God Qualifies The Called Quotes

I am afraid of getting older. I am afraid of getting married. Spare me from cooking three meals a day—spare me from the relentless cage of routine and rote. I want to be free. (...) I want, I think, to be omniscient… I think I would like to call myself "The girl who wanted to be God." Yet if I were not in this body, where would I be—perhaps I am destined to be classified and qualified. But, oh, I cry out against it. I am I—I am powerful—but to what extent? I am I.

But God doesn’t call the qualified; God qualifies the called.

Often the very things that you think have disqualified you are the ones that qualify you to do what God has called you to do.

God did not call the qualified to serve Him: instead He qualified the called.

God doesn't call the qualified, He qualifies the called.

God does not call the qualified, but qualifies the called.

God does not call the qualified, He qualifies the called. -The Circle Maker-

God doesn’t call the qualified. He qualifies the called.

Sometimes when the Spirit of God was striving and calling so plainly, I would yield and say, 'Yes, Lord; I will go.' The glory of God came upon me like a cloud, and I seemed to be carried away hundreds of miles and set down in a field of wheat, where the sheaves were falling all around me. I was filled with zeal and power, and felt as if I could stand before the whole world and plead with dying sinners. It seemed to me that I must leave all and go at once. Then Satan would come in like a flood and say, 'You would look nice preaching, being a gazing-stock for the people to make sport of. You know you could not do it.' Then I would think of my weakness and say, 'No; of course I cannot do it.' Then I would be in darkness and despair. I wanted to run away from God, or I wished I could die; but when I began to look at the matter in this way, that God knew all about me, and was able and willing to qualify me for the work, I asked Him to qualify me for the work. I ASKED HIM TO QUALIFY ME.

God doesn't call the qualified, He qualifies the called.

We don’t lead because we are necessarily the most qualified; we lead because we are “called” to be the leader.

The sufferer who keeps looking for God has, in the end, privileged knowledge. ... She passes through a door that only pain will open, and is thus qualified to speak of God in a way that others, whom we generally call more fortunate, cannot speak.

Why didn't you come sooner? I offered them no excuses that day, but I did know that there were reasons. Reasons that, when we hear God's call, when we feel that gentle (or not so gentle) urging of God's Spirit for us to make a bold step, take a risk, serve others, save a life, commit - we so often hold back. It's because we don't feel empowered. We don't feel qualified. We think we lack the courage, the strength, the wisdom, the money, the experience, the education, the organization, the backing. We feel like Moses... Not me, God. I'm afraid. Weak. Poor. Stupid. Unqualified. Daunted.... It has never been my desire to be daunted, to be afraid, to be unable to respond to God's call.

​Jacob was a cheater, Peter had a temper, David had an affair, Noah got drunk, Jonah ran from God, Paul was a murderer, Gideon was insecure, Miriam was a gossiper, Martha was a worrier, Thomas was a doubter, Sarah was impatient, Elijah was depressed, Moses stuttered, Zaccheus was short, Abraham was old, and Lazarus was dead…… God doesn’t call the qualified, He qualifies the Called!

You are not qualified to minister but God is.

I’m not qualified,” I protested. “Me, a minister? I have no idea how to be a pastor.” He said, “When God calls someone, that’s all that really matters. Don’t let yourself be afraid.

Doctors, lawyers, and psychologists study to become qualified professionals who are paid to know what to do. A well-trained theologian or minister is only able to point out the universal tendency to narrow God down to our own little conceptions and expectations, and to call for an open mind and heart for God to be revealed.

It is also said that the sheep heed the Shepherd, because they know his voice. Is it true that men recognize Christ's call and respond to it? In one sense it must be, for he has said so; yet much in me qualifies the statement. Actually I respond much more readily to the call of 'the others'; I neither really understand Christ's summons nor follow it. Therefore, in order that I may hear, he must not only speak, but also open my ears to his voice. Part of me, the profoundest part, listens to it, but superficial, loud contradiction often overpowers it. The opponents with whom God must struggle in order to win us are not primarily ‘the others,’ but ourselves; we bar his way. The wolf who puts the hireling to flight is not only outside; he is also within. We are the arch-enemy of our own salvation, and the Shepherd must fight first of all with us – for us.

When the mind loses control, you are qualified to be called crazy.

Look in it,' he said, smiling slightly, as you do when you have given someone a present which you know will please him and he is unwrapping it before your eyes. I opened it. In the folder I found four 8×10 glossy photos, obviously professionally done; they looked like the kind of stills that the publicity departments of movie studios put out. The photos showed a Greek vase, on it a painting of a male figure who we recognized as Hermes. Twined around the vase the double helix confronted us, done in red glaze against a black background. The DNA molecule. There could be no mistake. 'Twenty-three or -four hundred years ago,' Fat said. 'Not the picture but the krater, the pottery.' 'A pot,' I said. 'I saw it in a museum in Athens. It's authentic. Thats not a matter of my own opinion; I'm not qualified to judge such matters; it's authenticity has been established by the museum authorities. I talked with one of them. He hadn't realized what the design shows; he was very interested when I discussed it with him. This form of vase, the krater, was the shape later used as the baptismal font. That was one of the Greek words that came into my head in March 1974, the word “krater”. I heard it connected with another Greek word: “poros”. The words “poros krater” essentially mean “limestone font”. ' There could be no doubt; the design, predating Christianity, was Crick and Watson's double helix model at which they had arrived after so many wrong guesses, so much trial-and-error work. Here it was, faithfully reproduced. 'Well?' I said. 'The so-called intertwined snakes of the caduceus. Originally the caduceus, which is still the symbol of medicine was the staff of- not Hermes-but-' Fat paused, his eyes bright. 'Of Asklepios. It has a very specific meaning, besides that of wisdom, which the snakes allude to; it shows that the bearer is a sacred person and not to be molested...which is why Hermes the messenger of the gods, carried it.' None of us said anything for a time. Kevin started to utter something sarcastic, something in his dry, witty way, but he did not; he only sat without speaking. Examining the 8×10 glossies, Ginger said, 'How lovely!' 'The greatest physician in all human history,' Fat said to her. 'Asklepios, the founder of Greek medicine. The Roman Emperor Julian-known to us as Julian the Apostate because he renounced Christianity-conside​red Asklepios as God or a god; Julian worshipped him. If that worship had continued, the entire history of the Western world would have basically changed

