To all right thinking men and women the fact of God, and the evidence of His creative wisdom and power is firmly and inexorably established, and the testimony of Paul is acknowledged to be axiomatic, “that the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead.” (Romans 1:20) Therefore Paul’s statement rings true and comprehensive that in the world created by God’s hand, the evidence of purpose and design is abundantly demonstrated.
Purpose and design is therefore the evidence of a vast and Divine intelligence, delighting in its work and in creation’s vast domain, purposeful design of a wise Master-builder manifests itself, and evinces that all creation is attuned to one central purpose, and that all is in accord with a supreme and sovereign will who “with creations endless forms the heaven and the earth doth fill.”
There is therefore heart gladdening assurance that close indeed are the “ties that bind all things to the Eternal Mind.” However, with this fact comes also the evidence that, especially in the sphere of operations pertaining to mankind, Divine dealings are based upon the choosing of materials suited to one sovereign design which is that the Divine programme is that of making perfect a people who shall be accounted worthy to become partakers of the Divine nature with glory, honour and immortality as the portion of their inheritance. Consequently in the history of God’s dealings with Adam’s posterity, since the days of Eden, there is emphasised and reiterated the Divine axiom. “I will be sanctified in them that come nigh me, and before all the people I will be glorified,” (Leviticus 10:3), and that, “known unto God are all His works from the beginning of the World even unto the end.” (Acts 15:18) Truly we realise the sublime truth of the words of our Hymn No. 55. “Supreme in wisdom and in power the rock of ages stands though him thou canst not see nor trace the workings of his hands.”
This then is the wise Master Builder, the Divine potter of whom the prophet Jeremiah testifies in the 18th chapter of his prophecy. A chapter in which is illustrated the principle of the choice of character suited to Deity’s purpose.
The house of Israel is here portrayed as the clay in the potter’s hands. and it is the potter’s prerogative to fashion the vessel according to the purpose he has in view. Some of the clay is utilized to fashion a vessel for assignment to a place of honour and utility by the one who acquires it, but the clay in some instances became unworkable and had to be discarded, also a vessel formed from such unsuited material is a marred vessel, and consequently must be rejected and cannot be accorded a place of honour or prominence in the connoisseur’s collection.
These considerations regarding the clay and the potter suggest the exercise of Divine selecting and perfecting those whom God calls to escape the bondage of mortality, and inherit glory, honour and immortality.
This is a high and holy calling, therefore to the Divine potter belongs the prerogative of choosing such as can be made conformable to His begin plan and purpose. Sons and daughters of Adam’s sin laden, and death stricken posterity cannot of their own efforts, or qualifications merit the great salvation that is wrapped up in this wondrous Divine beneficence. It is therefore incumbent upon all who will be saved to come with bowed heads and hearts, and humbly acknowledge God’s supremacy and one’s own utter dependence upon His mercy, love and grace.
In this connection comes the embracing reasoning of Paul concerning the clay and the potter in Romans chapter 9, beginning at verse 6. Quoting from the amended translation of Conybeare and Hawson, “For not all are Israel’s who are of Israel, nor because all are the seed of Abraham are they all the children of Abraham, but in Isaac shall thy seed be called.” That is, not the children of the flesh of Abraham are the sons of God, but his children of the promise are counted for his seed. For thus spake the word of promise, saying, “At that time will I come and Sarah shall have a son (so that Ishmael although the son of Abraham, had no part in the promise). And not only so, but (Esau likewise was shut out) when Rebekah had conceived two sons by the same husband, our forefathers Isaac, yea, while they were not yet born and had done nothing either good or bad (that God’s purpose according to election might abide, coming not from the works of the called, but from the will of the Caller) it was declared unto her, “The elder shall serve the younger” according to that which is written. “Jacob I have loved but Esau I have hated.” What shall we say then ? Shall we call God unjust (because He has cast off the seed of Abraham), that be far from us, for to Moses He saith, “I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion.” So then, the choice comes not from man’s will, nor from man’s speed, but from God’s mercy. And thus the Scripture says to Pharaoh, “Even for this end did I raise thee up, that might show my power in thee and that my name might be declared throughout all the earth.” According to His will, therefore, He has mercy on one, and hardens another. Thou wilt say to me then, “Why does God still blame us ? for who can resist His will”. Nay rather, oh man, who art thou that disputeth against God. “Shall the thing formed say to him that formed it, Why hast thou made me thus ? Hath not the potter power over the clay ; to make out of the same lump one vessel for honour and one for dishonour?”
