mh_parser/vol_split/45 - Romans/Chapter 11.xml

<div2 id="Rom.xii" n="xii" next="Rom.xiii" prev="Rom.xi" progress="37.74%" title="Chapter XI">
<h2 id="Rom.xii-p0.1">R O M A N S.</h2>
<h3 id="Rom.xii-p0.2">CHAP. XI.</h3>
<p class="intro" id="Rom.xii-p1">The apostle, having reconciled that great truth of
the rejection of the Jews with the promise made unto the fathers,
is, in this chapter, further labouring to mollify the harshness of
it, and to reconcile it to the divine goodness in general. It might
be said, "Hath God then cast away his people?" The apostles
therefore sets himself, in this chapter, to make a reply to this
objection, and that two ways:—I. He shows at large what the mercy
is that is mixed with this wrath, <scripRef id="Rom.xii-p1.1" osisRef="Bible:Rom.11.1-Rom.11.32" parsed="|Rom|11|1|11|32" passage="Ro 11:1-32">ver. 1-32</scripRef>. II. He infers thence the
infinite wisdom and sovereignty of God, with the adoration of which
he concludes this chapter and subject, <scripRef id="Rom.xii-p1.2" osisRef="Bible:Rom.11.33-Rom.11.36" parsed="|Rom|11|33|11|36" passage="Ro 11:33-36">ver. 33-36</scripRef>.</p>
<scripCom id="Rom.xii-p1.3" osisRef="Bible:Rom.11" parsed="|Rom|11|0|0|0" passage="Ro 11" type="Commentary"/>
<scripCom id="Rom.xii-p1.4" osisRef="Bible:Rom.11.1-Rom.11.32" parsed="|Rom|11|1|11|32" passage="Ro 11:1-32" type="Commentary"/><div class="Commentary" id="Bible:Rom.11.1-Rom.11.32">
<h4 id="Rom.xii-p1.5">The State of the Jews; The State of the
Gentiles; The Gentiles Warned; The Future Conversion of the
Jews. (<span class="smallcaps" id="Rom.xii-p1.6">a.
d.</span> 58.)</h4>
<p class="passage" id="Rom.xii-p2">1 I say then, Hath God cast away his people? God
forbid. For I also am an Israelite, of the seed of Abraham,
<i>of</i> the tribe of Benjamin.   2 God hath not cast away
his people which he foreknew. Wot ye not what the scripture saith
of Elias? how he maketh intercession to God against Israel, saying,
  3 Lord, they have killed thy prophets, and digged down thine
altars; and I am left alone, and they seek my life.   4 But
what saith the answer of God unto him? I have reserved to myself
seven thousand men, who have not bowed the knee to <i>the image
of</i> Baal.   5 Even so then at this present time also there
is a remnant according to the election of grace.   6 And if by
grace, then <i>is it</i> no more of works: otherwise grace is no
more grace. But if <i>it be</i> of works, then is it no more grace:
otherwise work is no more work.   7 What then? Israel hath not
obtained that which he seeketh for; but the election hath obtained
it, and the rest were blinded   8 (According as it is written,
God hath given them the spirit of slumber, eyes that they should
not see, and ears that they should not hear;) unto this day.  
9 And David saith, Let their table be made a snare, and a trap, and
a stumblingblock, and a recompence unto them:   10 Let their
eyes be darkened, that they may not see, and bow down their back
alway.   11 I say then, Have they stumbled that they should
fall? God forbid: but <i>rather</i> through their fall salvation
<i>is come</i> unto the Gentiles, for to provoke them to jealousy.
  12 Now if the fall of them <i>be</i> the riches of the
world, and the diminishing of them the riches of the Gentiles; how
much more their fulness?   13 For I speak to you Gentiles,
inasmuch as I am the apostle of the Gentiles, I magnify mine
office:   14 If by any means I may provoke to emulation
<i>them which are</i> my flesh, and might save some of them.  
15 For if the casting away of them <i>be</i> the reconciling of the
world, what <i>shall</i> the receiving <i>of them be,</i> but life
from the dead?   16 For if the firstfruit <i>be</i> holy, the
lump <i>is</i> also <i>holy:</i> and if the root <i>be</i> holy, so
<i>are</i> the branches.   17 And if some of the branches be
broken off, and thou, being a wild olive tree, wert graffed in
among them, and with them partakest of the root and fatness of the
olive tree;   18 Boast not against the branches. But if thou
boast, thou bearest not the root, but the root thee.   19 Thou
wilt say then, The branches were broken off, that I might be
graffed in.   20 Well; because of unbelief they were broken
off, and thou standest by faith. Be not high-minded, but fear:
  21 For if God spared not the natural branches, <i>take
heed</i> lest he also spare not thee.   22 Behold therefore
the goodness and severity of God: on them which fell, severity; but
toward thee, goodness, if thou continue in <i>his</i> goodness:
otherwise thou also shalt be cut off.   23 And they also, if
they abide not still in unbelief, shall be graffed in: for God is
able to graff them in again.   24 For if thou wert cut out of
the olive tree which is wild by nature, and wert graffed contrary
to nature into a good olive tree: how much more shall these, which
be the natural <i>branches,</i> be graffed into their own olive
tree?   25 For I would not, brethren, that ye should be
ignorant of this mystery, lest ye should be wise in your own
conceits; that blindness in part is happened to Israel, until the
fulness of the Gentiles be come in.   26 And so all Israel
shall be saved: as it is written, There shall come out of Sion the
Deliverer, and shall turn away ungodliness from Jacob:   27
For this <i>is</i> my covenant unto them, when I shall take away
their sins.   28 As concerning the gospel, <i>they are</i>
enemies for your sakes: but as touching the election, <i>they
are</i> beloved for the fathers' sakes.   29 For the gifts and
calling of God <i>are</i> without repentance.   30 For as ye
in times past have not believed God, yet have now obtained mercy
through their unbelief:   31 Even so have these also now not
believed, that through your mercy they also may obtain mercy.
  32 For God hath concluded them all in unbelief, that he
might have mercy upon all.</p>
<p class="indent" id="Rom.xii-p3">The apostle proposes here a plausible
objection, which might be urged against the divine conduct in
casting off the Jewish nation (<scripRef id="Rom.xii-p3.1" osisRef="Bible:Rom.11.1" parsed="|Rom|11|1|0|0" passage="Ro 11:1"><i>v.</i> 1</scripRef>): "<i>Hath God cast away his
people?</i> Is the rejection total and final? Are they all
abandoned to wrath and ruin, and that eternal? Is the extent of the
sentence so large as to be without reserve, or the continuance of
it so long as to be without repeal? Will he have no more a peculiar
people to himself?" In opposition to this, he shows that there was
a great deal of goodness and mercy expressed along with this
seeming severity, particularly he insists upon three things:—1.
That, though some of the Jews were cast off, yet they were not all
so. 2. That, though the body of the Jews were cast off, yet the
Gentiles were taken in. And, 3. That, though the Jews were cast off
at present, yet in God's due time they should be taken into his
church again.</p>
<p class="indent" id="Rom.xii-p4">I. The Jews, it is true, were many of them
cast off, but not all. The supposition of this he introduces with a
<i>God forbid.</i> He will by no means endure such a suggestions.
God had made a distinction between some of them and others.</p>
<p class="indent" id="Rom.xii-p5">1. There was a chosen remnant of believing
Jews, that obtained righteousness and life by faith in Jesus
Christ, <scripRef id="Rom.xii-p5.1" osisRef="Bible:Rom.11.1-Rom.11.7" parsed="|Rom|11|1|11|7" passage="Ro 11:1-7"><i>v.</i> 1-7</scripRef>.
These are said to be such as he <i>foreknew</i> (<scripRef id="Rom.xii-p5.2" osisRef="Bible:Rom.11.2" parsed="|Rom|11|2|0|0" passage="Ro 11:2"><i>v.</i> 2</scripRef>), that is, had thoughts of love
to, before the world was; for whom he thus foreknew he did
predestinate. her lies the ground of the difference. They are
called the <i>election</i> (<scripRef id="Rom.xii-p5.3" osisRef="Bible:Rom.11.7" parsed="|Rom|11|7|0|0" passage="Ro 11:7"><i>v.</i>
7</scripRef>), that is, the elect, God's chosen ones, whom he calls
the election, because that which first distinguished them from the
dignified them above others was God's electing love. Believers are
the <i>election,</i> all those and those only whom God hath chosen.
Now,</p>
<p class="indent" id="Rom.xii-p6">(1.) He shows that he himself was one of
them: <i>For I also am an Israelite;</i> as if he had said, "Should
I say that all the Jews are rejected, I should cut off my own
claims, and see myself abandoned." Paul was a chosen vessel
(<scripRef id="Rom.xii-p6.1" osisRef="Bible:Acts.9.15" parsed="|Acts|9|15|0|0" passage="Ac 9:15">Acts ix. 15</scripRef>), and yet he
was of the <i>seed of Abraham,</i> and particularly of the tribe of
Benjamin, the least and youngest of all the tribes of Israel.</p>
<p class="indent" id="Rom.xii-p7">(2.) He suggests that as in Elias's time,
so now, this chosen remnant was really more and greater than one
would think it was, which intimates likewise that it is no new nor
unusual thing for God's grace and favour to Israel to be limited
and confined to a remnant of that people; for so it was in Elijah's
time. The scripture saith it of Elias, <b><i>en Elia</i></b>—<i>in
the story of Elias,</i> the great reformer of the Old Testament.