When you have that affirmation from someone who knows you completely and loves you anyway, the world doesn’t have a medal big enough or shiny enough to tempt you. The spirit of comparison and competition is broken, because you know you have a higher calling.

Christian men who are not yet called into formal church office should never complain that they have nothing to do. We all have much to do in our own hearts and lives, and the requirement for well-qualified men to serve as leaders in the church is always urgent and vital.

I think God is out there in the dark right past the spotlight, watching me perform this song called life. He knows I'm under-qualified, scared,not good enough, not even normal. But I don't think He's waiting for mistakes or counting the mess-ups. I think He's a Parent waiting to jump to His feet in applause. And when it's all done, when I'm finally walking toward Him, I don't think He is even going to remember the keys I missed or the mistakes I made. Instead I think He is going to run to embrace me and say, "I'm so proud of you. You were amazing! I love you so much.

In God's kingdom, calling trumps credentials every time! God does not call the qualified. He qualifies the called. And the litmus test isn't experience or expertise. It's availability and teachability. If you are willing to go when God gives you a green light, He will take you to inaccessible places to do impossible things.

God often uses failure to make us useful. When Jesus called the disciples, He did not go out and find the most qualified and successful people. He found the most willing, and He found them in the workplace. He found a fisherman, a tax collector, and a farmer. The Hebrews knew that failure was a part of maturing in God. The Greeks used failure as a reason for disqualification. Sadly, in the Church, we often treat one another in this way. This is not God's way. We need to understand that failing does not make us failures. It makes us experienced. It makes us more prepared to be useful in God's Kingdom -- if we have learned from it. And that is the most important ingredient for what God wants in His children.

We all have the duty to serve God where we are called to do so. I feel called to serve individuals, to love each human being. My calling is not to judge the institutions. I am not qualified to condemn anyone. I never think in terms of a crowd, but of individual persons. If I thought in terms of crowds, I would never begin in my work. I believe in the personal touch of one. If others are convinced that God wants them to change social structures, that is a matter for them to take up with God.

Faith is first of all not attachment to a body of doctrines but a process of responding in obedience and trust to God’s Word. God has given us the possibility of hearing the Word, since it was spoken in the humanity of Jesus, which we share, and since it continues to be spoken through the Holy Spirit, which dwells in us. So also theology is first of all not the study of doctrines, but a process of reflection on this response in faith. The classic definition of theology, “faith seeking understanding”, remains always valid. Faith seeks to understand the one to whom it responds. It also, thereby, seeks to understand itself, and the implications of being so called and so gifted to respond. … Who, then, is qualified for theology? The theological task is implied by the very life of faith itself. Every Christian is therefore called to do theology in this sense. Every Christian must seek an understanding of his or her response to God and the implications of that response for the rest of life.

A religion that executes its obsolete sovereign must now establish the power of its new sovereign; it closes the churches, and this leads to an endeavor to build a temple. The blood of the gods, which for a second bespatters the confessor of Louis XVI, announces a new baptism. Joseph de Maistre qualified the Revolution as satanic. We can see why and in what sense. Michelet, however, was closer to the truth when he called it a purgatory. An era blindly embarks down this tunnel on an attempt to discover a new illumination, a new happiness, and the face of the real God. But what will this new god be?

Such arguments remind me of a scene from Woody Allen's movie Manhattan, where a group of people is talking about sex at a cocktail party and one woman says that her doctor told her she had been having the wrong kind of orgasm. Woody Allen's character responds by saying, “Did you have the wrong kind? Really? I've never had the wrong kind. Never, ever. My worst one was right on the money.” Grace works the same way. It is what it is and it's always right on the money. You can call it what you like, categorize it, vivisect it, qualify, quantify, or dismiss it, and none of it will make grace anything other than precisely what grace is: audacious, unwarranted, and unlimited.

He will hear your cry and step in to remove the thing that frightens or troubles you. Call out to Him, and don’t hesitate! 3. God has His purposes in the storms of life. Remember this: No matter what, God is in control and has a plan. So we look to the Lord in our crisis, recognizing that He can accomplish great things in and through our hardships, disappointments, and setbacks. Why? Because God knows all things, past, present, and future, He is uniquely qualified to know when to ordain or permit evil and suffering, and when not to. Therefore, if the Lord allows something to enter your life, He has a plan in mind for dealing with it. We love to follow the Lord when things are

My interactions with troubled or angry congregants have involved less explaining and more hand-holding. I have more than once paid a condolence call on a family to whom something so awful had happened that words seemed inadequate. So I didn’t offer words, beyond ‘I’m sorry, I feel so bad for you.’ I would often sit quietly with the grieving widow or parent for several minutes, and when I would get up to go, the mourner would throw her arms around me and say, ‘Thank you for being here with us.’ My presence represented God’s caring presence, the symbolic statement that God had not abandoned them. That reassurance, more than any theological wisdom, was what I was uniquely qualified to offer them.

