In a short letter to the church in Ephesus, Jesus told them, “You have abandoned the love you had at first” (Rev 2:4).

1. What does it mean to abandon your first love?

It means that at one time in the past you had greater love than you do now. You aren’t necessarily running on a completely empty tank, but you’re on fumes. That original fullness of love has been diminished.

Think back to your conversion and the kinds of spiritual experiences you had at first. Maybe your had some poorly formed understanding of the gospel, not really a developed knowledge of God. Yet while the mind wasn’t fully informed, the heart was beating fast, passionate.

For me that early period was my high school and college years. I was excited about discovering new things about the faith. I stayed up late nights in my room reading Wayne Grudem’s Systematic Theology and any book by John Piper I could find. I memorized Scripture. We had a group of guys that met each week and read books together and kept each other accountable for growing in the faith and prayed together. We were going to downtown Madison to talk about the gospel with university students. There was vitality and zeal.

You can probably think back to some of those early formative experiences in the faith. Maybe some of you are going through that period right now. It’s like a budding romance, the honeymoon phase, the newborn. And Jesus says that first love should be our always love. And so we have to honestly ask…

2. How do you know if you’ve lost it? How do you assess that? Here are five warning signs.

Warning sign #1 is that you talk about spiritual growth in the past tense. When you think about transformative truth you’ve learned, or dominating sins you’ve defeated, they aren’t recent things. Maybe God has done some amazing things in your life, but that was in prior years or decades. If you aren’t learning new truths and taking new steps in following Jesus, then maybe your first love is long gone.

Warning sign #2 is that you have a hard time loving others. You’re easily irritated with those around you. Criticism of other people is a steady part of your conversation. Or when you think of those who disagree with you politically or doctrinally, all you feel is disdain and disgust. John says to you, “He who does not love his brother whom he has seen cannot love God whom he has not seen. Whoever loves God must also love his brother” (1 John 4:20-21). Or else he is a liar. You may be able to explain the Trinity with precision, but does your own family, or whoever you live with, do they really believe you love God wholeheartedly, and do they see that love reflected in the way you treat them? If you have a hard time loving others, then maybe your first love is long gone.

Warning sign #3 is that you can’t remember the last time you shared the gospel with a non-Christian. Christians can do all our evangelism in an echo chamber. We talk about doing evangelism but never actually do it. And that slowly morphs over time to the point that we love the fact that we’re right about the gospel and care little about the fact that others don’t know it. We have a zeal to be right, but not a zeal for Christ to be known. If you haven’t talked about Jesus with a non-Christian lately, maybe you’re low on love.

Warning sign #4 is that your love for the world is stronger than your love for the Father. John says, “If anyone loves the world, the love of the Father is not in him” (1 John 2:15). God gives earthly gifts to be enjoyed. Paul said, “Everything created by God is good…and should be received with thanksgiving” (1 Tim 4:4). The question isn’t whether you enjoy earthly things, but whether you’re enjoying them more than God.

Warning sign #5 is that you are harboring some known sin. David’s secret adulterous sin with Bathsheba was corrosive to his love for God. He thought he could continue as God’s king without honoring God’s laws. When David finally repented of that sin, he pleaded with God, “Renew a right spirit within me…Restore to me the joy of your salvation.” A lot of people try to worship heartily on Sunday morning and harbor sin all week long. You can’t grip God and sin with the same fist.

3. How do you get it back? If you’ve lost your first love, how do you recover it?

If you have in your head an initial diagnosis of having left your first love, don’t ignore that thought. Paul says “the desires of the Spirit are against the flesh” (Gal 5:17). What the Holy Spirit wants is the death of your sin. The Spirit’s interest revolves around revealing your sin, and leading you to put it to death. Don’t ignore that diagnosis if that’s what you’ve come up with.

But don’t go to self-condemnation over that either. Psalm 103 says that God knows our frame; he remembers that we are dust. Jesus was divine righteousness. We are dust from the earth. And God doesn’t expect divinity out of humanity. He forgives our failings and is sympathetic with our weaknesses. So don’t respond with neglect, but don’t respond with despair either. Instead, consider how to recover that first love. Here are five suggestions.

First, repent of known sin and reconcile where needed. Let’s go back to that known sin we were just talking about. We all know that there is a lot under the surface of life, and the reality is that we all are walking in forms of hypocrisy, where our belief is better than our conduct. But are you hiding and covering sins, or are you actively dealing with them, repenting? The Christian is not marked by perfection, but by repentance. And if your sin requires relational healing with someone, attend to it immediately. Love toward God grows along with love toward others.

