by Arthur W. Pink
by Arthur W. Pink
Philologos Religious Online Books
Philologos.org
by Arthur W. Pink
September, 1943
THE WORD OF HIS GRACE.
Various reasons may be suggested why the Scriptures should be so designated: Acts 20:32. Among them the following. First, it is most in accord with His gracious character that their Author should communicate with His people. In view of all that we know of His perfections it is inconceivable that God should hold Himself aloof in unbroken silence: a dumb Deity would be no more winsome than the inarticulate idols of the heathen. If a human parent writes to his sons and daughters when they are absent from home, shall our heavenly Father withhold a like proof of His love for His dear children? We are told that “it became Him [the Father], for whom are all things and by whom are all things, in bringing many sons unto glory to make the Captain of their salvation perfect through sufferings” (Heb 2:10): that is to say, it accorded with His perfections and redounded to His glory that the whole plan of redemption should be as He designed it. Then may it not be said, reverently, it became the Triune God to give us a written revelation, that since He is in Himself “the God of all grace” (1 Peter 5:10) He should bestow upon us the Word of His grace? To make such a communication graces or adorns His character. The Psalmist declares of God “Thou hast magnified Thy Word above all Thy name” (138:2), that is, above every other revelation of himself.
Second, yet the gift of His Word is an act of pure benignity on His part. There was nothing whatever outside of God which required Him to grant His creatures a written revelation. No indeed: the great I AM finds within Himself the springs of all His actions. He takes counsel with none (Rom 11:34) and gives not account of any of His matters (Job 33:13). God is exalted high above all, fulfilling His own sovereign pleasure, working all things after the counsel of His own will. He is the one absolutely Free Agent in the universe: under no restraint. All creatures are under infinite obligations unto Him, but He is obligated to none. If then He vouchsafes us a communication it proceeds from His mere condescension and magnanimity: it is an act of pure grace. It must be so, for we were not entitled to it, and could do nothing to earn or merit it; no, not in our unfallen state. The holy angels are dependent creatures, maintained in being and sustained in holiness by their Maker, and therefore it is impossible for them to do anything which brings the Most High into their debt. His Word, then, has issued not from the requirements of justice but proceeds freely from His sovereign grace.
Third, hence the gift of His Word is one of unmerited and undeserved goodwill on God's part. If unfallen creatures are entirely incapable of bringing the Most High under any obligation to them, how much less so those who have revolted from His scepter and repudiated His government over them. What claim can rebels have upon Him whose laws they defiantly trample underfoot? To what favourable consideration are insurrectionists entitled from their Sovereign? None whatever. Their very enmity calls for His wrath and not His mercy, for sentence of judgment rather than expressions of lovingkindness. Then let amazement be rekindled in our hearts as we contemplate afresh this marvel of the Divine clemency. Be astonished O ye heavens and earth, that instead of annihilating the apostate race of Adam Jehovah was pleased to address them in overtures of grace, calling upon them to throw down the weapons of their warfare and be reconciled to Him, making known to them the way of recovery and restoration to His favour. That was indeed grace—grace “fathomless as the sea.”
Fourth, it is so denominated because it is the chief instrument employed by His Spirit. In Hebrews 10:29 we find the Holy Spirit is called “the Spirit of grace,” and He is so designated there in connection with His ministration and operation in the assemblies of the saints. The Word and the Spirit are so intimately conjoined that we are scarcely warranted in thinking of the one without the other. The Word does not operate without the Spirit's agency and the Spirit works not apart from the Word. It was by the Spirit's inspiration that the Word was first given, for “holy men of God spake moved by the Holy Spirit” (2 Peter 1:21). It is by the Spirit we are enlightened (Eph 1:17,18), yet the Word is the means He employs. It is by the Spirit we are sanctified (Rom 15:16), yet not apart from the Truth (John 17:17). It is by the Spirit we are strengthened (Eph 3:16) as He causes the Word to dwell in us richly (Col 3:16). It is by the Spirit we are comforted (Acts 9:31) as He applies the Divine promises to our hearts. How appropriate, then, that the grand Instrument employed by the Spirit of grace should be termed “the Word of His grace.”
Fifth, in His Word God has disclosed to us the wondrous “riches of His grace.” Therein is set forth the incarnate Word “full of grace and truth” (John 1:14), the One who “came to seek and to save that which was lost,” the “Friend of publicans and sinners” (Luke 7:34), the One who fed the hungry, healed the sick, cleansed the leper, raised the dead. Therein is revealed the “Gospel of the grace of God” bringing “good tidings of great joy,” for it proclaims rest for the weary, pardon to the guilty, justification to the ungodly, adoption to the outcast, treasures in heaven for spiritual paupers. Its terms are “Ho! every one that thirsteth, come ye to the waters, and he that hath no money; come ye buy, and eat; yea, come, buy wine and milk without money and without price” (Isa 55:1). Such good news is not to be confined to the cloister but freely proclaimed to “every creature.” The twentieth century needs it as urgently as did the first, and its music is just as welcome to ears opened by the Spirit of grace. It is “the poor, the maimed, the lame, the blind” who are to be called to the feast which grace has spread (Luke 14:13).
Sixth, it is called the Word of his grace because therein we are informed how grace is to be obtained, namely, by coming as empty-handed beggars to the Mercy-seat. The dais upon which the Mediator is now seated is the Throne of Grace and Therefore are His subjects invited, “Let us therefore come boldly unto the throne of grace, that we may obtain mercy and find grace to help in time of need” (Heb 4:16). It is written “But He giveth more grace,” and if we find ourselves straitened the fault is entirely ours and not because of any reluctance in Him to bestow. Nor is the particular fault or cause of our lack difficult to determine: “God resisteth the proud, but giveth grace unto the humble” (James 4:6). “He hath filled the hungry with good things and the rich He hath sent empty away” (Luke 1:53). It is the poor in spirit, those who feel themselves to be utterly dependent upon the Divine bounty, and not the self-righteous and self-satisfied, who are enriched by the heavenly Donor.
Seventh, because it is itself the chief means of grace. It not only instructs us where grace is to be found and how further supplies of it are to be obtained, but it is the principal medium through which grace is actually imparted to the soul. As its sacred pages are reverently perused the mind is instructed, the conscience enlightened, the affections warmed, and the will moved. As its exceeding great and precious promises are meditated upon and treasured up in the heart new strength is imparted to the soul. As its holy precepts are turned into earnest prayer help is obtained for the discharge of duty. As its timely warnings and admonitions are heeded, temptations lose their power and the snares of Satan are avoided. As its cheering revelation of what God has prepared for them that love Him is received by faith, new hope is kindled in the breast and the trials of life are borne with greater fortitude. As the end of the journey is neared death loses its terrors and the call to remove hence becomes more desirable. AWP
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