The Foreknowledge Of God # 2

 The Foreknowledge Of God # 2

Take the word "immortality." Surely it requires no study! Obviously it has reference to the indestructability of the soul. Ah, my readers, it is foolish and wrong to assume anything where the Word of God is concerned.

If the reader will take the trouble to carefully examine each passage where "mortal" and immortal" are found, it will be seen that these words are never applied to the soul, but always the body.

Now what has been said on "flesh," the "world," "immortality," applies with equal force to the terms "know" and "foreknow." Instead of imagining that these words signify no more than a simple cognition, the different passages in which they occur require to be carefully weighed. The word "foreknowledge" is not found in the Old Testament. But "know" occurs there frequently. When that term is used in connection with God, it often signifies to regard with favor, denoting not mere cognition but an affection for the object in view, "I know you by name" (Exodus 33:17). "You have been rebellious against the Lord from the day that I knew you" (Deuteronomy 9:24). "Before I formed you in the womb, I knew you" (Jeremiah 1:5). "They have made princes, and I knew it not" (Hosea 8:4). "You only have I known of all the families of the earth" (Amos 3:2). In these passages "knew" signifies either loved or appointed.

In like manner, the word "know" is frequently used in the New Testament, in the same sense as the Old Testament. "Then will I profess unto them, I never knew you" (Matt. 7:23). "I am the good shepherd; I know My sheep and My sheep know Me" (John 10:14). "If any man loves God, the same is known by Him" (1 Cor. 8:3). "The Lord knows those who are His" (2 Tim. 2:19).

Now the word "foreknowledge" as it is used in the New Testament is less ambiguous than in its simple form "to know." It is people God is said to "foreknow," not the actions of those people. In proof of this we shall now quote each passage where this expression is found.

The first occurance is in Acts 2:23. There we read, "Him being delivered by the determinate counsel and foreknowledge of God, you have taken, and by wicked hands have crucified and slain." If careful attention is paid to the wording of this verse, it will be seen that the Apostle was not there speaking of God's foreknowledge of the act of the crucifixion, but of the Person crucified. "Him (Christ) being delivered by..."

The second occurrence is in Romans 8:29-30. "For those God foreknew He also predestined to be conformed to the likeness of His Son, that He might be the firstborn among many brothers. And those He predestined, He also called; those He called, He also justified; those he justified, He also glorified." Weigh well the pronoun that is used here. It is not what He did foreknow, but those He foreknew. It is not the surrendering of their wills nor the believing of their hearts, but the people themselves, that are here in view.

"God has not cast away His people whom He foreknew" (Romans 11:2). Once more the plain reference is to people, and to people only.

Now in view of these passages (and there are no more) what Scriptural ground is there for anyone saying God "foreknew" the acts of certain ones, namely, their repenting and believing, and that because of those acts He elected them unto salvation? The answer is: None whatsoever! Scripture never speaks of repentance and faith as being foreseen or foreknown by God. Truly, He knew from all eternity that certain ones would repent and believe, yet this is not what Scripture refers to as the object of God's foreknowledge. The word uniformly refers to God's foreknowing people, then let us "hold fast the form of sound words." (2 Tim. 1:13).

The plain truth in Romans 8:29 is that God, before the foundation of the world, singled out certain sinners and appointed them unto salvation (2 Thess. 2:13). This is clear from the concluding words of the verse: "He predestined to be conformed to the image of His Son." God did not predestine those whom He foreknew were conformed," but, on the contrary, those whom He foreknew (that is, loved and elected). "He predestined to be conformed." Their conformity to Christ is not the cause, but the effect of God's foreknowledge and predestination.

God did not elect any sinner because He foresaw that he would believe, for the simple but sufficient reason that no sinner ever does believe until God give him faith; just as no man sees until God gives him sight. Sight is God's gift, seeing is the consequence of my using His gift. So faith is God's gift (Eph. 2:8, 9), believing is the consequence of my using His gift. 

Once more, in Romans 11:5 we read of "a remnant according to the election of grace." There it is, plain enough; election itself is of grace, and grace is unmerited favor, something for which we had no claim upon God whatever.