Second, after repenting of sin, ask God for growth in love. Follow the example of David in Psalm 51, go back and read that passage, where after repenting from sin, he pleads with God, “Restore to me the joy of your salvation.” Where does love for God come from? Where do we go to get it? 1 John 4:7, “Love is from God, and whoever loves has been born of God and knows God.” To love God is a gift that he gives. Ask him, and don’t stop asking. Repent of sin, then ask God for growth in love.

Third, apply the gospel to yourself every day. A mature Christian is one who applies the truth of the gospel regularly to their heart and life. John Newton said the word that is most descriptive of the mature Christian is “contemplation” (Newton, Select Letters, 14). Because the mature Christian has tried to maintain obedience for a long time, and has realized the inevitability of our failure, and the insufficiency of our self-effort, and thus the absolute necessity of the forgiveness that is offered through Jesus Christ. And the more our self-understanding is shaped by the forgiveness of the cross of Jesus, the more we will love God and others. To have the “first love” is to be constantly aware of the forgiveness that has come to you through Jesus Christ. Apply the gospel to your sin.

Fourth, share the gospel with others. Remember, Jesus intended for the church in Ephesus to be a lamp stand (1:12, 20, 2:1). To remedy the loss of love, Jesus says, “remember from where you have fallen, do the works you did at first.” He calls them to renew their status as an effective gospel lampstand. Let your light shine before men that they may see your good works and give glory to God (Matthew 5:13-16).

Fifth, do all this as part of the church. This letter to the church in Ephesus addresses the church as a whole: “You all have left your first love.” We should each examine ourselves individually, but it is also true that just as you have individual flaws and virtues, so also your church has distinctive flaws and virtues that reflect patterns among its many members. Every Christian has to own the responsibility of their church as a whole. No one wants to be blamed for the sin of others, but here in Revelation the church is addressed as a whole. And so we must think not only of our own individual health, but also of the health of our church.

The question is often asked, “Am I called to vocational ministry?”

The Bible’s teaching about “calling” is primarily about God’s calling people to salvation and to walk in holiness. Romans 8:30 says, “Those whom he predestined he also called, and those whom he called he also justified.” So there’s the calling to salvation. And then Ephesians 2:10 says, “We were created in Christ Jesus for good works, which God prepared beforehand that we should walk in them.” Compare that with 1 Thessalonians 4:3, “This is the will of God, even your sanctification.” Those two verses give us the call to good works. So when we talk about being “called,” we have to base our understanding of that term not in contemporary usage, but in Biblical usage. And the Bible fundamentally teaches that our calling is unto salvation and holiness.

It may be worth noting as well that the calling is rooted in God’s will. He predestined those he called. And he prepared the good works for them to walk in. His calling is rooted in his purpose. But that will or purpose is going to play out in some specific arena of life. Every Christian has been called to salvation and holiness. But that holiness is going to be lived in some specific context, a mechanic’s garage or an office desk, with three messy kids or lines of upset customers. And so we must further think about God’s specific calling for each individual. The question we all have in mind is, “What am I called to?” And that question is synonymous with the question, “What is God’s will for my life?”

When I was in college I asked a professor those questions, “Am I called to ministry and how do I know God’s will for my life?” And he gave me three points to consider—three ingredients that when mixed together then comprise a fair assessment of God’s will and calling. Here are those three points with some Scripture and comment on each.

First, consider what desires God has put in your heart. We often shy away from evaluating our own desires as if there is something inherently ungodly about considering what we want. But scripture doesn’t have that same hesitancy. Rather, scripture tells us, “Delight yourself in the Lord and he will give you the desires of your heart” (Psalm 37:4). This led Augustine to say, “Love God and do as you please.” In other words, if our delight is rooted in God, then the desires of our heart will generally be a good launching point from which to begin considering where God may be calling or leading us. The New Testament also confirms this when giving instruction for how to determine pastors-elders in the church, “If anyone aspires to the office of overseer, he desires a noble task” (1 Timothy 3:1). Now of course that statement speaks to the dignity and legitimacy of the office of elder. But it also speaks to the legitimacy of a person desiring a certain role and aspiring towards that desire.

