"in every thing you are enriched by him, in all utterance, and in all knowledge"
(I Cor. 1: 4)
Social status was very important in the culture in the first century just as it is today. Societies have always been "stratified," that is, there have always been "socio-economic classes" among people in a given state or community, a "division of labor," an hierarchy or "pecking order." Slaves were always considered to be of the lowest class. Plato divided societies into three social classes.
"Plato divides his just society into three classes: the producers, the auxiliaries, and the guardians. The auxiliaries are the warriors, responsible for defending the city from invaders, and for keeping the peace at home. They must enforce the convictions of the guardians, and ensure that the producers obey." (here)
The "guardians" are responsible for ruling the city. They are chosen from among the ranks of the auxiliaries, and are also known as "philosopher-kings." The "auxiliaries" were the soldiers, warriors, magistrates, and police, the ones who executed the laws of the guardians. The "producers" are the workers, the people in general, the common folk. Of course, in our day, these categories are better known as "upper class," "middle class," and "working class." It basically divides people up into who is on top, who is on bottom, and who is in the middle. Factoring into the criteria for determining "social rank" or "standing," are (as we have seen):
1) riches, land, and inheritance
2) power and control over others (authority),
3) wisdom (including aptitude),
4) knowledge (education),
5) speaking ability, rhetoric
6) birth, family, or ancestry (nobility).
Historically and traditionally, high status in societies, or being one of the "elite," or one of the "choicest" people, its "elect," was determined by the above criteria. These were the people who "excelled," people who were "set apart" or distinguished in their status and persons. These were the "nobles," the "exalted" ones, the ones more highly gifted and favored by the gods. These were the "men of importance," men of "power and influence." They are the "strong," not the "weak." They are the well thought of, not "the despised." They are "uncommon," not "commoners." They are "the somebodies," not the "nobodies." They are the lords, not the servants, the head and not the tail. They are "the wise," the "intelligent," the "well educated," the "academic elite," the Gnostics or "people that know," or "people who are in the know." They are a "privileged class," people who ought to be followed and imitated by the lower classes. They are "entitled" to respect and honor that is unique to their social status. They are "special" people, people who are unique, people deserving of admiration and praise, VIP's, that is, "very important persons."
God's people, however, are generally not chosen from among the upper classes. They are generally of the category of those who are the poor, of those who are not elite in learning, wealth, noble birth, speaking ability, etc. Yet, in their being chosen and called, they become through a new birth what they were not by their natural birth. God doesn't call or choose the qualified, but he qualifies the called and chosen. They, by their new birth and union with Christ become the real VIPs, being the sons and daughters of God and Zion.
Being converted does not change a sinner's social standing or class in the world. It does make him a better person and citizen, and this does improve his reputation among his peers, but he does not become of the world's elite class by his conversion. He does receive a superior status in being converted, but this status is not with the world, but with God and the society of believers. Also, his enrichment in power, authority, wisdom, knowledge, speech, birth nobility, talents and gifts, etc., is only now "in part," being but an "earnest" (down payment) and "foretaste" of what they will receive fully in "the age (world) to come."
Recall Paul's opening words to the Corinthian believers that we introduced in the first chapters and began our study.
"For consider your calling, brothers: not many of you were wise according to worldly standards, not many were powerful, not many were of noble birth. But God chose what is foolish in the world to shame the wise; God chose what is weak in the world to shame the strong; God chose what is low and despised in the world, even things that are not, to bring to nothing things that are, so that no human being might boast in the presence of God." (I Cor. 1: 26-29)
We will look closer at what Paul has in mind when he speaks of the believer's "calling" (Greek "klesis") shortly. For now let us focus on the descriptive terms Paul uses to describe the world's infidel elite.
Paul is not denying that believers, those who are "the called," are "wise," "powerful," of "noble birth," "strong," highly favored, important people. They are now all these things, as we have seen, yet they are not so "according to worldly standards," but are rather such by God's standard. There are the standards (criteria) for "status" and "elect" status "in this age," and there are on the other hand the standards for status and elect status in the world to come. They who are generally now "the kings of the earth (land)" will not be kings of "the new heavens and earth." Believers do not reign now, as a general rule. But, they shall reign in "the age to come." Their wisdom and knowledge, their power and authority, their nobility, their lofty status, is not apparent now, but will become apparent when Christ comes and establishes his kingdom.
What are the characteristics of the social elite? What is the psychological profile of the world's elite? Do the rich upper class not have their own group think and culture? Do they not consider themselves "elect"? God's gift to humanity? Do they not consider themselves as men of a "higher calling" than those of the lower classes? Do they not consider themselves to be "better" and "superior" as compared to the overwhelming majority of commoners? Social scientists are interested in why particular individuals attain positions of status and power. Does achievement reflect superior talent? Or, is it a product of social or cultural advantage? A product of social environment? Who are the "successful" people in life? How does one define "success in life"? Obviously, as we have seen, how the world defines a successful life is opposite to how God defines it, how believers define it.
