THE SOVEREIGNTY OF GOD THE HOLY SPIRIT IN SALVATION

Title: THE SOVEREIGNTY OF GOD

Author: A. W. Pink

CHAPTER IV

THE SOVEREIGNTY OF GOD IN SALVATION

Rom. 11:33.

Segment 2

3. The Sovereignty of God the Holy Spirit in Salvation.

Since the Holy Spirit is one of the three Persons in the blessed Trinity, it necessarily follows that He is in full sympathy with the will and design of the other Persons of the Godhead. The eternal purpose of the Father in election, the limited design in the death of the Son, and the restricted scope of the Holy Spirit’s operations are in perfect accord. If the Father chose certain ones before the foundation of the world and gave them to His Son, and if it was for them that Christ gave Himself a ransom, then the Holy Spirit is not now working to “bring the world to Christ.” The mission of the Holy Spirit in the world today is to apply the benefits of Christ’s redemptive sacrifice. The question which is now to engage us is not the extent of the Holy Spirit’s power—on that point there can be no doubt, it is infinite—but what we shall seek to show is that, His power and operations are directed by Divine wisdom and sovereignty.

We have just said that the power and operations of the Holy Spirit are directed by Divine wisdom and indisputable sovereignty. In proof of this assertion we appeal first to our Lord’s words to Nicodemus in John 3:8 —”The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, and whither it goeth; so is every one that is born of the Spirit.” A comparison is here drawn between the wind and the Spirit. The comparison is a double one: first, both are sovereign in their actions, and second, both are mysterious in their operations. The comparison is pointed out in the word “so.” The first point of analogy is seen in the words “where it listeth” or “pleaseth”; the second is found in the words “canst not tell.” With the second point of analogy we are not now concerned, but upon the first we would comment further.

“The wind bloweth where it pleaseth . . . so is every one that is born of the Spirit.” The wind is an element which man can neither harness nor hinder. The wind neither consults man’s pleasure nor can it be regulated by his devices. So it is with the Spirit. The wind blows when it pleases, where it pleases, as it pleases. So it is with the Spirit. The wind is regulated by Divine wisdom, yet, so far as
man is concerned, it is absolutely sovereign in its operations. So it is with the Spirit. Sometimes the wind blows so softly it scarcely rustles a leaf; at other times it blows so loudly that its roar can be heard for miles. So it is in the matter of the new birth; with some the Holy Spirit deals so gently, that His work is imperceptible to human onlookers; with others His action is so powerful, radical, revolutionary, that His operations are patent to many. Sometimes the wind is purely local in its reach, at other times wide-spread in its scope. So it is with the Spirit: today He acts on one or two souls, tomorrow He may, as at Pentecost, “prick in the heart” a whole multitude. But whether He works on few or many, He consults not man. He acts as He pleases. The new birth is due to the sovereign will of the Spirit.

Each of the three Persons in the blessed Trinity is concerned with our salvation: with the Father it is predestination; with the Son propitiation; with the Spirit regeneration. The Father chose us; the Son died for us; the Spirit quickens us. The Father was concerned about us; the Son shed His blood for us, the Spirit performs His work within us. What the One did was eternal, what the Other did was external, what the Spirit does is internal. It is with the work of the Spirit we are now concerned, with His work in the new birth, and particularly His sovereign operations in the new birth. The Father purposed our new birth; the Son has made possible (by His “travail”) the new birth; but it is the Spirit who effects the new birth—”Born of the Spirit” (John 3:6).

The new birth is solely the work of God the Spirit and man has no part or lot in it. This from the very nature of the case. Birth altogether excludes the idea of any effort or work on the part of the one who is born. Personally we have no more to do with our spiritual birth than we had with our natural birth. The new birth is a spiritual resurrection, a “passing from death unto life” (John 5:24) and, clearly, resurrection is altogether outside of man’s province. No corpse can reanimate itself. Hence it is written, “It is the Spirit that quickeneth; the flesh profiteth nothing” (John 6:63). But the Spirit does not “quicken” everybody—why? The usual answer returned to this question is, Because everybody does not trust in Christ. It is supposed that the Holy Spirit quickens only those who believe. But this is to put the cart before the horse. Faith is not the cause of the new birth, but the consequence of it. This ought not to need arguing. Faith (in God) is an exotic, something that is not native to the human heart. If faith were a natural product of the human heart, the exercise of a principle common to human nature, it would never have been written, “All men have not faith” (2 Thess. 3:2). Faith is a spiritual grace, the fruit of the spiritual nature, and because the unregenerate are spiritually dead—”dead in trespasses and sins”—then it follows that faith from them is impossible, for a dead man cannot believe anything. “So then they that are in the flesh cannot please God” (Rom. 8:8)—but they could if it were possible for the flesh to believe. Compare with this last-quoted Scripture Heb. 11:6—”But without faith it is impossible to please Him.” Can God be “pleased” or satisfied with any thing which does not have its origin in Himself?

