Romans 11:36 - Coke's Commentary on the Holy Bible

Bible Comments

For of him, &c.— Of him, as the original author; through him, as the gracious preserver; and to or for him, as the ultimate end,—are all things: For his pleasure all things were created; by his providence all things are preserved; to his gloryall things terminate. Antoninus, speaking of nature (by which he evidently means God), has an expression which one would imagine he had borrowed from this of St. Paul, Εξ σου παντα, εν σοι παντα, εις σε παντα,— "All things are of thee, in thee, and to thee." Thus, says Mr. Locke, St. Paul concludes, with a very solemn epiphonema, that admirable evangelical discourse to the church at Rome, which had taken up the eleven foregoing Chapter s. It was addressed to the two sorts of converts, viz. Gentiles and Jews; into which, as into two distinct bodies, he all along through this Epistle divides all mankind, and considers them as so divided into two separate corporation. 1. As to the Gentiles, he endeavours to satisfy them, that though they for their apostacy from God to idolatry, and the worship of false gods, had been abandoned by God, had lived in sin and blindness, without God in the world, strangers from the knowledge and acknowledgment of him, yet that the mercy of God through Jesus Christ was extended to them, whereby there was a way now opened to them to become the people of God. For since no man could be saved by his own righteousness, no, not the Jews themselves, by the deeds of the law, the only way to salvation, both for Jews and Gentiles, was by faith in Jesus Christ. Nor had the Jews any other way now to continue themselves the people of God, than by receiving the Gospel; which way was opened also to the Gentiles, and they were as freely admitted into the visible kingdom of God, now erected under Jesus Christ, as the Jews, and upon the sole terms of believing. So that there was no need at all for the Gentiles to be circumcised to become Jews, that they might be partakers of the benefits of the Gospel. 2. As to the Jews, the Apostle's other great aim in the foregoing discourse is, to remove the offence which the Jews took at the Gospel, because the Gentiles were received into the church as the people of God, and were allowed to be subjects of the kingdom of the Messiah. To bring them to a better temper, he shews them, from the sacred scripture, that they could not be saved by the deeds of the law, and therefore the doctrine of righteousness by faith ought not to be so strange a thing to them. And as to their being for their unbelief rejected from being the people of God, and the Gentiles taken-in in their room, he shews plainly, that this was foretold them in the Old Testament; and that herein God did them no injustice. He was Sovereign over all mankind, and might choose whom he would to be his peculiar people, with the same freedom that he chose the posterity of Abraham among all the nations of the earth, and of that race chose the descendants of Jacob before those of his elder brother Esau, and that before they had a being, or were capable of doing good or evil. In all which discourse of his, it is plain the election spoken of has for its object only nations or collective bodies politic in this world, and not particular persons, in reference to their eternal state in the world to come.

Inferences.—It appears from this prophetic chapter, as well as from many striking predictions in other parts of Scripture, that the Jews will hereafter be restored to the favour and protection of their God, and will become with the Gentiles one fold, under one shepherd, Jesus Christ. For this purpose they are remarkably preserved a distinct and separate people from all the nations of the earth; and nothing can afford a more striking proof of the truth of the Christian religion, than their present subsistence as a people, together with all the peculiar circumstances of their state and dispersion. With a view to them we may observe, that some evidences of the truth of our holy faith are not weakened, but rather gain force by length of time. Jesus often spoke of many coming from the east and the west, and from the north and the south, to sit down with Abraham, and Isaac, and Jacob, in the kingdom of heaven; that is, to partake of the privileges of the Gospel, and the blessings of the Messiah's kingdom: so long therefore as there are Gentiles in the world, who thankfully embrace the Gospel, this declaration is fulfilled; and the longer it is since these words were spoken, the more are they verified; and every accession to the church of Christ from among ignorant and darkened Gentiles, is a fresh confirmation of the truth of his doctrine. The dispersion of the Jews, the longer it lasts, still more and more strengthens the evidences of the Christian religion; it is the more remarkable; it is a plainer and more affecting token of divine displeasure against them; it affords greater assurance that the Messiah is already come; and it is rendered the more impossible for any man to prove himself of the tribe of Judah, and the family of David, whence the Messiah was to arise. For these reasons their present dispersion is prolonged, and may it be duly attended to by all to whom the consideration of it may be of use!