So zoom out on this principle and let’s apply it more broadly than just the role of elder. When you’re considering where God may be leading you, what he might be calling you to, what his will for your life is—a good question to start with (after confirming you’re saved and walking in obedience—the fundamental callings) would be this question, “What has God given me a desire to do?” (Note: there are varying levels of desire, but is there something that rises to the surface in your desires, perhaps as the strongest desire you have? Pray that God would give you desires in a specific direction that you might know them and seek to follow the desires he gives). But desires alone don’t determine calling.

Second, consider what gifts God has placed in your hands. God has given gifts to every member of the church in order for each of the members to contribute according to the type of grace they have received so that as every member works together contributing their unique input, the whole body may be built up in love. Does that sound familiar? It’s not my idea; it’s straight from Ephesians 2:7-15. And the point is that members should serve according to their individual gifts with a view towards the benefit of others and the unity of the body (i.e. people aren’t trying to insert themselves in roles that they are not gifted to serve in).

Another text that provides sure-footing for us on this point is 1 Peter 4:10, “As each has received a gift, use it to serve one another, as good stewards of God’s varied grace.” In other words, God’s “grace-gifts” come in various shapes and sizes. Some are wired for public leadership and speaking. Some feel more at home with hospitality. Still others would rather be working and serving behind the scenes. There is a role for each. And the whole body is happiest when gifted people are serving in roles according to their gifts. This process comes by the grace of God, “in order that in everything, God may be glorified through Jesus Christ” (1 Peter 4:11).

Some practical advice on this point: don’t decide for yourself what your gifts are. We are prone to misperceive our strengths and weaknesses. Second point of practical advice: don’t rely on a spiritual gifts inventory assessment. Again, we are prone to misperceive ourselves, and most of these tests are just a matter of you answering questions in order to tell yourself what you’re good at. They are a guided self-assessment. Nothing more. And while self-assessment is good (it would be related to assessing your desires), it is also important to draw out and listen to the assessment of others, so that by their input you might more accurately perceive yourself. Ask your pastors and spiritual mentors what they see you doing well at. Ask them where you appear weak. Consider this also: what do people most regularly thank you for and tell you they’ve appreciated about you? The answer to that question will likely be a pointer to your gifting.

Don’t be satisfied with your own opinion on this. If your gifts are intended not primarily for your own fulfillment, but for the edification of the body, which is what Ephesians and Peter point to, then it is the body’s assessment of your gifts that is actually more important than your own assessment of your gifts.

Once you have determined your gifting, then you are in a better position to survey the possibility of God’s calling on your life. Especially if the desires of your heart and the gifting of your hands are strongly related to each other. But there is at least one other important consideration.

Third, consider what opportunities God has laid before you. Let’s say a guy wants to be a preacher, and he thinks he has the gift of preaching, but no churches are willing to offer him that role. Is he called? Well most people would say yes. In our evangelical culture, we regularly hear people talk about how they were “called to preach” at a certain age, like thirteen or even nine. However, it may be more appropriate to say that is when he first sensed the desire to preach, not the call to preach. Then maybe some time later he realized he had the gift of teaching—which would definitely indicate that he is moving in the right direction. But I would say that even then he is still not called—because God’s calling is always set in the context of serving the body.

Consider this example. Paul wrote Titus a brief letter about how to lead the church in Crete, and gave this direction, “This is why I left you in Crete, so that you might put what remained in order, and appoint elders in every town as I directed you.” Now the men Titus appointed, they were called. This is clear because in addition to having the desire of 1 Timothy 3:1 (to be overseers), and the gifting necessary for the role (“able to give instruction in sound doctrine,” Titus 1:9), they also now had a specific context to exercise the desire and gift, that is, the church in Crete. They weren’t “called” until Titus “appointed” them for a specific role.

Again notice how the body functions in regards to opportunities. The individuals weren’t determining their roles and gifting alone, and then forcing themselves into certain realms of service. They were being appointed by the body. Consider how this pattern shows up in Acts 13 as well:

“Now there were in the church at Antioch prophets and teachers, Barnabas, Simeon who was called Niger, Lucius of Cyrene, Manaen a lifelong friend of Herod the Tetrarch, and Saul. While they [the church] were worshiping the Lord and fasting, the Holy Spirit said, ‘Set apart for me Barnabas and Saul for the work to which I have called them.’ Then after fasting and praying they laid their hands on them and sent them off.”