If then the reader is a real Christian, he is so because God chose him in Christ before the foundation of the world, and chose not because He forsaw you would believe, but chose simply because it pleased Him to choose; chose you notwithstanding your natural unbelief. This being so, all glory and praise belongs alone to Him. You have no ground for taking any credit to yourself. You have "believed through grace", and that, because your very election was "of grace." (Romans 11:5).

~A. W. Pink~

(The End)

The Foreknowledge Of God # 1

 The Foreknowledge Of God # 1

What controversies have been engendered by this subject in the past! But what truth of Holy Scripture is there which has not been made the occasion of theological and ecclesiastical battles? The deity of Christ, His virgin birth, His atoning death, His second advent; the believer's justification, sanctification, security; thechurch, its organization, officers, discipline; baptism, the Lord's prayer and a score of othert precious truths might be mentioned. Yet, the controversies which have been waged over them did not close the mouths of God's faithful servants; why then, should we avoid the vexing question of God foreknowledge, because, forsooth, there are some who will charge us with fomenting strife? Let others contend if they will, our duty is to bear witness according to the light given us.

There are two things concerning the foreknowledge of God about which many are in ignorance; the meaning of the term, and its Scriptural scope. Because this ignorance is so widespread, it is an easy matter for preachers and teachers to palm off perversions of this against error, and that is to be established in the faith; and for that, there has to be prayerful and diligent study, and a receiving with meekness the engrafted Word of God. Only then are we fortified against the attacks of those who assail us.

There are those today who are misusing this very truth in order to discredit and deny the absolute sovereignty of God in the salvation of sinners. Just as higher critics are repudiating the divine inspiration of the Scriptures; evolutionists challenge the work of God in creation; so some pseudo Bible teachers are perverting His foreknowledge in order to set aside His unconditional election unto eternal life.

When the solemn and blessed subject of divine foreordination is expounded, when God's eternal choice of certain ones to be conformed to the image of His Son is set forth - the enemy sends along some man to argue that election is based upon the foreknowledge of God, and this "foreknowledge" is interpreted to mean that God foresaw certain ones would be more pliable than others, that they would respond more readily to the strivings of the Spirit, and that because God knew they would believe, He accordingly predestined them unto salvation.

But such a statement is radically wrong. it repudiates the truth of total depravity, for it argues that there is something good in some men. It takes away the independence of God, for it makes His decrees rest upon what He discovers in the creature. It completely turns things upside down, for in saying God foresaw certain sinners would believe in Christ, and that because of this, He predestined them unto salvation, is the very reverse of the truth.

Scripture affirms that God, in His high sovereignty, singled out certain ones to be recipients of His distinguishing favors (Acts 13:48), and therefore He determined to bestow upon them the gift of faith. False theology makes God's forknowledge of our believing the cause of His election to salvation; whereas, God's election is the cause, and our believing in Christ is the effect.

Before proceeding further with our discussion of this much misunderstood theme, let us pause and define our terms. What is meant by "foreknowledge"? To know beforehand," is the ready reply of many. But we must not jump to conclusions, nor must we turn to Webster's dictionary as the final court of appeal, for it is not a matter of the etymology of the term employed. What is needed is to find out how the word is used in Scripture. The Holy Spirit's usage of an expression always defines its meaning and scope. It is failure to apply this simple rule which is responsible for so much confusion and error. So many people assume they already know the signification of a certain word used in Scripture, and then they are too dilatory to test their assumptions by means of a concordance. Let us amplify this point.

Take the word "flesh." Its meaning appears to be so obvious that many would regard it as a waste of time to look its various connections in Scripture. It is hastily assumed that the word is synonymous with the physical body, and so no inquiry is made. But, in fact, "flesh" in Scripture frequently includes far more than what is corporeal, all that is embraced by the term can only be ascertained by a diligent comparison of every occurrence of it and by a study of each separate context.

Take the word "world." The average reader of the Bible imagines this word is the equivalent for the human race, and consequently, many passage where the term is found are wrongly interpreted.

~A. W. Pink~

(continued with # 2)

The Grace Of God # 1

 The Grace Of God # 1

Grace is a perfection of the divine character which is exercised only toward the elect. Neither in the Old Testament nor in the New, is the grace of God ever mentioned in connection with mankind generally, still less with the lower orders of His creatures. In this it is distinguished from "mercy," for the mercy of God is "over all His works." (Psalm 145:9).