St. Paul directs us to consider these things as warnings; Because of unbelief they were broken off and thou standest by faith: be not high-minded, but fear, &c. Romans 11:20. For if we improve not our privileges, the glory may depart from us also. The seven churches of Asia in the book of Revelation were warned, and most of them threatened with the removal of their candlestick, unless they speedily repented, and did their first works. Many Christian churches, planted by the apostles of Jesus, and watered by their fellow-labourers, have fallen to decay and ruin: the name and title of Christian will not save particular persons in the day of judgment; nor will the name of Jesus or Christian alone secure churches and societies in this world. There should be not only the leaves of a fair profession, but also fruits of love and peace, and all the branches of righteousness and true holiness. Christians should have heavenly minds, and their lives should be adorned with acts of meekness, patience, self-denial, and zeal for each other's welfare. Christ will dwell with such. They honour him, and he will honour them with a distinguished care and protection.

We learn from the Apostle's arguments, that as in past ages the Jews had been of great service in upholding religion in the world, and from them at length it was brought to the Gentiles; so when in the end the Jews are converted to the faith of Christ, it will be perhaps in some measure through the Gentiles; and probably upon some more general conversion of the latter than has yet been. See Romans 11:30-31. But whenever this general conversion of the Jews to the faith of Jesus takes place, they will become Christians indeed, and their fondness for the rites of the Mosaic law will cease, that they and the Gentiles may become one people and one flock.

We have good reason to wish and pray for that great event,—that the fulness of the Gentiles may be brought in. In the mean time, we should both labour for the conversion of ignorant Gentiles, and do what lies in our power to excite the people of the Jews to emulation, by the simplicity of our worship, the purity of our faith, and the holiness of our lives.

From the state of things represented to us in this chapter, we cannot fail to admire the exceeding riches of the wisdom and goodness of God, who has graciously afforded mankind in all ages helps, more or less, for knowing the great truths of religion. God ever spoke to all by the secret inspiration of his Holy Spirit: when that was not duly attended to, and the danger of universal ignorance became great, he separated a family, that of Abraham, from the rest of the world; and of a part of it he made a great nation, to whom he gave a law; and who thereby were set up as a lamp upon a hill, to lighten the world around them. Among them, by his grace and by frequent interpositions of his wise and powerful providence, religion was maintained, and they were kept a distinct nation, enjoying many privileges until the Messiah came, and religion was spread far and wide in the nations of the earth, according to promises made long before: and then the Jews generally rejecting that blessing, God cast them off from being his people, as they had been, and poured down upon them dreadful tokens of his displeasure; yet not destroying them utterly, but making use of them, even under afflictions, to support the truth of the mission and authority of his only-begotten Son, whom they had crucified.
Nor is there herein any injustice, or unkindness; for still they are provoked to jealousy by those who are taken in their room: and in this respect they now enjoy an advantage with regard to religion, beyond what the Gentiles had formerly. For then it was the nation of the Jews only, to whom God was known; and many of the nations of the earth were remote from them. But the unbelieving Jews, for the most part, live among or near the followers of Jesus, and have better opportunities to inform themselves of the principles of their religion, than the Gentiles had of old to know that of the Israelites.

And the wisdom of divine Providence in the former and the latter dispensation is admirable, as the Apostle observes at the end of this chapter, Romans 11:30-36 on addressing himself to Gentile Christians; a passage, whence we may conclude with St. James at the council at Jerusalem, that known unto God are all his works from the beginning. Acts 15:18.

