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V. Calling in General and External Calling
A. REASONS FOR DISCUSSING CALLING FIRST.
The question of the relative order of calling and regeneration has frequently been discussed,
and the discussion has often suffered from a lack of discrimination and a resulting
misunderstanding. The terms “calling” and “regeneration” were not always used in the same
sense. Consequently, it was possible to maintain, without inconsistency, on the one hand that
calling precedes regeneration, and on the other, that regeneration is prior to calling. We shall
briefly consider (1) the representations found in Scripture and in our confessional standards; (2)
the order generally followed by Reformed theologians; and (3) the reasons that may be
advanced in favor of a separate discussion of the external calling through the Word, as
preceding both regeneration and internal calling.
1. THE BIBLICAL REPRESENTATION.
The Biblical order is chiefly indicated in a few well known
passages. There is first of all the vision of the dry bones in Ezekiel 37:1-14. While Ezekiel
prophesied over the dry bones of the house of Israel, the breath of life came into them. This
passage refers to the civil restoration and the spiritual revival of the house of Israel, and
probably also contains a hint respecting the resurrection of its dead. It represents the prophetic
word as preceding the origin of the new life of the people of Israel. Naturally, this does not yet
mean that the former was causally related to the latter. . . . A very instructive passage is found
in Acts 16:14, which speaks of the conversion of Lydia. During the preaching of Paul the Lord
opened the heart of Lydia to give heed to the things that were spoken by the apostle. It is
clearly intimated that the opening of the heart is preceded by the external, and is followed by
the internal calling. The unity of the twofold calling is clearly seen. . . . The statement of Paul in
Rom. 4:17 is also frequently quoted in this connection, but can hardly be considered relevant,
because it does not refer to either the external or the internal calling by the preaching of the
Word of God, but either to the creative fiat of God, by which things are called into being, or to
His command issued to things that are not, as though they were, and reaching even the dead. . .
. Another passage is found in James 1:18, “Of His own will He brought us forth by the word of
truth, that we should be a kind of firstfruits of His creatures.” It can hardly be doubted that the
word of truth mentioned here is the word of preaching, and the assumption is that this word
precedes the new birth and is in some sense instrumental to it. . . . And, finally, there is a well
known passage in I Pet. 1:23, in which the apostle speaks of believers as “having been begotten
again, not of corruptible seed, but of incorruptible, through the word of God, which liveth and
abideth.” In view of verse 25 the word here referred to can hardly be anything else than the
word of the gospel preached among the readers. This word of Peter too implies that the word
of preaching precedes regeneration and is instrumentally connected with it. In view of these