Grace is the sole source which flows the goodwill, love, and salvation of God unto His chosen people. This attribute of the divine character was defined by Abraham Booth in his helpful book, "The Reign of Grace" thus: "It is the eternal and absolute free favor of God, manifested in the bestowment of spiritual and eternal blessings to the guilty and the unworthy."

Divine grace is the sovereign and saving favor of God exercised in the bestowment of blessings upon those who have no merit in them, and for which no compensation is demanded from them. Nay, more; it is the favor of God shown to those who not only have no positive deserts of their own, but who are thoroughly il-deserving and hell-deserving. It is completely unmerited and unsought, and is altogether unattracted by anything in or from or by the objects upon which it is bestowed. Grace can neither bebought, earned, nor won by the creature. If it could be, it would cease  to be grace. When a thing is said to be of "grace", we mean that the recipient has no claim upon it, that it was in no way due him. It comes to him as pure charity, and, at first, unasked and undesired.

The fullest exposition of the amazing grace of God is to be found in the Epistles of the Apostle Paul. In his writings "grace" stands in direct opposition to works and worthiness - all works and worthiness, of whatever kind or degree. This is abundantly clear from Romans 11:6, "And if by grace, then it is no longer by works; if it were, grace would no longer be grace." Grace and works will no more unite than an acid and an alkali. "By grace you are saved through faith; and that not of yourselves; it is the gift of God. It is not of works, lest any man should boast." (Eph. 2:8-9). The absolute favor of God can no more consist with human merit than oil and water will fuse into one (Romans 4:4-5).

There are three principal CHARACTERISTICS of divine grace.

First, divine grace is eternal. Grace was planned before it was exercised and purposed before it was imparted: "Who has saved us, and called us with a 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 Timothy 1:9).

Secondly, divine grace is free, for none did ever purchase it: "Being justified freely by His grace." (Romans 3:24).

Thirdly, divine grace is sovereign, because God exercises it toward and bestows it upon whom He pleases: "Even so might grace reign." (Romans 5:21). If grace "reigns" then it is on the throne, and the occupant of the throne is sovereign. Hence "the throne of grace." (Hebrews 4:16).

Just because grace is unmerited favor, it must be exercised in a sovereign manner. Therefore does the Lord declare, "I will be gracious to whom I will be gracious." (Exodus 33:19). Were God to show grace to all of Adam's descendants, men would at once conclude that He was righteously compelled to take them to Heaven as a fit compensation for allowing the human race to fall into sin. But the great God is under no obligation to any of His creatures, least of all to those who are rebels against Him.

~A. W. Pink~

(continued with # 2)

The Grace Of God # 2

 The Grace Of God # 2

Eternal life is a gift, therefore it can neither be earned by good works, nor claimed as a right. Seeing that salvation is a "gift," who has any right to tell God on whom He ought to bestow it? It is not that the Giver ever refuses this gift to any who seek it wholeheartedly, and according to the rules which He has prescribed. No! He refuses none who come to Him empty-handed, and in the way of His appointing.

But if out of a world of impenitent and unbelieving rebels, God is determined to exercise His sovereign right by choosing a limited number to be saved, then who is wronged? Is God obliged to force His gift on those who value it not? Is God compelled to save those who are determined to go their own sinful way?

But nothing more riles the natural man, and brings to the surface his innate and inverterate enmity against God, then to press upon him the eternality, the freeness, and the absolute sovereignty of divine grace. That God should have formed His purpose from everlasting, without in any way consulting the creature - is too abasing for the unbroken heart. That grace cannot be earned or won by any efforts of man is too self-emptying for self-righteousness. And that grace singles out whom it pleases to be its favored object, arouses hot protests from haughty rebels. The clay rises up against the Potter and asks, "Why have You made me thus?" A lawless insurrectionist dares to call into question the justice of divine sovereignty.

The distinguishing grace of God is seen in saying those people whom He has sovereignly singled out to be His high favorites. By "distinguishing" we mean that grace discriminates, makes differences, chooses some and passes by others. It was distinguishing grace which selected Abraham from the midst of his idolatrous neighbors and made him "the friend of God." It was distinguishing grace which saved "publicans an sinners," but said of the religious Pharisees, "Let them alone!" (Matt. 15:14). Nowhere does the glory of God's free and sovereign grace shine more conspicuously than in the unworthiness and unlikeliest of its objects.

