The Sovereignty of God; early "Studies in the Scriptures"

"All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness: That the man of God may be perfect, thoroughly furnished unto all good works" (2 Tim. 3:16, 17).

"All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness: that the man of God may be perfect, thoroughly furnished unto all good works" (2 Tim. 3:16, 17). "Doctrine" means "teaching," and it is by doctrine or teaching that the great realities of God and of our relation to Him-of Christ, the Spirit, salvation, grace, glory-are made known to us. It is by doctrine (through the power of the Spirit) that believers are nourished and edified, and where doctrine is neglected growth in grace and effective witnessing for Christ necessarily cease. How sad then that doctrine is now decried as "unpractical" when, in fact, doctrine is the very base of the practical life. There is an inseparable connection between belief and practice: "As he thinketh in his heart, so is he" (Prov. 23:7). The relation between Divine truth and Christian character is that of cause to effect: "And ye shall know the truth, and the truth shall make you free" (John 8:32)-free from ignorance, free from prejudice, free from error, free from the wiles of Satan, free from the power of evil; and if the truth is not "known" then such freedom will not be enjoyed. Observe the order of mention in the passage with which we have opened. All Scripture is profitable first for "doctrine"! The same order is observed throughout the Epistles, particularly in the great doctrinal treatises of the Apostle Paul. Read the Epistle of "Romans" and it will be found that there is not a single admonition in the first five chapters. In the Epistle of "Ephesians" there are no exhortations till the fourth chapter is reached. The order is first doctrinal exposition and then admonition or exhortation for the regulation of the daily walk.

The substitution of so-called "practical" preaching for the doctrinal exposition which it has supplanted is the root cause of many of the evil maladies which now afflict the Church of God. The reason why there is so little depth, so little intelligence, so little grasp of the fundamental verities of Christianity is because so few believers have been established in the faith through hearing expounded and through their own personal study of the doctrines of grace. While their soul is unestablished in the doctrine of the Divine Inspiration of the Scripture, their full and verbal inspiration, there can be no firm foundation for faith to rest upon. While the soul is ignorant of the doctrine of Justification there can be no real and intelligent assurance of its acceptance in the Beloved. While the soul is unacquainted with the teaching of the Word upon Sanctification it is open to receive all the crudities and errors of the Perfectionists or "Holiness" people. While the soul knows not what Scripture has to say upon the doctrine of the New Birth there can be no proper grasp of the two natures in the believer, and ignorance here inevitably results in the loss of peace and joy. And so we might go on right through the list of Christian doctrine. It is ignorance of doctrine that has rendered the professing church helpless to cope with the rising tide of infidelity. It is ignorance of doctrine which is mainly responsible for thousands of professing Christians being captivated by the numerous false isms of the day. It is because the time has now arrived when the bulk of our churches "will not endure sound doctrine" (2 Tim. 4:3) that they so readily receive false doctrines. Of course it is true that doctrine, like anything else in Scripture, may be studied from a merely cold intellectual viewpoint, and thus approached, doctrinal teaching and doctrinal study will leave the heart untouched, and will naturally be "dry" and profitless. But, doctrine properly received, doctrine studied with an exercised heart, will ever lead into a deeper knowledge of God and of the unsearchable riches of Christ.

The doctrine of God's Sovereignty then is no mere metaphysical dogma which is devoid of practical value, but is one that is calculated to produce a powerful effect upon Christian character and the daily walk. The doctrine of God's Sovereignty lies at the foundation of Christian theology, and in importance is perhaps second only to the Divine Inspiration of the Scriptures. It is the centre of gravity in the system of Christian truth: the sun around which all the lesser orbs are grouped. It is the golden milestone to which every highway of knowledge leads and from which they all radiate. It is the cord upon which all other doctrines are strung like so many pearls, holding them in place and giving them unity. It is the plumbline by which every creed needs to be measured, the balance in which every human dogma must be weighed. It is designed as the sheet-anchor for our souls amid the storms of life. The doctrine of God's Sovereignty is a Divine cordial to refresh our spirits. It is designed and adapted to old the affections of the heart and to give a right direction to conduct. It produces gratitude in prosperity and patience in adversity. It affords comfort for the present and a sense of security respecting the unknown future. It is, and it does all, and much more than we have just said because it ascribes to God, Father, Son, and Holy Spirit, the glory which is His due, and places the creature in his proper place before Him-in the dust.

We shall now consider the Value of the doctrine in detail.

The doctrine of God's Sovereignty as it is unfolded in the Scriptures affords an exalted view of the Divine perfections. It maintains His creatorial rights. It insists that "to us there is but one God, the Father, of whom are all things, and we in Him; and one Lord Jesus Christ, by whom are all things, and we by Him" (1 Cor. 8:6). It declares that His rights are those of the "potter" who forms and fashions the clay into vessels of whatever type and for whatever use He may please. Its testimony is "Thou hast created all things, and for Thy pleasure they are and were created" (Rev. 4:11). It argues that none has any right to "reply" against God, and that the only becoming attitude for the creature to take is one of reverent submission before Him. Thus the apprehension of the absolute supremacy of God is of great practical importance, for unless we have a proper regard to His high Sovereignty He will never be honoured in our thoughts of Him, nor will He have His proper place in our hearts and lives.