What is most characteristically human is not guaranteed to us by our species or by our culture but given only in potential. A spiritual master once expressed it this way: A person must work to become human. What is most distinctly human in us is something more than the role we play in society and more than the conditioning, whether for good or bad, of our culture. It is our essential Self, which is our point of contact with Infinite Spirit. This Spirit is not to be understood as a metaphysical assertion requiring belief, but as something we can experience for ourselves. What if you, as a human being, represent the final result of a process in which this Spirit has evolved better and better reflectors of itself? If the human being is the most evolved carrier of the Creative Spirit – possessing conscious love, will, and creativity – then our humanity is the degree to which this physical and spiritual vehicle, and particularly our nervous system, can reflect or manifest Spirit. That which is most sacred in us, that which is deeper than our individual personality, is our connection to this Spirit, this Creative Power. Whereas conventional religious belief has the tendency to anthropomorphize God/Spirit, this process consists of the human being becoming qualified by the attributes of God. It could be called the „sanctification“ of the human being. Our human nature is realized through the understanding and awareness that the essential human Self is a reflection of Spirit. To become truly human is to attain a tangible awareness of Spirit, to realize oneself as a reflection of Spirit, or God. The education of the Soul is the Great Work. The beginning of this Work consists of awakening a transcending awareness...

The evangelists and pastors mentioned in Ephesians 4:11 are then replaced in First Corinthians 12 with miracles and gifts of healings. These gifts of the Spirit are the primary ones that empower and qualify the evangelistic and pastoral offices. (The entry level into the fivefold ministry gifts is also at the level of working of miracles and gifts of healings because all five ministry offices — apostle, prophet, evangelist, pastor, and teacher — should be equipped with these two gifts of the Spirit.) Next is the operation of helps, which handles the physical and material aspects of the ministry. One very important helps calling is what I call the “entrepreneurship of the simplicity of giving.” A person called to fulfill this operation is someone of means who has the capacity in his character and his calling to be used by God to pour thousands, if not millions, into the Kingdom of God for the governments of the Church.

The aim of both little books, if you're interested," he said, " is supposedly to wake everybody up to the need and benefits of saying the Jesus Prayer incessantly. First under supervision of a qualified teacher - a sort of Christian guru - and then, after the person's mastered it to some extent, he's supposed to go on with it on his own. And the main idea is that it's not suppose to be just for pious bastards and breast-beaters. You can be busy robbing the goddam poor box, but you're to say the prayer while you rob it. Enlightenment's supposed to come with the prayer, not before it." Zooey frowned, but academically." The idea, really, is that sooner or later, completely on its own, the prayer moves from the lips and the head down to a center in the heart and becomes an automatic function in the person, right along with the heartbeat. And then, after a time, once the prayer is automatic in the heart, the person is supposed to enter into the so-called reality of things. The subject doesn't really come up in either of the books, but, in Eastern terms, there are seven subtle centers in the body, called chakras, and the one most closely connected with the heart is called anahata, which is supposed to be sensitive and powerful as hell, and when it's activated, it, in turn, activates another of these centers, between the eyebrows, called ajna - it's the pineal gland, really, or, rather, an aura around the pineal gland - and then, bingo, there's an opening of what mystics call the 'third eye'. It's nothing new, for God's sake. It didn't just start with the little pilgrim's crowd, I mean. In India, for God knows how many centuries, it's been known as japam. Japam is just the repetition of any of the human names of God. Or the names of his incarnations his avatars, if you want to get technical. The idea being that if you call out the name long enough and regularly enough and literally from the heart, sooner or later you'll get an answer. Not exactly an answer. A response.

He is eternal, which means that He antedates time and is wholly independent of it. Time began in Him and will end in Him. To it He pays no tribute and from it He suffers no change. He is immutable, which means that He has never changed and can never change in any smallest measure. To change He would need to go from better to worse or from worse to better. He cannot do either, for being perfect He cannot become more perfect, and if He were to become less perfect He would be less than God. He is omniscient, which means that He knows in one free and effortless act all matter, all spirit, all relationships, all events. He has no past and He has no future. He is, and none of the limiting and qualifying terms used of creatures can apply to Him. Love and mercy and righteousness are His, and holiness so ineffable that no comparisons or figures will avail to express it. Only fire can give even a remote conception of it. In fire He appeared at the burning bush; in the pillar of fire He dwelt through all the long wilderness journey. The fire that glowed between the wings of the cherubim in the holy place was called the "shekinah," the Presence, through the years of Israel's glory, and when the Old had given place to the New, He came at Pentecost as a fiery flame and rested upon each disciple.

