Tag Archives: The missionary call

The Danger of an Exalted Mission

An exalted mission is an ever-present tonic to the Christian. The mission will brook no lazy or chicken-hearted missionary. He stands up straight and checks his pulse at the tug of the apostolic chain. She who once neglected her body will now bring it under submission, for she is not shadow-boxing.

The mission demands much; it demands God. It puts us in immediate need of the Holy Spirit. The seven sons of Sceva find themselves out of their depth; hearsay has no power over the usurping devils in the human heart. We must have personal knowledge of him we preach.

The mission demands much—sometimes too much. It must not demand all. Then it becomes like a proud mustard tree, inviting foul birds to infest its branches. Mission may outstrip calling. Mission may outfly faith. Then we find ourselves, like Sceva’s sons, unable to provide the very power that our mission demands.

The apostolic missionary must take care that mission always submits to calling. Calling encompasses all of Christian life; mission, only a part. Calling is an expression of our relation to our Creator; mission is how we join him in rectifying a broken Creation. Mission is work; calling is not primarily work. We are called to:

  • The fellowship of his Son (1 Cor. 1:9)
  • Peace (1 Cor. 7:15)
  • The grace of Christ (Gal. 1:6)
  • Freedom (Gal. 5:13)
  • His kingdom and glory (1 Th. 2:12)
  • Holiness (1 Th. 4:7)
  • Marvellous light (1 Pet. 2:9)
  • Suffering (1 Pet. 2:21)
  • Blessing (1 Pet. 3:9)
  • Glory and virtue (2 Pet. 1:3)

Never let the mission become more important than your calling. Don’t let being a hero become more important than being a Christian. Answer your Creator’s call with your waking breath, and let the mission be your response to that infant helplessness of prayer.

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James Gilmour of Mongolia review

James Gilmour on the Missionary Call (includes link for a free ebook)

James Gilmour was a lifetime missionary in Mongolia. Though he suffered bereavement and isolation in a remote field, his writings on the missionary call show that he gave his life to Mongolia willingly and steadfastly, not under the compulsion of some emotional experience. In his fantastic book on The Missionary Call, David Sills places Gilmour’s words alongside those of Jim Elliot and Oswald Chambers, who likewise celebrated Christian freedom in regard to calling. Here is the full section that Sills quoted, with a link to the free ebook at the bottom:

I had thought of the relative claims of the home and foreign fields, but during the summer session in Edinburgh I thought the matter out, and decided for the mission field; even on the low ground of common sense I seemed to be called to be a missionary. Is the kingdom a harvest field? Then I thought it reasonable that I should seek to work where the work was most abundant and the workers fewest. Labourers say they are overtaxed at home; what then must be the case abroad, where there are wide stretching plains already white to harvest, with scarcely here and there a solitary reaper? To me the soul of an Indian seemed as precious as the soul of an Englishman, and the Gospel as much for the Chinese as for the European; and as the band of missionaries was few compared with the company of home ministers, it seemed to me clearly to be my duty to go abroad.

But I go out as a missionary not that I may follow the dictates of common sense, but that I may obey that command of Christ, “Go into all the world and preach.” He who said “preach,” said also, “Go ye into and preach,” and what Christ hath joined together let not man put asunder.

This command seems to me to be strictly a missionary injunction, and, as far as I can see, those to whom it was first delivered regarded it in that light, so that, apart altogether from choice and other lower reasons, my going forth is a matter of obedience to a plain command; and in place of seeking to assign a reason for going abroad, I would prefer to say that I have failed to discover any reason why I should stay at home.’

Gilmour, James. James Gilmour of Mongolia: His diaries, letters, and reports, pp. 42-43. Originally printed in 1895. Click here to download the free ebook from Project Gutenberg.

The Call of God

God’s call is not just about missions. Os Guinness explains that “calling” in Scripture begins with and includes salvation; it is as much a calling to a person as it is a calling to a work or a place. We are called first into a relationship and a new identity in Christ, and any discussion of a “missionary calling” is incomplete without mentioning this first. (1)

God’s call is both repeated and prolonged. Paul and his group experience a variety of “callings” in the book of Acts. The call of God is not a one- time event. It is a complex, life-long driving force leading us to and through salvation and service. It is the “due north” by which we set our compass and take our bearings every day. The call of God is the general direction for all our specific obedience to God.

