SALVATION BY GRACE EXECUTED AND APPLIED BY AN EFFECTUAL CALL

The Scripture, in a number of places, emphatically sets forth an effectual call. The sheep hear the shepherd's voice: they come to him; and he gives them eternal life (Jn. 10:27). On the other hand the non-sheep are not effectually called and do not believe in him. “Ye believe not on me because ye are not of my sheep” (Jn. 10:26).

Those who are saved are often referred to as “THE CALLED.” They are “the called according to his purpose” (Rom. 8:28). They are “the called of Jesus Christ” (Rom. 1:6). They are the “called saints” (to be is not in the original Greek) Rom. 1:7). They are “them which are called, both Jews and Greeks,” who see Christ as “the power of God, and the wisdom of God” (I Cor. 1:24). They are the ones “whom he hath called” (Rom. 9:24). They are the ones who are “called into the grace of Christ” (Gal. 1:6). They are those who are “called by his grace” (Gal. 1:15). These have been “called unto holiness” (I Thes. 4:7). They are the “as many as the Lord our God shall call” (Acts 2:39). These have all been called with a divine elective call that results in justification and salvation. We have a “calling and election” of which we can have assurance because it is “not according to our works, but according to his own purpose and grace, which was given us in Christ Jesus before the world began” (II Pet. 1:10; II Tim. 1:9).

THE NATURE OF THE EFFECTUAL CALL

We should consider briefly the nature of the effectual call. Much of this point has been indirectly touched upon in our previous considerations. We will, however, touch upon them again.

The effectual call is a call that was included in the eternal purpose of God for the ones whom he had given to Christ. He “saved us, and called us” with a call that was graciously purposed for us “before the world began” (II Tim. 1:9).

We did not deserve such a call but God graciously and effectually calls his people to salvation. It is “according to his purpose and grace”. It is a calling that is “by his grace” (Gal. 1:15).

This gracious call of God is a call purposed in eternity past that assures our glory in eternity future. The “God of all grace hath called us unto eternal glory by Christ Jesus” (I. Pet. 5:10). He “hath called us to glory and virtue” (II Pet. 1:3).

“Give diligence to make your calling and election sure,” exhorted the Apostle Peter. Those who are called have been “sanctified by God the Father” and are “preserved in Jesus Christ” (Jude 1). They can be sure of their calling as well as their election.

As the Mediator of the covenant of grace Christ has assured that “they which are called might receive the promise of an eternal inheritance” (Heb. 9:15). According to the Apostle Peter the “elect” have the assurance of “an inheritance incorruptible, and undefiled, and that fadeth not away, reserved in heaven” (I Peter 1:2-1).

“For the gifts and calling of God are without repentance,” wrote the Apostle Paul. This speaks of the effectual call and the word translated “without repentance” means “irrevocable.” Again Paul wrote: “Faithful is he that calleth you, who also will do it” (I Thes. 5:24).

Notice two things set forth in these verses. Paul declares that God's call is irrevocable and that God is faithful to fulfill the purpose of his call. He will “do it.” Upon this effectual, irrevocable, faithful call rests the success of God's eternal purpose of grace. All the planning that the Father did and all the atoning that Christ accomplished is useless unless unwilling, impotent sinners can be brought to Christ. God's gracious intent for those whom he gave to Christ is dependent on such a call. “That the purpose of God according to election might stand, not of works,” wrote Paul, “but of him that calleth” (Rom. 9:11). Later in the same chapter Paul wrote: “That he might make known the riches of his glory on the vessels of mercy, which he had afore prepared unto glory. Even us, WHOM ME HATH CALLED, not of the Jews only, but also of the Gentiles” (Rom. 9:23-24). These vessels of mercy that God had before prepared and predestinated to glory see Christ as the power and wisdom of God because God has called them with an effectual, irrevocable, gracious call.

The effectual call includes everything that is necessary for a spiritually dead, alienated, impotent, rebellious, unwilling sinner who is one of those given to Christ to be brought to the point that he willingly, penitently, eagerly, and lovingly embraces Christ as his Lord, Saviour, Surety, and Intercessor. Those things that we will set forth are all part of and attendants with the one instantaneous experience wrought in the soul of the called one. For the purpose of clarification, however, we will consider them separately.