Unqualified Champions Consider these individuals from the Bible. Each person was aware of a personal shortcoming which should have rendered him disqualified for service. God, however, saw champion potential … Moses struggled with a speech impediment: “Then Moses said to the LORD, ‘Please, Lord, I have never been eloquent, neither recently nor in time past, nor since You have spoken to Your servant; for I am slow of speech and slow of tongue’” (Exodus 4:10). Yet God served as Moses’ source of strength. God used him to deliver the Israelites from bondage. Jeremiah considered himself too young to deliver a prophetic message to an adult population: “Then I said, ‘Alas, Lord GOD! Behold, I do not know how to speak, because I am a youth’” (Jeremiah 1:6). God’s reply: “Do not be afraid of them, for I am with you to deliver you,” (Jeremiah 1:8). Isaiah, whose encouragement I quoted earlier, had reservations of his own. Perhaps his vocabulary reflected my own—especially my vocabulary as a teenager: “I am a man of unclean lips” (Isaiah 6:5). Despite Isaiah’s flaws, God saw him as a man He could use to provide guidance to the nation of Judah. Paul the Apostle had, in his past, persecuted the very people to whom God would send him later. To most of us, Paul’s track record would disqualify him for use. But God brought change to Paul’s heart and redemption to his fervency. Samson squandered his potential through poor life choices. As I read about him, I can’t help but think, “The guy acted like a spoiled brat.” But God had placed a call on his life. Though Samson sank to life’s darkest depths—captors blinded him and placed him in slavery—at the end of his life, he turned his heart toward God and asked to be used for God’s purposes. God used Samson to bring deliverance to the Israelites. Do you feel like the least qualified, the least important, the least regarded? Perhaps your reward is yet to come. God has high regard for those who are the least. Jesus said, “For the one who is least among all of you, this is the one who is great” (Luke 9:48) and “But many who are first will be last; and the last, first” (Matthew 19:30). If heaven includes strategic positioning among God’s people, which I believe it will, that positioning will be ego-free and based on a humble heart. Those of high position in God’s eyes don’t focus on position. They focus on hearts: their own hearts before God, and the hearts of others loved by God. When we get to heaven, I believe many people’s positions of responsibility will surprise us. What if, in heaven, the some of today’s most accomplished individuals end up reporting to someone who cried herself to sleep at night—yet kept her heart pure before God? According to Jesus in Matthew 6:5, some rewards are given in full before we reach heaven. When He spoke those words, He referred to hypocritical religious leaders as an example. Could we be in for a heavenly surprise? I believe many who are last today—the ultimate servants—will be first in heaven. God sees things differently than we do.

A similar theological—and particularly ecclesiological—logic shapes the Durham Declaration, a manifesto against abortion addressed specifically to the United Methodist Church by a group of United Methodist pastors and theologians. The declaration is addressed not to legislators or the public media but to the community of the faithful. It concludes with a series of pledges, including the following: We pledge, with Cod’s help, to become a church that hospitably provides safe refuge for the so-called “unwanted child” and mother. We will joyfully welcome and generously support—with prayer, friendship, and material resources—both child and mother. This support includes strong encouragement for the biological father to be a father, in deed, to his child.27 No one can make such a pledge lightly. A church that seriously attempted to live out such a commitment would quickly find itself extended to the limits of its resources, and its members would be called upon to make serious personal sacrifices. In other words, it would find itself living as the church envisioned by the New Testament. William H. Willimon tells the story of a group of ministers debating the morality of abortion. One of the ministers argues that abortion is justified in some cases because young teenage girls cannot possibly be expected to raise children by themselves. But a black minister, the pastor of a large African American congregation, takes the other side of the question. “We have young girls who have this happen to them. I have a fourteen year old in my congregation who had a baby last month. We’re going to baptize the child next Sunday,” he added. “Do you really think that she is capable of raising a little baby?” another minister asked. “Of course not,” he replied. No fourteen year old is capable of raising a baby. For that matter, not many thirty year olds are qualified. A baby’s too difficult for any one person to raise by herself.” “So what do you do with babies?” they asked. “Well, we baptize them so that we all raise them together. In the case of that fourteen year old, we have given her baby to a retired couple who have enough time and enough wisdom to raise children. They can then raise the mama along with her baby. That’s the way we do it.”28 Only a church living such a life of disciplined service has the possibility of witnessing credibly to the state against abortion. Here we see the gospel fully embodied in a community that has been so formed by Scripture that the three focal images employed throughout this study can be brought to bear also on our “reading” of the church’s action. Community: the congregation’s assumption of responsibility for a pregnant teenager. Cross: the young girl’s endurance of shame and the physical difficulty of pregnancy, along with the retired couple’s sacrifice of their peace and freedom for the sake of a helpless child. New creation: the promise of baptism, a sign that the destructive power of the world is broken and that this child receives the grace of God and hope for the future.29 There, in microcosm, is the ethic of the New Testament. When the community of God’s people is living in responsive obedience to God’s Word, we will find, again and again, such grace-filled homologies between the story of Scripture and its performance in our midst.

Isaiah 9:6–7 says, “For to us a Child is born, to us a Son is given; and the government shall be upon His shoulder, and His name shall be called Wonderful Counselor, Mighty God, Everlasting Father [of Eternity], Prince of Peace. Of the increase of His government and of peace there shall be no end” (italics mine). The government that is upon the shoulders of Jesus is not a political government; the verse is referring to the governing of our lives. We are not supposed to be running our own lives. In fact, we are not capable or qualified to run our own lives. Not one of us is intelligent enough to know what is best. That is why we should be thankful for God’s interference.

He assured me that He doesn’t call the qualified, but He qualifies those He calls.

Accept God’s words. (God’s Word is a gift. But it won’t do us any good if we don’t accept the gift, open the gift, and use the gift.) • Store up His commands within us. (We must get into God’s Word and let God’s Word get into us. The more verses we memorize, the more our thinking will align with His truth.) • Turn our ears to wisdom. (Listen to wise teaching, wise advice, and keep the company of wise people.) • Call out for insight. (Ask others to help us see the “trade” we talked about in the last chapter and the consequences we’d be igniting with each choice.) • Cry aloud for understanding. (Ask the Lord to show us how our choices will affect others.) • Look for wisdom as passionately as we would hunt for a hidden treasure. (See the value of wisdom as higher than any worldly way we are offered. Stay focused on looking for wisdom despite the many distractions the world puts in front of us to make decisions without taking the time to apply sought-after wisdom.) After all these qualifiers, the Scriptures say, “Then you will understand the fear of the LORD and find the knowledge of God. For the LORD gives wisdom; from his mouth come knowledge and understanding” (vv. 5–6).