There are certain character traits and attributes that have historically been associated with the world's rich elite. First on the list is hubris, unbridled pride that is manifested in having a haughty and arrogant air, a condescending, demeaning, and disrespectful spirit and cock-sure attitude. It is evident in their eyes, hence the bible speaks of a "proud look." It is evident in their walk as in a "proud walk." It is evident in their "spirit," hence a "proud spirit," a proud air or disposition. Very few of the world's elite (who reject the gospel and the bible) are meek and humble. Paul spoke of this "mind set" of the "rich and famous" when he wrote: "Mind not high things, but condescend to men of low estate. Be not wise in your own conceits." (Rom. 12: 16)
"Men of low estate" is a Genitive phrase and we have already seen its use in another place in scripture. Recall that James said "let the brother of low degree" rejoice in his new status in Christ, to the fact that he "has been exalted." In both cases the idea is one of low social rank and status. God's elect are from this class generally with only "few" of the elite class being "chosen and called." What is the "thinking," the "state of mind," of the world's elite? The bible says, and history shows, that they are generally "high minded." Yet, this type of "egotistical thinking" is what God hates and condemns.
He condemns those who “say, Stand by yourself, come not near to me; for I am holier than you. These are a smoke in my nose, a fire that burns all the day.” (Isa. 65: 5) It is the elite who say (in their actions if not in their words) to the lower classes "come not near to me, for I am superior to you" or "come not near because you are inferior to me." Paul thought that highmindedness was generally characteristic of the rich and elite, for he said to Timothy - "Charge them that are rich in this world, that they be not highminded." (I Tim. 6: 17) He exhorted Gentile believers to "be not highminded but fear" (Rom. 11: 20) In this exhortation he associates highmindedness with living without fear, and in a way that is not spiritually healthy nor wise, especially in regard to fearing God. He also said that one of the characteristics of sinners in the day when Christ comes is that they will be "highminded." (II Tim. 3: 4)
Rather than being "highminded," the believer is to be "low minded," or "humble minded." He should have the "humble thinking" of the Psalmist who said: "Lord, my heart is not haughty, nor mine eyes lofty; neither do I exercise myself with great matters, or in things too high for me." (Psa. 131: 1)
Paul also says "be not wise in your own conceit." These words recall the words of Isaiah who said "Woe unto them that are wise in their own eyes, and prudent in their own sight." (Isa. 5: 21)
What is the attitude of the worldly elite? What is the attitude of the Spirit led Christian? The world's elite think they are better than everyone else. They have a high opinion or appraisal of themselves. They judge themselves as "worthies" and "superiors." They are, however, often true Narcissists, "lovers of self." They have gigantic egos.
Calling & Status
"For you see your calling, brethren, how that not many wise men after the flesh, not many mighty, not many noble, are called." (vs. 26)
There is a lot of literature available on the debate on whether "calling" (Greek "klesis," a verbal noun) includes the idea of "station," "condition," or "status." All agree that it chiefly denotes a person being called, summoned, invited, etc. However, like most words, it also has a "secondary meaning" as station, status, or social rank and condition, or "vocation." Many people think that first Corinthians 7: 20 demonstrates this secondary usage when Paul says: "Let each man remain in that condition (calling) in which he was called."
Luther and Calvin both thought that a person's secular work (vocation) was a "calling." Today that same idea is conveyed in several occupations. It is especially true of those who become pastors and teachers in the church, they all having been "called" to such work. Others, among both believers and unbelievers, believe that God called them to their secular work, and thus become doctors, advocates, statesmen, etc. The question for us to address is whether "klesis" carries the idea of being called to a "vocation" in addition to being summoned or biddened. I believe, similarly to Luther and Calvin, that is does involve a being called to work.
The Greek word "kletos" ("called," adjective) means "called ones." It includes, as previously stated, the idea of being "invited" as to a banquet. It also includes the idea of being "summoned" as in being "called" or "summoned" to appear in court or to appear on "the witness stand." It may include the idea of being "called to (the discharge of) some office," to be "divinely selected and appointed." (Strong)
When one surveys the many new testament texts that say something about being "called" of God, several things concerning its definition and what it entails become evident. First, we notice how being called involves being called "to" something and called "away" from something. In this respect it is similar to being turned by God, or by one's turning to God.
The sinner in conversion turns to something and turns away from something. He turns away from self and carnal beliefs, from the practice of sin, from darkness, from Satan and the world, and he turns to God, and true faith and religion, and the practice of holiness, to light. The same is true with the sinner's "coming" for salvation. He comes away from the world and to Christ. We may therefore inquire into and delineate those things "to" which believers are called and also those things which he, and all men, are called "away from."
Second, certain rights and privileges, together with various duties and responsibilities, come with being called of God by the Gospel. It is a call to work, a "call to action" as in men of a nation being "called up" to military action and service. Thus, depending upon what one is being "called to," or what is the precise nature of the call or summons, it may involve the one being called to "become" something that he was not before his calling. It often involves entering into a new state and condition, a new class of people. It involves being called to a "vocation," but not mainly for secular work, but for work in the service of God. The call to salvation is a call to work for Christ.