That the work of the Holy Spirit precedes our believing is unequivocally established by 2 Thess. 2:13—”God hath from the beginning chosen you to salvation through sanctification of the Spirit and belief of the truth.” Note that “sanctification of the Spirit” comes before and makes possible “belief of the truth.” What then is the “sanctification of the Spirit”? We answer, the new birth. In Scripture “sanctification” always means “separation,” separation from something and unto something or someone. Let us now amplify our assertion that the “sanctification of the Spirit” corresponds to the new birth and points to the positional effect of it. Here is a servant of God who preaches the Gospel to a congregation in which are an hundred unsaved people. He brings before them the teaching of Scripture concerning their ruined and lost condition; he speaks of God, His character and righteous demands; he tells of Christ meeting God’s demands, and dying the Just for the unjust, and declares that through “this Man” is now preached the forgiveness of sins; he closes by urging the lost to believe what God has said in His Word and receive His Son as their own personal Saviour. The meeting is over; the congregation disperses; ninety-nine of the unsaved have refused to come to Christ that they might have life, and go out into the night having no hope, and without God in the world. But the hundredth heard the Word of life; the Seed sown fell into ground which had been prepared by God; he believed the Good News, and goes home rejoicing that his name is written in heaven. He has been “born again,” and just as a newly-born babe in the natural world begins life by clinging instinctively, in its helplessness, to its mother, so this newborn soul has clung to Christ. Just as we read, “The Lord opened” the heart of Lydia “that she attended unto the things which were spoken of Paul” (Acts 16:14), so in the case supposed above, the Holy Spirit quickened that one before he believed the Gospel message. Here then is the “sanctification of the Spirit:” this one soul who has been born again has, by virtue of his new birth, been separated from the other ninety-nine. Those born again are, by the Spirit, set apart from those who are dead in trespasses and sins.

A beautiful type of the operations of the Holy Spirit antecedent to the sinner’s “belief of the truth”, is found in the first chapter of Genesis. We read in Gen. 1:2, “And the earth was without form, and void; and darkness was upon the face of the deep.” The original Hebrew here might be literally rendered thus: “And the earth had become a desolate ruin, and darkness was upon the face of the deep.” In “the beginning” the earth was not created in the condition described in Gen. 1:2. Between the first two verses of Genesis 1 some awful catastrophe had occurred [the Gap Theory-ed.]—possibly the fall of Satan—and, as the consequence, the earth had been blasted and blighted, and had become a “desolate ruin”, lying beneath a pall of “darkness.” Such also is the history of man. Today, man is not in the condition in which he left the hands of his Creator: an awful catastrophe has happened, and now man is a “desolate ruin” and in total “darkness” concerning spiritual things. Next we read in Genesis 1 how God refashioned the
ruined earth and created new beings to inhabit it. First we read, “And the Spirit of God moved upon the face of the waters.” Next we are told, “And God said, Let there be light; and there was light.” The order is the same in the new creation: there is first the action of the Spirit, and then the Word of God giving light.
Before the Word found entrance into the scene of desolation and darkness, bringing with it the light, the Spirit of God “moved.” So it is in the new creation. “The entrance of Thy words giveth light” (Psa. 119:130), but before it can enter the darkened human heart the Spirit of God must operate upon it. sovda

To return to 2 Thess. 2:13 : “But 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 through sanctification of the Spirit and belief of the truth.” The order of thought here is most important and instructive. First, God’s eternal choice; second, the sanctification of the Spirit; third, belief of the truth. Precisely the same order is found in 1 Peter 1:2—”Elect according to the foreknowledge of God the Father, through sanctification of the Spirit, unto obedience and sprinkling of the blood of Jesus Christ.” We take it that the “obedience” here is the “obedience of faith” (Rom. 1:5), which appropriates the virtues of the sprinkled blood of the Lord Jesus. So then before the “obedience” (of faith, cf. Heb. 5:9), there is the work of the Spirit setting us apart, and behind that is the election of God the Father. The ones “sanctified of the Spirit” then, are they whom “God hath from the beginning chosen to salvation” (2 Thess. 2:13), those who are “elect according to the foreknowledge of God the Father” (1 Peter 1:2).

