The Sovereignty Of God In Reprobation: Part Seven
“Behold therefore the goodness and severity of God”(Rom. 11:22).
Having thus stated the doctrine of Reprobation, as it is presented in Holy Writ, let us now mention one or two important considerations to guard it against abuse and prevent the reader from making any unwarranted deductions:
First, the doctrine of Reprobation does not mean that God purposed to take innocent creatures, make them wicked, and then damn them. Scripture says, “God hath made man upright: but they have sought out many inventions” (Eccl. 7:29). God has not created sinful creatures in order to destroy them, for God is not to be charged with the sin of His creatures. The responsibility and criminality is man’s.
God’s decree of Reprobation contemplated Adam’s race as fallen, sinful, corrupt, guilty. From it God purposed to save a few as the monuments of His Sovereign grace; the others He determined to destroy as the exemplification of His justice and severity. In determining to destroy these others, God did them no wrong. They had already fallen in Adam, their legal representative; they are therefore born with a sinful nature, and in their sins He leaves them. Nor can they complain. This is as they wish; they have no desire for holiness; they love darkness rather than light. Where, then, is there any injustice if God “gives them up to their own heart’s lusts” (Psa. 81:12).
Second, the doctrine of Reprobation does not mean that God refuses to save those who earnestly seek salvation. The fact is that the reprobate have no longing for the Saviour: they see in Him no beauty that they should desire Him. They will not come to Christ-why then should God force them to? He turns away none who do come-where then is the injustice of God fore-determining their just doom? None will be punished but for their iniquities; where then is the supposed tyrannical cruelty of the Divine procedure? Remember that God is the Creator of the wicked, not of their wickedness; He is the Author of their being, but not the Infuser of their sin.
God does not (as we have been slanderously reported to affirm) compel the wicked to sin, as the rider spurs on an unwilling horse. God only says in effect that awful word, “Let them alone” (Matt. 15:14). He needs only to slacken the reins of providential restraint, and withhold the influence of saving grace, and apostate man will only too soon and too surely, of his own accord, fall by his iniquities. Thus the decree of reprobation neither interferes with the bent of man’s own fallen nature, nor serves to render him the less inexcusable.
Third, the decree of Reprobation in nowise conflicts with God’s goodness. Though the non-elect are not the objects of His goodness in the same way or to the same extent as the elect are, yet are they not wholly excluded from a participation of it. They enjoy the good things of Providence (temporal blessings) in common with God’s own children, and very often to a higher degree. But how do they improve them? Does the (temporal) goodness of God lead them to repent? Nay, verily, they do but despise “His goodness, and forbearance, and longsuffering,” and “after thy hardness and impenitent heart treasurest up unto thyself wrath against the day of wrath” (Rom. 2:4, 5). On what righteous ground, then, can they murmur against not being the objects of His benevolence in the endless ages yet to come? Moreover, if it did not clash with God’s mercy and kindness to leave the entire body of the fallen angels (2 Peter 2:4) under the guilt of their apostasy still less can it clash with the Divine perfections to leave some of fallen mankind in their sins and punish them for them.
Finally, let us interpose this necessary caution: It is utterly impossible for any of us, during the present life, to ascertain who are among the reprobate. We must not now so judge any man, no matter how wicked he may be. The vilest sinner, may, for all we know, be included in the election of grace and be one day quickened by the Spirit of grace. Our marching orders are plain, and woe unto us if we disregard them-“Preach the Gospel to every creature.” When we have done so our skirts are clear. If men refuse to heed, their blood is on their own heads; nevertheless “we are unto God a sweet savour of Christ, in them that are saved, and in them that perish. To the one we are a savour of death unto death; and to the other we are a savour of life unto life” (2 Cor. 2:15, 16).