Observe, [1.] His mistake concerning Israel; as if their apostasy
in the days of Ahab was so general that he himself was the only
faithful servant God had in the world. He refers to <scripRef id="Rom.xii-p7.1" osisRef="Bible:1Kgs.19.14" parsed="|1Kgs|19|14|0|0" passage="1Ki 19:14">1 Kings xix. 14</scripRef>, where (it is here
said) <i>he maketh intercession to God against Israel.</i> A
strange kind of intercession: <b><i>entynchanei to Theo kata tou
Israel</i></b>—<i>He deals with God against Israel;</i> so it may
be read; so <b><i>entynchano</i></b> is translated, <scripRef id="Rom.xii-p7.2" osisRef="Bible:Acts.25.24" parsed="|Acts|25|24|0|0" passage="Ac 25:24">Acts xxv. 24</scripRef>. The Jews
<b><i>enetychon moi</i></b>—<i>have dealt with me.</i> In prayer
we deal with God, commune with him, discourse with him: it is said
of Elijah (<scripRef id="Rom.xii-p7.3" osisRef="Bible:Jas.5.17" parsed="|Jas|5|17|0|0" passage="Jam 5:17">Jam. v. 17</scripRef>) that
he <i>prayed in praying.</i> We are then likely to pray in praying,
to make a business of that duty, when we pray as those that are
dealing with God in the duty. Now Elijah in this prayer spoke as if
there were one left faithful in Israel but himself. See to what a
low ebb the profession of religion may sometimes be brought, and
how much the face of it may be eclipsed, that the most wise and
observing men may give it up for gone. So it was in Elijah's time.
That which makes the show of a nation is the powers and the
multitude. The powers of Israel were then persecuting powers: They
have <i>killed thy prophets, and digged down thine altars,</i> and
they <i>seek my life.</i> The multitude of Israel were then
idolatrous: <i>I am left alone.</i> Thus those few that were
faithful to God were not only lost in the crowd of idolaters, but
crushed and driven into corners by the rage of persecutors. <i>When
the wicked rise, a man is hidden,</i> <scripRef id="Rom.xii-p7.4" osisRef="Bible:Prov.28.12" parsed="|Prov|28|12|0|0" passage="Pr 28:12">Prov. xxviii. 12</scripRef>.—<i>Digged down thine
altars;</i> not only neglected them, and let them go out of repair,
but digged them down. When altars were set up for Baal, it is no
wonder if God's altars were pulled down; they could not endure that
standing testimony against their idolatry. This was his
intercession <i>against Israel;</i> as if he had said, "Lord, is
not this a people ripe for ruin, worthy to be cast off? What else
canst thou do for thy great name?" It is a very sad thing for any
person or people to have the prayers of God's people against them,
especially of God's prophets, for God espouses, and sooner or later
will visibly own, the cause of his praying people. [2.] The
rectifying of this mistake by the answer of God (<scripRef id="Rom.xii-p7.5" osisRef="Bible:Rom.11.4" parsed="|Rom|11|4|0|0" passage="Ro 11:4"><i>v.</i> 4</scripRef>): <i>I have reserved.</i> Note,
<i>First,</i> Things are often much better with the church of God
than wise and good men think they are. They are ready to conclude
hardly, and to give up all for gone, when it is not so.
<i>Secondly,</i> In times of general apostasy, there is usually a
remnant that keep their integrity—some, though but a few; all do
not go one way. <i>Thirdly,</i> That when there is a remnant who
keep their integrity in times of general apostasy it is God that
reserves to himself that remnant. If he had left them to
themselves, they had gone down the stream with the rest. It is his
free and almighty grace that makes the difference between them and
others.—<i>Seven thousand:</i> a competent number to bear their
testimony against the idolatry of Israel, and yet, compared with
the many thousands of Israel, a very small number, one of a city,
and two of a tribe, like the grape-gleanings of the vintage.
Christ's flock is but a little flock; and yet, when they come all
together at last, they will be a great and innumerable multitude,
<scripRef id="Rom.xii-p7.6" osisRef="Bible:Rev.7.9" parsed="|Rev|7|9|0|0" passage="Re 7:9">Rev. vii. 9</scripRef>. Now the
description of this remnant is that <i>they had not bowed the knee
to the image of Baal,</i> which was then the reigning sin of
Israel. In court, city, and country, Baal had the ascendant; and
the generality of people, more or less, paid their respect to Baal.
The best evidence of integrity is a freedom from the present
prevailing corruptions of the times and places that we live in, to
swim against the stream when it is strong. Those God will own for
his faithful witnesses that are bold in bearing their testimony to
the <i>present</i> truth, <scripRef id="Rom.xii-p7.7" osisRef="Bible:2Pet.1.12" parsed="|2Pet|1|12|0|0" passage="2Pe 1:12">2 Pet. i.
12</scripRef>. This is thank-worthy, not to bow to Baal when every
body bows. Sober singularity is commonly the badge of true
sincerity. [3.] The application of this instance to the case in
hand: <i>Even so at this present time,</i> <scripRef id="Rom.xii-p7.8" osisRef="Bible:Rom.11.5-Rom.11.7" parsed="|Rom|11|5|11|7" passage="Ro 11:5-7"><i>v.</i> 5-7</scripRef>. God's methods of dispensation
towards his church are as they used to be. As it has been, so it
is. In Elijah's time there was a remnant, and so there is now. If
then there was a remnant left under the Old Testament, when the
displays of grace were less clear and the pourings out of the
Spirit less plentiful, much more now under the gospel, when the
grace of God, which bringeth salvation, appears more
illustrious.—<i>A remnant,</i> a few of many, a remnant of
believing Jews when the rest were obstinate in their unbelief. This
is called <i>a remnant according to the election of grace;</i> they
are such as were chosen from eternity in the counsels of divine
love to be vessels of grace and glory. Whom he did predestinate
those he called. If the difference between them and others be made
purely by the grace of God, as certainly it is (<i>I have reserved
them,</i> saith he, <i>to myself</i>), then it must needs be
according to the election; for we are sure that whatever God does
he does it according to the counsel of his own will. Now concerning
this remnant we may observe, <i>First,</i> Whence it takes its
rise, from the free grace of God (<scripRef id="Rom.xii-p7.9" osisRef="Bible:Rom.11.6" parsed="|Rom|11|6|0|0" passage="Ro 11:6"><i>v.</i> 6</scripRef>), that grace which excludes works.
The eternal election, in which the difference between some and
others is first founded, is purely of grace, free grace; not for
the sake of works done or foreseen; if so, it would not be
<i>grace. Gratia non est ullo modo gratia, si non sit omni modo
gratuita—It is not grace, properly so called, if it be not
perfectly free.</i> Election is purely according to the good
pleasure of his will, <scripRef id="Rom.xii-p7.10" osisRef="Bible:Eph.1.5" parsed="|Eph|1|5|0|0" passage="Eph 1:5">Eph. i.
5</scripRef>. Paul's heart was so full of the freeness of God's
grace that in the midst of his discourse he turns aside, as it
were, to make this remark, <i>If of grace, then not of works.</i>
And some observe that faith itself, which in the matter of
justification if opposed to works, is here included in them; for
faith has a peculiar fitness to receive the free grace of God for
our justification, but not to receive that grace for our election.
<i>Secondly,</i> What it obtains: that which Israel, that is, the
body of that people, in van sought for (<scripRef id="Rom.xii-p7.11" osisRef="Bible:Rom.11.7" parsed="|Rom|11|7|0|0" passage="Ro 11:7"><i>v.</i> 7</scripRef>): <i>Israel hath not obtained that
which he seeketh for,</i> that is, justification, and acceptance
with God (see <scripRef id="Rom.xii-p7.12" osisRef="Bible:Rom.9.31" parsed="|Rom|9|31|0|0" passage="Ro 9:31"><i>ch.</i> ix.
31</scripRef>), but the <i>election have obtained it.</i> In them
the promise of God has its accomplishment, and God's ancient
kindness for that people is remembered. He calls the remnant of
believers, not the elect, but the <i>election,</i> to show that the
sole foundation of all their hopes and happiness is laid in
election. They were the persons whom God had in his eye in the
counsels of his love; they are the election; they are God's choice.
Such was the favour of God to the chosen remnant. But,</p>
<p class="indent" id="Rom.xii-p8">2. <i>The rest were blinded,</i> <scripRef id="Rom.xii-p8.1" osisRef="Bible:Rom.11.7" parsed="|Rom|11|7|0|0" passage="Ro 11:7"><i>v.</i> 7</scripRef>. Some are chosen and
called, and the call is made effectual. But others are left to
perish in their unbelief; nay, they are made worse by that which
should have made them better. The gospel, which to those that
believed was the savour of life unto life, to the unbelieving was
the savour of death unto death. The same sun softens wax and
hardens clay. Good old Simeon foresaw that the child Jesus was set
for the fall, as well as for the rising again, of many in Israel,
<scripRef id="Rom.xii-p8.2" osisRef="Bible:Luke.2.34" parsed="|Luke|2|34|0|0" passage="Lu 2:34">Luke ii. 34</scripRef>.—<i>Were
blinded;</i> <b><i>eporothesan</i></b>—<i>they were hardened;</i>
so some. They were seared, and made brawny and insensible. They
could neither see the light, nor feel the touch, of gospel grace.
Blindness and hardness are expressive of the same senselessness and
stupidity of spirit. They shut their eyes, and would not see; this
was their sin: and then God, in a way of righteous judgment,
blinded their eyes, that they could not see; this was their
punishment. This seemed harsh doctrine: to qualify it, therefore,
he vouches two witnesses out of the Old Testament, who speak of
such a thing.</p>
<p class="indent" id="Rom.xii-p9">(1.) Isaiah, who spoke of such a judgment
in his day, <scripRef id="Rom.xii-p9.1" osisRef="Bible:Isa.29.10 Bible:Isa.6.9" parsed="|Isa|29|10|0|0;|Isa|6|9|0|0" passage="Isa 29:10;Isa 6:9"><i>ch.</i> xxix.