It may moreover be reasonably supposed, that it will be highly delightful in the heavenly state to know and observe the various methods of divine Providence, relating to his creatures in the world where we have lived; particularly to observe the manifold designs of wisdom and goodness, with regard to the concerns of religion.
A wise, pious, and discerning person has now great delight and profitable entertainment in reviewing these works of divine Grace and Providence, as recorded in the Scriptures of the Old and New Testament; but the discoveries in a future state must be incomparably more full and complete, and consequently more delightful. We shall then see the overspreading deluge of ignorance in some places and ages, the wonderful steps by which light was restored, and all the virtue of the instruments raised up and employed by God; the faithful and disinterested zeal with which they served God, and promoted the welfare of their fellow-creatures; and how even afflictive events subserved beneficial designs. And though such extensive knowledge should not be the portion of those who are finally separated from God, yet there will be a remembrance of things past; what men have done and neglected to do; what means of knowledge were offered them in this world; what convictions they had of duty; what helps they enjoyed for securing a holy and virtuous life and conduct, and strengthening them against temptations; in short, to bring them to Christ and eternal salvation,—and how they failed to improve those many advantages!

How piercing must it be, in the place of torment, for a descendant of Abraham, who lived in the time of our Lord, to recollect the gracious words he heard from his mouth! That though Jesus taught in the streets of his city, and in the most winning manner promised everlasting life to such as believed in and obeyed him; and though he performed numerous miracles, healing and beneficial, suited to the goodness of his doctrine, and tokens of inexpressible mildness and benevolence,—yet he despised and abused this amiable Person! And though he knew that the prophets had spoken of a great Deliverer to arise among them, and it was the prevailing opinion that that was the very time prefixed for his coming; he would not hearken to him, nor regard him, because of some groundless prejudices, and too strong an affection for worldly possessions and enjoyments.

In like manner, to how many others also will not the recollection of religious, of Christian privileges, not improved, but rejected and abused, be matter of torment and vexation!—For instance, Children of pious parents, who set at nought all their counsel, and will have none of their reproofs! Servants, who are averse to the order and restraint of religious families, and offended at daily devotions and frequent readings of the Scripture, or other books of piety; who choose the habitations of the wicked, where there is not so much as a form of godliness, or an appearance of religion, and prefer the company and manners of the dissolute, who are a reproach to human nature!—A Christian, partaking in all the ordinances of the Gospel, yet acting contrary to the obligations he is under!—A minister in God's house, shewing to others the way to salvation, but not walking in it himself!

How grievous must the recollection of such advantages be hereafter, if finally abused and disregarded! What consolation can then be given to the trembling souls of men?—Alas, the sad reflection on their own folly will be unavoidable, and for ever incurable!
May we therefore be wise to know and mind the things of our peace, now in this our day!—Securing time, while we have it, for serious reflections on our conduct and our advantages, and comparing our light and knowledge with our actions and purposes! For between these there ought, there must be an agreement, or miserable will be the consequence. Where much is given, much may and will be expected: and the servant who knew his Lord's will, and did it not, shall be beaten with many stripes. Luke 12:47.

These are certain truths:—these are things which will some time afford either a pleasing and comfortable, or an afflictive and sorrowful recollection to the soul. It is an aweful and awakening observation of our Lord:—This is the condemnation, That light is come into the world, and men loved darkness rather than light, because their deeds were evil, John 3:19. If any of us should perish, have we not reason to dread this aggravated condemnation?—For we must be sensible that we have had sufficient instruction to assure us, that things above are preferable to things on this earth: that nothing therefore ought so to divert and engage us, as to prevent our laying up to ourselves treasures in heaven; and that we ought to order our present concerns, and the whole of our conversation, in such a manner as may best promote our most important interests,—the everlasting salvation and happiness of our souls. See Lardner, and on Romans 11:11.

REFLECTIONS.—1st, Nothing could be more grating to the Jews than this subject of their rejection; and some one might say, Hath God cast away his people? God forbid.