We must now consider a number of passages which are often quoted with the purpose of showing that God has not fitted certain vessels to destruction or ordained certain ones to condemnation. First, we cite Ezekiel 18:31-“Why will ye die, O house of Israel?” On this passage we cannot do better than quote from the comments of Augustus Toplady:-“This is a passage very frequently, but very idly, insisted upon by Arminians, as if it were a hammer which would at one stroke crush the whole fabric to powder. But it so happens that the ‘death’ here alluded to is neither spiritual nor eternal death: as is abundantly evident from the whole tenor of the chapter. The death intended by the prophet is a political death; a death of national prosperity, tranquility, and security. The sense of the question is precisely this: What is it that makes you in love with captivity, banishment, and civil ruin.
Abstinence from the worship of images might, as a people, exempt you from these calamities, and once more render you a respectable nation. Are the miseries of public devastation so alluring as to attract your determined pursuit? Why will ye die? die as the house of Israel, and considered as a political body? Thus did the prophet argue the case, at the same time adding-‘For I have no pleasure in the death of him that dieth saith the Lord God, wherefore, turn yourselves, and live ye.’
This imports: First, the national captivity of the Jews added nothing to the happiness of God. Second, if the Jews turned from idolatry, and flung away their images, they should not die in a foreign, hostile country, but live peaceably in their own land and enjoy their liberties as an independent people.” To the above we may add: political death must be what is in view in Ezekiel 18:31, 32 for the simple but sufficient reason that they were already spiritually dead!
Matthew 25:41 is often quoted to show that God has not fitted certain vessels to destruction “Depart from Me, ye cursed, into everlasting fire, prepared for the Devil and his angels.” This is, in fact, one of the principal verses relied upon to disprove the doctrine of Reprobation. But we submit that the emphatic word here is not “for” but “Devil.” This verse (see context) sets forth the severity of the judgement which awaits the lost. In other words, the above Scripture expresses the awfulness of the everlasting fire rather than the subjects of it-if the fire be “prepared for the Devil and his angels” then how intolerable it will be! If the place of eternal torment into which the damned shall be cast is the same as that in which God’s arch-enemy will suffer, how dreadful must that place be!
Again: if God has chosen only certain ones to salvation, why are we told that God “now commandeth all men everywhere to repent” (Acts 17:30)? That God commandeth “all men” to repent is but the enforcing of His righteous claims as the moral Governor of the world. How could He do less, seeing that all men everywhere have sinned against Him? Furthermore, that God commandeth all men everywhere to repent argues the universality of creature responsibility. But this Scripture does not declare that it is God’s pleasure to “give repentance” (Acts 5:31) everywhere. That the Apostle Paul did not believe God gave repentance to every soul is clear from his words in 2 Timothy 2:25–“In meekness instructing those that oppose themselves; if God peradventure will give them repentance to the acknowledging of the truth.”
Again, we are asked, if God has “ordained” only certain ones unto eternal life then why do we read that He “will have all men to be saved, and come to the knowledge of the truth” (1 Tim. 2:4)? The reply is, that the words “all” and “all men,” like the term “world,” are often used in a general and relative sense. Let the reader carefully examine the following passages: Mark 1:5; John 6:45; 8:2; Acts 21:28; 22:15; 2 Corinthians 3:2, etc., and he will find full proof of our assertion. 1 Timothy 2:4 cannot teach that God wills the salvation of all mankind or otherwise all mankind would be saved-“What His soul desireth even that He doeth” (Job 23:13)!
Again; we are asked, Does not Scripture declare, again and again, that God is no “respecter of persons”? We answer, it certainly does, and God’s electing grace proves it. The seven sons of Jesse, though older and physically superior to David, are passed by, while the young shepherd-boy is exalted to Israel’s throne. The scribes and lawyers pass unnoticed, and ignorant fishermen are chosen to be the Apostles of the Lamb. Divine truth is hidden from the wise and prudent and is revealed to babes instead. The great majority of the wise and noble are ignored, while the weak, the base, the despised, are called and saved. Harlots and publicans are sweetly compelled to come in to the Gospel feast while self-righteous Pharisees are suffered to perish in their immaculate morality. Truly, God is “no respecter” of persons or He would not have saved me.