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CALLING
73
There was, however, no equality except in sin and salvation where there was `no difference' (Rom. 3:22; 10:12),
for the Gentile believer was reminded by the apostle that his position was that of a wild olive graft, contrary to
nature, into the olive tree of Israel (Rom. 11:24), (see articles on OLIVE TREE3 and ROMANS4 - Provoke unto
Jealousy), and that the Jew was still `first' (Rom. 1:16). The middle wall still stood, and the enmity occasioned by
`the decrees' of Acts 15 made it impossible while such a condition lasted that the one body in which every member
was on perfect equality could be revealed (see articles on BODY p. 119, and MIDDLE WALL3). The Gentile had been
called and blessed during this period, to provoke to jealousy and to emulation the failing people of Israel. The
long-suffering of God waited for thirty-five years, and then the change of which Paul had warned them in Acts
13:40 fell.
While the glorious basic doctrine of Redemption and Justification remains, the dispensational position has
entirely changed, and we must turn to the Prison Epistles of Paul, to learn what calling obtains at the present time.
There are four references which indicate something of the glory of this new calling. It is a holy calling (2 Tim. 1:9).
The context supplies the following distinctive features.
(1) This calling is essentially associated with Paul as `the Lord's prisoner'.
(2) This calling is essentially associated with a period spoken of as `before the world began' (literally `before
times of ages' pro chronon aionion).
(3) To this testimony Paul had been appointed `a preacher and an apostle and a teacher of the Gentiles'.
(4) And this glorious message including both its gospel and its calling is spoken of as a `deposit', `something
committed'.
It is a high calling (Phil. 3:14). The interpretation suggested by some, that this should be rendered `the call on
high' as though it were a future summons, has been examined in the articles entitled ABOVE (p. 3), HOPE2, and
PRIZE3, which cannot be repeated here. Our conclusion can be stated, however, the passage in Philippians does not
refer to a future summons `on high' but to `the high calling of God in Christ Jesus' here and now. Here, in
Philippians, `the Prize' of this calling is in view, whereas in Ephesians it is `the hope' of this same calling that is in
view. The prize may be won or lost, the hope is intrinsic, it can neither be won nor lost, it is as much a gift of grace
as is salvation itself. Hope is related to calling in two passages in Ephesians. The first is in the doctrinal portion, in
which after giving `the charter of the church' (see under EPHESIANS, p. 275) in Ephesians 1:3-14, the apostle pauses
to make the new revelation a matter of prayer.
`That ye may know what is the hope of His calling' (Eph. 1:18).
The second is found in the practical outworking of this great revelation and forms a part of the sevenfold unity of
the Spirit (see UNITY OF THE SPIRIT5) in Ephesians 4:4. `There is one body, and one spirit, even as ye are called in
one hope of your calling'. Doctrine - `His calling'; Practice - `Your calling'; the same calling seen from two points
of view.
The doctrinal portion of the epistle (see EPHESIANS, p. 275, for structure of the epistle as a whole) opens with
the apostle beseeching his readers that they `walk worthy of the vocation' (calling) wherewith they had been called
(Eph. 4:1), and upon that pivot the whole teaching of the epistle is balanced. To appreciate the unique character of
the calling we must become acquainted with the meaning and implication of such terms as `all spiritual blessings',
`heavenly places', `foundation of the world', `seated together', `mystery', `far above all' and `Prison Epistles'.
These various and wondrous elements of this unique calling can be considered by turning to articles in this analysis
which either bear these titles, or which evidently include them.
CASTAWAY. How many believers have lived under the dreadful fear of being cast away from salvation and grace, by
reason of some lapse, frailty or sin? This misinterpretation of 1 Corinthians 9:27 is comparable to the harm done to
tender consciences, that has been wrought by misunderstanding `the sin unto death' of 1 John 5 and `the
impossibility of renewing unto repentance' of Hebrews 6.
A fuller examination of the Greek word translated `castaway' will be found under the heading RIGHT DIVISION4
(2 Tim. 2:15) where dokimon is translated `approved'. Here in 1 Corinthians 9:27 the Greek word is adokimos