Effectual Calling

Effectual calling is the inward, sovereign work of God by which sinners are brought from spiritual death to life in Christ. It is not the mere outward invitation of the gospel that all hear, but the Spirit's powerful application of that call to the hearts of the elect. This doctrine matters because it explains why some believe and others do not, and it anchors assurance in God's unchanging purpose rather than in human decision.

The divine initiative in calling

Spurgeon insists that God took the initiative in redemption, entreating man to be reconciled rather than waiting for man to ask for mercy (Romans 5:8). Henry agrees, noting that God's grace toward all who partake of it is preventing, effectual, and distinguishing, finding those who did not seek him (Romans 9:16). The Gentiles had not been pursuing righteousness at all, so their conversion displayed God's preventing and sovereign grace (Romans 9:30). Edwards argues that God is not bound by the human will; he can unite a soul to Christ for justification without the sinner's previous consent, though he requires consent as a matter of obligation. This means the call does not depend on human readiness or merit. Henry adds that the saints are effectually called according to God's eternal purpose, not according to any merit or desert of their own (Romans 8:28).

The nature of the effectual call

Henry describes the effectual call as an internal work, not merely the external gospel call that many hear (Romans 8:30). The Spirit draws sinners, convicts the conscience, enlightens the understanding, bows the will, and enables them to embrace Christ (Romans 8:30). This call turns a person from self, earth, sin, and vanity to God, Christ, heaven, grace, and holiness (Romans 8:30). Spurgeon says God sets forth Christ in individual believers by effectual grace, opening their eyes and turning them from every other hope to receive Christ as their only refuge (Romans 3:25). Edwards argues that by Christ's uniting act, which is effectual calling, the enmity of sin is destroyed in the soul and the Spirit of Christ is imparted. Henry adds that God leads sinners to repentance gently through goodness and love, not by driving them like beasts (Romans 2:4).

Irresistible grace and human inability

Spurgeon declares that Christ dealt a death-blow to free will by declaring both that sinners will not come to him for life and that no one can come unless the Father draws him (Romans 3:27). By nature no one understands or seeks after God; those who seek Him do so only by a work of grace (Romans 3:11). Henry explains that God is bound only by his own covenant and promise, which is his revealed will, to receive those who come to Christ, but the drawing of souls to come is a distinguishing favor he gives to whom he wills (Romans 9:18). Spurgeon says divine grace reigns with irresistible goodness, compelling the chosen multitude to obedience and preparing them for eternal bliss (Romans 5:21). Abraham's faith was produced by God's irresistible grace, and this faith justified him (Romans 4:16).

Calling and the obedience of faith

Henry states that only those who are effectually called by Jesus Christ are brought to the obedience of faith (Romans 1:6). Paul's authority as an apostle rests on God's effectual call, not on his own initiative (Romans 1:1). Christians are called to be holy, and those who are called saints should strive to answer to that name in reality (Romans 1:7). Edwards notes that Scripture interweaves human obligation with sovereign grace, teaching that believers work out salvation because God works in them, and that faith itself is God's gift (Philippians 2:12–13, John 6:44, John 6:37, John 15:16, Ephesians 2:8). Henry adds that God's grace appoints the office, qualifies the person, and works in them both to will and to do (Romans 12:6). No preacher, however gifted, can make one soul obedient apart from the accompanying power of the Spirit of God (Romans 15:19).

Calling, election, and the remnant

Henry teaches that predestination leads to an internal, effectual call, not merely the external gospel call that many hear (Romans 8:30). Making our calling sure is the only way to make our election sure (Romans 8:30). The remnant is called a remnant according to the election of grace because they were chosen from eternity in the counsels of divine love to be vessels of grace and glory (Romans 11:5). The vessels of mercy are those whom God has effectually called, and these are not from the Jews only but also from the Gentiles, since the partition wall has been taken down (Romans 9:24). The question is no longer whether one is of the seed of Abraham, but whether one is called according to God's purpose (Romans 9:24).

The unchangeable call and its effects

Henry states that all who are effectually called are justified, absolved from guilt, and accepted as righteous through Jesus Christ (Romans 8:30). Only those who are effectually called are justified; those who resist the gospel call remain under guilt and wrath (Romans 8:30). God's gifts and callings, especially effectual calling and grace, are unchangeable and without repentance, unlike his revoking of other gifts such as life or earthly power (Romans 11:29). It is a great honor that God calls the saints his children, and his calling them so actually makes them his children (Romans 9:26).

The scope and variety of the call

Henry observes that some are effectually called and chosen, while others are left in unbelief and made worse by the gospel (Romans 11:7). Even a powerful preacher like Paul could hope to save only some, and ministers should count their labors well bestowed if they save some (Romans 11:14). God sometimes calls and chooses poor servants while their rich, wicked masters are passed by and left in unbelief (Romans 16:10–11). Yet Erastus was a person of public honor and account as the city chamberlain, showing that though not many noble are called, some are, and his position did not keep him from serving the church (Romans 16:23). Special respect is due to those who were converted early, as Epenetus was one of the first converts in Achaia and an earnest of a greater harvest (Romans 16:5). God is able to graft the Jews in again, and the conversion of souls is a work of almighty power that can overcome even the most hardened unbelief (Romans 11:23). The only condition of Israel's restoration is the removal of unbelief, and God is able to take that away by the same power that raised Christ from the dead (Romans 11:23).

Man never asked that he might be pardoned, but God pardons him, and then turns round and cries, “Return unto me, backsliding children of men, and I will have mercy upon you Charles Spurgeon, sermon “Love's Commendation” By effectual Grace your eyes have been opened—by infinite love your stubborn heart has been melted; you have been turned from every other hope and every other refuge; you have seen Christ to be the Power of God, and the Wisdom of God; compelled by an Omnipotent influence which you neither could nor would resist, you have received Him as the Sent of God, have taken Him as being God's Messiah, and your only refuge Charles Spurgeon, sermon “Christ Set Forth As A Propitiation” And what did He say to the ungodly multitude, "You will not come unto Me that you might have life." In which He gave the death-blow to all ideas of free will—when He declared that man will not come to Him that he might have life. And then He said again, in another place, as if that were not enough, "No man can come unto Me except the Father which has sent Me draw him Charles Spurgeon, sermon “Grace Exalted—Boasting Excluded” The call is then effectual when we come at the call; and we then come at the call when the Spirit draws us, convinces the conscience of guilt and wrath, enlightens the understanding, bows the will, persuades and enables us to embrace Christ in the promises, makes us willing in the day of his power Matthew Henry, “Exposition of the Old and New Testaments” It is an effectual call from self and earth to God, and Christ, and heaven, as our end—from sin and vanity to grace, and holiness, and seriousness as our way Matthew Henry, “Exposition of the Old and New Testaments” Such is the method of God's grace towards all that partake of it, for he is found of those that sought him not (Isa. lxv. 1); in this preventing, effectual, distinguishing grace, he acts as a benefactor, whose grace is his own Matthew Henry, “Exposition of the Old and New Testaments” Observe the great dignity and honour of the saints, that they are called the children of the living God; and his calling them so makes them so. Behold, what manner of love! This honour have all his saints Matthew Henry, “Exposition of the Old and New Testaments” We find God repenting that he had given man a being (Gen. vi. 6, It repented the Lord that he had made man), and repenting that he had given a man honour and power (1 Sam. xv. 11, It repenteth me that I have set up Saul to be king); but we never find God repenting that he had given a man grace, or effectually called him; those gifts and callings are without repentance Matthew Henry, “Exposition of the Old and New Testaments”