1. Though some are cast off through unbelief, yet all are not unbelievers.
2. If the nation of Jews in general be at present abandoned through their rejection of the Gospel, the Gentiles are called into the Messiah's kingdom.
3. The time will come when the Jews shall be brought back, and admitted into the peculiar church of the Messiah.
[1.] Though some are cast off through unbelief, yet all are not unbelievers: of this St. Paul was himself an instance. For I also am an Israelite, of the seed of Abraham, of the tribe of Benjamin; and though none shewed greater bitterness against the Gospel, yet have I obtained mercy; and multitudes besides, of the Jewish people, share the same blessing, for God hath not cast away his people, which he foreknew would believe, and be faithful to his grace: and these were more than might be at first imagined, as was the case in the days of Elias, when, on account of their general defection to idolatry, and persecution of God's prophets, that zealous reformer complained to God as if he was left alone, and his life daily in jeopardy; and, from the melancholy appearances could not but conclude that the people were ripe for ruin. But God informs him that, bad as things were, he had still seven thousand faithful worshippers, who had not bowed to Baal; even so then at this present time also there is a remnant according to the election of grace,—who accede to the election of grace by believing. Note; (1.) There are many more faithful souls, than we, looking round on the general apostacy, are ready to suppose. (2.) When religion is out of countenance, it is a great thing to dare to be singular, and not bow the knee to Baal.

What then is the case? Why the fact is evident, Israel hath not attained that which he seeketh for; the reason of which is given, chap. Romans 9:31-32 but the election hath attained it, through faith in Jesus, and the rest were blinded, left to their impenitence and unbelief, and perishing by the sentence of that law, for their obedience to which they expected justification before God. Note; (1.) They who trust in whole or in part on their works for justification, make Christ to have died in vain, and the grace of God of no effect. (2.) They who trust on their own righteousness, are ever most hardened against the Gospel method of salvation.

In proof of what he had alleged, terrible as it might appear to some, he appeals to the Scriptures, 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. They are sunk into stupidity and insensibility, and in just judgment for their rejection of all the means, mercies, and corrections vouchsafed to them, especially for their wilful unbelief of the Gospel, God has abandoned them to a reprobate mind. And, to the same effect, David saith, when speaking of the enemies of the Messiah, Let their table be made a snare, and a trap, and a stumbling-block, and a recompence unto them. The altar, and all the ritual service on which they depended, would prove the means of their ruin; or those bounties of Providence, which they abused to pride and luxury, should intoxicate them, and, like drunken men, for the punishment of their infidelity, they should stumble into perdition. Let their eyes be darkened, that they may not see; since they hate the light, they shall be left in blindness; and bow down their back alway, under perpetual bondage and servitude, enslaved by the powers of the earth, and more enslaved by worldly-mindedness; by sin and Satan. Note; (1.) Of all judgments, spiritual ones are most to be dreaded, and yet are usually least perceived. (2.) They who mind earthly things, cannot but walk in darkness.

[2.] Though the Jews were cast off for a while from the peculiar kingdom of the Messiah, the Gentiles were called into the church.

