A. W. Pink · 9 of 24
Chapter 4 - The Sovereignty of God in Salvation · Part 1
CHAPTER FOUR THE OF GOD IN SALVATION
"O the depths of the riches both of the wisdom and knowledge of God! how unsearchable are His judgements, and His ways past finding out" (Rom. 11:33).
"Salvation is of the LORD" (Jonah 2:9); but the Lord does not save all. Why not? He does save some; then if He saves some, why not others? Is it because they are too sinful and ? No; for the Apostle wrote, "This is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners; of whom I am chief" (1 Tim. 1:15). Therefore, if God saved the "chief" of sinners, none are excluded because of their depravity. Why then does not God save all? Is it because some are too stony-hearted to be won? No; because it is written, that God will "take the stony heart out of their flesh, and will give them a heart of flesh" (Ezek. 11:19). Then is it because some are so stubborn, so intractable, so defiant that God is unable to woo them to Himself? Before we answer this question let us ask another; let us appeal to the experience of the Christian reader.
Friend, was there not a time when you walked in the counsel of the ungodly, stood in the way of sinners, sat in the seat of the scorners, and with them said, "We will not have this Man to reign over us" (Luke 19:14)? Was there not a time when you "would not come to Christ that you might have life" (John 5:40)? Yea, was there not a time when you mingled your voice with those who said unto God, "Depart from us; for we desire not the knowledge of Thy ways. What is the Almighty, that we should serve Him? and what profit should we have, if we pray unto Him?" (Job 21:14, 15)? With shamed face you have to acknowledge there was. But how is it that all is now changed? What was it that brought you from haughty self-sufficiency to a humble suppliant; from one that was at enmity with God to one that is at peace with Him; from lawlessness to subjection; from hate to love? And as one 'born of the Spirit' you will readily reply, "By the of God I am what I am" (1 Cor. 15:10). Then do you not see that it is due to no lack of power in God, nor to His refusal to coerce man, that other rebels are not saved too? If God was able to subdue your will and win your heart, and that without interfering with your moral responsibility, then is He not able to do the same for others? Assuredly He is. Then how inconsistent, how illogical, how foolish of you, in seeking to account for the present course of the wicked and their ultimate fate, to argue that God is unable to save them, that they will not let Him. Do you say, "But the time came when I was willing, willing to receive Christ as my Saviour"? True, but it was the Lord who made you willing (Psa. 110:3; Phil. 2:13); why then does He not make all sinners willing? Why, but for the fact that He is Sovereign and does as He pleases! But to return to our opening inquiry.
Why is it that all are not saved, particularly all who hear the Gospel? Do you still answer, Because the majority refuse to believe? Well, that is true, but it is only a part of the truth. It is the truth from the human side. But there is a Divine side too, and this side of the truth needs to be stressed or God will be robbed of His glory. The unsaved are lost because they refuse to believe; the others are saved because they believe. But why do these others believe? What is it that causes them to put their trust in Christ? Is it because they are more intelligent than their fellows, and quicker to discern their need of salvation? Perish the thought-"Who maketh thee to differ from another? And what hast thou that thou didst not receive? Now if thou didst receive it, why dost thou glory, as if thou hadst not received it?" (1 Cor. 4:7). It is God Himself who maketh the difference between the and the non-elect, for of His own it is written, "And we know that the Son of God is come, and hath given us an understanding, that we may know Him that is true" (1 John 5:20).
Faith is God's gift, and "all men have not faith" (2 Thess. 3:2); therefore, we see that God does not bestow this gift upon all. Upon whom then does He bestow this saving favour? And we answer, upon His own elect-"As many as were ordained to eternal life believed" (Acts 13:48). Hence it is that we read of "the faith of God's elect" (Titus 1:1). But is God partial in the distribution of His favours? Has He not the right to be? Are there still some who murmur against the Goodman of the house'? Then His own words are sufficient reply-"Is it not lawful for Me to do what I will with Mine own?" (Matt. 20:15). God is Sovereign in the bestowment of His gifts, both in the natural and in the spiritual realms. So much then for a general statement, and now to particularise.