Now let us notice a few things said about the "calling" of believers and make some comments as we focus our attention upon them.
In several places Paul connects "worthiness" with "calling." To the Ephesian believers Paul said - "I entreat you to walk in a manner worthy of the calling ("vocation" KJV) with which you have been called." (Eph. 4: 1) To the Thessalonian believers he said - "we pray always for you, that our God would count you worthy of this calling" (II Thess. 1: 11) It is evident that Paul associates calling with living a life that is befitting the nature of the call. He is not saying that God calls the worthy and the qualified. We have already shown how Paul says that God chooses the most unqualified, and his call of them is what qualifies them. The call itself ought to convey an honor and worthiness in the state and condition being called to. In being united to Christ the believing sinner becomes a person of superior worth to the Lord, and this will be fully manifested in the age to come. Said the Lord to the elect in the church of Sardis:
"You hast a few names even in Sardis which have not defiled their garments; and they shall walk with me in white: for they are worthy." (Rev. 3: 4)
They are "worthy" in Christ, by virtue of their being united to him by faith. They have been "called," not by a man or angel, not by a president or earthly king, but by God himself. The ramifications and consequences of a "call" depends upon who is doing the calling. To ignore God's calls are an insult to his grace in calling. To fail to heed his call to faith results in being found "unworthy" to enter the kingdom of God.
Paul puts the emphasis upon God, the source of the call, when he says "called by God as was Aaron." (Heb. 5: 4) Further, God's call of Aaron to be high priest involved selecting or choosing him. God called the one whom he had chosen. So too with believers. Peter connects "calling" with "election" saying - "Wherefore the rather, brethren, give diligence to make your calling and election sure." (II Peter 1: 10) Every believer can say that God chose and called him "on purpose." His intention to call us to himself goes back before the world began, before we were ever born. Said Paul:
"Who has saved us, and called us with an holy calling, 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 Tim. 1: 9).
Notice several things about the calling of believers. Being called, that is, having heeded the call, salvation results. "Saved and called." The calling is an "holy calling," meaning it is connected with a religious life of devotion to God and his service. It is not a call to become hermits or monks in a monastery, but it is a call to become "separate" from the world in our thinking and conduct and separateness is connected with becoming holy or "set apart" from the rest of mankind. They are called from one community, the society of unbelievers and of the divinely condemned, to the community of believers, as Paul said - "God is faithful, by whom ye were called unto the fellowship of his Son Jesus Christ our Lord." (1: 9) The Greek word for "fellowship" is "koinonea" and denotes participation and incorporation into a community or body of people.
Paul exhorted believers and said that he desired that they - "would walk worthy of God, who has called you unto his kingdom and glory." (I Thess. 2: 12) Again, notice the connection of calling with becoming "worthy." Also, notice again how the focus is on something the believer is called "to" when Peter says the God has "called us unto his eternal glory" (I Peter 5: 10). Considering the effect of this call being heeded (eternal glory), we appropriately refer to this divine "calling" in conversion and salvation as being a "high calling," and a "heavenly calling." It is these things in both the source of the call (God) and the effect of the call (salvation and glory unending). (See Phil. 3: 14 and Heb. 3: 1)
Paul says that believers "were called in one hope of your calling." (Eph. 4: 4) "Hope" is not mere "wish," but "confident expectation." Paul also speaks of "the hope of his calling" in his letter to the Ephesians (Eph. 1: 18). In being called there is the expectation of the one calling, on the one hand, and then on the other hand, there is the expectation of the ones being called. For instance, those called to a banquet expect to participate in the banquet, to enjoy it.
Not only is "election" by God connected with "calling" by God but so are "the gifts." Paul said "the gifts and calling of God are without repentance" (Rom. 11: 29) The Greek word for "gifts" is "charismata." We have already seen how elite status in this world, to be one of its elect or choicest people, involves being "gifted" with talents, means, and abilities that the common man does not possess. We have seen how in this respect they are considered to be "the favored ones," favored by the gods and in favored circumstances and surroundings. By these natural and carnal gifts and graces they are judged to be superior, to be men worthy of praise, to be men of merit, "successful" people.
We have also seen that it is the believer who is the truly gifted one, and yet the gifts he now has are but a sampling, a down payment, a foretaste of the gifts he is yet to receive in the age to come. Paul says that the Lord "called you into the grace (favor) of Christ" (Gal. 1: 6). They are favored and graced but not because they are worthy. Their "favored status" with God is unmerited and totally undeserved.
Paul said - "I press toward the mark for the prize of the high calling of God in Christ Jesus." (Phil. 3: 14)
The calling of the believer, as we saw, was connected with his being saved in conversion. In these words of the apostle we see how it is connected with a "prize," with an award or reward. It must be a great prize for it to be connected with obtaining eternal glory and kingdom as we have seen.
The call of the gospel is a being "called unto liberty" (5: 13). It is a call to liberty and a call away from bondage, from the slavery of sin.
Wisdom says to all - "Unto you, O men, I call; and my voice is to the sons of man." (Prov. 8: 4)
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