But what if God (though willing to shew forth His power) endured with much long-wrath and to make known His suffering vessels of wrath fitted for destruction (and cast them not at once away) ? And what if thus He purposed to make known the riches of His glory bestowed upon vessels of mercy, which He had before prepared for glory? And such are we whom He has called not only from among the Jews, but from among the Gentiles, as He saith also in Hosea. “I will call them my people which were not my people, and her beloved which was not beloved, and it shall come to pass that in the place where it was said unto them, Ye are not my people, there shall they be called the sons of the living God.”
From this Scripture, and from Paul’s inspired reasoning upon the facts recorded we must take cognizance of them and rule out any human concept of what is right, and refuse to reason otherwise than that God’s will is paramount and supreme.
Pharaoh of Egypt was a vessel unto dishonour, and in his stubborn resistance to the Divine mandate, “Let my people go,” he gave himself over a willing vessel to his rebellious inclinations, consequently set himself in defiance to the God in whose hand his very breath was, therefore made himself subject to those measures which brought judgment upon himself and also upon his people. The effect of this judgment brought dishonour, and disgrace upon the religious system of Egypt, and made foolish and unbelievable the philosophy concerning their theology and the existence of their gods.
The Divine prerogative is again illustrated in the facts concerning Jacob and Esau. “Jacob have I loved and Esau have I hated,” is the terse and unequivocal pronouncement of God’s choice between God’s choice between two individuals, who, in the natural order stood related to the covenants of promise to Abraham.
We can discern the facts of God’s prescience, and the exercise of free will as a God given power to man, but that free will is circumscribed within the limits of the interdict, “I will be sanctified in all those who approach unto Me, and before all the people I will be glorified,” (Leviticus 10:3) and that faith and obedience to His declared commandments is incumbent upon all who desire His favour.
In Jacob’s case we have one who coveted the riches and blessings of God’s covenanted mercies, while in Esau we have illustrated the individual who puts possession of present advantages above all other considerations, and who considers faith in the unseen as only the entertainment of a visionary and unpractical utopia. Here we repeat that to understand the mystery of Godliness we must recognise the fact of God’s prescience, and rest upon the truth of the apostolic and inspired pronouncement that without faith it is impossible to please God, for he that cometh to God must believe that He is, and that He is the rewarder of all those who diligently seek Him” (Hebrews 11 :16) .
As creatures of God’s hand, and permitted forms of earth and dust we must in reverence and humility conclude that the thing formed cannot say to him who formed it, Why hast thou made me thus, but rather “lift up holy hands without wrath and doubting” (I Timothy 2:8), saying, How manifold are they mercies, oh Lord God of Israel, teach me thy wondrous ways, and lead me in the paths of truth and righteousness, and when it shall please thee to take unto thyself thy great power and consummate thine eternal purpose, oh let that infinite mercy which is thine alone compass me about and in Jesus’ worthy name, cover my infirmities, and blot out my transgressions and accord me a place with all thy loved ones on the right hand of Him whom thou hast appointed my righteous judge and Lord. For this is the honour that is in store for those vessels which the righteous and all glorious Potter shall assign places of eternal permanence in His kingdom and glory.
Let us then with gladsome mind
Praise the Lord for His is kind
For His mercies still endure
Ever faithful, ever sure.
The Origin of the Organic World – Part One