1. THE SOVEREIGNTY OF GOD THE FATHER IN SALVATION.
Perhaps the one Scripture which most emphatically of all asserts the absolute Sovereignty of God in connection with His determining the destiny of His creatures, is the Ninth of Romans. We shall not attempt to review here the entire chapter, but will confine ourselves to verses 21-23- "Hath not the potter power over the clay of the same lump, to make one vessel unto honour, and another unto dishonour? What if God, willing to show His wrath, and to make His power known, endured with much the vessels of wrath fitted to destruction: And that He might make known the riches of His glory on the vessels of mercy, which He had afore prepared unto glory?" These verses represent fallen mankind as inert and as impotent as a lump of lifeless clay. This Scripture evidences that there is "no difference," in themselves, between the elect and the non-elect; they are clay of "the same lump," which agrees with Ephesians 2:3, where we are told that all are by nature "children of wrath." It teaches us that the ultimate destiny of every individual is decided by the will of God, and blessed it is that such be the case; if it were left to our wills, the ultimate destination of us all would be the Lake of Fire. It declares that God Himself does make a difference in the respective destinations to which He assigns His creatures, for one vessel is made "unto honour and another unto dishonour"; some are "vessels of wrath fitted to destruction," others are "vessels of mercy, which He had afore prepared unto glory."
We readily acknowledge that it is very humbling to the proud heart of the creature to behold all mankind in the hand of God as the clay in the potter's hand, yet this is precisely how the Scriptures of Truth represent the case. In this day of human boasting, intellectual pride, and deification of man, it needs to be insisted upon that the potter forms his vessels for himself. Let man strive with his Maker as he will, the fact remains that he is nothing more than clay in the Heavenly Potter's hands, and while we know that God will deal justly with His creatures, that the Judge of all the earth will do right, nevertheless, He shapes His vessels for His own purpose and according to His own pleasure. God claims the indisputable right to do as He wills with His own.
Not only has God the right to do as He wills with the creatures of His own hands, but He exercises this right, and nowhere is that seen more plainly than in His predestinating grace. Before the foundation of the world God made a choice, a selection, an election. Before His omniscient eye stood the whole of Adam's race, and from it He singled out a people and them "to be conformed to the image of His Son," "ordained" them unto eternal life. Many are the Scriptures which set forth this blessed truth, seven of which will now engage our attention.
"As many as were ordained to eternal life, believed" (Acts 13:48). Every artifice of human ingenuity has been employed to blunt the sharp edge of this Scripture and to explain away the obvious meaning of these words, but it has been employed in vain, though nothing will ever be able to this and similar passages to the mind of the natural man. "As many as were ordained to eternal life, believed." Here we learn four things: First, that believing is the consequence and not the cause of God's decree. Second, that a limited number only are "ordained to eternal life," for if all men without exception were thus ordained by God, then the words "as many as" are a meaningless qualification. Third, that this "ordination" of God is not to mere external privileges but to "eternal life," not to service but to salvation itself. Fourth, that all-"as many as," not one less-who are thus ordained by God to eternal life will most certainly believe.
The comments of the beloved Spurgeon on the above passage are well worthy of our notice. Said he, "Attempts have been made to prove that these words do not teach predestination, but these attempts so clearly do violence to language that I shall not waste time in answering them. I read: 'As many as were ordained to eternal life believed,' and I shall not twist the text but shall glorify the grace of God by ascribing to that grace the faith of every man. Is it not God who gives the disposition to believe? If men are disposed to have eternal life, does not He-in every case-dispose them? Is it wrong for God to give grace? If it be right for Him to give it, is it wrong for Him to purpose to give it? Would you have Him give it by accident? If it is right for Him to purpose to give grace today, it was right for Him to purpose it before today-and, since He changes not-from eternity."
