One time I asked a Bible study group in the
church where I ministered if they knew the
difference between a "gift" and a "prize." The
majority were immediately certain that they knew. I
had them turn in their Bibles to Romans 6:23 where
it speaks of the "gift" of God which is eternal
life, and then Philippians 3:14 where we read of the
"prize" of the high calling. Then I asked if
they thought the two passages were referring to
the same thing. They looked a little puzzled.
Evidently such a thought had never occurred to
most of them. Why should it? Most Christians have
read the Bible so long through rose-colored glasses
of traditional theology, that it is difficult for
them to take the simple meaning of words and apply
them correctly.
In II Timothy 2:15, Paul admonishes us to
"study to show yourself approved to
God, a workman that needs not to be ashamed,
rightly dividing the word of truth." But how does
one "rightly divide" the Word of Truth? The Greek
word orthotomeo means to cut straight
(divide), and as Paul is speaking of a good
workman, he must be thinking of some work in which
the workman's skill consists in cutting straight;
perhaps his own trade, in which it was all important
to cut the pieces straight that were afterwards to
be joined together to make a tent. To "rightly
divide the word of Truth" means, at least in part,
to properly "cut straight," divide, or
distinguish between the
various portions of Divine
Truth that they might be fit together
in one harmonious
whole.
Does it make sense to call salvation, or
eternal life, both a gift and a prize?
Does it not make better sense to "rightly divide"
the two, and by diligent study, show by many
Scriptures that there is a "prize" to be won
as well as a "gift" to be received? And thus
instead of making God's Word con tradict itself,
fit each portion of truth into
its proper place in the Divine scheme
of things and produce one harmonious
whole.
If we are to "rightly divide" the Word of
Truth, we must distinguish between salvation, as
such, which is the gift of God, and the "high
calling" which is something to be attained to. This
is brought out by Paul in I Cor. 9:24, where he uses
the same Greek word translated "prize" as we find in
Philip. 3:14. He shows it to be like the prize won
in the games or athletic contests of the time.
"[Don’t you] know [ ] that they which run a
race run all, but one receives the
prize? So run, that you may
obtain." In the same chapter Paul indicates
his own apprehension of failure to obtain this
prize: "I therefore so run, not as uncertainly; so
fight I, not as one beating the air: but I keep
under my body, and bring it into subjection, lest
that by any means when I have preached to others, I
myself should be a castaway." (I Cor. 9:26-27). How
different are these words than those of the apostle
which we read in II Tim. 1:12: "For I know whom I
have believed, and am persuaded that He is
able to keep that which I have committed to
Him against that day." In one Instance we have
apprehension and in the other certitude. Should we
not "rightly divide" these scriptures and realize
that in the latter words Paul was speaking of
his certainty of salvation (eternal life), whereas
in the former he realizes there is something else
which he [had] not yet attained, and
which would require all the energies and
devotion of his life. Hear his words: "...if by
any means I may attain to the
resurrection from (out from among) the dead.
Not that I have already obtained, or am
already made perfect: but I press
on, if so be that I may lay hold on that for
which also I was laid hold on by Christ Jesus.
Brethren, I count not myself yet to have laid hold:
but one thing I do, forgetting the things which are
behind, and stretching forward to the things which
are before, I press on toward the goal to the
prize of the high calling of God in Christ
Jesus." (Philip.
3:11-14).
The prize which Paul is so eager to
attain is referred to in the above passage as the
"high calling." The Greek word translated
"high" may also be translated "above" or "upwards."
Thus the "high calling" is a summons or invitation
to come up higher. This is in harmony with the
statement in Hebrews 3:1: "Wherefore, holy brethren,
partakers of the heavenly calling." It
is a call or summons to attain to the glories of
heaven itself. All of us who have been saved are
partakers of (associates in) this heavenly calling.