This struggle with the translation reflects our intense need to find in the condition referred to something good, something God supposedly desires or even requires, that then can serve as a “reasonable” basis for the blessedness he bestows. But that precisely misses the point that the very formulation of the Beatitudes should bring to our attention. Jesus did not say, “Blessed are the poor in spirit because they are poor in spirit.” He did not think, “What a fine thing it is to be destitute of every spiritual attainment or quality. It makes people worthy of the kingdom.” And we steal away the much more profound meaning of his teaching about the availability of the kingdom by replacing the state of spiritual impoverishment—in no way good in itself—with some supposedly praiseworthy state of mind or attitude that “qualifies” us for the kingdom.4 In so doing we merely substitute another banal legalism for the ecstatic pronouncement of the gospel. Those poor in spirit are called “blessed” by Jesus, not because they are in a meritorious condition, but because, precisely in spite of and in the midst of their ever so deplorable condition, the rule of the heavens has moved redemptively upon and through them by the grace of Christ.

Faith can (and must!) as such be called obedience, however, because the gospel does not come to man as a communication or offer that leaves him free, but asks of him the decision and the act to enter into that way of salvation ordained of God and to abandon every other means of salvation than that which is proclaimed to him in the gospel. It is the response and obedience to God's grace that is intended here, and faith must be qualified in this way because it cannot otherwise participate in the gift of grace than by responding to and following the gospel.

It’s wonderful to think of the fact that God can turn around a whole nation, a whole world, by using us. God uses simple things, you know that. He uses simple, mundane, everyday, routine, common things for the most amazing purposes. When He made man in the Garden, He didn’t use gold, silver, or even iron; He used dirt. That ought to give you an idea of how He works right from the start. When He called David to deliver Israel from the Philistines, He didn’t want Saul, the great king, and He didn’t want Saul’s massive armor. He used a shepherd and a couple of stones, that’s all. When He came into the world, He didn’t enter the family of the wealthy and noble, He didn’t find Himself born in a castle; He simply chose a peasant girl and a stable. When He chose the Twelve, He didn’t choose the elite, educated, and affluent. He just chose a group of ignorant Galileans. The Bible says, ‘Not many mighty, and not many noble.’ That’s the way it always has been, because God gets the greater glory in the humbleness of the one that He uses. So He uses us, grains of sand, to influence a corrupting world. (Pastor John MacArthur)   When did I start expecting to outgrow child-like reliance? At what age did I think I’d lose the desperation? When did I expect to be mighty and noble? Prestigious? Competent?   God uses the weak, the base, the foolish.   And praise God, I still qualify.

God doesn’t call the qualified. He qualifies those he calls.” All

Remember, my friends,” Elder Lee said, “whom the Lord calls, the Lord qualifies.” He shared other wisdom with them: “When you are on the Lord’s errand, you are entitled to the Lord’s help,” and, “Remember, God shapes the back to bear the burden placed upon it.”4

The silence of the biblical writings about the Edomite deity provides circumstantial evidence for its identification with Yahweh. Further indications strengthen this claim. First, Edom is qualified as 'the land of wisdom' in Jer. 49.7 and Obadiah 8. In a monotheistic context, it is difficult to assume that wisdom would have a source other than Yahweh. Furthermore, it seems that the book of Job, the main 'wisdom book' of the Bible, has an Edomite origin, thus strengthening the linkage between Edom and Yahweh. Second, the worship of Yahweh in Edom is explicitly mentioned in Isa. 21.11 ('One is calling to me [Yahweh] from Seir'), and the duty of Yahweh in regard to his Edomite worshippers is stressed by Jer. 49.11 ('Leave [Edom] your orphans, I [Yahweh] will keep them alive; and let your widows trust in me'). Third, according to the book of Exodus, Esau-Edom and not Jacob-Israel had to inherit Yahweh's benediction from Isaac (Exod. 27.2-4). This suggests that, before emergence of the Israelites alliance, Esau was the 'legitimate trustee' of the Yahwistic traditions. [Fourth]: The Israelite nazirim (the men self-consecrated to Yahweh in Israel) are compared by Jeremiah to the Edomites: 'For thus says the LORD: If those [the Israelite nazirim] who do not deserve to drink the cup still have to drink it, shall you [Edom] be the one to go unpunished? You shall not go unpunished; you must drink it.' Such a parallel between the elite of the Israelite worshippers (nazirim) and the Edomite people as a whole also suggests that Edom was the first 'land of Yahweh'. [Fifth]: The primacy of Edom did not disappear quickly from the Israelite collective memory. This point is clearly stressed by Amos (9.11-12): 'On that day I will raise up the booth of David that is fallen, and repair its breaches and raise up its ruins, and rebuild it as in the days of old; in order that they may possess the remnant of Edom...' Together, these five points suggest the conclusion that Yahweh was truly the main (if not the only) deity worshipped in Edom. In this case, it is likely that (1) the name of Yahweh was not used publicly in Edom, and (2) 'Qos' was an Edomite epithet for Yahweh rather than an autonomous deity. (pp. 391-392) from 'Yahweh, the Canaanite God of Metallurgy?', JSOT 33.4 (2009): 387-404