10; vi. 9</scripRef>. The <i>spirit of slumber,</i> that is, an
indisposedness to mind either their duty or interest. They are
under the power of a prevailing unconcernedness, like people that
are slumbering and sleeping; not affected with any thing that is
said or done. They were resolved to continue as they were, and
would not stir. The following words explain what is meant by the
spirit of slumber: <i>Eyes, that they should not see, and ears,
that they should not hear.</i> They had the faculties, but in the
things that belonged to their peace they had not the use of those
faculties; they were quite infatuated, they saw Christ, but they
did not believe in him; they heard his word, but they did not
receive it; and so both their hearing and their seeing were in
vain. It was all one as if they had neither seen nor heard. Of all
judgments spiritual judgments are the sorest, and most to be
dreaded, though they make the least noise.—<i>Unto this day.</i>
Ever since Esaias prophesied, this hardening work has been in the
doing; some among them have been blind and senseless. Or, rather,
ever since the first preaching of the gospel: though they have had
the most convincing evidences that could be of the truth of it, the
most powerful preaching, the fairest offers, the clearest calls
from Christ himself, and from his apostles, yet to this day they
are blinded. It is still true concerning multitudes of them, even
to this day in which we live; they are hardened and blinded, the
obstinacy and unbelief go by succession from generation to
generation, according to their own fearful imprecation, which
entailed the curse: <i>His blood be upon us and upon our
children.</i></p>
<p class="indent" id="Rom.xii-p10">(2.) David (<scripRef id="Rom.xii-p10.1" osisRef="Bible:Rom.11.9-Rom.11.10" parsed="|Rom|11|9|11|10" passage="Ro 11:9,10"><i>v.</i> 9, 10</scripRef>), quoted from <scripRef id="Rom.xii-p10.2" osisRef="Bible:Ps.69.22-Ps.69.23" parsed="|Ps|69|22|69|23" passage="Ps 69:22,23">Ps. lxix. 22, 23</scripRef>, where David
having in the Spirit foretold the sufferings of Christ from his own
people the Jews, particularly that of their giving him <i>vinegar
to drink</i> (<scripRef id="Rom.xii-p10.3" osisRef="Bible:Rom.11.21" parsed="|Rom|11|21|0|0" passage="Ro 11:21"><i>v.</i> 21</scripRef>,
which was literally fulfilled, <scripRef id="Rom.xii-p10.4" osisRef="Bible:Matt.27.48" parsed="|Matt|27|48|0|0" passage="Mt 27:48">Matt.
xxvii. 48</scripRef>), an expression of the greatest contempt and
malice that could be, in the next words, under the form of an
imprecation, he foretels the dreadful judgments of God upon them
for it: <i>Let their table become a snare,</i> which the apostle
here applies to the present blindness of the Jews, and the offence
they took at the gospel, which increased their hardness. This
teaches us how to understand other prayers of David against his
enemies; they are to be looked upon as prophetic of the judgments
of God upon the public and obstinate enemies of Christ and his
kingdom. His prayer that it might be so was a prophecy that it
should be so, and not the private expression of his own angry
resentments. It was likewise intended to justify God, and to clear
his righteousness in such judgments. He speaks here, [1.] Of the
ruin of their comforts: <i>Let their table be made a snare,</i>
that is, as the psalmist explains it, Let that which should be for
their welfare be a trap to them. The curse of God will turn meat
into poison. It is a threatening like that in <scripRef id="Rom.xii-p10.5" osisRef="Bible:Mal.2.2" parsed="|Mal|2|2|0|0" passage="Mal 2:2">Mal. ii. 2</scripRef>, <i>I will curse your
blessings.</i> Their table a snare, that is, an occasion of sin and
an occasion of misery. Their very food, that should nourish them,
shall choke them. [2.] Of the ruin of their powers and faculties
(<scripRef id="Rom.xii-p10.6" osisRef="Bible:Rom.11.10" parsed="|Rom|11|10|0|0" passage="Ro 11:10"><i>v.</i> 10</scripRef>), their eyes
darkened, their backs bowed down, that they can neither find the
right way, nor, if they could, are they able to walk in it. The
Jews, after their national rejection of Christ and his gospel,
became infatuated in their politics, so that their very counsels
turned against them, and hastened their ruin by the Romans. They
looked like a people designed for slavery and contempt, their backs
bowed down, to be ridden and trampled upon by all the nations about
them. Or, it may be understood spiritually; their backs are bowed
down in carnality and worldly-mindedness. <i>Curvæ in terris
animæ—They mind earthly things.</i> This is an exact description
of the state and temper of the present remainder of that people,
than whom, if the accounts we have of them be true, there is not a
more worldly, wilful, blind, selfish, ill-natured, people in the
world. They are manifestly to this day under the power of this
curse. Divine curses will work long. It is a sign we have our eyes
darkened if we are bowed down in worldly-mindedness.</p>
<p class="indent" id="Rom.xii-p11">II. Another thing which qualified this
doctrine of the rejection of the Jews was that though they were
cast off and unchurched, yet the Gentiles were taken in (<scripRef id="Rom.xii-p11.1" osisRef="Bible:Rom.11.11-Rom.11.14" parsed="|Rom|11|11|11|14" passage="Ro 11:11-14"><i>v.</i> 11-14</scripRef>), which he applies
by way of caution to the Gentiles, <scripRef id="Rom.xii-p11.2" osisRef="Bible:Rom.11.17-Rom.11.22" parsed="|Rom|11|17|11|22" passage="Ro 11:17-22"><i>v.</i> 17-22</scripRef>.</p>
<p class="indent" id="Rom.xii-p12">1. The rejection of the Jews made room for
the reception of the Gentiles. The Jews' leavings were a feast for
the poor Gentiles (<scripRef id="Rom.xii-p12.1" osisRef="Bible:Rom.11.11" parsed="|Rom|11|11|0|0" passage="Ro 11:11"><i>v.</i>
11</scripRef>): "<i>Have they stumbled that they should fall?</i>
Had God no other end in forsaking and rejecting them than their
destruction?" He startles at this, rejecting the thought with
abhorrence, as usually he does when any thing is suggested which
seems to reflect upon the wisdom, or righteousness, or goodness of
God: <i>God forbid!</i> no, <i>through their fall salvation is come
to the Gentiles.</i> Not but that salvation might have come to the
Gentiles if they had stood; but by the divine appointment it was so
ordered that the gospel should be preached to the Gentiles upon the
Jews' refusal of it. Thus in the parable (<scripRef id="Rom.xii-p12.2" osisRef="Bible:Matt.22.8-Matt.22.9" parsed="|Matt|22|8|22|9" passage="Mt 22:8,9">Matt. xxii. 8, 9</scripRef>), <i>Those that were</i>
first <i>bidden were not worthy—Go ye therefore into the
highways,</i> <scripRef id="Rom.xii-p12.3" osisRef="Bible:Luke.14.21" parsed="|Luke|14|21|0|0" passage="Lu 14:21">Luke xiv. 21</scripRef>.
And so it was in the history (<scripRef id="Rom.xii-p12.4" osisRef="Bible:Acts.13.46" parsed="|Acts|13|46|0|0" passage="Ac 13:46">Acts
xiii. 46</scripRef>): <i>It was necessary that the word of God
should first have been spoken to you; but, seeing you put it from
you, lo, we turn to the Gentiles;</i> so <scripRef id="Rom.xii-p12.5" osisRef="Bible:Acts.18.6" parsed="|Acts|18|6|0|0" passage="Ac 18:6">Acts xviii. 6</scripRef>. God will have a church in the
world, will have the wedding furnished with guests; and, if one
will not come, another will, or why was the offer made? The Jews
had the refusal, and so the tender came to the Gentiles. See how
Infinite Wisdom brings light out of darkness, good out of evil,
meat out of the eater, and sweetness out of the strong. To the same
purport he says (<scripRef id="Rom.xii-p12.6" osisRef="Bible:Rom.11.12" parsed="|Rom|11|12|0|0" passage="Ro 11:12"><i>v.</i>
12</scripRef>), <i>The fall of them was the riches of the
world,</i> that is, it hastened the gospel so much the sooner into
the Gentile world. The gospel is the greatest riches of the place
where it is; it is better than thousands of gold and silver. Or,
The riches of the Gentiles was the multitude of converts among
them. True believers are God's jewels. To the same purport
(<scripRef id="Rom.xii-p12.7" osisRef="Bible:Rom.11.15" parsed="|Rom|11|15|0|0" passage="Ro 11:15"><i>v.</i> 15</scripRef>): <i>The
casting away of them is the reconciling of the world.</i> God's
displeasure towards them made way for his favour towards the
Gentiles. God was in Christ <i>reconciling the world,</i> <scripRef id="Rom.xii-p12.8" osisRef="Bible:2Cor.5.19" parsed="|2Cor|5|19|0|0" passage="2Co 5:19">2 Cor. v. 19</scripRef>. And therefore he took
occasion from the unbelief of the Jews openly to disavow and disown
them, though they had been his peculiar favourites, to show that in
dispensing his favours he would now no longer act in such a way of
peculiarity and restriction, but that in every nation he that
feared God and wrought righteousness should be accepted of him,
<scripRef id="Rom.xii-p12.9" osisRef="Bible:Acts.10.34-Acts.10.35" parsed="|Acts|10|34|10|35" passage="Ac 10:34,35">Acts x. 34, 35</scripRef>.</p>
<p class="indent" id="Rom.xii-p13">2. The use that the apostle makes of this
doctrine concerning the substitution of the Gentiles in the room of
the Jews.</p>
<p class="indent" id="Rom.xii-p14">(1.) As a kinsman to the Jews, here is a
word of excitement and exhortation to them, to stir them up to
receive and embrace the gospel-offer. This God intended in his
favour to the Gentiles, to provoke the Jews to jealousy (<scripRef id="Rom.xii-p14.1" osisRef="Bible:Rom.11.11" parsed="|Rom|11|11|0|0" passage="Ro 11:11"><i>v.</i> 11</scripRef>), and Paul endeavours to
enforce it accordingly (<scripRef id="Rom.xii-p14.2" osisRef="Bible:Rom.11.14" parsed="|Rom|11|14|0|0" passage="Ro 11:14"><i>v.</i>
14</scripRef>): <i>If by any means I might provoke to emulation
those who are my flesh.</i> "Shall the despised Gentiles run away
with all the comforts and privileges of the gospel, and shall not
we repent of our refusal, and now at last put in for a share? Shall
not we believe and obey, and be pardoned and saved, as well as the
Gentiles?" See an instance of such an emulation in Esau, <scripRef id="Rom.xii-p14.3" osisRef="Bible:Gen.28.6-Gen.28.9" parsed="|Gen|28|6|28|9" passage="Ge 28:6-9">Gen. xxviii. 6-9</scripRef>. There is a
commendable emulation in the affairs of our souls: why should not
we be as holy and happy as any of our neighbours? In this emulation
there needs no suspicion, undermining or countermining; for the
church has room enough, and the new covenant grace and comfort
enough, for us all. The blessings are not lessened by the
multitudes of the sharers.—<i>And might save some of them.</i> See
what was Paul's business, to save souls; and yet the utmost he
promises himself is but to save some. Though he was such a powerful
preacher, spoke and wrote with such evidence and demonstration of
the Spirit, yet of the many he dealt with he could but save some.