I say then, have they stumbled that they should fall, utterly and irrecoverably? God forbid: but rather, so hath God ordered it in his providence, that through their fall salvation is come unto the Gentiles (see Acts 13:46-47.), for to provoke them to jealousy; that, ashamed to be outdone by the Gentiles, they may be stirred up to a noble emulation. Now if the fall of them be the riches of the world, and the diminishing of them the riches of the Gentiles, God in his infinite wisdom and mysterious designs, making the apostacy and obstinacy of the Jews the occasion of spreading his Gospel the sooner among the Gentiles, whom he is pleased to enrich with the abundance of his grace; how much more will the Gentiles be confirmed in the faith, and the multitude of converts increase when they shall see their fulness, the restoration of the dispersed Jews to their forfeited privileges, when at the last they shall be turned to the Lord? For I speak to you Gentiles, for your comfort and caution, inasmuch as I am the apostle of the Gentiles, particularly appointed of God to preach the Gospel to you; I magnify mine office, I glory in my employment, and bless God for having honoured me so far as to appoint me thereunto. And this I say, If by any means I may provoke to emulation them which are my flesh, to outstrip the Gentiles, ashamed to be exceeded by them in faith and holiness, and might thus save some of them, by leading them to Christ for pardon, grace, and eternal life; for, as I said, if the casting away of them be the reconciling of the world, the Gospel, through their infidelity, being sent unto the Gentiles, what shall the receiving of them be, but life from the dead? How surprising and delightful will that great event be, when the Jews in general shall be converted to Christ, and restored to the church as men raised from the dead; and their conversion inspire the Gentiles with fresh life and vigour! For if the first-fruit be holy, and some few converts of the Jewish people now appear the pledges and earnest of what God will do for the nation hereafter, the lump is also holy, and they shall at last be consecrated as a nation to God: and if the root be holy, Abraham and the patriarchs, from whom the Jews descended, considered as their federal head, to whom and his seed the promises were made, so are the branches; they have a relative holiness in virtue of their descent; and, though at present their unbelief cuts them off from all the privileges of the covenant, yet for the fathers' sake, in future ages God's love to them, as a nation, shall appear, and they shall again be received into the bosom of his church. And if some of the branches be broken off, for their unbelief, and thou, a Gentile, being a wild olive-tree, by birth an alien from the commonwealth of Israel, and a stranger to the covenants of promise, wert grafted in among them, and with them partakest of the root and fatness of the olive-tree, admitted in common with Abraham's natural descendants, who believe, to share in all the blessings and privileges of the peculiar covenant of the Messiah, boast not against the branches, looking down with scorn on the Jews, who for their infidelity are broken off; but if thou boast, and grow proud of thy advancement, remember thou bearest not the root, but the root thee, and all the mercies thou enjoyest are from the Jews; from them, according to the flesh, Christ descended; the first preachers of the Gospel were of their nation; and all thy church privileges are derived from Abraham, the great father of the faithful: therefore this people, though now fallen, must not be trampled upon. Thou wilt say, then, perhaps, The branches were broken off, that I might be grafted in; I was preferred to them, and have reason to esteem myself above them. Well; because of unbelief they were broken off; it was not on account of any goodness in you, but because of their own infidelity; and thou standest by faith, not holding your privileges on account of any descent, but through God's free grace in Christ Jesus: and therefore all boasting is excluded. Be not then high-minded: but fear, lest you also fall, through the same example of unbelief. For if God spared not the natural branches, take heed lest he also spare not thee; if the Gentiles imitated their pride and unbelief, they might much more apprehend he would deal with them in the same manner, and deprive them of all the privileges to which he had admitted them. Behold therefore, and admire, the goodness and severity of God: on them which fell, he hath exercised just severity, cutting them off from his visible church, and depriving them of all the privileges of his peculiar people; but toward thee, unworthy as thou art, he hath shewn the most transcendant goodness, admitting thee, a despised idolatrous Gentile, into his kingdom, and will continue to bless thee, if thou continue in his goodness, and do not abuse the merciful dispensation, under which you at present stand, by pride and infidelity: otherwise thou also shalt be cut off: and no nominal profession of Christianity, if the heart prove apostate, will secure any man from the wrath of God.

[3.] There is still hope in the end, that all Israel, as a nation, notwithstanding their present rejection, shall at last be converted and saved. And they also, if they abide not still in unbelief, shall be graffed in: and when they receive the Gospel, and believe in Jesus as the Messiah, shall be readmitted into the visible church, for God is able to graff them in again, as the children of believing Abraham. Nor is this at all inconceivable or improbable; for if thou wert cut out of the olive-tree, which is wild by nature, sprung from the Gentile stock, which was out of the peculiar covenant, and wert grafted contrary to nature into a good olive-tree, which is like grafting a wild scion on a good tree, how much more shall these which be the natural branches, and descendants of Abraham, be graffed into their own olive-tree, and be received into the Gospel church, which was once wholly confined to their people and nation,—if they believe? For I would not, brethren, that ye should be ignorant of this mystery, (lest ye should be wise in your own conceits; puffed up with an opinion of your own excellence, and fancying that the favour of God is henceforth to be confined to you alone,) that blindness in part is happened to Israel, and they are left to their unbelief for a while, until the fulness of the Gentiles be come in, when in the latter days the nations of the earth shall, in a more general manner than ever become obedient to the faith. And so all Israel shall be saved; in general they shall be brought into the Gospel-church, and converted to the Lord: as it is written, There shall come out of Sion the Deliverer, and shall turn away ungodliness from Jacob; the adored Messiah in the last days shall go forth in the power of his Gospel, and by the efficacy of his word and Spirit shall bring the sons of Jacob, the Jews at large, into his Gospel-church. For this is my covenant unto them; and he will fulfil his promises, as will be seen in the latter day; when I shall take away their sins, freely pardoning, for his name's sake, all that is past, and receiving into the arms of his love all that shall embrace in faith the true Messiah.