Do you see how men who were recognized as gifted, were then called to specific opportunity by the body? This is a good principle for us to pursue when trying to evaluate calling, whether to gospel ministry in the church or not. In other words, there is a sense in which this divine wisdom is proverbial and thus applicable to consideration of any role or job. In America, we have great freedom to pursue jobs and careers (specific opportunities) that match our desires and giftedness (remember, this is a historical anomaly). But we would be wise to always seek input from the body in making these decisions.

Finally, it’s important to realize that each of these three considerations are essential to determining a calling. I can’t base my determination of God’s will on any one of these things. Desire alone doesn’t mean I should move in that direction. Giftedness doesn’t mean the timing is right. An available opportunity doesn’t mean you have the skill-set to meet the need. All three must be present, and you would be wise ask for the honest, candid feedback of others to determine if you are perceiving your desires and gifts accurately.

Further Resources: Called to Ministry by Edmund Clowney (concise, 1976); Decision Making and the Will of God by Garry Friesen (comprehensive, 1980).

Of course all sin should be avoided, but some sins are particularly dangerous. In his classic The Mortification of Sin, John Owen gives six marks or symptoms of sins that will require “extraordinary remedies.” The whole book is simply an extended reflection on Romans 8:13, “If by the Spirit you put to death the deeds of body you will live.” But some deeds of the body don’t die easily. So, what are the marks and symptoms by which we can identify these sins that we should particularly fear?

1. Inveterateness. An inveterate sin is a persistent habit. These lusts may have weathered many a storm and prevailed under the display of a variety of ministries of the Word of God. If this is the case do you think it will prove an easy thing to dislodge such a room-mate, pleading to stay? Old and neglected wounds can prove to be fatal, and are always dangerous. How long has you sin clung so closely (Heb. 12:1)?

2. Secret pleas of the heart for the countenancing of itself. There is a blind optimism that ignores failures and pretends experiences of grace. For a man to gather up his good experiences with God, to call them to mind, to collect them, consider them, and to try to improve them is an excellent thing. To do it, however, to satisfy your conscience when your heart is convicted with sin is a desperate device of the heart that is in love with sin.

3. Frequency of success in sin’s seduction. When the will finds delight in a sin, even though it is not outwardly performed, the temptation is successful. A man may not go along with the sin as to the outward act, yet if he embraces the desire of it in his heart, the temptation has prevailed. If a lust frequently succeeds this way, it is a very bad sign.

4. When a man fights against his sin only because of the consequences or penalty due unto it. A man who only opposes the sin in his heart for fear of shame among men or eternal punishment from God would practice the sin if there were no punishment attending it. On the other hand, those who belong to Christ have the preciousness of communion with God and a deep-rooted hatred of sin as sin to oppose to all the workings of lust in their hearts. Consider Joseph: “How can I do this great wickedness and sin against God?”, my good and gracious God (Gen. 39:9).

5. When it is probable that trouble over a sin is a chastening punishment from God. This one may be harder to discern: how can someone know if there is the chastening hand of God behind his troubled heart? Examine your heart and ways. What was the state of your heart before you fell into the entanglements of the sin now troubling you? Were you negligent in duties or self-discipline? Is there the guilt of any great sin lying upon you that you have not repented of? If any of these are true of you, then you may be like Jonah, fast asleep while the storm of God’s anger surrounds you.

6. When your lust has already withstood particular dealings from God against it. Israel is often described in this condition (Isa. 57:17; 2 Chron. 36:15-16). God had dealt with them about their prevailing lust in several ways, by affliction and desertion; yet they held out against all. This is a sad condition, from which nothing but mere sovereign grace may set a man free, and no one in such a state should presume upon such deliverance.

It looks as if Owen is describing what we might call a habit. A habit is a routine action or thought process that has become so automatic that we often do it without rational premeditation, or sometimes even against rational premeditation. We may say in our heads, “I don’t want to do this. I shouldn’t do this. I will regret doing this.” And yet we proceed. Deeply ingrained habits are powerful, and when they are sinful they must be addressed with great fear and seriousness. They require “extraordinary remedies.”

What Next?
If you identify habits that reflect some or all of the six symptoms above, begin by confessing these sins to God and asking for his help to kill them. Your next step should be to acknowledge these sins to a brother or sister in Christ who is mature enough to help you further diagnose the sin and begin fighting against it to put it to death. Don’t assume you can fight embedded sin patterns alone without help. You can’t. This is why Paul says, “Brothers and sisters, if anyone is caught in any transgression, you who are spiritual should restore him in a spirit of gentleness. Keep watch on yourself, lest you too be tempted” (Galatians 6:2).