Ministers must think their pains well bestowed if they can but be
instrumental to save some.</p>
<p class="indent" id="Rom.xii-p15">(2.) As an apostle to the Gentiles, here is
a word of caution for them: "<i>I speak to you Gentiles.</i> You
believing Romans, you hear what riches of salvation are come to you
by the fall of the Jews, but take heed lest you do any thing to
forfeit it." Paul takes this, as other occasions, to apply his
discourse to the Gentiles, because he was the apostle of the
Gentiles, appointed for the service of their faith, to plant and
water churches in the Gentile nations. This was the purport of his
extraordinary mission, <scripRef id="Rom.xii-p15.1" osisRef="Bible:Acts.22.21" parsed="|Acts|22|21|0|0" passage="Ac 22:21">Acts xxii.
21</scripRef>, <i>I will send thee far hence unto the Gentiles;</i>
compare <scripRef id="Rom.xii-p15.2" osisRef="Bible:Acts.9.15" parsed="|Acts|9|15|0|0" passage="Ac 9:15">Acts ix. 15</scripRef>. It was
likewise the intention of his ordination, <scripRef id="Rom.xii-p15.3" osisRef="Bible:Gal.2.9" parsed="|Gal|2|9|0|0" passage="Ga 2:9">Gal. ii. 9</scripRef>. Compare <scripRef id="Rom.xii-p15.4" osisRef="Bible:Acts.13.2" parsed="|Acts|13|2|0|0" passage="Ac 13:2">Acts xiii. 2</scripRef>. It ought to be our great and
special care to do good to those that are under our charge: we must
particularly mind that which is our own work. It was an instance of
God's great love to the poor Gentiles that he appointed Paul, who
in gifts and graces excelled all the apostles, to be the apostle of
the Gentiles. The Gentile world was a wider province; and the work
to be done in it required a very able, skilful, zealous, courageous
workman: such a one was Paul. God calls those to special work whom
he either sees or makes fit for it.—<i>I magnify my office.</i>
There were those that vilified it, and him because of it. It was
because he was the apostle of the Gentiles that the Jews were so
outrageous against him (<scripRef id="Rom.xii-p15.5" osisRef="Bible:Acts.22.21-Acts.22.22" parsed="|Acts|22|21|22|22" passage="Ac 22:21,22">Acts xxii.
21, 22</scripRef>), and yet he thought never the worse of it,
though it set him up as the butt of all the Jewish rage and malice.
It is a sign of true love to Jesus Christ to reckon that service
and work for him truly honourable which the world looks upon with
scorn, as mean and contemptible. The office of the ministry is an
office to be <i>magnified.</i> Ministers are ambassadors for
Christ, and stewards of the mysteries of God, and for their work's
sake are to be esteemed highly in love.—<i>My office;</i>
<b><i>ten diakonian mou</i></b>—<i>my ministry,</i> my service,
not my lordship and dominion. It was not the dignity and power, but
the duty and work, of an apostle, that Paul was so much in love
with. Now two things he exhorts the Gentiles to, with reference to
the rejected Jews:—</p>
<p class="indent" id="Rom.xii-p16">[1.] To have a respect for the Jews,
notwithstanding, and to desire their conversion. This is intimated
in the prospect he gives them of the advantage that would accrue to
the church by their conversion, <scripRef id="Rom.xii-p16.1" osisRef="Bible:Rom.11.12 Bible:Rom.11.15" parsed="|Rom|11|12|0|0;|Rom|11|15|0|0" passage="Ro 11:12,15"><i>v.</i> 12, 15</scripRef>. It would be as life from
the dead; and therefore they must not insult and triumph over those
poor Jews, but rather pity them, and desire their welfare, and long
for the receiving of them in again.</p>
<p class="indent" id="Rom.xii-p17">[2.] To take heed to themselves, lest they
should stumble and fall, as they Jews had done, <scripRef id="Rom.xii-p17.1" osisRef="Bible:Rom.11.17-Rom.11.22" parsed="|Rom|11|17|11|22" passage="Ro 11:17-22"><i>v.</i> 17-22</scripRef>. Here observe,</p>
<p class="indent" id="Rom.xii-p18"><i>First,</i> The privilege which the
Gentiles had by being taken into the church. They were grafted in
(<scripRef id="Rom.xii-p18.1" osisRef="Bible:Rom.11.17" parsed="|Rom|11|17|0|0" passage="Ro 11:17"><i>v.</i> 17</scripRef>), as a branch
of a wild olive into a good olive, which is contrary to the way and
custom of the husbandman, who grafts the good olive into the bad;
but those that God grafts into the church he finds wild and barren,
and good for nothing. Men graft to mend the tree; but God grafts to
mend the branch. 1. The church of God is an olive-tree, flourishing
and fruitful as an olive (<scripRef id="Rom.xii-p18.2" osisRef="Bible:Ps.52.8 Bible:Hos.14.6" parsed="|Ps|52|8|0|0;|Hos|14|6|0|0" passage="Ps 52:8,Ho 14:6">Ps.
lii. 8; Hos. xiv. 6</scripRef>), the fruit useful for the honour
both of God and man, <scripRef id="Rom.xii-p18.3" osisRef="Bible:Judg.9.9" parsed="|Judg|9|9|0|0" passage="Jdg 9:9">Judg. ix.
9</scripRef>. 2. Those that are out of the church are as wild
olive-trees, not only useless, but what they do produce is sour and
unsavoury: <i>Wild by nature,</i> <scripRef id="Rom.xii-p18.4" osisRef="Bible:Rom.11.24" parsed="|Rom|11|24|0|0" passage="Ro 11:24"><i>v.</i> 24</scripRef>. This was the state of the poor
Gentiles, that wanted church privileges, and in respect of real
sanctification; and it is the natural state of every one of us, to
be wild by nature. 3. Conversion is the grafting in of wild
branches into the good olive. We must be cut off from the old
stock, and be brought into union with a new root. 4. Those that are
grafted into the good olive-tree partake of the root and fatness of
the olive. It is applicable to a saving union with Christ; all that
are by a lively faith grafted into Christ partake of him as the
branches of the root—receive from his fulness. But it is here
spoken of a visible church-membership, from which the Jews were as
branches broken off; and so the Gentiles were grafted in,
<b><i>autois</i></b>—<i>among those</i> that continued, or in the
room of those that were broken off. The Gentiles, being grafted
into the church, partake of the same privileges that the Jews did,
<i>the root and fatness.</i> The olive-tree is the visible church
(called so <scripRef id="Rom.xii-p18.5" osisRef="Bible:Jer.11.16" parsed="|Jer|11|16|0|0" passage="Jer 11:16">Jer. xi. 16</scripRef>);
the root of this tree was Abraham, not the root of communication,
so Christ only is the root, but the root of administration, he
being the first with whom the covenant was so solemnly made. Now
the believing Gentiles partake of this root: <i>he also is ason of
Abraham</i> (<scripRef id="Rom.xii-p18.6" osisRef="Bible:Luke.19.9" parsed="|Luke|19|9|0|0" passage="Lu 19:9">Luke xix. 9</scripRef>),
the <i>blessing of Abraham comes upon the Gentiles</i> (<scripRef id="Rom.xii-p18.7" osisRef="Bible:Gal.3.14" parsed="|Gal|3|14|0|0" passage="Ga 3:14">Gal. iii. 14</scripRef>), the same fatness of the
olive-tree, the same for substance, special protection, lively
oracles, means of salvation, a standing ministry, instituted
ordinances; and, among the rest, the visible church-membership of
their infant seed, which was part of the fatness of the olive-tree
that the Jews had, and cannot be imagined to be denied to the
Gentiles.</p>
<p class="indent" id="Rom.xii-p19"><i>Secondly,</i> A caution not to abuse
these privileges. 1. "Be not proud (<scripRef id="Rom.xii-p19.1" osisRef="Bible:Rom.11.18" parsed="|Rom|11|18|0|0" passage="Ro 11:18"><i>v.</i> 18</scripRef>): <i>Boast not against the
branches.</i> Do not therefore trample upon the Jews as a reprobate
people, nor insult over those that are broken off, much less over
those that do continue." Grace is given, not to make us proud, but
to make us thankful. The law of faith excludes all boasting either
of ourselves or against others. "Do not say (<scripRef id="Rom.xii-p19.2" osisRef="Bible:Rom.11.19" parsed="|Rom|11|19|0|0" passage="Ro 11:19"><i>v.</i> 19</scripRef>): <i>They were broken off that I
might be grafted in;</i> that is, do not think that thou didst
merit more at the hand of God than they, or didst stand higher in
his favour." "But remember, <i>thou bearest not the root, but the
root thee.</i> Though thou art grafted in, thou art still but a
branch borne by the root; nay, and an engrafted branch, brought
into the good olive <i>contrary to nature</i> (<scripRef id="Rom.xii-p19.3" osisRef="Bible:Rom.11.24" parsed="|Rom|11|24|0|0" passage="Ro 11:24"><i>v.</i> 24</scripRef>), not free-born, but by an act
of grace enfranchised and naturalized. Abraham, the root of the
Jewish church, is not beholden to thee; but thou art greatly
obliged to him, as the trustee of the covenant and the father of
many nations. Therefore, <i>if thou boast,</i> know (this word must
be supplied to clear the sense) <i>thou bearest not the root but
the root thee.</i>" 2. "Be not secure (<scripRef id="Rom.xii-p19.4" osisRef="Bible:Rom.11.20" parsed="|Rom|11|20|0|0" passage="Ro 11:20"><i>v.</i> 20</scripRef>): <i>Be not high-minded, but
fear.</i> Be not too confident of your own strength and standing."