But, it may be said, is not the present mission of the Holy Spirit to “convict the world of sin”? And we answer, It is not. The mission of the Spirit is threefold; to glorify Christ, to vivify the elect, to edify the saints. John 16:8-11 does not describe the “mission” of the Spirit, but sets forth the significance of His presence here in the world. It treats not of His subjective work in sinners, showing them their need of Christ, by searching their consciences and striking terror to their hearts; what we have there is entirely objective. To illustrate. Suppose I saw a man hanging on the gallows, of what would that “convince” me? Why, that he was a murderer. How would I thus be convinced? By reading the
record of his trial? by hearing a confession from his own lips? No; but by the fact that he was hanging there. So the fact that the Holy Spirit is here furnishes proof of the world’s guilt, of God’s righteousness, and of the Devil’s judgment.

The Holy Spirit ought not to be here at all. That is a startling statement, but we make it deliberately. Christ is the One who ought to be here. He was sent here by the Father, but the world did not want Him, would not have Him, hated Him, and cast Him out. And the presence of the Spirit here instead evidences its guilt.
The coming of the Spirit was a proof to demonstration of the resurrection, ascension, and glory of the Lord Jesus. His presence on earth reverses the world’s verdict, showing that God has set aside the blasphemous judgment in the palace of Israel’s high priest and in the hall of the Roman governor. The “reproof” of the Spirit abides, and abides altogether irrespective of the world’s reception or rejection of His testimony. Had our Lord been referring here to the gracious work which the Spirit would perform in those who should be brought to feel their need of Him, He had said that the Spirit would convict men of their unrighteousness, their lack of righteousness. But this is not the thought here at all. The descent of the Spirit from heaven establishes God’s righteousness, Christ’s righteousness. The proof of that is, Christ has gone to the Father. Had Christ been an Imposter, as the religious world insisted when they cast Him out, the Father had not received Him. The fact that the Father did exalt Him to His own right hand, demonstrates that He was innocent of the charges laid against Him; and the proof that the Father has received Him, is the presence now of the Holy Spirit on earth, for Christ has sent Him from the Father (John 16:7)! The world was unrighteous in casting Him out, the Father righteous in glorifying Him; and this is what the Spirit’s presence here establishes.

“Of judgment, because the Prince of this world is judged” (John 16:11). This is the logical and inevitable climax. The world is brought in guilty for their rejection of, for their refusal to receive, Christ. Its condemnation is exhibited by the Father’s exaltation of the spurned One. Therefore nothing awaits the world, and its Prince, but judgment. The “judgment” of Satan is already established by The Spirit’s presence here, for Christ, through death, set at nought him who had the power of death, that is, the Devil (Heb. 2:14). When God’s time comes for the Spirit to depart from the earth, then His sentence will be executed, both on the world and its Prince. In the light of this unspeakably solemn passage, we need not be surprised to find Christ saying, “The Spirit of truth, whom the world cannot receive, because it seeth Him not, neither knoweth Him”. No, the world wants Him not; He condemns the world.

“And when He is come, He will reprove (or, better, “convict”—bring in guilty) the world of sin, and of righteousness, and of judgment: Of sin, because they believe not on Me; Of righteousness, because I go to My Father, and ye see Me no more; Of judgment, because the prince of this world is judged” (John 16:8-11). Three things, then, the presence of the Holy Spirit on earth demonstrates to the world: first, its sin, because the world refused to believe on Christ; second, God’s righteousness in exalting to His own right hand the One cast out, and now no more seen by the world; third, judgment, because Satan the world’s prince is already judged, though execution of his judgment is yet future. Thus the Holy Spirit’s presence here displays things as they really are.