Regeneration is one element of the effectual call. A lost sheep is just as dead in trespasses and sins as those men are who were “before of old ordained to condemnation” (Jude 4). For them to be able to come to Christ they must be regenerated or quickened into spiritual life. This quickening is a work of God. “And you hath he quickened, who were dead in trespasses and sin” (Eph. 2:1). This new birth is not something which man accomplishes or wills for himself, it is a work of God. John unequivocally sets this forth when he points out that those who receive Christ do so because they “WERE born, not of blood, nor of the will of the flesh, nor of the will of man, BUT OF GOD” (Jn. 1:13). “Of his own will begat he us,” wrote James (James 1:18). Regeneration is a sovereign work of the Trinity. Jesus said: “As the Father raiseth up the dead, and quickeneth them; even so the Son quickeneth who he will” (Jn. 5:21). Unless one is regenerated he cannot see nor enter the kingdom of God.

Another element closely associated with regeneration is spiritual enlightenment. “God who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ” (II Cor. 4: 6). God opens the heart so that the called one, as did Lydia, is able to “give attendance” to the Word (Acts 16:14). The “good-ground hearer” is enabled to hear and understand the word of God (Matt. 13:23). He can see, comprehend and discern the things pertaining to the kingdom of God (Jn. 3:3). This ability to discern and see spiritual truth is imparted in the effectual call.

As the quickened sinner is brought to comprehend spiritual truth and is spiritually enlightened he sees himself as a terrible sinner before God. He sees that his sin is first and foremost against God. “Against thee, thee only have I sinned, and done this evil in thy sight,” he cries (Psa. 51:4). “Mine iniquities have taken hold upon me, so that I am not able to look up,” (Psa. 40:12). The publican would not so much as lift his eyes to heaven when he cried in conviction and Godly sorrow: “Lord be merciful to me, a sinner.” Godly sorrow takes hold of the called one's heart when God's heavy hand of conviction presses down upon him.

“Godly sorrow worketh repentance to salvation,” (II Cor. 7:10). When conviction of sin and godly sorrow complete their work in the effectual call God grants the called one the essential and gracious gift of repentance. Yes, I did say that repentance is a gift of God. It is not a work of man. God exalted Christ to “give repentance to Israel” (Acts 5:31). The church at Jerusalem, upon hearing of the salvation of the Gentiles “glorified God, saying, Then hath God also to the Gentiles granted repentance unto life” (Acts 11:18).

No man can come to me, except the Father which sent me draw him . . .No man can come unto me except it were given unto him of my Father” (Jn. 6:44, 65). These are the faithful and sure words of our blessed Lord. The elect CANNOT come unless drawn by the Father. The elect are not only chosen, they are “caused” to approach the Father (Psa. 65:4). God said: “I have loved thee with an everlasting love: therefore with loving kindness have I drawn thee” (Jer. 31:3). We were unable to come to Christ but in the effectual call we are brought to Him.

SAVING FAITH

Finally, in the effectual call, the called one is “given” the faith to believe on Jesus Christ as his personal Lord and Saviour. Philippians 1:29 For unto you it is given in the behalf of Christ, not only to believe on him, but also to suffer for his sake. He is caused to see Christ as the power and wisdom of God. 1 Corinthians 1:23-24 But we preach Christ crucified, unto the Jews a stumblingblock, and unto the Greeks foolishness; 24 But unto them which are called, both Jews and Greeks, Christ the power of God, and the wisdom of God. He comes to Christ and receives him as the only source of his salvation.

The benefits of the effectual call are many. First, and foremost it brings us to Jesus Christ and the salvation that is in him alone. Second, the effectual call humbles us before God and we wonder why we were made to hear his blessed call and plunge into the fountain of cleansing blood. Third, it gives us boldness and assurance in our propagation of the gospel. His word will not return void and we shall doubtless rejoice over the salvation of the sinners whom God calls (Isa. 55:10-11; Psa. 126:5-6). All those given to Christ will come to him. Of this we can be certain! Fourth, the effectual call assures us that the one who chose us and predestinated us to sonship has also glorified us in his mind and purpose (Rom. 8:29-30). What he has purposed he will surely bring to pass. Jeremiah 4:28 Because I have spoken it, I have purposed it, and will not repent, neither will I turn back from it. Isaiah 46:11 Yea, I have spoken it, I will also bring it to pass; I have purposed it, I will also do it. Fifth, the effectual call causes us to glorify God, who is the source of our salvation in its entirety (Jonah 2:9). Finally, it assures the salvation of all the seed (Rom. 4: 16) and the entrance into the Lord's fold of all his sheep (Jn. 10:16).