Upon the whole, then, the state of the case stands thus: As concerning the Gospel, they are at present enemies to it, and permitted so to be for your sakes, that the Gospel might be the sooner and farther diffused through the Gentile world (Acts 13:46-47.). But as touching the election of them as a nation to be his peculiar people, they are beloved for the Fathers' sakes; and though for the present abandoned, yet there is still mercy in store for the nation. For the gifts and calling of God are without repentance; God having made his promises to Israel, as a chosen nation, they shall assuredly be called again into his church. For as ye in times past have not believed God, but lived without him in the world, serving stocks and stones, yet have now obtained mercy, through God's boundless grace admitted into the fellowship and privileges of the Gospel, through their unbelief, who put that Gospel from them: even so have these also now not believed, have been left to their infidelity, that through your mercy they also may obtain mercy; provoked to emulation by you, and led by faith to embrace the same Redeemer, through whom the Gentiles have found acceptance with God. And this conversion of the Jews is at least as likely, and will be as sure, as the conversion of the idolatrous Gentiles. For God hath concluded them all in unbelief; both Jews and Gentiles have been left by turns out of the visible church; that he might glorify the riches of his grace towards both, and have mercy upon all; upon the body of Jews and Gentiles in general, making them at last one fold under one Shepherd.

2nd, Having evidently reconciled the rejection of the Jews with the justice and goodness of God, and shewn that there was mercy yet in store for them; in the view of this astonishing dispensation the Apostle breaks out, O the depth of the riches both of the wisdom and knowledge of God! how unsearchable are his judgments, and his ways past finding out! Farther the Apostle dares not pry into the divine counsels, but stands admiring on the ocean's brink, and cries, O the depth of the riches of that grace, which both Jews and Gentiles experience, unworthy as they are of the least of it! What wisdom and knowledge appear in the contrivance of this admirable scheme, planned in the divine mind, to make even the rejection of the Jews subservient to the calling of the Gentiles; and their conversion, the means at last of restoring the Jews as a nation to the divine favour. These counsels are too deep for us to fathom; and the methods which in his providence he takes to effect his own purposes, are beyond our ken; we are lost in the labyrinth, of which he who is infinite in wisdom only holds the clue. For who hath known the mind of the Lord? what creature ever pried into the deep things of God, or could fathom his infinite wisdom? Or who hath been his counsellor? nor man nor angel was consulted in planning his designs of grace. Or who hath first given to him, and it shall be recompensed unto him again? Who can claim any thing by right from him? He is debtor neither to Jew nor Gentile; and how then dare any arraign his procedure, or say unto him, What doest thou? For of him, and through him, and to him are all things; all things in nature and providence own him their former and upholder, their efficient cause and ultimate end; to whom therefore it is most fit, that the saints upon earth, and the exalted spirits in heaven, should ascribe glory for ever! and all who have tasted of his grace, will add their joyful Amen! Note; Though we have the deepest insight into the mysteries of grace, the wisest must own, that they know but a part of God's ways. There are many things which our short line cannot fathom. Our business therefore is to acquiesce in the divine determinations; not to cavil, but to admire and adore!

Romans 11:36

36 For of him, and through him, and to him, are all things: to whomi be glory for ever. Amen.