He is eternal, which means that He antedates time and is wholly independent of it. Time began in Him and will end in Him. To it He pays no tribute and from it He suffers no change. He is immutable, which means that He has never changed and can never change in any smallest measure. To change He would need to go from better to worse or from worse to better. He cannot do either, for being perfect He cannot become more perfect, and if He were to become less perfect He would be less than God. He is omniscient, which means that He knows in one free and effortless act all matter, all spirit, all relationships, all events. He has no past and He has no future. He is, and none of the limiting and qualifying terms used of creatures can apply to Him. Love and mercy and righteousness are His, and holiness so ineffable that no comparisons or figures will avail to express it. Only fire can give even a remote conception of it. In fire He appeared at the burning bush; in the pillar of fire He dwelt through all the long wilderness journey. The fire that glowed between the wings of the cherubim in the holy place was called the "shekinah," the Presence, through the years of Israel's glory, and when the Old had given place to the New, He came at Pentecost as a fiery flame and rested upon each disciple.” ― A.W. Tozer, The Pursuit of God

but which qualify them for the service to which God has called them.

The Baby Hospital forces you to ask the big question. It forces you to ask about Death and heaven and God. “Truly I say to you, whatever you did for one of the least of these brothers and sisters of mine, you did it for Me” (Matthew 25:40).147 Some of the children at the Baby Hospital certainly qualify as the “least of these.” “Let’s not get tired of doing what is good” (Galatians 6:9).148 It’s a privilege to care for children. It’s a privilege to be called during the worst time in a family’s life. It’s a privilege to be entrusted with the life of a baby. It’s a privilege to be expected to study, to overcome the bureaucracy of medicine, and to feel capable of commanding an OR. It’s a privilege to operate on the central nervous system. I can see Death. And I can see Heaven. I wish I could understand the tapestry of the universe, of existence, of nature. But I can’t. But I can see some things. I can see that there is a Song of Creation. I can even hear it. I can hear it in a child’s laugh, my favorite sound. It’s beautiful. Yes. It’s worth it. Because of this:

A true leader does not ‘call’ himself, does not believe that his superior knowledge or understanding qualifies him for the task, does not promote himself. He simply follows God day by day, trusts God to lead and guide him, and always gives God the credit for any successes he may have…

The reality is that the Lord never calls the qualified; He qualifies the called.” 5

God don't call the qualified, He qualifies the called

We are only qualified for God’s glory when we glorify people

God does not call the "qualified" but qualifies the called

What qualifies a shepherd boy to kill a giant? What qualifies a village girl to give birth to a Saviour? What qualifies a fishermen to become a fisher of men? God doesn't call the qualified. He qualifies the called. It's not about who we are. It's about who He is.

Finding a person to declare your craziest, most profound insecurities to is not exactly a picnic. But the bureaucratic idiocy of America’s healthcare system turns what should be a chore into torture. If you’re a middle-class person in America, the dance goes like this: You call your insurance provider to find a meager list of therapists who take your insurance. Most of the people on the list are licensed clinical social workers or licensed mental health counselors. They can be wonderful and very helpful, but they often have less schooling and experience than, say, psychologists and PhDs. After digging deeper, you find that some of these therapists don’t take your insurance after all; others have full client lists. And even if they do have space in the day to treat someone, they might not be interested in treating you. According to one study, a low-income Black person had up to an 80 percent lower chance of receiving a callback for an appointment than a middle-class white person. And even though intellectually, therapists tell you that anger can be a helpful and legitimate emotion in processing trauma, God forbid you actually seem angry on the phone. Several mental health professionals have told me that therapists often avoid rageful clients because they seem threatening or scary. Therapists instead prefer to take on YAVIS—Young, Attractive, Verbal, Intelligent, and Successful clients. They love an amenable type, someone who is curious about their internal workings and eager to plumb them, someone who’s already read articles in The New Yorker about psychology to familiarize them with the language of metacognition and congruence. Good luck if you’re a regular-ass Joe who’d rather watch It’s Always Sunny in Philadelphia. But say you get lucky and find a licensed clinical psychologist with an open slot. The psychologist is white, of course (86 percent of psychologists in the United States are), which isn’t ideal if you are a person of color. But, fine, whatever: You just need to receive an official diagnosis for your insurance. You are certain you have complex PTSD, but he can’t diagnose you with that because it’s not in the Diagnostic and Statistical Manual of Mental Disorders. Your insurance only covers treatment for conditions listed in the DSM in order to assign a number of sessions to you. Most forms of insurance will pay for, say, only six months of therapy relating to anxiety, ten for depression, as if you should be better by then. Another consequence of C-PTSD not being in the DSM: This psychologist hasn’t been trained in treating it. He says he doesn’t believe that it’s a real diagnosis. He’d like to provide you with some questionnaires to see if you have something he can actually handle—bipolar disorder, maybe, or manic depression. This does not inspire confidence, so you leave. After some internet sleuthing, you find a woman of color who seems really cool. She’s specifically trained in the treatment of complex trauma. She has blurbs on her website that resonate with you—it seems as if she might truly understand you. But she doesn’t take insurance. (Psychologists are the least likely of any medical provider to take insurance—only about 45 percent of them do. And most of the time, the ones who don’t are the most qualified practitioners.) You can’t exactly blame her. You learn on the internet that insurance companies haven’t updated reimbursement rates for therapists in up to twenty years, despite rising rates for office rent and other administrative costs. If therapists were to rely on reimbursement rates from insurance alone, they’d wind up making about $50,000 a year on average, which is fine, but like, not great if you’re an actual doctor.

God doesn't call people because they are better, he calls people because they are willing.

