examine our own dedication.
Martin G. Collins
Parable of the Great Supper
Our calling, our life in Christ, begins when the Father directly interfaces with our mind for the purpose of revealing Himself, His ways, His purpose, His plan, His mind, His attitude, His perspective, His character, His love, His power, His mercy, His forgiveness, and on and on, that we might use our life and free-moral agency to choose life
But most important is that the Father Himself does this. God miraculously joins His own mind to ours! There is nothing mysterious about this at all. He begins to transfer His thoughts, His attitudes, His character—the Spirit of His mind—into our minds. When it tells us, "Grieve not the Spirit of God," he means, "Don't grieve the Father by resisting Him." He is transferring the invisible essence of His mind through the access that we have to Him by means of the death of Jesus Christ. He is by no means kidding about the importance of this process. He is helping us to understand that, even as we are influenced by those around us, unless we are in the presence of God, we will not be influenced by Him. This is why it is so vital for us to share life with Him.
This is where prayer and Bible study become important because we are literally in His presence and He can transfer the essence of His mind into ours. Nobody sees it. When we obey, we are giving Him permission to do this. We submit, using our free moral agency. There is nothing magical about this at all. It occurs when we respond to the influence of the interface that He creates between us when we believe His Word and submit, and when we strengthen the relationship through prayer, Bible study, and meditation.
John W. Ritenbaugh
The Holy Spirit and the Trinity (Part One)
Because God has spoken to us by His Son, and because His Son is so great and so glorious, and because the subject which is addressed is of such infinite importance to us and to our welfare, He says we ought to give the more earnest heed to it.
Earnest is an important word. It means "abundantly," "more exceedingly," "much more frequently," or "more super-abundant" heed. Paul is saying to pay attention intensely to what God is doing in our lives!
We should pray and study with great care and concern lest we should let God's Word slip, which means to "let it [God's Word] run out"—to leak out like a barrel with a cracked plug. The barrel is full, and it very slowly starts to leak.
Another analogy would be to "drift away." Envision a rowboat tied to a pier, but the rope loosens and falls into the water. Someone on hand could reach down, grab the rope, and retie it. But if this simple task is neglected, then the boat, which had been floating right next to the piling, slowly drifts away. Soon it will be ten feet away, then fifty feet, and in time it is on the horizon where the water is rough. Paul instructs us not to let that happen. Do not let it drift away! Pay attention! If we become superficial in our prayer and study, then our once keen vision of God will begin to blur.
If those without God's Spirit who heard God's Word died in the wilderness as punishment for disobeying God, how much greater will be our punishment for drifting away? To us, God says, "Pay attention!" Our chance for salvation is now! If we are not successful, then our hope is lost! Paul advises us to see the scope of what God is doing in our lives. We must constantly remind ourselves of His purpose for our calling. We must pray and study with that purpose at the forefront of our minds.
John O. Reid (1930-2016)
Don't Take God for Granted
Abraham was drawn by faith to a land that he would afterward receive as an inheritance, the Promised Land, a type of the Kingdom of God. What if he had refused to step out?
What God has recorded of Abraham's life reveals that how he responded illustrates a path, a way of trust that will lead us to our inheritance. It is the "narrow way," the difficult way that leads to life. That way would have existed even if God had not revealed it to him, but Abraham's following that way in faith proved that his heart was one with God's. God expects us to follow the same trustful attitude that motivated Abraham's actions.
Abraham's obedient response suggests that no proud, stiff-necked rebel will be in the Kingdom of God. No one wrapped up in himself will survive this difficult path, only those who by faith are humbly submissive to God's will. In short, God's calling begins severing us from a number of important negative worldly and carnal factors. At the same time, it also attaches our loyalties, our responsibilities, and our purposes in life to God and His Kingdom.
In biblical terminology, we are transferred from death to life; from fleshly minded to spiritually minded; from Israelite or Gentile to Abraham's seed; from uncircumcised to circumcised in heart; and from the world to the Kingdom of God. It is essential that our severing from the old way be as complete and continuous as possible because, despite what happens to our heart in our attachment to God and His way, the world and carnality remain as constant threats, almost like magnets drawing us back toward them.
From this arises our need for faith to wage the Christian fight so that we do not backslide to where and what we were before. We see this in a small way from Abraham's life; his breaking away was not as smooth as it appears on the surface. Genesis 12:1 contains God's original charge: "Now the LORD had said to Abram: 'Get you out of your country, from your family and from your father's house, to a land that I will show you.'"