A holy fear is an excellent preservative against high-mindedness:
happy is the man that thus feareth always. We need not fear but God
will be true to his word; all the danger is lest we be false to
ours. <i>Let us therefore fear,</i> <scripRef id="Rom.xii-p19.5" osisRef="Bible:Heb.4.1" parsed="|Heb|4|1|0|0" passage="Heb 4:1">Heb. iv. 1</scripRef>. The church of Rome now boasts of a
patent of perpetual preservation; but the apostle here, in his
epistle to that church when she was in her infancy and integrity,
enters an express caveat against that boast, and all claims of that
kind.—<i>Fear</i> what? "Why fear lest thou commit a forfeiture as
they have done, lest thou lose the privileges thou now enjoyest, as
they have lost theirs." The evils that befal others should be
warnings to us. <i>Go</i> (saith God to Jerusalem <scripRef id="Rom.xii-p19.6" osisRef="Bible:Jer.7.12" parsed="|Jer|7|12|0|0" passage="Jer 7:12">Jer. vii. 12</scripRef>), and <i>see what I did
to</i> Shiloh; so now, let all the churches of God go and see what
he did to Jerusalem, and what is become of the day of their
visitation, that we may hear and fear, and take heed of Jerusalem's
sin. The patent which churches have of their privileges is not for
a certain term, nor entailed upon them and their heirs; but it runs
as long as they carry themselves well, and no longer. Consider,
(1.) "How they were broken off. It was not undeservedly, by an act
of absolute sovereignty and prerogative, but <i>because of
unbelief.</i>" It seems, then, it is possible for churches that
have long stood by faith to fall into such a state of infidelity as
may be their ruin. Their unbelief did not only provoke God to cut
them off, but they did by this cut themselves off; it was not only
the meritorious, but the formal cause of their separation. "Now,
thou art liable to the same infirmity and corruption that they fell
by." Further observe, They were <i>natural branches</i> (<scripRef id="Rom.xii-p19.7" osisRef="Bible:Rom.11.21" parsed="|Rom|11|21|0|0" passage="Ro 11:21"><i>v.</i> 21</scripRef>), not only interested in
Abraham's covenant, but descending from Abraham's loins, and so
born upon the premises, and thence had a kind of tenant-right: yet,
when they sunk into unbelief, God did not spare them. Prescription,
long usage, the faithfulness of their ancestors, would not secure
them. It was in vain to plead, though they insisted much upon it,
that they were Abraham's seed, <scripRef id="Rom.xii-p19.8" osisRef="Bible:Matt.3.9 Bible:John.8.33" parsed="|Matt|3|9|0|0;|John|8|33|0|0" passage="Mt 3:9,Joh 8:33">Matt. iii. 9; John viii. 33</scripRef>. It is
true they were the husbandmen to whom the vineyard was first let
out; but, when they forfeited it, it was justly taken from them,
<scripRef id="Rom.xii-p19.9" osisRef="Bible:Matt.21.41 Bible:Matt.21.43" parsed="|Matt|21|41|0|0;|Matt|21|43|0|0" passage="Mt 21:41,43">Matt. xxi. 41, 43</scripRef>. This
is called here <i>severity,</i> <scripRef id="Rom.xii-p19.10" osisRef="Bible:Rom.11.22" parsed="|Rom|11|22|0|0" passage="Ro 11:22"><i>v.</i> 22</scripRef>. God laid righteousness to the
line and judgment to the plummet, and dealt with them according to
their sins. Severity is a word that sounds harshly; and I do not
remember that it is any where else in scripture ascribed to God;
and it is here applied to the unchurching of the Jews. God is most
severe towards those that have been in profession nearest to him,
if they rebel against him, <scripRef id="Rom.xii-p19.11" osisRef="Bible:Amos.3.2" parsed="|Amos|3|2|0|0" passage="Am 3:2">Amos iii.
2</scripRef>. Patience and privileges abused turn to the greatest
wrath. Of all judgments, spiritual judgments are the sorest; for of
these he is here speaking, <scripRef id="Rom.xii-p19.12" osisRef="Bible:Rom.11.8" parsed="|Rom|11|8|0|0" passage="Ro 11:8"><i>v.</i>
8</scripRef>. (2.) "How thou standest, thou that art engrafted in."
He speaks to the Gentile churches in general, though perhaps
tacitly reflecting on some particular person, who might have
expressed some such pride and triumph in the Jews' rejection.
"Consider then," [1.] "By what means thou standest: <i>By
faith,</i> which is a depending grace, and fetches in strength from
heaven. Thou dost not stand in any strength of thy own, of which
thou mightest be confident: thou art no more than the free grace of
God makes thee, and his grace is his own, which he gives or
withholds at pleasure. That which ruined them was unbelief, and by
faith thou standest; therefore thou hast no faster hold than they
had, thou standest on no firmer foundation than they did." [2.] "On
what terms (<scripRef id="Rom.xii-p19.13" osisRef="Bible:Rom.11.22" parsed="|Rom|11|22|0|0" passage="Ro 11:22"><i>v.</i> 22</scripRef>):
<i>Towards thee goodness, if thou continue in his goodness,</i>
that is, continue in a dependence upon and compliance with the free
grace of God, the want of which it was that ruined the Jews—if
thou be careful to keep up thine interest in the divine favour, by
being continually careful to please God and fearful of offending
him." The sum of our duty, the condition of our happiness, is to
keep ourselves in the love of God. <i>Fear the Lord and his
goodness.</i> <scripRef id="Rom.xii-p19.14" osisRef="Bible:Hos.3.5" parsed="|Hos|3|5|0|0" passage="Ho 3:5">Hos. iii.
5</scripRef>.</p>
<p class="indent" id="Rom.xii-p20">III. Another thing that qualified this
doctrine of the Jews' rejection is that, though for the present
they are cast off, yet the rejection is not final; but, when the
fulness of time is come, they will be taken in again. They are not
cast off for ever, but mercy is remembered in the midst of wrath.
Let us observe,</p>
<p class="indent" id="Rom.xii-p21">1. How this conversion of the Jews is here
described. (1.) It is said to be their fulness (<scripRef id="Rom.xii-p21.1" osisRef="Bible:Rom.11.12" parsed="|Rom|11|12|0|0" passage="Ro 11:12"><i>v.</i> 12</scripRef>), that is, the addition of them
to the church, the filling up again of that place which became
vacant by their rejection. This would be the enriching of the world
(that is, the church in the world) with a great deal of light and
strength and beauty. (2.) It is called the receiving of them. The
conversion of a soul is the receiving of that soul, so the
conversion of a nation. They shall be received into favour, into
the church, into the love of Christ, whose arms are stretched out
for the receiving of all those that will come to him. And this will
be as <i>life from the dead</i>—so strange and surprising, and yet
withal so welcome and acceptable. The conversion of the Jews will
bring great joy to the church. See <scripRef id="Rom.xii-p21.2" osisRef="Bible:Luke.15.32" parsed="|Luke|15|32|0|0" passage="Lu 15:32">Luke xv. 32</scripRef>, <i>He was dead, and is
alive;</i> and therefore <i>it was meet we should make merry and be
glad.</i> (3.) It is called the <i>grafting of them in again</i>
(<scripRef id="Rom.xii-p21.3" osisRef="Bible:Rom.11.23" parsed="|Rom|11|23|0|0" passage="Ro 11:23"><i>v.</i> 23</scripRef>), into the
church, from which they had been broken off. That which is grafted
in receives sap and virtue from the root; so does a soul that is
truly grafted into the church receive life, and strength, and grace
from Christ the quickening root. They shall be <i>grafted into
their own olive-tree</i> (<scripRef id="Rom.xii-p21.4" osisRef="Bible:Rom.11.24" parsed="|Rom|11|24|0|0" passage="Ro 11:24"><i>v.</i>
24</scripRef>); that is, into the church of which they had formerly
been the most eminent and conspicuous members, to retrieve those
privileges of visible church-membership which they had so long
enjoyed, but have now sinned away and forfeited by their unbelief.