It exhibits the inscrutableness of His wisdom. It shows that while God is immaculate in His holiness He has permitted evil to enter His fair creation; that while He is the Possessor of all power He has allowed the Devil to wage war against Him for six thousand years at least; that while He is the perfect embodiment of love He spared not His own Son; that while He is the God of all grace multitudes will be tormented for ever and ever in the Lake of Fire. High mysteries are these. Scripture does not deny them, but acknowledges their existence: "O the depth 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).

It makes known the irreversibleness of His will. "Known unto God are all His works from the beginning of the world" (Acts 15:18). From the beginning God purposed to glorify Himself "in the Church by Christ Jesus throughout all ages, world without end" (Eph. 3:21). To this end He created the world and formed man. His all-wise plan was not defeated when man fell, for in the Lamb "slain from the foundation of the world" (Rev. 13:8) we behold the Fall anticipated. Nor will God's purpose be thwarted by the wickedness of men since the Fall, as is clear from the words of the Psalmist "Surely the wrath of man shall praise Thee: the remainder of wrath shalt Thou restrain" (Psa. 76:10). Because God is the Almighty His will cannot be withstood. "His purposes originated in eternity, and are carried forward without change to eternity. They extend to all His works, and control all events. He 'worketh all things after the counsel of His own will'" (Dr. Rice). Neither man nor Devil can successfully resist Him, therefore is it written, "The Lord reigneth; let the people tremble" (Psa. 99:1).

It magnifies His grace. Grace is unmerited favour, and because grace is shown to the undeserving and Hell-deserving, to those who have no claim upon God, therefore is grace free and can be manifested toward the chief of sinners. But because grace is exercised toward those who are destitute of worthiness or merit grace is Sovereign; that is to say, God bestows grace upon whom He pleases. Divine Sovereignty has ordained that some shall be cast into the Lake of Fire to show that all deserved such a doom. But grace comes in like a dragnet and draws out from a lost humanity a people for God's name, to be throughout all eternity the monuments of His inscrutable favour. Sovereign grace reveals God breaking down the opposition of the human heart, subduing the enmity of the carnal mind, and bringing us to love Him because He first loved us.

This naturally follows from what we have said above under the first head. If the doctrine of Divine Sovereignty alone gives God His rightful place, then it is also true that it alone can supply a firm base for practical religion to build upon. There can be no progress in Divine things until there is the personal recognition that God is Supreme, that He is to be feared and revered and He is to be owned and served as Lord. We read the Scriptures in vain unless we come to them earnestly desiring a better knowledge of God's will for us: any other motive is selfish and utterly inadequate and unworthy. Every prayer we send up to God is but carnal presumption unless it be offered "according to His will": anything short of this is to ask 'amiss' that we might consume upon our own lusts the thing requested! Every service we engage in is but a "dead work" unless it be done for the glory of God. Experimental religion consists mainly in the perception and performance of the Divine will, performance both active and passive. We are predestinated to be "conformed to the image of God's Son" whose meat it ever was to do the will of the One that sent Him, and the measure in which each saint is becoming "conformed" practically, in his daily life, is largely determined by his response to our Lord's word "Take My yoke upon you, and learn of Me; for I am meek and lowly in heart."

"There is a way which seemeth right unto a man, but the end thereof are the ways of death" (Prov. 14:12). The way which "seemeth right" and which ends in "death," death eternal, is salvation by human effort and merit. The belief in salvation by works is one that is common to human nature. It may not always assume the grosser form of Popish penances, or even of Protestant "repentance," i.e., sorrowing for sin, which is never the meaning of repentance in Scripture; anything which gives man a place at all is but a variety of the same evil genus. To say, as alas! many preachers, are saying, God is willing to do His part if you will do yours, is a wretched and excuseless denial of the Gospel of His grace. To declare that God helps those who help themselves is to repudiate one of the most precious truths taught in the Bible, and in the Bible alone; namely, that God helps those who are unable to help themselves, who have tried again and again only to fail. To say that the sinner's salvation turns upon the action of his own will is another form of the God-dishonouring dogma of salvation by human efforts. In the final analysis, any movement of the will is a work: it is something from me, something which I do. But the doctrine of God's Sovereignty lays the axe at the root of this evil by declaring "It is not of him that willeth, nor of him that runneth, but of God that sheweth mercy" (Rom. 9:16). Does some one say, Such a doctrine will drive sinners to despair. The reply is, Be it so; it is just such despair the writer longs to see prevail. It is not until the sinner despairs of any help from himself that he will ever fall into the arms of Sovereign mercy; but if once the Holy Spirit convicts him that there is no help in himself then he will recognise that he is lost, and will cry, "God be merciful to me a sinner," and such a cry will be heard. If the author may be allowed to bear personal witness, he has found during the course of his ministry that the sermons he has preached on human depravity, the sinner's helplessness to do anything himself, and the salvation of the soul turning upon the Sovereign mercy of God, have been those most owned and blessed in the salvation of the lost. We repeat, then, a sense of utter helplessness is the first prerequisite to any sound conversion. There is no salvation for any soul until it looks away from itself, looks to something, yea, to Someone, outside of itself.