God was severing Abraham from his country, his kindred, and his father's house. Our severing rarely involves a physical separation from the nations of our birth, but it almost always involves a spiritual division from our natural families. Frequently, this severing causes strained family relations. It appears that it caused Abraham problems as well.
In Luke 14:26-27, Jesus admonishes all who desire baptism to consider well what He says:
If anyone comes to Me and does not hate his father and mother, wife and children, brothers and sisters, yes, and his own life also, he cannot be My disciple. And whoever does not bear his cross and come after Me cannot be My disciple.
As our calling begins, problems do not generally arise because the uncalled family members hate us outright. Instead, they love us in their carnal fashion, but our desire to obey God upsets their sense of family unity, loyalty, and responsibility. A related factor irritates them: They understand that we are rejecting many, if not virtually all, of the spiritual values they taught us.
John W. Ritenbaugh
The Christian Fight (Part Seven)
2 Peter 1:10-11
For those who believe in the doctrine of eternal security, II Peter 1:10-11 is a particularly difficult passage to dispute because it exposes the lie in this infernal teaching. It does this by stating a simple command that God asks us to carry out.
The inverse is also true; if we fail to do what Peter advises, then our calling and election are not sure. Beyond that, if we stumble, an entrance will not be supplied to us into the Kingdom of God.
God has done His part. He called or elected us out of all the billions on this planet. He forgave us, granted us repentance, and gave us His Holy Spirit. He opened up the truth to us and revealed Himself and His way of life to us. He made the New Covenant with us, supplying us with spiritual gifts, love, and faith. There is no end to what He has done for us.
Nevertheless, if we do not reciprocate, the relationship He has begun will fall apart. Our calling and election are not certain without us doing our part. We can fall away and not make it into the Kingdom of God.
Why did Peter write this to the whole church (verse 1)? He wrote it because the church at the time was experiencing various apostasies (II Peter 2:3). False teachers were bringing into the church destructive doctrines to turn the people away.
Why would Satan put false teachers in the church if there was no chance for the people to fall away? If church members have eternal security, why waste his time on them? However, Satan himself knows that Christians do not have eternal security, and he tries his best to turn us into apostates. We can fall away!
Peter was writing in this atmosphere. The people in the first-century church were living in a time of false teachings, false teachers, and apostasy, and he needed to warn them. "For this reason I will not be negligent to remind you always of these things, though you know and are established in the present truth" (II Peter 1:12).
This, too, begs the question: Why did Peter command them to make their calling and election sure? If they had the truth, and he admitted that they were established in it, why did they have to make it "sure"? In making their calling and election sure, they would be doing the one thing that would keep them on the right path to the Kingdom. Christians keep themselves from falling into deception, error, and sin - keep themselves from apostatizing and losing their salvation - by validating their conversion.
When a thing is validated, it is objectively determined to be genuine, true, real, authentic, or legitimate. How do Christians validate their calling and election? The answer is simple. Jesus describes it in Matthew 7:16-20: We validate our calling and election by producing fruit. Jesus expounds on this in His Passover message in John 15:
I am the true vine, and My Father is the vinedresser. Every branch in Me that does not bear fruit He takes away. And every branch that bears fruit He prunes, that it may bear more fruit. . . . As the branch cannot bear fruit of itself, unless it abides in the vine, neither can you, unless you abide in Me. I am the vine, you are the branches. He who abides in Me, and I in him, bears much fruit; for without Me you can do nothing. If anyone does not abide in Me, he is cast out as a branch and is withered. And they gather them and throw them into the fire, and they are burned. . . . By this My Father is glorified, that you bear much fruit; so you will be My disciples. (verses 1-2, 4-6, 8)
This blows the eternal security doctrine to smithereens. Our Savior, Jesus Christ - our Judge - says that if we do not bear fruit, God will take us away and throw us into the fire! If we bear fruit, however, we will glorify the Father and truly be disciples of Christ, that is, true Christians!
We validate our calling by growing in grace and knowledge (II Peter 3:18). If we are showing love to the brethren, if we are serving as opportunity permits, if we are deepening our relationship with God, we can be certain that our calling and election are still firmly in force.
Richard T. Ritenbaugh
Do We Have 'Eternal Security'?
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