(4.) It is called the <i>saving of all Israel,</i> <scripRef id="Rom.xii-p21.5" osisRef="Bible:Rom.11.26" parsed="|Rom|11|26|0|0" passage="Ro 11:26"><i>v.</i> 26</scripRef>. True conversion may
well be called salvation; it is salvation begun. See <scripRef id="Rom.xii-p21.6" osisRef="Bible:Acts.2.47" parsed="|Acts|2|47|0|0" passage="Ac 2:47">Acts ii. 47</scripRef>. The adding of them to the
church is the saving of them: <b><i>tous sozomenous,</i></b> in the
present tense, <i>are saved.</i> When conversion-work goes on,
salvation-work goes on.</p>
<p class="indent" id="Rom.xii-p22">2. What it is grounded upon, and what
reason we have to look for it.</p>
<p class="indent" id="Rom.xii-p23">(1.) Because of the holiness of the
first-fruits and the root, <scripRef id="Rom.xii-p23.1" osisRef="Bible:Rom.11.16" parsed="|Rom|11|16|0|0" passage="Ro 11:16"><i>v.</i>
16</scripRef>. Some by the first-fruits understand those of the
Jews that were already converted to the faith of Christ and
received into the church, who were as the first-fruits dedicated to
God, as earnests of a more plentiful and sanctified harvest. A good
beginning promises a good ending. Why may we not suppose that
others may be savingly wrought upon as well as those who are
already brought in? Others by the first-fruits understand the same
with the root, namely, the patriarchs, Abraham, Isaac, and Jacob,
from whom the Jews descended, and with whom, as the prime trustees,
the covenant was deposited: and so they were the root of the Jews,
not only as a people, but as a church. Now, if they were holy,
which is not meant so much of inherent as of federal holiness—if
they were in the church and in the covenant—then we have reason to
conclude that God hath a kindness for the <i>lump</i>—the body of
that people; and for the <i>branches</i>—the particular members of
it. The Jews are in a sense a holy nation (<scripRef id="Rom.xii-p23.2" osisRef="Bible:Exod.19.6" parsed="|Exod|19|6|0|0" passage="Ex 19:6">Exod. xix. 6</scripRef>), being descended from holy
parents. Now it cannot be imagined that such a holy nation should
be totally and finally cast off. This proves that the seed of
believers, as such, are within the pale of the visible church, and
within the verge of the covenant, till they do, by their unbelief,
throw themselves out; for, <i>if the root be holy, so are the
branches.</i> Though real qualifications are not propagated, yet
relative privileges are. Though a wise man does not beget a wise
man, yet a free man begets a free man. Though grace does not run in
the blood, yet external privileges do (till they are forfeited),
even to a thousand generations. Look how they will answer it
another day that cut off the entail, by turning the seed of the
faithful out of the church, and so not allowing the blessing of
Abraham to come upon the Gentiles. The Jewish branches are reckoned
holy, because the root was so. This is expressed more plainly
(<scripRef id="Rom.xii-p23.3" osisRef="Bible:Rom.11.28" parsed="|Rom|11|28|0|0" passage="Ro 11:28"><i>v.</i> 28</scripRef>): <i>They are
beloved for the fathers' sakes.</i> In this love to the fathers the
first foundation of their church-state was laid (<scripRef id="Rom.xii-p23.4" osisRef="Bible:Deut.4.37" parsed="|Deut|4|37|0|0" passage="De 4:37">Deut. iv. 37</scripRef>): <i>Because he loved they
fathers, therefore he chose their seed after them.</i> And the same
love would revive their privileges, for still the ancient
loving-kindness is remembered; they are <i>beloved for the fathers'
sakes.</i> It is God's usual method of grace. Kindness to the
children for the father's sake is therefore called the <i>kindness
of God,</i> <scripRef id="Rom.xii-p23.5" osisRef="Bible:2Sam.9.3 Bible:2Sam.9.7" parsed="|2Sam|9|3|0|0;|2Sam|9|7|0|0" passage="2Sa 9:3,7">2 Sam. ix. 3,
7</scripRef>. Though, as concerning the gospel (namely, in the
present dispensation of it), they are enemies to it <i>for your
sakes,</i> that is, for the sake of the Gentiles, against whom they
have such an antipathy; yet, when God's time shall come, this will
wear off, and God's love to their fathers will be remembered. See a
promise that points at this, <scripRef id="Rom.xii-p23.6" osisRef="Bible:Lev.26.42" parsed="|Lev|26|42|0|0" passage="Le 26:42">Lev.
xxvi. 42</scripRef>. The iniquity of the fathers is visited but to
the third and fourth generation; but there is mercy kept for
thousands. Many fare the better for the sake of their godly
ancestors. It is upon this account that the church is called their
own <i>olive-tree.</i> Long it had been their own peculiar, which
is some encouragement to us to hope that there may be room for them
in it again, for old acquaintance-sake. That which hath been may be
again. Though particular persons and generations wear off in
unbelief, yet there having been a national church-membership,
though for the present suspended, we may expect that it will be
revived.</p>
<p class="indent" id="Rom.xii-p24">(2.) Because of the power of God (<scripRef id="Rom.xii-p24.1" osisRef="Bible:Rom.11.23" parsed="|Rom|11|23|0|0" passage="Ro 11:23"><i>v.</i> 23</scripRef>): <i>God is able to
graft them in again.</i> The conversion of souls is a work of
almighty power; and when they seem most hardened, and blinded, and
obstinate, our comfort is that God is able to work a change, able
to graft those in that have been long cast out and withered. When
the house is kept by the strong man armed, with all his force, yet
God is stronger than he, and is able to dispossess him. The
condition of their restoration is faith: <i>If they abide not still
in unbelief.</i> So that nothing is to be done but to remove that
unbelief that is the great obstacle; and God is able to take that
away, though nothing less than an almighty power will do it, the
same power that raised up Christ from the dead, <scripRef id="Rom.xii-p24.2" osisRef="Bible:Eph.1.19 Bible:Eph.1.29" parsed="|Eph|1|19|0|0;|Eph|1|29|0|0" passage="Eph 1:19,29">Eph. i. 19, 29</scripRef>. Otherwise, can these dry
bones live?</p>
<p class="indent" id="Rom.xii-p25">(3.) Because of the grace of God manifested
to the Gentiles. Those that have themselves experienced the grace
of God, preventing, distinguishing grace, may thence take
encouragement to hope well concerning others. This is his argument
(<scripRef id="Rom.xii-p25.1" osisRef="Bible:Rom.11.24" parsed="|Rom|11|24|0|0" passage="Ro 11:24"><i>v.</i> 24</scripRef>): "If thou
wast grafted into a good olive, that was wild by nature, much more
shall these that were the natural branches, and may therefore be
presumed somewhat nearer to the divine acceptance." This is a
suggestion very proper to check the insolence of those Gentile
Christians that looked with disdain and triumph upon the condition
of the rejected Jews, and trampled upon them; as if he had said,
"Their condition, bad as it is, is not so bad as yours was before
your conversion; and therefore why may it not be made as good as
yours is?" This is his argument (<scripRef id="Rom.xii-p25.2" osisRef="Bible:Rom.11.30-Rom.11.31" parsed="|Rom|11|30|11|31" passage="Ro 11:30,31"><i>v.</i> 30, 31</scripRef>): <i>As you in times past
have not,</i> &amp;c. It is good for those that have found mercy
with God to be often thinking what they were in time past, and how
they obtained that mercy. This would help to soften our censures of
those that still continue in unbelief, and quicken our prayers for
them. He argues further from the occasion of the Gentiles' call,
that is, the unbelief of the Jews; thence it took rise: "<i>You
have obtained mercy through their unbelief;</i> much more shall
they obtain mercy through your mercy. If the putting out of their
candle was the lighting of yours, by that power of God which brings
good out of evil, much more shall the continued light of your
candle, when God's time shall come, be a means of lighting theirs
again." "<i>That through your mercy they might obtain mercy,</i>
that is, that they may be beholden to you, as you have been to
them." He takes it for granted that the believing Gentiles would do
their utmost endeavour to work upon the Jews—that, when God had
persuaded Japhet, Japhet would be labouring to persuade Shem. True
grace hates monopolies. Those that have found mercy themselves
should endeavour that through their mercy others also may obtain
mercy.</p>
<p class="indent" id="Rom.xii-p26">(4.) Because of the promises and prophecies
of the Old Testament, which point at this. He quotes a very
remarkable one, <scripRef id="Rom.xii-p26.1" osisRef="Bible:Rom.11.26 Bible:Isa.59.20-Isa.59.21" parsed="|Rom|11|26|0|0;|Isa|59|20|59|21" passage="Ro 11:26,Isa 59:20,21"><i>v.</i>
26, from Isa. lix. 20, 21</scripRef>. Where we may observe, [1.]
The coming of Christ promised: <i>There shall come out of Zion the
deliverer.</i> Jesus Christ is the great deliverer, which supposes
mankind in a state of misery and danger. In Isaiah it is, <i>the
Redeemer shall come to Zion.</i> There he is called the Redeemer;
here the deliverer; he delivers in a way of redemption, by a price.
There he is said to come to Zion, because when the prophet
prophesied he was yet to come into the world, and Zion was his
first head-quarters. Thither he came, there he took up his
residence: but, when the apostle wrote this, he had come, he had
been in Zion; and he is speaking of the fruits of his appearing,
which shall come <i>out of Zion;</i> thence, as from the spring,
issued forth those streams of living water which in the everlasting
gospel watered the nations. <i>Out of Zion went forth the law,</i>
<scripRef id="Rom.xii-p26.2" osisRef="Bible:Isa.2.3" parsed="|Isa|2|3|0|0" passage="Isa 2:3">Isa. ii. 3</scripRef>. Compare
<scripRef id="Rom.xii-p26.3" osisRef="Bible:Luke.24.47" parsed="|Luke|24|47|0|0" passage="Lu 24:47">Luke xxiv. 47</scripRef>. [2.] The end
and purpose of this coming: <i>He shall turn away ungodliness from
Jacob.</i> Christ's errand into the world was to turn away
ungodliness, to turn away the guilt by the purchase of pardoning
mercy, and to turn away the power by the pouring out of renewing
grace, to save his people from their sins (<scripRef id="Rom.xii-p26.4" osisRef="Bible:Matt.1.21" parsed="|Matt|1|21|0|0" passage="Mt 1:21">Matt. i. 21</scripRef>), to separate between us and our
sins, that iniquity might not be our ruin, and that it might not be
our ruler. Especially to turn it away from Jacob, which is that for
the sake of which he quotes the text, as a proof of the great
kindness God intended for the seed of Jacob. What greater kindness
could he do them than to turn away ungodliness from them, to take
away that which comes between them and all happiness, take away
sin, and then make way for all good? This is the blessing that
Christ was sent to bestow upon the world, and to tender it to the
Jews in the first place (<scripRef id="Rom.xii-p26.5" osisRef="Bible:Acts.3.26" parsed="|Acts|3|26|0|0" passage="Ac 3:26">Acts iii.