When I read that first paragraph I thought it was a desperate effort to answer this series of editorials that I have been writing on “The Kind of Old Landmarker I Am.” I completed reading the article and then went back and started reading it again. Suddenly I realized, upon reading the very first sentence, that it could not be referring to the articles I have written for I have never advocated that every last member must be present when the church assembles or it looses its local nature. Moreover, if I have ever in my life written such, I sincerely apologize for my error. The article said, “Only an idiot or someone with a prejudiced view would argue that for a church to be local all of its members must gather together.” Trusting that the author would not intentionally misrepresent what I had written, I determined the article must be directed at someone else.

How local is the local church? IT IS LOCAL ENOUGH TO ASSEMBLE.

“Our first reason for contending that the word ekklesia never means any thing but an organized and an assembling church is that the Lord Jesus, who is the author of the Book of Revelation, uses the word ekklesia 20 times in Revelation and every time He uses it, He refers to a local organized and assembling church.” (Underlines mine, RWC).

Moreover, I confess that I believe what another Landmarker, Bro. Milburn Cockrell, wrote when he said, “In order to have a church, baptized saints must come together in one place at the same time.”

I further agree with and applaud his statement when he wrote, “To use the word church of some ideal multitude who have never come together into one place is absurd.”

Note again this statement of Bro. Cockrell. “Those who do not gather with the congregation are not a part of it. Having your name on a church role does not make you a church member! You must assemble with the congregation to truly be a part of it in the New Testament sense.” Some churches make a practice of having members on their roles who live in distant places and never assemble with them. These are not simply members whose work (Construction workers, military personnel, etc) may cause them to have to travel and be away from the assembly part of the time. But, as Bro. Cockrell so eloquently puts the matter, “Those who do not gather with the congregation are not a part of it.” And again, “You must assemble with the congregation to truly be a part of it in the New Testament sense.” Those folks on the church roll who never assemble with the congregation are not really a part of it. They are just as unchurched as they would be if their name were on no church’s roll, according to Bro. Cockrell’s declaration. With this I fully agree but before anyone takes either of us to task, I would hasten to say I am not speaking, nor do I think Bro. Cockrell was speaking, of members who are too infirm to attend services.

This witness declares without equivocation that in “New Testament usage, secular usage and the Septuagint usage of the word ‘ecclesia’ indicate it was only and always used of an organized, congregating body of people in a given locality.”

Two key words in Bro. Pugh’s statement are the little words “only” and “always”. The word ecclesia “was only and always used of an organized, congregating body of people in a given locality.” Also of major significance in this statement are the following prepositional phrases, “of an organized, congregating body of people in a given locality.” An ecclesia of the New Testament type is an organized body. An ecclesia of the New Testament type is a congregating body, an assembly that really assembles. An ecclesia of the New Testament type is an organized, congregating body of people in a given locality.

Please note this very true statement, “The word ecclesia always referred to an assembly gathered and organized to conduct business.” Without any equivocation, this witness declared that the word ecclesia “always” referred to “an assembly gathered and organized.”

If language means anything in biblical interpretation, if usage of ecclesia in the New Testament, in the Septuagint, and in secular Greek writings means anything, then we must conclude, as has this witness, that the word “was only and always used of an organized, congregating body of people in a given locality.”

“Those who do not gather with the congregation are not a part of it. Having your name on a church roll does not make you a church member! You must assemble with the congregation to truly be a part of it in the New Testament sense.”

THAILAND PICTURES IN THIS ISSUE: Due to the fact that including the pictures on this page would greatly slow down its loading, they have been posted on separate pages. Click the links below to go to each picture.