"Even so then at this present time also there is a remnant according to the election of grace. And if by grace, then it is no more of works: otherwise grace is no more grace. But if it be of works, then is it no more grace: otherwise work is no more work" (Rom. 11:5, 6). The words "Even so" at the beginning of this quotation refer us to the previous verse where we are told, "I have reserved to Myself seven thousand men who have not bowed the knee to Baal." Note particularly the word "reserved." In the days of Elijah there were seven thousand-a small minority-who were Divinely preserved from idolatry and brought to the knowledge of the true God. This preservation and illumination was not from anything in themselves, but solely by God's special influence and agency. How highly favoured such individuals were to be thus "reserved" by God! Now says the Apostle, Just as there was a "remnant" in Elijah's days "reserved by God," even so there is in this present dispensation.
"A remnant according to the election of grace." Here the cause of election is traced back to its source. The basis upon which God elected this "remnant" was not faith foreseen in them, because a choice founded upon the foresight of good works is just as truly made on the ground of works as any choice can be, and in such a case it would not be "of grace"; for, says the Apostle, "if by grace, then it is no more of works: otherwise grace is no more grace"; which means that grace and works are opposites, they have nothing in common, and will no more mingle than oil and water. Thus the idea of inherent good foreseen in those chosen, or of anything meritorious performed by them, is rigidly excluded. "A remnant according to the election of grace" signifies an unconditional choice resulting from the Sovereign favour of God; in a word, it is absolutely a gratuitous election.
"For ye see your calling, brethren, how that not many wise men after the flesh, not many mighty, not many noble, are called: But God hath chosen the foolish things of the world to confound the wise; and God hath chosen the weak things of the world to confound the things which are mighty: and base things of the world, and things which are despised, hath God chosen, yea, and things which are not, to bring to nought things that are: That no flesh should glory in His presence" (1 Cor. 1:26-29). Three times over in this passage reference is made to God's choice, and choice necessarily supposes a selection, the taking of some and the leaving of others. The Chooser here is God Himself, as said the Lord Jesus to the Apostles, "Ye have not chosen Me, but I have chosen you" (John 15:16). The number chosen is strictly defined-"not many wise men after the flesh, not many noble," etc., which agree with Matthew 20:16, "So the last shall be first, and the first last; for many be called, but few chosen." So much then for the fact of God's choice; now mark the objects of His choice.
The ones spoken of above as chosen of God are "the weak things of the world, base things of the world, and things which are despised." But why? To demonstrate and magnify His grace. God's ways as well as His thoughts are utterly at variance with man's. The mind would have supposed that a selection had been made from the ranks of the opulent and influential, the amiable and cultured, so that Christianity might have won the approval and applause of the world by its pageantry and fleshly glory. Ah, but "that which is highly esteemed among men is abomination in the sight of God" (Luke 16:15). God chooses the "base things." He did so in Old Testament times. The nation which He singled out to be the depository of His holy oracles and the channel through which the promised Seed should come was not the ancient Egyptians, the imposing Babylonians, nor the highly civilised and cultured Greeks. No; that people upon whom Jehovah set His love and regarded as 'the apple of His eye' were the despised, nomadic Hebrews. So it was when our Lord tabernacled among men. The ones whom He took into favoured intimacy with Himself and commissioned to go forth as His ambassadors were, for the most part, unlettered fishermen. And so it has been ever since. So it is today: at the present rates of increase, it will not be long before it is manifested that the Lord has more in despised China who are really His, than He has in the highly favoured U.S.A.; more among the uncivilised blacks of Africa, than He has in cultured (?) Germany! And the purpose of God's choice, the raison d' etre of the selection He has made is, "that no flesh should glory in His presence"-there being nothing whatever in the objects of His choice which should entitle them to His special favours, then, all the praise will be freely ascribed to the exceeding riches of His manifold grace.
"Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ: According as He hath chosen us in Him before the foundation of the world, that we should be holy and without blame before Him; having predestinated us unto the of children by Jesus Christ to Himself, according to the good pleasure of His will... In whom also we have obtained an inheritance, being predestinated according to the purpose of Him who worketh all things after the counsel of His own will" (Eph. 1:3-5, 11). Here again we are told at what point in time-if time it could be called-when God made choice of those who were to be His children by Jesus Christ. It was not after Adam had fallen and plunged his race into sin and wretchedness, but long Adam saw the light, even before the world itself was founded, that God chose us in Christ. Here also we learn the purpose which God had before Him in connection with His own elect: it was that they "should be holy and without blame before Him"; it was "unto the adoption of children"; it was that they should "obtain an inheritance." Here also we discover the motive which prompted Him. It was "in love that He predestinated us unto the adoption of children by Jesus Christ to Himself"-a statement which refutes the oft made and wicked charge that, for God to decide the eternal destiny of His creatures before they are born, is tyrannical and unjust. Finally, we are informed here, that in this matter He took counsel with none, but that we are "predestinated according to the good pleasure of His will."
"But we are bound to give thanks alway to God for you, brethren beloved of the Lord, because God hath from the beginning chosen you to salvation through of the Spirit and belief of the truth" (2 Thess. 2:13). There are three things here which deserve special attention. First, the fact that we are expressly told that God's elect are "chosen to salvation." Language could not be more explicit. How summarily do these words dispose of the sophistries and equivocations of all who would make election refer to nothing but external privileges or rank in service! It is to "salvation" itself that God hath chosen us. Second, we are warned here that election unto salvation does not disregard the use of appropriate means: salvation is reached through "sanctification of the Spirit and belief of the truth." It is not true that because God has chosen a certain one to salvation that he will be saved willy-nilly, whether he believes or not: nowhere do the Scriptures so represent it. The same God who predestined the end also appointed the means; the same God who "chose unto salvation" decreed that His purpose should be realised through the work of the Spirit and belief of the truth. Third, that God has chosen us unto salvation is a profound cause for praise. Note how strongly the Apostle expresses this-"we are bound to give thanks always to God for you, brethren beloved of the Lord, because God hath from the beginning chosen you to salvation," etc. Instead of shrinking hack in horror from the doctrine of predestination, the believer, when he sees this blessed truth as it is unfolded in the Word, discovers a ground for gratitude and thanksgiving such as nothing else affords, save the unspeakable gift of the Redeemer Himself.
"Who hath saved us, and called us with an holy calling, not according to our works, but according to His own purpose and grace, which was given us in Christ Jesus before the world began" (2 Tim. 1:9). How plain and pointed is the language of Holy Writ! It is man who, by his words, darkeneth counsel. It is impossible to state the case more clearly, or strongly, than it is stated here. Our salvation is not "according to our works"; that is to say, it is not due to anything in us, nor the rewarding of anything from us; instead, it is the result of God's own "purpose and grace"; and this grace was given us in Christ Jesus before the world began. It is by grace we are saved, and in the purpose of God this grace was bestowed upon us not only before we saw the light, not only before Adam's fall, but even before that far distant "beginning" of Genesis 1:1. And herein lies the unassailable comfort of God's people. If His choice has been from eternity it will last to eternity! "Nothing can survive to eternity but what came from eternity, and what has so come, will" (George S. Bishop).