Beautifully was this illustrated by James Harvey: "Where sin has abounded, says the proclamation from the court of Heaven, grace does much more abound."

Manasseh was a monster of barbarity, for he caused his own children to pass through the fire, and filled Jerusalem with innocent blood. (2 Chronicles 33). Yet, through God's superabundant grace he is humbled, he is reformed, and becomes a child of forgiving love, and heir of immortal glory."

Behold that bitter and bloody persecutor, Saul, when, breathing out threatenings and end upon slaughter, he worried the lambs and put to death the disciples of Jesus. Yet, admire and adore the inexhaustible treasures of grace - this Saul is admitted into the holy fellowship of the prophets, is numbered with the noble army of martyrs and makes a distinguished figure among the glorious company of the apostles!

The Corinthians were monstrous even to a proverb. Some of them wallowed in such abominable vices, and habituated themselves to such outrageous acts of injustice, as were a reproach to human nature. Yet even these sons of violence and slaves of sevsuality were washed, sanctified, justified. (1 Corinthians 6:9-11).

"Washed," in the precious blood of a dying Redeemer; "sanctified," by the powerful operations of the blessed Spirit; "justified," through the infinitely tender mercies of a gracious God. Those who were once the burden of the earth - are now the joy of Heaven, the delight of angels.

The Holy Spirit is the communicator of grace. God the Father is the Fountain of all grace. God the Son is the only Channel of grace. The Gospel is the Publisher of grace. The Spirit is the Bestower of grace.

Thus we4 may say with the late G. S. Bishop: "Grace is a provision for men who are so fallen that they cannot lift the axe of justice, so corrupt that they cannot change their own natures, so averse to God that they cannot turn to Him, so blind that they cannot see Him, so deaf that they cannot hear Him, and so dead that He Himself must open their graves and lift them into resurrection."

~A. W. Pink~

(The End)

The Beauty Of Holiness

 The Beauty Of Holiness

"Worship the Lord - in the beauty of holiness" (Psalm 29:2). Holiness is the antithesis of sin; and the beauty of holiness is in direct contrast from the ugliness of sin. Sin is a deformity, a monstrosity. Sin is repulsive, repellent to the infinitely pure God: that is why He selected leprosy, the most loathsome and horrible of all diseases, to be its emblem. When the Prophet was Divinely inspired to depict the condition of degenerate Israel, it was in these words, "From the sole of the foot even unto the head there is no soundness in it; but wounds, and bruises, and putrefying sores." (Isaiah 1:6). O that sin were sickening and hateful to us: not merely its grosser forms - but sin iteself.

At the opposite extreme from the hideousness of sin is "the beauty of holiness." Holiness is lovely in the sight of God: necessarily so. It is the reflection of His own nature, for He is "glorious in holiness" (Exo. 15:11). O that it may be increasingly attractive to, and earnestly sought after, by us!

Perhaps the simplest way of bringing out the beauty of holiness will be to contrast it from the beauties of time and sense.

First, the beauty of holiness is imperceptible to the natural man, and therein it differs radically from the beauties of mere nature. He can behold and admire a lovely gien, the softly flowing river, the mountain pines, the rushing waterfall; but for the excellence of spiritual graces - he has no eyes. He regards one who (by grace) meekly submits to sore trials - as a moral weakling. He looks upon one who denies self for Christ's sake - as a fool. He considers the man who adheres strictly to the narrow way - as one who misses the best of this life. The natural man is totally incapable of discerning the excellence of that which is of great price in the sight of God.

Do some think we are stating this too strongly? Then let them be reminded of the solemn fact that when the Holy One tabernacled here upon earth, the unregenerate saw in Him "no beauty" that they should desire Him ((Isaiah 53:2); and it is the same today. God must remove the scales from the eyes of our heart before we can perceive that holiness is beautiful.