God’s call is multifaceted. Paul had a long road between the vision on the Damascus road, and the prophetic call in Antioch. He is called first to salvation (Acts 9), then to a work (Acts 13:1-3), followed by a variety of locations and ministries. Sills writes:

God seems to call some to a particular kind of missions service, others to a people group, others to a region, others to a country, others to a city, and others to a life purpose (such as rescuing young girls from prostitution) or some combination of these. (2)

God’s call is not about location. We tend to focus on all of the visible aspects of calling: where we will go, what we will do, who we will marry, and who we will work with. God focuses on the invisible aspects: spiritual preparation, the burden of prayer, the willingness to proclaim, and the stubborn ability to plod on without stopping.


(1) See Os Guinness’ book The Call. Chapters 4 and 5.

(2) M. David Sills. The Missionary Call. Kindle edition. Location 364.

Review: Who Really Sends the Missionary?

Rating: ★★★★

Who: Michael Griffiths, former director of the Overseas Missionary Fellowship. Before becoming director of OMF, Griffiths did student work in the UK, and served as a missionary in Japan for several years. (He has a number of paperbacks on missions, but this is the first I’ve read. You can read more about his story here.)

Overview: Griffiths has practical experience in vetting missionaries, and has profound biblical insights about missions. Griffiths desired to see  The first half of this book deals primarily with the missionary call, dispelling the idea that only missionary candidates can hear from God and know if they are “called.”

The second half of the book explains how he believes pastors should be ministering to missionaries who are on furlough, by giving them space and continuity to practice ministry. This part of the book is less applicable to non-traditional missionaries or those who are not doing directly pastoral work, but it is nonetheless interesting.

Meat: Griffiths says that the missionary call in the Bible is not a command issued directly to one person. Nor is “volunteering” on its own sufficient grounds to leave for the mission field. According to the New Testament, the church shares in choosing and sending the missionary, and in some ways, should be more responsible for this than the missionary himself.

We focus on an individual sense of call, but at the same time we realize that many who claim to be called are not fit or ready for life on the mission field. Griffiths’ little book is a much-needed corrective for a naive, individualistic view of missions and the missionary call. (See the quoted section below from pages 12 and 13.)

He adds later in the book that, instead of running themselves ragged on a deputation trail, missionaries should spend furloughs ministering continually to one or a few churches, and the church should reciprocate by supporting them on their furlough. “Here is another ministry for pastors and congregations—retreading tired missionaries!” (p. 33)

Bones: As mentioned, the second half of the book primarily targets church pastors; it was interesting and biblical, but mostly irrelevant to me.

Quotes: “Ministers and congregations have the chief responsibility for the selecting and sending of new missionaries.” (p. 11)

“In practice, we recognize that the subjective conviction of a call is not in itself sufficient.” (p. 15)

“… The emphasis made by Scripture is never upon an individual volunteering or upon his own subjective sense of call, but always upon the initiative of others. Saul goes to Antioch because Barnabas takes him there (Acts. 11:25-26). It is the whole group of prophets and teachers in Antioch to whom the Holy Spirit says ‘Set apart for Me Barnabas and Saul for the work to which I have called them’ (Acts 13:1-4). Later, when Barnabas and Paul parted company, we are told that Barnabas ‘took Mark’ (Acts 15:39) and Paul ‘chose Silas’ (Acts 15:40) ‘and departed, being committed by the brethren to the grace of the Lord.’ Subsequently, Paul ‘wanted’ Timothy ‘to go with him’ (Acts 16:3), though we are pointedly reminded that ‘he was well spoken of by the brethren who were in Lystra and Iconium,’ so that the congregations were consulted and involved in his going out. …

“Whereas we seem to have emphasized exclusively the individual’s subjective sense of a highly personal call of God, and often reinforced this by emotional appeals for individuals to volunteer, the New Testament by contrast stresses either the corporate initiative of congregations or the informed initiative of missionaries in selecting suitable people.” (p. 12-13)

“The call of an Old Testament prophet should not be regarded as normative for a New Testament missionary.” (p. 13)

“… Both the Bible and common sense, therefore, suggest that the best method is not to call for volunteers but to set up a draft! The most that an individual can do is express his willingness. Others must determine his worthiness. The individual may be free to go, but only his church knows if he is really fitted to go.” (p. 15-16)

“We all want to see a vital and exciting relationship restored between churches and mission societies, and this can be effected practically where there is increased living contact between individual Christians and individual missionaries.” (p. 6)