"Elect according to the foreknowledge of God the Father, through sanctification of the Spirit, unto obedience and sprinkling of the blood of Jesus Christ" (1 Peter 1:2). Here again election by the Father precedes the work of the Holy Spirit in, and the obedience of faith by, those who are saved; thus taking it entirely off creature ground, and resting it in the Sovereign pleasure of the Almighty. The "foreknowledge of God the Father" does not here refer to His prescience of all things, but signifies that the were all eternally present in Christ before the mind of God. God did not "foreknow" that certain ones who heard the Gospel would believe it apart from the fact that He had "ordained" these certain ones to eternal life. What God's prescience saw in all men was, love of sin and hatred of Himself. The "foreknowledge" of God is based upon His own decrees as is clear from Acts 2:23-"Him, being delivered by the determinate counsel and foreknowledge of God, ye have taken, and by wicked hands have crucified and slain"-note the order here: first God's "determinate counsel" (His decree), and second His "foreknowledge." So it is again in Romans 8:28, 29, "For whom He did foreknow, He also did predestinate to be conformed to the image of His Son," but the first word here, "for," looks back to the preceding verse and the last clause of its reads, "to them who are the called according to His purpose"-these are the ones whom He did "foreknow and predestinate." Finally, it needs to be pointed out that when we read in Scripture of God "knowing" certain people the word is used in the sense of knowing with approbation and love: "But if any man love God, the same is known of Him" (1 Cor. 8:3). To the hypocrites Christ will yet say "I never knew you"-He never loved them. "Elect according to the foreknowledge of God the Father" signifies, then, chosen by Him as the special objects of His approbation and love.
Summarising the teaching of these seven passages we learn that, God has "ordained to eternal life" certain ones, and that in consequence of His ordination they, in due time, "believe"; that God's ordination to salvation of His own elect is not due to any good thing in them nor to anything meritorious from them, but solely of "His grace"; that God has designedly selected the most unlikely objects to be the recipients of His special favours in order that "no flesh should glory in His presence"; that God chose His people in Christ before the foundation of the world, not because they were so, but in order that they "should be holy and without blame before Him"; that having selected certain ones to salvation. He also decreed the means by which His eternal counsel should be made good; that the very "grace" by which we are saved was, in God's purpose, "given us in Christ Jesus before the world began"; that long before they were actually created God's elect stood present before His mind, were "foreknown" by Him, i.e., were the definite objects of His eternal love.
Before turning to the next division of this chapter, a further word concerning the subjects of God's predestinating grace. We go over this ground again because it is at this point that the doctrine of God's Sovereignty in predestining certain ones to salvation is most frequently assaulted. Perverters of this truth invariably seek to find some cause outside God's own will which moves Him to bestow salvation on sinners; something or other is attributed to the creature which entitles him to receive mercy at the hands of the Creator. We return then to the question, Why did God choose the ones He did?
What was there in the elect themselves which attracted God's heart to them? Was it because of certain virtues they possessed? because they were generous-hearted, sweet-tempered, truth-speaking? in a word, because they were "good," that God chose them? No; for our Lord said, "There is none good but one, that is God" (Matt. 19:17). Was it because of any good works they had performed? No; for it is written, "There is none that doeth good, no, not one" (Rom. 3:12). Was it because they evidenced an earnestness and zeal in inquiring after God? No; for it is written again, "There is none that seeketh after God" (Rom. 3:11). Was it because God foresaw they would believe? No; for how can those who are "dead in trespasses and sins" believe in Christ? How could God foreknow some men as believers when belief was impossible to them? Scripture declares that we "believe through grace" (Acts 18:27). Faith is God's gift, and apart from this gift none would believe. The cause of His choice then lies within Himself and not in the objects of His choice. He chose the ones He did simply because He chose to choose them.
"Sons we are by God's election Who on Jesus Christ believe, By eternal destination, Sovereign grace we now receive, Lord Thy mercy, Doth both grace and glory give!"
2. THE SOVEREIGNTY OF GOD THE SON IN SALVATION.
For whom did Christ die? It surely does not need arguing that the Father had an express purpose in giving Him to die, or that God the Son had a definite design before Him in laying down His life-"Known unto God are all His works from the beginning of the world" (Acts 15:18). What then was the purpose of the Father and the design of the Son. We answer, Christ died for "God's elect."
We are not unmindful of the fact that the limited design in the death of Christ has been the subject of much controversy-what great truth revealed in Scripture has not? Nor do we forget that anything which has to do with the Person and work of our blessed Lord requires to be handled with the utmost reverence, and that a "Thus saith the Lord" must be given in support of every assertion we make. Our appeal shall be to the Law and to the Testimony.