Second, the beauty of holiness is real and genuine, and therein it differs radically from much of the beauty which is seen in this world. How much that appeals to the gaze of the natural man is artificial and fictitious. How much human beauty is made up-, the product of the artifices of the salon. Even when physical beauty is natural, how rarely it is accompanied by moral virtues. No wonder our forefathers were accustomed to say, "Beauty is but skin deep." Not so the beauty of holiness: it is rooted in the inner man, and sheds its purifying influence over the entire being. "Favor is deceitful, and beauty is vain" (Proverbs 31:30). But holiness does not disappoint its possessor, for its beauty is spiritual and Divine. True, it has many counterfeits in the religious world - yet the genuine article has a ring to it, which the godly cannot mistake.

Third, the beauty of holiness is abiding, and therein it differs radically from all the beauty of earth. The wooded glen, whose varied tints are so pleasing in the summer sunlight, is leafless and drab when winter comes. The glorious sunset, which human skill can neither produce nor adequately reproduce, disappears within a few minutes. The fairest human countenance quickly withers: "all her beauty is departed" (Lam. 1:6). Even when it is preserved to the end of a short life, "their beauty shall consume in the grave" (Psalm 49:14). Yes, there is change and decay in all we see. The only beauty which is unfading and everlasting, is the beauty of holiness. The fruit of the Spirit will never lose its bloom! Spiritual graces shall endure after this poor world has all gone up in smoke. How fervently, then, should we pray, "Let the beauty of the Lord our God be upon us." (Psalm 90:17).

Fourth, the beauty of holiness is satisfying, and herein it differs radically from the beauty of the things of time and sense. Godliness with contentment  is great gain. True, the Christian is never satisfied with his own holiness; rather does he continue to hunger and thirst after righteousness to the end. Nevertheless, the holier we are - the closer we walk with God - the more real rest of soul shall we enjoy.

Fifth, the beauty of holiness is glorifying to God. To glorify his Maker is the bounden duty of man, and nothing honors Him so much as our walking in separation from all that is displeasing to Him.

"O worship the Lord - in the beauty of holiness." This is the only kind of beauty which the Lord cares for in our devotions. "Godliness is to the soul, as the light is to the world - to illumine and adorn it. It is not greatness which sets us off before God - but godliness." Ornate architecture and expensive apparel - God has no delight in. It is the loveliness of inward purity and outward sanctity, which pleases the thrice Holy One. Sincerity of heart, fervor of spirit, reverence of demeanor, the exercise of faith, the outgoings of love, are some of the elements whicfh comprise the "beauty of holiness" in our worship.

~A. W. Pink~

The Mercy Of God # 3

 The Mercy Of God # 3

From what has just been before us, let us note how vain is the presumptuous hope of the wicked, who, notwithstanding their continued defiance of God, nevertheless count upon His being merciful to them. How many there are who say, "I do not believe that God will ever cast me into hell; He is too merciful."

Such a hope is a viper, which if cherished in their bosoms will sting them to death. God is a God of justice as well as mercy, and He has expressly declared that He will "by no means clear the guilty" (Exodus 34:7). Yes, He has said, "The wicked shall be turned into hell, and all the nations that forget God" (Psalm 9:17).

As well might men reason thus: I do not believe that if filth is allowed to accumulate and sewage become stagnant and people deprive themselves of fresh air - that a merciful God will let them fall a prey to a deadly fever. The fact is that those who neglect the laws of health are carried away by disease, notwithstanding God's mercy. Equally true is it that those who neglect the laws of spiritual health, shall forever suffer the second death.

Unspeakably solemn is it to see so many abusing this divine perfection. They continue to despise God's authority, trample upon His laws, continue in sin - and yet presume upon His mercy! But God will not be unjust to Himself. (Luke 13:3). To continue in sin and yet reckon upon divine mercy remitting punishment, is diabolical. It is saying, "Let us do evil, that good may come," and of all such it is written that their "damnation is just" (Revelation 3:8). Presumption shall most certainly be disappointed; read carefully Deuteronomy 29:18-20. Christ is the spiritual Mercy seat, and all who despise and reject His Lordship shall "be destroyed in their way, for His wrath can flare up in a moment." (Psalm 2:12).