But. . . we must "give diligence to make our calling
and election sure. (II Peter 1:10). Certainly this
is not the same as the GIFT of eternal life which is
now the present possession of every born
again Christian. The distinction is made clear
in II Tim. 1:9 where Paul speaks of God who "saved
us, and called us with a holy
calling." The two ideas would not be
separated by the conjunction "and" if they were one
and the same. Paul in Romans 11:29 speaks of the
gifts and the callings of God, indicating
that they are not the
same.
NOW the picture comes into focus. Obviously,
if "heaven" is a PRIZE to be won, then the GIFT of
eternal life must provide only for restored
life on the same plane on which it was lost—the
EARTHLY! Adam was on earth, not in heaven, when
he forfeited deathless life. The PRIZE involves
being "joint heirs" with Christ and His own
(heavenly) realm, to rule and reign with Him over
the earth. (Rom. 8:17, Rev. 5:10, 20:6). Those who
fail to make this "calling" must come back to earth
in the coming Kingdom age to live in deathless
physical bodies. The fact that many saved ones are [
] in that realm called "paradise" in no way
indicates that they will be a part of that coming
"heavenly kingdom" as "co-heirs and co-rulers" with
Christ. Paradise is an intermediate state of bliss
for departed souls who have been saved, but it is in
no way synonymous with the glories of the coming
Kingdom of Christ where those who have overcome will
rule and reign with Him. Resurrected life back to
this earth is to be the lot of many saved ones until
they have fully entered into all that has been
ordained for them. Then at some future date they
shall be translated into the heavenly realms, and
they will operate no longer in a physical but in a
glorified body.
We have seen from three different scriptures
that the PRIZE is a high calling, a
holy calling, and a heavenly
calling. Let us examine these thoughts a little
further. We know that the word "high" indicates that
which is lofty or elevated. Thus, in type,
the high calling would be symbolized by the top or
summit of a mountain which rises above the ground
level. Moses, on the top of Mount Sinai, would
typify the high calling. The word "high" also
means "difficult to comprehend, of a great price, or
greater price than usual." Thus the "high calling"
is not for easy going, indulgent Christians. A
price must be paid! Paul
knew well the price: a total renunciation of
the things of the world. Hear his words: "Howbeit,
what things were gain to me, these have I
counted loss for Christ.
Yes truly, and I count all things loss for
the excellency of the knowledge of Christ Jesus
my Lord: for whom I suffered the loss of all things
and do count them but refuse, that I may gain
Christ. . . that I may know Him and the power of His
resurrection, and the fellowship of His suffering,
becoming conformed to His death; if by
any means I may attain to the resurrection
from (out from among) the dead." (Philip. 3:7-11).
Paul is referring to the "first resurrection" of
those who will "reign with Him." (Rev.
20:6).
The word "high" also means "elevated in rank,
condition or office." Those who attain unto the
high calling are to receive positions of authority
and rank far above those who enter the earthly
kingdom. As a matter of fact they are to rule over
the earthly kingdom. "Blessed and holy is he that
has part in the first resurrection: on such the
second death has no power, but they shall be priests
of God and of Christ, and shall reign with
Him a thousand years." (Rev. 20:6). Of the apostles,
Jesus said, "You shall sit on twelve thrones
judging the twelve tribes of Israel." (Matt.
19:28). According to Rev. 5:10, those to be made
priests and kings shall reign on (over) the earth.
Paul says in I Cor. 6:2-3, "Don’t you know
that the saints shall judge the
world. [Don’t you] know [ ] that we
shall judge angels?" Thus those of the "high
calling" are elevated even above angels
I
The calling is not only high, it is
also holy (II Tim. 1:9). "Follow peace with
all men, and holiness, without which no man shall
see the Lord." (Heb. 12:14). Holiness means
separation in spirit from the things of the
world. The Israelites delivered from Egypt and on
their way to Canaan, typify the Christians of this
age who have been delivered from the pollutions of
this world and are on their way to the heavenly
kingdom. Numerous and detailed laws did God give the
Israelites to teach them holiness (separation)
from that which defiles and makes "unclean". Most of
these laws are found in Leviticus, where repeatedly
did God say, "You shall be holy, for I am
holy." (Lev. 11:44, and etc.). "I am the Lord your
God, which have separated you from other
people." (Lev. 20:24). All these things happened
to them for examples (types); and they are
written for our admonition. (I Cor.