The Holy Spirit is sovereign in His operations and His mission is confined to God’s elect: they are the ones He “comforts,” “seals,” guides into all truth, shews things to come, etc. The work of the Spirit is necessary in order to the complete accomplishment of the Father’s eternal purpose. Speaking hypothetically, but reverently, be it said, that if God had done nothing more than given Christ to die for sinners, not a single sinner would ever have been saved. In order for any sinner to see his need of a Saviour and be willing to receive the Saviour he needs, the work of the Holy Spirit upon and within him were imperatively required. Had God done nothing more than given Christ to die for sinners and then sent forth His servants to proclaim salvation through Christ, leaving sinners entirely to themselves to accept or reject as they pleased, then every sinner would have rejected, because at heart every man hates God and is at enmity with Him. Therefore the work of the Holy Spirit was needed to bring the sinner to Christ, to overcome his innate opposition, and compel him to accept the provision God has made. We say “compel” the sinner, for this is precisely what the Holy Spirit does, has to do, and this leads us to consider at some length, though as briefly as possible, the parable of the “Marriage Supper.”

In Luke 14:16 we read, “A certain man made a great supper, and bade many.” By comparing carefully what follows here with Matthew 22:2-10 several important distinctions will be observed. We take it that these passages are two independent accounts of the same parable, differing in detail according to the distinctive purpose and design of the Holy Spirit in each Gospel. Matthew’s account—in harmony with the Spirit’s presentation there of Christ as the Son of David, the King of the Jews—says, “A certain king made a marriage for his son.” Luke’s account—where the Spirit presents Christ as the Son of Man—says, “A certain man made a great supper and bade many.” Matthew 22:3 says, “And sent forth His servants;” Luke 14:17 says, “And sent His servant.” Now what we wish particularly to call attention to is, that all through Matthew’s account it is “servants,” whereas in Luke it is always “servant.” The class of readers for whom we are writing are those that believe, unreservedly, in the verbal inspiration of the Scriptures, and such will readily acknowledge there must be some reason for this change from the plural number in Matthew to the singular number in Luke. We believe the reason is a weighty one and that attention to this variation reveals an important truth. We believe that the “servants” in Matthew, speaking
generally, are all who go forth preaching the Gospel, but that the “Servant” in Luke 14 is the Holy Spirit Himself. This is not incongruous, or derogatory to the Holy Spirit, for God the Son, in the days of His earthly ministry, was the Servant of Jehovah (Isa. 42:1). It will be observed that in Matthew 22 the “servants” are sent forth to do three things: first, to “call” to the wedding (Matthew 22:3); second, to “tell those which are bidden . . . all things are ready: come unto the marriage” (Matthew 22:4); third, to “bid to the marriage” (Matthew 22:9); and these three are the things which those who minister the Gospel today are now doing. In Luke 14 the Servant is also sent forth to do three things: first, He is “to say to them that were bidden, Come: for all things are now ready” (Luke 14:17) ; second, He is to “bring in the poor, and the maimed, and the halt, and the blind” (Luke 14:21); third, He is to “compel them to come in” (Luke 14:23), and the last two of these the Holy Spirit alone can do!

In the above Scripture we see that “the Servant,” the Holy Spirit, compels certain ones to come in to the “supper” and herein is seen His sovereignty, His omnipotency, His Divine sufficiency. The clear implication from this word “compel” is, that those whom the Holy Spirit does “bring in” are not willing of themselves to come. This is exactly what we have sought to show in previous paragraphs. By nature, God’s elect are children of wrath even as others (Eph. 2:3), and as such their hearts are at enmity with God. But this “enmity” of theirs is overcome by the Spirit and He “compels” them to come in. Is it not clear then that the reason why others are left outside, is not only because they are unwilling to go in, but also because the Holy Spirit does not “compel” them to come in? Is it not manifest that the Holy Spirit is sovereign in the exercise of His power, that as the wind “bloweth where it pleaseth”, so the Holy Spirit operates where He pleases?

And now to sum up. We have sought to show the perfect consistency of God’s ways: that each Person in the Godhead acts in sympathy and harmony with the Others. God the Father elected certain ones to salvation, God the Son died for the elect, and God the Spirit quickens the elect. Well may we sing,

Praise God from whom all blessings flow,

Praise Him all creatures here below,

Praise Him above ye heavenly host,

Praise Father, Son, and Holy Ghost.

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