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1. The word "calling" means the great primary truth of religion, viz., that our erring life is governed by a will above it, and is capable of receiving influences of attraction from the Spirit of God. A man's common employment, too, is spoken of as his "calling." But this usage discovers the same origin; for it must have sprung up in days when it was verily believed that each man's business in the world was a sacred appointment. A living faith not only justifies that view, but requires it; for it supposes that in the soul which has confessed its calling there is a power of holy consecration supreme over all the choices and pursuits of the mind.

2. The expression stirs some feeling of mystery. More is suggested than the understanding clearly grasps. But there is something here that is plain enough to common sense, and, to earnest moods at least, very welcome. How many weeks will any of us be able to live without coming to some spot where it will be felt as a rational comfort to believe that all our way was ordered for us by Him who sees the end from the beginning? If there is a "calling," there is one who calls, and who when calling has a right to be heard. It follows that there is one object in existence so pre-eminent that to accomplish that is to fulfil the great purpose of our being, and to fail of that is to miss the chief end. It is only triflers who conceive of their life as without a plan, and have never heard the call of the Master, "Go, work to-day in My vineyard." So true is this, that it has been observed of the most efficient and commanding men in the history of the world, that they were apt to represent themselves as led on by some Power beyond themselves — a demon, a genius, a destiny, or a Deity. But the apostle refers to something higher and holier than any dreamy sentiment like this. Standing on the verities of the gospel, speaking to those that have nominally assented to it, he summons them to a more solemn and searching sense of what it requires of them: "Ye see your calling, brethren." The truth is clear; you see it. It is not of men, but of God, who calls. Christ has lived, and He asks living followers.

3. It is remarkable how perseveringly the New Testament clings to this particular conception of the Christian relation. Disciples are said to be "the called of Jesus," "called out of darkness into marvellous light," "called unto liberty," "called to peace," "called to eternal life," "called" first, to be afterwards "justified and glorified," "called to inherit a blessing," "called in one body" and "one hope," "called by God's grace" to "holiness," to "His kingdom and glory," with "a holy calling," "a heavenly calling." The apostles are "called" from one place, work, suffering, joy, to another. To "walk worthy of the vocation" is made the business of a careful conscience. To make our "calling and election sure" is the victory of our warfare. The promise that subdues all anxiety as to the result is "Faithful is He which calleth you." Notice the prominent teachings of this language.

I. THAT THE BUSINESS OF A CHRISTIAN LIFE IS SOMETHING SPECIAL — a "calling" by itself, to be distinguished from all other occupations. A Christian character springs from its own root, grows by its own laws, and bears its own peculiar fruit. It must have a beginning, which the New Testament everywhere speaks of as being born into a new life. Then there must be a growing into greater strength and goodness, without end. Here, therefore, is a new principle of conduct. It is a Divine calling. Paul speaks as if no pursuit were to be thought of in comparison with it.

II. THAT THIS IDEA OF A "CALLING" INDIVIDUALISES NOT ONLY THE CHRISTIAN OBLIGATION, BUT THE CHRISTIAN PERSON. Paul had no conception of a social Christianity apart from the personal righteousness of the men that make up society. It is your calling. It is quite vain for us to congratulate each other on a state of general integrity and order if we tolerate depravity in ourselves or the class to which we belong. If we have a community here of a thousand people, in which we want to see the Christian graces flourishing, our only way is to go to work and turn one and another of the thousand into a Christian person, each beginning with himself. How weary and indignant God must be at hearing the Pharisaic praises of a Christian religion, legislation, literature, country, from speakers and writers who allow Christianity to conquer no one of their propensities to pleasure or to pride! The vocation is an individual matter. Ye see it, each for himself. The work is for each. "Repent," "Thou shalt love the Lord thy God," "Take up the cross and come after Me," are for each. "Ye see your calling."

III. THAT, NOTWITHSTANDING ALL THIS, CHRIST'S TRUTH IS A MATTER, NOT OF PARTIAL, BUT OF UNIVERSAL APPLICATION. The Christian spirit, revelation, privilege, and promises are not meant for a class of men culled out arbitrarily here and there; not for a few persons of special constitutional proclivities or whose circumstances happen to predispose them for a spiritual plane of being, making it easy for them to reach it. The Bible makes no such exceptions. "Whosoever will." Nor is the Christian calling a whit the less universal and impartial for the reason that it is special, requiring a personal consecration. On the contrary, its speciality is the very ground of its universality. The more definite, important, and searching you make the Christian command to be, the more will the principles of its righteousness send their pressure into every department of life, and the spirit of its charity diffuse its fragrance into every nook and corner of the household of humanity. If there were any variations excusing men from this calling, they might be expected to exist either in their nature, their place, or their time. Yet how far these things are from constituting an apology for disregarding the duty of a disciple!

1. Take the inequalities of intellectual equipment. There is not much likelihood of men's seeking a release from taking up the Christian work and cross on a plea of mental infirmity. More probably the plea of exemption will arise in the opposite quarter, and be a pretence of gifts or a culture superior to the need of faith, independent of the humiliating doctrines of the Crucified (vers. 20-24).

2. Take the excuse of unfavourable outward fortunes. What are those fortunes? Poverty and hardship? Unto the poor the gospel was first preached, and in every age it is with them that its simple and consoling truths have found their most cordial and fruitful reception. Wealth and station? But unto whom much is given, of them shall much be required. Or is it the busy and contented state of pecuniary mediocrity or a competency? Yet that is the very state which, of all others, a wise man is represented as praying for, and which common sense would pronounce most favourable to a useful and healthy piety. Indeed, the whole honest spirit of our religion disallows the evasive notion that any position can liberate the child of God from loving his Maker, serving his Saviour, and living in godly charity with his fellow-men.

3. The changing aspects of the times are just as powerless to acquit any single conscience of its accountability for a Christian walk and conversation. Principles do not change with periods. The Christ of whom it is written that He is the same yesterday, to-day, and for ever, is not subject to fluctuation, either in the measure of His affection or in His demands for allegiance.Conclusion: Ye see your calling —

1. Families. On every domestic sanctuary Christ lays She law of a consecrated and holy economy. Set thy house in order; for these earthly tabernacles are to be dissolved. And while they last they take in no calm, no abiding light, save through invisible windows that open upward into the unshadowed and undivided heaven.

2. Parents. To exercise your trust you will have to feel that the Christian character of every child committed to your charge is immeasurably the most urgent interest of your parental office.

3. Men of action. "I have written unto you, young men, because ye are strong, and the Word of God abideth in you."

(Bp. Huntington.)

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KJV: Because the foolishness of God is wiser than men; and the weakness of God is stronger than men.

WEB: Because the foolishness of God is wiser than men, and the weakness of God is stronger than men.