10:11). "Wherefore, come out from among them, and be
[ ] separate, says the Lord, and touch not
the unclean thing, and I WILL RECEIVE YOU." (II Cor.
6:17). "But as He which has called you is holy, so
be [ ] holy in all manner of behavior;
because it is written, Be [ ] holy, for I am
holy." (I Peter 1:15). The church, which is to
become the bride of Christ is to be presented to Him
a glorious church, not having spot or wrinkle or any
such thing; "but that it should be holy
and without blemish."
(Ephes. 5:27). Certainly most Christians have not
yet attained to this kind of
holiness!
The calling is also [a] "heavenly"
calling. "Wherefore, holy brethren, partakers of the
heavenly calling." (Heb.3:1). The PRIZE of
the high calling is heaven itself; or we might say
the "heavenly kingdom" or realm which is being
prepared for those who love Him with all of
their hearts and souls, and who are being
perfected into His likeness. Since "flesh and
blood cannot inherit the kingdom of God" (I Cor.
15:20), it becomes evident that those who enter
therein are to be clothed with bodies commensurate
with the heavenly realm. Paul says, "For our
citizenship is in heaven; whence also we wait for a
Savior, the Lord Jesus Christ: Who shall fashion
anew the body of our humiliation, that it may be
conformed to the body of His
Glory." (Philip. 3:20-21.) We read in I Cor.
15-40 that there are celestial (heavenly) bodies,
and bodies terrestrial (earthly), and that
the two differ in
glory. Paul also uses the terms "natural"
bodies and "spiritual" bodies (I Cor. 15:44-48).
"Natural" bodies are for the earth, and "spiritual"
bodies are for the heavens. The New Testament
repeatedly speaks of this entrance into the heavenly
realm as being "glorified," or entering into
"glory." "If so be that we suffer with Him, that we
may be glorified with Him." (Rom. 8:17). This, of
course, indicates an adornment and beautification
far surpassing that of the earthly glory. It is that
"glory" with which Christ Himself was adorned after
the resurrection and transformation of His earthly
body: "Ought not Christ to have suffered these
things, and to enter into His
glory?" (Luke 24:26). Those who are to be
glorified with Him are to become like Him.
"Beloved, now are we the sons of God, and it is not
yet manifest what we shall be. We know that, when He
shall be manifested, we shall be like Him, for we
shall see Him as He is." (I John 3:2). Surely, it
staggers our imagination to realize just how high,
holy, and heavenly this calling
is!
Though this prize is something to be attained
to, we must not harbor the idea that it is something
achieved through our own effort or merit alone. It
is "Christ in you, the hope
of glory." (Col. 1:27). It is the power of
His Spirit dwelling within that
enables one to overcome the world, even as He
overcame the world and entered into glory. HE now
lives to make intercession for us (Rom. 8:26-27).
Only those who have allowed the Lord, by His Spirit,
to do a perfect (complete) work in them (Philip.
1:6) can hope to be "joint heirs with Christ" (Rom.
8:17) in His own (heavenly) realm. How many have
been lulled into the lethargy and slumber of the
"foolish virgins" because the Word was not "rightly
divided" to them; and they thought all there was to
do was to believe, be baptized, and live a fairly
respectable life, and a mansion in heaven was
awaiting them.
"Many are called but few are chosen." (Matt.
22:14). I used to think that this meant only a few
would be saved and the rest eternally lost. I now
realize that many saved ones are called to "His
kingdom and glory," (I Thess. 2:12) but few
give diligence to "make their
calling and election
sure." (I I Peter 1:10). Shall we not
"rightly divide” the Word of truth? We need to live
in the joy and assurance of our salvation, but we
also need to press on toward the "prize of the high
calling." "Wherefore He says, Awake you
who sleeps, and rise from the dead, and
Christ shall give you light." (Ephes.
5:14).