For whom did Christ die? Who were the ones He intended to by His blood-shedding? Surely the Lord Jesus had some absolute determination before Him when He went to the Cross. If He had, then it necessarily follows that the extent of that purpose was limited, because an absolute determination of purpose must be effected. If the absolute determination of Christ included all mankind, then all mankind would most certainly be saved. To escape this inevitable conclusion many have affirmed that there was not such absolute determination before Christ, that in His death a merely conditional provision of salvation has been made for all mankind. The refutation of this assertion is found in the promises made by the Father to His Son before He went to the Cross, yea, before He became . The Old Testament Scriptures represent the Father as promising the Son a certain reward for His sufferings on behalf of sinners. At this stage we shall confine ourselves to one or two statements recorded in the well known Fifty-third of Isaiah. There we find God saying, "When Thou shalt make His soul an offering for sin, He shall see His seed," that "He shall see of the travail of His soul, and shall be satisfied," and that God's righteous Servant "should many" (vv. 10 and 11). But here we would pause and ask, How could it be certain that Christ should "see His seed," and "see of the travail of His soul and be satisfied," unless the salvation of certain members of the human race had been Divinely decreed, and therefore was sure? How could it be certain that Christ should "justify many," if no effectual provision was made that any should receive Him as their Lord and Saviour? On the other hand, to insist that the Lord Jesus did expressly purpose the salvation of all mankind is to charge Him with that which no intelligent being should be guilty of, namely, to design that which by virtue of His omniscience He knew would never come to pass. Hence, the only alternative left us is that, so far as the pre-determined purpose of His death is concerned Christ died for the elect only. Summing up in a sentence, which we trust will be intelligible to every reader, we would say, Christ died not merely to make possible the salvation of all mankind, but to make certain the salvation of all that the Father had given to Him. Christ died not simply to render sins pardonable, but "to put away sin by the sacrifice of Himself" (Heb. 9:26). As to whose "sin" (i.e., guilt, as in 1 John 1:7, etc.) has been "put away," Scripture leaves us in no doubt-it was that of the elect, the "world" (John 1:29) of God's people!
(1) The limited design in the follows, necessarily, from the eternal choice of the Father of certain ones unto salvation. The Scriptures inform us that before the Lord became incarnate He said, "Lo, I come, to do Thy will O God" (Heb. 10:7), and after He had become incarnate He declared, "For I came down from Heaven, not to do Mine own will, but the will of Him that sent Me" (John 6:38). If then God had from the beginning chosen certain ones to salvation, then, because the will of Christ was in perfect accord with the will of the Father, He would not seek to enlarge upon His election. What we have just said is not merely a plausible deduction of our own, but is in strict harmony with the express teaching of the Word. Again and again our Lord referred to those whom the Father had "given" Him, and concerning whom He was particularly exercised. Said He, "All that the Father giveth Me shall come to Me; and him that cometh to Me I will in no wise cast out... And this is the Father's will which hath sent Me, that of all which He hath given Me I should lose nothing, but should raise it up again at the last day" (John 6:37, 39). And again, "These words spake Jesus, and lifted up His eyes to Heaven, and said, Father, the hour is come; glorify Thy Son, that Thy Son also may glorify Thee; As Thou hast given Him power over all flesh, that He should give eternal life to as many as Thou hast given Him...I have manifested Thy name unto the men which Thou gavest Me out of the world: Thine they were, and Thou gavest them Me; and they have kept Thy Word... I pray for them: I pray not for the world, but for them which Thou hast given Me; for they are Thine... Father, I will that they also, whom Thou hast given Me, be with Me where I am; that they may behold My glory, which Thou hast given Me: for Thou lovedst Me before the foundation of the world" (John 17:1, 2, 6, 9, 24). Before the foundation of the world the Father predestinated a people to be conformed to the image of His Son, and the death and resurrection of the Lord Jesus was in order to the carrying out of the Divine purpose.