Clout is the influence that God has given to you and to no one else. You are specifically designed to impact the world in a way that no one else can. Discovering your clout is an essential part of unleashing your purpose. You have a specific purpose, a calling, that only you are qualified to fulfill. Your God-given influence defines your purpose. Your purpose establishes your leadership. Your leadership makes a mark on the world.

God is very committed to teaching us how to see. To make this possible He gave us the Holy Spirit as a tutor. The curriculum that He uses is quite varied. But the one class we all qualify for is the greatest of all Christian privileges—worship. Learning how to see is not the purpose for our worship, but it is a wonderful by-product. Those who worship in spirit and truth, as mentioned in John 4:23-24, learn to follow the Holy Spirit’s lead. His realm is called the kingdom of God. The throne of God, which becomes established upon the praises of His people,9 is the center of that Kingdom. It’s in the environment of worship that we learn things that go way beyond what our intellect can grasp10—and the greatest of these lessons is the value of His Presence. David was so affected by this that all his other exploits pale in comparison to his abandoned heart for God. We know that he learned to see into God’s realm because of statements like, “I have set the Lord always before me; because He is at my right hand I shall not be moved.” 11 The Presence of God affected his seeing. He would constantly practice recognizing the Presence of God. He saw God daily, not with the natural eyes, but with the eyes of faith. That priceless revelation was given to a worshiper.

It is God who calls, qualifies, and assigns; we respond by being faithful, available, and trainable

Towards that end, the soul provides you with experiences that are necessary, that purge or cleanse you. There is no such thing as a frivolous cleansing, and such experiences can take many familiar forms, such as illnesses or persistent inner sufferings. Others may be more spontaneous, the result of a sudden “aha” that hits home when you least expect it. For example, a man who rose very rapidly in the corporate world was enormously successful, but his arrogance, insecurity, and need for approval and attention made him unbearable to be around. Once his bank account was overflowing, he declared that he was being called by God to do good in the world, informed everyone that he was now a mystic, and set up a foundation to do good. But he went about all this with his old, bullish, corporate style. He had not changed inside, but would not admit that he was still a greedy, controlling, creature in spite of his declaration that he was now a mystic. Eventually, however, he met his match in a woman involved in a global project who told him that he did not qualify as a contributor, because, ‘You have an untrustworthy soul and until your soul is cleansed, we cannot have you sit among us. You will do more harm than good, in spite of your full wallet.’ He was stunned, but eventually admitted he had an agenda behind his charity work, and began the process of purification.

We're all Naaman, lepers reborn. We're all iron sinking toward Sheol until the wood and water save us. We're all Elijah, led to brooks in the wilderness. We're all Elisha, baptized into Jesus' Jordan baptism to share his Spirit. By the Spirit of Jesus, the baptized become a prophetic community, given the words of God to speak and sing to one another, qualified by the Spirit to stand in the Lord's council. Preachers aren't the only prophets in the church. Preachers lead and train a community of prophets. Wherever the Lord calls us to labor--whether we're at work, hoe, out in the neighborhood, or at the kids' baseball game--he fills our mouths with words of fire to kill and make alive (1 Sam 2:6; Jer 1:9-10). Prophets must keep up a steady diet of God's word so that our words give life rather than spread death. When we drink the Spirit, our words drop like rain and drip like dew (Deut 32:2). Clothed with the Spirit of prophecy, we intercede for the world. Faithful prophets must be and remain filled with the Spirit. You're baptized: walk in step with the Spirit. You've been soaked in the Spirit: don't quench or grieve him, and you will prophesy, you will see visions, you will dream dreams.

Let’s sum up the contents of this chapter: the baptism with the Holy Spirit is the Spirit of God coming upon a believer, taking possession of their faculties, and imparting to them gifts not naturally their own, but which qualify them for the service to which God has called them.

No competent leader is going to be anxious to impress people with his credentials. Leaders who are truly able are qualified because of their character. They are easily identified, not by letters of commendation, but because of the influence they have on others. They are people who are confident of their calling, and yet at the same time, they know they are utterly dependent on God as the source of their true power.

Those who had gone before you were created to carry the baton of faith to their generation. Now it is your turn. Are you ready? If your answer is "no," understand that you are qualified because God has qualified you and empowered you to run the race, He has called you to run.

work by George Grant called Legislating Immorality, which called for the execution of all gay people, but was kind enough to qualify it in a footnote by saying that in our judicial system we would have to give them a trial first.

God chooses and calls the weak. Then He qualifies them for His purpose.

Discovering your clout is an essential part of unleashing your purpose. You have a specific purpose, a calling, that only you are qualified to fulfill. Your God-given influence defines your purpose.

It is not enough to have a body to be qualified as a man. Animals too have bodies and we don’t call them man for some reasons – they don’t qualify. So such is man, such is human, who might not be qualified because he has not attained the height where he sees realities as God wants him to see it.

I therefore submit to you that what qualifies a person to be called a man according to God, is the ability of the individual to live by the right standard and values that heaven values. Standards like, justice, judgement, truth and equity.