But for our final thought be of God's spiritual mercies unto His children. "Your mercy is great unto the heavens" (Psalm 57:10). The riches of God's mercy transcend our loftiest thought. "For as the Heaven is high above the earth, so great is His mercy toward those who fear Him" (Psalm 103:11). None can measure it. The elect are designated "vessels of mercy" (Romans 9:23). It is mercy which quickened them when they were dead in sins (Ephesians 2:4-5). It is mercy which saves them (Titus 3:5). It is His abundant mercy which begat them unto an eternal inheritance. (1 Peter 1:3). Time would fail us to tell of His preserving, sustaining, pardoning, supplying mercy. Unto His own, God is "the Father of mercies." (2 Corinthians 1:3).

"When all Your mercies, O my God,

My rising soul surveys,

Transported with the view I'm Lost,

In wonder, love, and praise."

~A. W. Pink~

(The End)

The Mercy Of God # 2

 The Mercy Of God # 2

But at this point a difficulty may suggest itself to some of our readers, namely, Does not Scripture affirm that "His mercy endures forever" (Psalm 136:1). Two things need to be pointed out in that connection.

God can never cease to be merciful, for this is quality of the divine essence (Psalm 116:5), but the exercise of His mercy is regulated by His sovereign will. This must be so, for there is nothing outside Himself which obliges Him to act; if there were, that "something" would be supreme, and God would cease to be God.

It is pure sovereign grace which alone determines the exercise of divine mercy. God expressly affirms this fact in Romans 9:15, "I will have mercy on whom I will have mercy."

It is not the wretchedness of the creature which causes Him to show mercy, for God is not influenced by things outside of Himself as we are. If God were influenced by the abject misery of leprous sinners, He would cleanse and save all of them. But He does not. Why? Simply because it is not His pleasure and purpose to do so.

Still less is it the merits of the creature which causes Him to bestow mercies upon them, for it is a contradiction in terms to speak of meriting "mercy". "Not by works of righteousness which we have done, but according to His mercy He saved us." (Titus 3:5) - the one standing in direct antithesis to the other.

Nor is it the mercy of Christ which moves God to bestow mercies on His elect: that would be substituting the effect for the cause. It is "through" or because of the tender mercy of our God that Christ was sent here to His people (Luke 1:78). The merits of Christ make it possible for God to righteously bestow spiritual mercies on His elect, justice having been fully satisfied by the Surety! Divine mercy arises solely from God's imperial pleasure.

Again, though it be true, blessedly and gloriously true, that God's mercy "endures forever," yet we must observe carefully the objects to whom His "mercy" is shown. Even the casting of the reprobate into the lake of fire is an act of mercy. The punishment of the wicked is to be contemplated from a threefold viewpoint.

From God's side, it is an act of justice, vindicating His honor. The mercy of God is never shown in the infury of His holiness and righteousness.

From the side of the reprobate, it is an act of equity, when they are made to suffer the due reward of their iniquities.

But from the standpoint of the redeemed, the punishment of the wicked is an act of unspeakable mercy. How dreadful would it be if the present order of things, when the children of God are obliged to live in the midst of the children of the devil, should continue forever! Heaven would at once cease to be Heaven, if the ears of the saints still heard the blasphemous and filthy language of the reprobate. What a mercy that in Heaven, "Nothing evil will be allowed to enter - no one who practices shameful idolatry and dishonesty - but only those whose names are written in the Lamb's Book of Life!" (Revelation 21:;27).

Lest the reader might think in the last paragraph we have been drawing upon our imagination, let us appeal to Holy Scripture in support of what has been said. In Psalm 143:12 we find David praying, "And in Your mercy cut off my enemies, and destroy all those who afflict my soul; for I am Your servant." Again, in Psalm 136:15 we read that God "overthrew Pharaoh and his army in the Red Sea - for His mercy endures forever." It was an act of vengeance upon Pharaoh and his army, but it was an act of mercy unto the Israelites.

Again, in Revelation 19:1-3 we read: "After these things I heard a loud voice of a great multitude in Heaven, saying, "Alleluia! Salvation and glory and honor and power belong to the Lord our God! For true and righteous are His judgments, because He has judged the great harlot who corrupted the earth with her fornication; and He has avenged on her the blood of His servants shed by her." Again they said, "Alleluia! Her smoke rises up forever and ever!" (Revelation 19:1-3).

~A. W. Pink~

(continued with # 3)