3 occurrences in 3 dictionaries

Reference: Calling


a profession, or as we usually say, a vocation (1Co 7:20). The "hope of your calling" in Eph. 4:4 is the hope resulting from your being called into the kingdom of God.

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The words ?????, ??????, ??????, have various applications in scripture. There is:

1. the usual position or occupation of a person, as slave or freeman: the Christian is exhorted to continue in his calling if he can do so with God. 1Co 7:20-24.

2. The general 'call' or invitation by the gospel, in contradistinction from those that are 'chosen.' Mt 20:16; 22:14.

3. God's call to individuals, when he also makes them willing to obey: as when Abraham was called to leave his country and kindred. Heb 11:8.

4. In an absolute sense for salvation: 'whom he did predestinate, them he also called: whom he called, them he also justified.' Ro 8:30; 11:29. The saints are saints by calling; the apostles were apostles by calling. Ro 1:1,7. The Christian is exhorted to use diligence to make his 'calling and election' sure, 2Pe 1:10, evidently not in the mind of God, but in his own mind.

5. We read of the 'high' calling, the 'holy' calling, and the 'heavenly' calling. Php 3:14; 2Ti 1:9; Heb 3:1. The 'vocation' in Eph 4:1 is the same word.

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CALLING, a term in theology, which is taken in a different sense by the advocates and the impugners of the Calvinistic doctrine of grace. By the former it is thus stated: In the golden chain of spiritual blessings which the Apostle enumerates in Ro 8:30, originating in the divine predestination, and terminating in the bestowment of eternal glory on the heirs of salvation, that of calling forms an important link. "Moreover, whom he did predestinate, them he also called; and whom he called, them he also glorified." Hence we read of "the called according to his purpose," Ro 8:28. There is indeed a universal call of the Gospel to all men; for wherever it comes it is the voice of God to those who hear it, calling them to repent and believe the divine testimony unto the salvation of their souls; and it leaves them inexcusable in rejecting it, Joh 3:14-19; but this universal call is not inseparably connected with salvation; for it is in reference to it that Christ says, "Many are called, but few are chosen," Mt 22:14. But the Scripture also speaks of a calling which is effectual, and which consequently is more than the outward ministry of the world; yea, more than some of its partial and temporary effects upon many who hear it, for it is always ascribed to God's making his word effectual through the enlightening and sanctifying influences of his Holy Spirit. Thus it is said, "Paul may plant, and Apollos water, but God giveth the increase," 1Co 3:6-7. Again, he is said to have "opened the heart of Lydia, that she attended to the doctrine of Paul," Ac 16:14. "No man can come unto Christ, except the Father draw him," Joh 6:44. Hence faith is said to be the gift of God, Eph 2:8; Php 1:29. The Spirit takes of the things of Christ and shows them to men, Joh 16:14; and thus opens their eyes, turning them from darkness to light, and from the power of Satan unto God, Ac 26:18. And so God saves his people, not by works of righteousness which they have done, but according to his mercy, by the washing of regeneration and renewing of the Holy Spirit, Tit 3:5. Thus they are saved, and called with a holy calling, not according to their works, but according to the divine purpose and grace which was given them in Christ Jesus before the world began, 2Ti 1:9.

2. To this it is replied, that this whole statement respecting a believer's calling is without any support from the Scriptures, and is either a misunderstanding, or a misapplication of their sense. "To call" signifies to invite to the blessings of the Gospel, to offer salvation through Christ, either by God himself, or, under his appointment, by his servants; and in the parable of the marriage of the king's son, Mt 22:1-14, which appears to have given rise, in many instances, to the use of this term in the Epistles, we have three descriptions of "called" or invited persons. First, the disobedient, who would not come in at the call, but made light of it. Second, the class of persons represented by the man who, when the king came in to see his guests, had not on the wedding garment; and with respect to whom our Lord makes the general remark. "For many are called, but few are chosen;" so that the persons thus represented by this individual culprit were not only "called," but actually came into the company. Third, the approved guests; those who were both called and chosen. As far as the simple calling or invitation is concerned, all these three classes stood upon equal ground

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