26</scripRef>), to turn people from their iniquities. In Isaiah it
is, <i>The Redeemer shall come to Zion, and unto those that turn
from transgression in Jacob,</i> which shown who in Zion were to
have a share in and to reap benefit by the deliverance promised,
those and those only that leave their sins and turn to God; to them
Christ comes as a Redeemer, but as an avenger to those that persist
in impenitence. See <scripRef id="Rom.xii-p26.6" osisRef="Bible:Deut.30.2-Deut.30.3" parsed="|Deut|30|2|30|3" passage="De 30:2,3">Deut. xxx. 2,
3</scripRef>. Those that turn from sin will be owned as the true
citizens of Zion (<scripRef id="Rom.xii-p26.7" osisRef="Bible:Eph.2.19" parsed="|Eph|2|19|0|0" passage="Eph 2:19">Eph. ii.
19</scripRef>), the right Jacob, <scripRef id="Rom.xii-p26.8" osisRef="Bible:Ps.24.4 Bible:Ps.24.6" parsed="|Ps|24|4|0|0;|Ps|24|6|0|0" passage="Ps 24:4,6">Ps.
xxiv. 4, 6</scripRef>. Putting both these readings together, we
learn that none have an interest in Christ but those that turn from
their sins, nor can any turn from their sins but by the strength of
the grace of Christ.—<i>For this is my covenant with
them</i>—this, that the deliverer shall come to them—this, that
my Spirit shall not depart from them, as it follows, <scripRef id="Rom.xii-p26.9" osisRef="Bible:Isa.59.21" parsed="|Isa|59|21|0|0" passage="Isa 59:21">Isa. lix. 21</scripRef>. God's gracious
intentions concerning Israel were made the matter of a covenant,
which the God that cannot lie could not but be true and faithful
to. They were the <i>children of the covenant,</i> <scripRef id="Rom.xii-p26.10" osisRef="Bible:Acts.3.25" parsed="|Acts|3|25|0|0" passage="Ac 3:25">Acts iii. 25</scripRef>. The apostle adds,
<i>When I shall take away their sins,</i> which some think refers
to <scripRef id="Rom.xii-p26.11" osisRef="Bible:Isa.27.9" parsed="|Isa|27|9|0|0" passage="Isa 27:9">Isa. xxvii. 9</scripRef>, or only
to the foregoing words, to <i>turn away ungodliness.</i> Pardon of
sin is laid as the foundation of all the blessings of the new
covenant (<scripRef id="Rom.xii-p26.12" osisRef="Bible:Heb.8.12" parsed="|Heb|8|12|0|0" passage="Heb 8:12">Heb. viii. 12</scripRef>):
<i>For I will be merciful.</i> Now from all this he infers that
certainly God had great mercy in store for that people, something
answerable to the extent of these rich promises: and he proves his
inference (<scripRef id="Rom.xii-p26.13" osisRef="Bible:Rom.11.29" parsed="|Rom|11|29|0|0" passage="Ro 11:29"><i>v.</i> 29</scripRef>) by
this truth: <i>For the gifts and callings of God are without
repentance.</i> Repentance is sometimes taken for a change of mind,
and so God never repents, for he is in one mind and who can turn
him? Sometimes for a change of way, and that is here understood,
intimating the constancy and unchangeableness of that love of God
which is founded in election. Those gifts and callings are
immutable; whom he so loves, he loves to the end. We find God
repenting that he had given man a being (<scripRef id="Rom.xii-p26.14" osisRef="Bible:Gen.6.6" parsed="|Gen|6|6|0|0" passage="Ge 6:6">Gen. vi. 6</scripRef>, <i>It repented the Lord that he had
made man),</i> and repenting that he had given a man honour and
power (<scripRef id="Rom.xii-p26.15" osisRef="Bible:1Sam.15.11" parsed="|1Sam|15|11|0|0" passage="1Sa 15:11">1 Sam. xv. 11</scripRef>,
<i>It repenteth me that I have set up Saul to be king</i>); but we
never find God repenting that he had given a man grace, or
effectually called him; those gifts and callings are without
repentance.</p>
</div><scripCom id="Rom.xii-p26.16" osisRef="Bible:Rom.11.33-Rom.11.36" parsed="|Rom|11|33|11|36" passage="Ro 11:33-36" type="Commentary"/><div class="Commentary" id="Bible:Rom.11.33-Rom.11.36">
<h4 id="Rom.xii-p26.17">The Divine Sovereignty. (<span class="smallcaps" id="Rom.xii-p26.18">a.
d.</span> 58.)</h4>
<p class="passage" id="Rom.xii-p27">33 O the depth of the riches both of the wisdom
and knowledge of God! how unsearchable <i>are</i> his judgments,
and his ways past finding out!   34 For who hath known the
mind of the Lord? or who hath been his counsellor?   35 Or who
hath first given to him, and it shall be recompensed unto him
again?   36 For of him, and through him, and to him,
<i>are</i> all things: to whom <i>be</i> glory for ever. Amen.</p>
<p class="indent" id="Rom.xii-p28">The apostle having insisted so largely,
through the greatest part of this chapter, upon reconciling the
rejection of the Jews with the divine goodness, he concludes here
with the acknowledgment and admiration of the divine wisdom and
sovereignty in all this. Here the apostle does with great affection
and awe adore,</p>
<p class="indent" id="Rom.xii-p29">I. The secrecy of the divine counsels: <i>O
the depth!</i> in these proceedings towards the Jews and Gentiles;
or, in general, the whole mystery of the gospel, which we cannot
fully comprehend.—<i>The riches of the wisdom and knowledge of
God,</i> the abundant instances of his wisdom and knowledge in
contriving and carrying on the work of our redemption by Christ, a
depth which the angels pry into, <scripRef id="Rom.xii-p29.1" osisRef="Bible:1Pet.1.12" parsed="|1Pet|1|12|0|0" passage="1Pe 1:12">1
Pet. i. 12</scripRef>. Much more may it puzzle any human
understanding to give an account of the methods, and reasons, and
designs, and compass of it. Paul was as well acquainted with the
mysteries of the kingdom of God as ever any mere man was; and yet
he confesses himself at a loss in the contemplation, and,
despairing to find the bottom, he humbly sits down at the brink,
and adores the depth. Those that know most in this state of
imperfection cannot but be most sensible of their own weakness and
short-sightedness, and that after all their researches, and all
their attainments in those researches, while they are here they
cannot order their speech by reason of darkness. Praise is silent
to thee, <scripRef id="Rom.xii-p29.2" osisRef="Bible:Ps.65.1" parsed="|Ps|65|1|0|0" passage="Ps 65:1">Ps. lxv. 1</scripRef>.—
<i>The depth of the riches.</i> Men's riches of all kinds are
shallow, you may soon see the bottom; but God's riches are deep
(<scripRef id="Rom.xii-p29.3" osisRef="Bible:Ps.36.6" parsed="|Ps|36|6|0|0" passage="Ps 36:6">Ps. xxxvi. 6</scripRef>): <i>Thy
judgments are a great deep.</i> There is not only depth in the
divine counsels, but riches too, which denotes an abundance of that
which is precious and valuable, so complete are the dimensions of
the divine counsels; they have not only depth and height, but
<i>breadth and length</i> (<scripRef id="Rom.xii-p29.4" osisRef="Bible:Eph.3.18" parsed="|Eph|3|18|0|0" passage="Eph 3:18">Eph. iii.
18</scripRef>), and that passing knowledge, <scripRef id="Rom.xii-p29.5" osisRef="Bible:Rom.11.19" parsed="|Rom|11|19|0|0" passage="Ro 11:19"><i>v.</i> 19</scripRef>.—<i>Riches of the wisdom and
knowledge of God.</i> His seeing all things by one clear, and
certain, and infallible view—all things that are, or ever were, or
ever shall be,—that all is naked and open before him: there is his
knowledge. His ruling and ordering all things, directing and
disposing them to his own glory, and bringing about his own
purposes and counsels in all; this is his <i>wisdom.</i> And the
vast extent of both these is such a depth as is past our fathoming,
and we may soon lose ourselves in the contemplation of them. Such
<i>knowledge is too wonderful for me,</i> <scripRef id="Rom.xii-p29.6" osisRef="Bible:Ps.139.6" parsed="|Ps|139|6|0|0" passage="Ps 139:6">Ps. cxxxix. 6</scripRef>. Compare <scripRef id="Rom.xii-p29.7" osisRef="Bible:Rom.11.17-Rom.11.18" parsed="|Rom|11|17|11|18" passage="Ro 11:17,18"><i>v.</i> 17, 18</scripRef>.—<i>How unsearchable
are his judgments!</i> that is, his counsels and purposes: and his
<i>ways,</i> that is, the execution of these counsels and purposes.