Is it not manifest that the employing so many of our preachers in these agencies and professorships is one of the great causes why we have such a scarcity of preachers to fill the regular work? Moreover, these presidents, professors, agents, and editors get a greater amount of pay, and get it more certainly, too, than a traveling preacher, who has to breast every storm, and often falls very far short of his disciplinary allowance. Here is a great temptation to those who are qualified to fill those high offices to seek them, and give up the regular work of preaching and trying to save souls. And is it not manifest to every candid observer that very few of those young men who believe they were called of God to preach the Gospel, and are persuaded to go to a college or a Biblical institute, the better to qualify them for the great work of the ministry, ever go into the regular traveling ministry? The reason as plainly this: having quieted their consciences with the flattering unction of obtaining a sanctified education, while they have neglected the duty of regularly preaching Jesus to dying sinners, their moral sensibilities are blunted, and they see an opening prospect of getting better pay as teachers in high schools or other institutions of learning, and from the prospect of gain they are easily persuaded that they can meet their moral obligations in disseminating sanctified learning. Thus, as sure as a leaden ball tends to the earth in obedience to the laws of gravity, just so sure our present modus operandi tends to a congregational ministry, And if this course is pursued a little longer, the Methodist Church will bid a long, long farewell to her beloved itinerancy, to which we, under God, owe almost every thing that is intrinsically valuable in Methodism.

Hey, Emma, do you think Thor is a hunk?” Emma looked up from the orders to gaze at Georgie quizzically. “Are you talking about the mythological Norse god or the guy who played him in the movie?” “Either, both-- whatever.” Georgie returned to gazing out the shop window at the quiet main street of Scottsbluff. “The movie Thor is playing at the Midwest Theater this weekend. Looks like they’re having an Avenger movies marathon; must be getting ready for another sequel to come out soon. Anyway, it got me to thinking about how hunky Thor is. Actually it got me to thinking about hunky men, period.” “Oh yeah, it would. It doesn’t take much to send your mind in that direction. As for Thor, I think we can reasonably presume he’s a hunk. After all, he’d have to be to swing that giant hammer of his. That would take a lot of muscle and all of it in the right places. The actor in the movie definitely qualifies as a hunk and I choose to believe his portrayal is based on fact.” She grinned. “We should go see the movie so we can check out his hammer.” “That’s a deal.” Georgie also grinned, turning back to the window and giving a soft wolf whistle. “Hold on. Who’s this gorgeous specimen of manhood I see?” Emma joined Georgie at the window. “Whoa, I don’t know who he is, but he looks like he probably has a pretty big hammer of his own, even if he isn’t a Norse god.” “Down, girl. I saw him first so I’m calling dibs.” Georgie gave Emma a playful punch on the shoulder, eliciting a good natured chuckle. “Besides, how do you know he isn’t a Norse god?” “Would a Norse god wear a faded tee shirt tucked into tight jeans? And, what do you mean you’re calling dibs? I thought you’d given up on bad boys. He definitely looks like a bad boy.” “Yeah,” Georgie said sadly, “no more bad boys for me. Seriously though, Emma, aren’t all mythological gods known for their vanity? If they’d had tight jeans back in the days of the gods, that’s what they’d have worn for the sake of their godly vanity. I’m sure of it.

But one of the dangers of eagerly diving in to the political sphere is that it tends to underestimate the strength of the currents already swirling around in that “sphere.” In other words, such Pylesque eagerness tends to think of politics just as a matter of strategy (and hence getting the right strategy in place), as something that we do, and underestimates the formative impact of political practices, that they do something to us.16 It is here that I think Augustine’s more nuanced analysis of the politics of the empire has something to teach us in the twenty-first century. Because he defines the political in terms of love, and because the formation of our loves is bound up with worship, Augustine is primed to recognize what we might call the “liturgical” power of political practices, which engenders critical nuance. As we noted in Augustine’s definition of a “people” (City of God 19.24), the earthly city’s different political configurations qualify as “commonwealths,” but they fail to be just because they are aimed at the wrong objects of love (that is, they wrongly constitute objects of love). So Augustine’s revised account of the empire yields a fundamentally critical evaluation, nothing like the rather rosy affirmation of the “earthly city” we tend to hear from those who (mistakenly) invoke Augustine as if he fathered the Holy Roman Empire.17 In this respect, Augustine’s “liturgical” analysis of the political enables him to be attentive to an antithesis that evangelical (Pylesque) enthusiasm for political activism seems to not recognize: that at stake in participation in the political configurations of the earthly city are matters of worship and religious identity. The public practices of the empire are not “merely political” or “merely temporal”; they are “loaded,” formative practices aimed at a telos that is ultimately antithetical to the city of God.

Oftentimes, people who aren’t fulfilling their destiny will try to discourage you from fulfilling yours. They may not do it intentionally, but they’ll tell you what you can’t do and how things won’t work out. They’re quick to remind you of all your impossibilities. Your relatives, co-workers and friends may try to talk you out of your dream, but that’s because God didn’t put that promise in them; He put it in you. You have to remember that other people don’t determine your destiny; God does. He holds your destiny in the palm of His hand. If you will keep believing, God will not only bring it to pass, but He will do more than you can ask or think. Don’t let someone else’s unbelief keep you from believing. Don’t let other people talk you out of your dreams. It’s time to get into agreement with God. He says you are well able. He says you are equipped. He says you are qualified. He says you are anointed, called and appointed to fulfill every dream and desire He’s placed in your heart!

The office of the ministry is a divine institution, which does not lie open in common to all, but is confined to those only whom God has qualified for it and called to it: even reason itself directs us to put a difference between the teachers and the taught (for, if all were teachers, there would be none to be taught), and the scriptures sufficiently declare that it is the will of God we should do so.

God does not call the qualified, He qualifies the called.

It is both common and easy to develop a concept of faith in which God is pledged to give us whatever we want whenever we ask; that faith means being a consumer of gospel goods and services; that faith means that we are baptismally certified to administer the test on God, to calculate and evaluate God's performance in our lives; that faith qualifies us to explain God and call him to account when he doesn't make sense. And many are the leaders and friends who encourage us along this line.