We know not what he designs. When the wheels are set in motion, and
Providence has begun to work, yet we know not what he has in view;
it is <i>past finding out.</i> This does not only overturn all our
positive conclusions about the divine counsels, but it also checks
all our curious enquiries. Secret things belong not to us,
<scripRef id="Rom.xii-p29.8" osisRef="Bible:Deut.29.29" parsed="|Deut|29|29|0|0" passage="De 29:29">Deut. xxix. 29</scripRef>. God's way
is in the sea, <scripRef id="Rom.xii-p29.9" osisRef="Bible:Ps.77.19" parsed="|Ps|77|19|0|0" passage="Ps 77:19">Ps. lxxvii.
19</scripRef>. Compare <scripRef id="Rom.xii-p29.10" osisRef="Bible:Job.23.8-Job.23.9 Bible:Ps.97.2" parsed="|Job|23|8|23|9;|Ps|97|2|0|0" passage="Job 23:8,9,Ps 97:2">Job
xxiii. 8, 9; Ps. xcvii. 2</scripRef>. What he does we know not now,
<scripRef id="Rom.xii-p29.11" osisRef="Bible:John.13.7" parsed="|John|13|7|0|0" passage="Joh 13:7">John xiii. 7</scripRef>. We cannot
give a reason of God's proceedings, nor by searching find out God.
See <scripRef id="Rom.xii-p29.12" osisRef="Bible:Job.5.9 Bible:Job.9.10" parsed="|Job|5|9|0|0;|Job|9|10|0|0" passage="Job 5:9,9:10">Job v. 9; ix. 10</scripRef>.
The judgments of his mouth, and the way of our duty, blessed be
God, are plain and easy, it is a high-way; but the judgments of his
hands, and the ways of his providence, are dark and mysterious,
which therefore we must not pry into, but silently adore and
acquiesce in. The apostle speaks this especially with reference to
that strange turn, the casting off of the Jews and the
entertainment of the Gentiles, with a purpose to take in the Jews
again in due time; these were strange proceedings, the choosing of
some, the refusing of others, and neither according to the
probabilities of human conjecture. Even so, Father, because it
seemed good in thing eyes. These are methods unaccountable,
concerning which we must say, <i>O the depth!</i>—<i>Past finding
out,</i> <b><i>anexichniastoi</i></b>—<i>cannot be traced.</i> God
leaves no prints nor footsteps behind him, does not make a path to
shine after him; but his paths of providence are new every morning.
He does not go the same way so often as to make a track of it.
<i>How little a portion is heard of him!</i> <scripRef id="Rom.xii-p29.13" osisRef="Bible:Job.26.14" parsed="|Job|26|14|0|0" passage="Job 26:14">Job xxvi. 14</scripRef>. It follows (<scripRef id="Rom.xii-p29.14" osisRef="Bible:Rom.11.34" parsed="|Rom|11|34|0|0" passage="Ro 11:34"><i>v.</i> 34</scripRef>), <i>For who hath known the mind
of the Lord?</i> Is there any creature made of his cabinet-council,
or laid, as Christ was, in the bosom of the Father? Is there any to
whom he has imparted his counsels, or that is able, upon the view
of his providences, to know the way that he takes? There is so vast
a distance and disproportion between God and man, between the
Creator and the creature, as for ever excludes the thought of such
an intimacy and familiarity. The apostle makes the same challenge
(<scripRef id="Rom.xii-p29.15" osisRef="Bible:1Cor.2.16" parsed="|1Cor|2|16|0|0" passage="1Co 2:16">1 Cor. ii. 16</scripRef>): <i>For who
hath known the mind of the Lord?</i> And yet there he adds, <i>But
we have the mind of Christ,</i> which intimates that through Christ
true believers, who have his Spirit, know so much of the mind of
God as is necessary to their happiness. He that knew the mind of
the Lord has declared him, <scripRef id="Rom.xii-p29.16" osisRef="Bible:John.1.18" parsed="|John|1|18|0|0" passage="Joh 1:18">John i.
18</scripRef>. And so, though we know not the mind of the Lord,
yet, if we have the mind of Christ, we have enough. <i>The secret
of the Lord is with those that fear him,</i> <scripRef id="Rom.xii-p29.17" osisRef="Bible:Ps.25.14" parsed="|Ps|25|14|0|0" passage="Ps 25:14">Ps. xxv. 14</scripRef>. <i>Shall I hide from Abraham the
thing which I do?</i> See <scripRef id="Rom.xii-p29.18" osisRef="Bible:John.15.15" parsed="|John|15|15|0|0" passage="Joh 15:15">John xv.
15</scripRef>.—<i>Or who has been his counsellor?</i> He needs no
counsellor, for he is infinitely wise; nor is any creature capable
of being his counsellor; this would be like lighting a candle to
the sun. This seems to refer to that scripture (<scripRef id="Rom.xii-p29.19" osisRef="Bible:Isa.40.13-Isa.40.14" parsed="|Isa|40|13|40|14" passage="Isa 40:13,14">Isa. xl. 13, 14</scripRef>), <i>Who hath directed
the Spirit of the Lord, or, being his counsellor, hath taught him?
With whom took he counsel?</i> &amp;c. It is the substance of God's
challenge to Job concerning the work of creation (<scripRef id="Rom.xii-p29.20" osisRef="Bible:Job.38.1-Job.38.41" parsed="|Job|38|1|38|41" passage="Job 38:1-41">Job xxxviii.</scripRef>), and is applicable
to all the methods of his providence. It is nonsense for any man to
prescribe to God, or to teach him how to govern the world.</p>
<p class="indent" id="Rom.xii-p30">II. The sovereignty of the divine counsels.
In all these things God acts as a free agent, does what he will,
because he will, and gives not account of any of his matters
(<scripRef id="Rom.xii-p30.1" osisRef="Bible:Job.23.13 Bible:Job.33.13" parsed="|Job|23|13|0|0;|Job|33|13|0|0" passage="Job 23:13,33:13">Job xxiii. 13; xxxiii.
13</scripRef>), and yet there is no unrighteousness with him. To
clear which,</p>
<p class="indent" id="Rom.xii-p31">1. He challenges any to prove God a debtor
to him (<scripRef id="Rom.xii-p31.1" osisRef="Bible:Rom.11.35" parsed="|Rom|11|35|0|0" passage="Ro 11:35"><i>v.</i> 35</scripRef>):
<i>Who hath first given to him?</i> Who is there of all the
creatures that can prove God is beholden to him? Whatever we do for
him, or devote to him, it must be with that acknowledgment, which
is for ever a bar to such demands (<scripRef id="Rom.xii-p31.2" osisRef="Bible:1Chr.29.14" parsed="|1Chr|29|14|0|0" passage="1Ch 29:14">1
Chron. xxix. 14</scripRef>): <i>Of thine own we have given
thee.</i> All the duties we can perform are not requitals, but
rather restitutions. If any can prove that God is his debtor, the
apostle here stands bound for the payment, and proclaims, in God's
name, that payment is ready: <i>It shall be recompensed to him
again.</i> It is certain God will let nobody lose by him; but never
any one yet durst make a demand of this kind, or attempt to prove
it. This is here suggested, (1.) To silence the clamours of the
Jews. When God took away their visible church-privileges from them,
he did but take his own: and may he not do what he will with his
own—give or withhold his grace where and when he pleases? (2.) To
silence the insultings of the Gentiles. When God sent the gospel
among them, and gave so many of them grace and wisdom to accept of
it, it was not because he owed them so much favour, or that they
could challenge it as a debt, but of his own good pleasure.</p>
<p class="indent" id="Rom.xii-p32">2. He resolves all into the sovereignty of
God (<scripRef id="Rom.xii-p32.1" osisRef="Bible:Rom.11.36" parsed="|Rom|11|36|0|0" passage="Ro 11:36"><i>v.</i> 36</scripRef>): <i>For
of him, and through him, and to him, are all things,</i> that is,
God is all in all. All things in heaven and earth (especially those
things which relate to our salvation, the things which belong to
our peace) are of him by way of creation, through him by way of
providential influence, that they may be to him in their final
tendency and result. Of God as the spring and fountain of all,
through Christ, God-man, as the conveyance, to God as the ultimate
end. These three include, in general, all God's causal relations to
his creatures: of him as the first efficient cause, through him as
the supreme directing cause, to him as the ultimate final cause;
for the Lord hath made all for himself, <scripRef id="Rom.xii-p32.2" osisRef="Bible:Rev.4.11" parsed="|Rev|4|11|0|0" passage="Re 4:11">Rev. iv. 11</scripRef>. If all be of him and through him,
there is all the reason in the world that all should be to him and
for him. It is a necessary circulation; if the rivers received
their waters from the sea, they return them to the sea again,
<scripRef id="Rom.xii-p32.3" osisRef="Bible:Eccl.1.7" parsed="|Eccl|1|7|0|0" passage="Ec 1:7">Eccl. i. 7</scripRef>. To do all to the
glory of God is to make a virtue of necessity; for all shall in the
end be to him, whether we will or no. And so he concludes with a
short doxology: <i>To whom be glory for ever, Amen.</i> God's
universal agency as the first cause, the sovereign ruler, and the
last end, ought to be the matter of our adoration. Thus all his
works do praise him objectively; but his saints do bless him
actively; they hand that praise to him which all the creatures do
minister matter for, <scripRef id="Rom.xii-p32.4" osisRef="Bible:Ps.145.10" parsed="|Ps|145|10|0|0" passage="Ps 145:10">Ps. cxlv.
10</scripRef>. Paul had been discoursing at large of the counsels
of God concerning man, sifting the point with a great deal of
accuracy; but, after all, he concludes with the acknowledgment of
the divine sovereignty, as that into which all these things must be
ultimately resolved, and in which alone the mind can safely and
sweetly rest. This is, if not the scholastic way, yet the Christian
way, of disputation. Whatever are the premises, let god's glory be
the conclusion; especially when we come to talk of the divine
counsels and actings, it is best for us to turn our arguments into
awful and serious adorations. The glorified saints, that see
furthest into these mysteries, never dispute, but praise to
eternity.</p>
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