Exposition of Romans 8-11, Chapter 11 · Verses 25-26
VERSE 25. For I would not brethren that ye ſhould be ignorant of this mystery, left you ſhould be wiſe in your owne conceits, that blindneſſe or hardneſſe.in part is hapned to Iſrael, vntill the fulneſſe of the Gentiles be come in.
26. And ſo all Iſrael ſhall be ſaued.
IN theſe words the Apoſtle proues the certaintie of the calling of the Iewes, and he takes his argumēt from a revelation of this ſecret vntounto him by the Spirit of God, to be made knowne to the Gentiles; ſo that this Scripture is a propheſie, and is of the nature of a demonſtration.
Here, and ſo to the 33. verſe, are three things: firſt, the preface: ſecondly, the propheſie: thirdly, the proofe.
The preface is in theſe words, I would not brethren that you ſhould be ignorant of this myſterie, leſt you ſhould be wiſe in your owne conceits. Where are two things: firſt, the nature of this propheſie: ſecondly, an admonition concerning it. The nature of it is ſet downe in this word myſterie. Myſteries are of two ſorts: firſt, when ſome ſpirituall thing is ſhadowed vnderunder viſible ſignes, ſo the Sacraments are called myſteries, improperly: ſecondly, when ſome ſacred thing is reuealed by ſpeciall illumination, or by the euent, which could neuer be vnderſtood by ſtudie, but by the Spirit of God: ſo the doctrine of the Trinitie of perſons in the vnitie of the Godhead; the perſonall vnion of the two natures in Chriſt, the myſticall vnion of Chriſt and his Church, the reſurrection of the dead, the calling of the Gentiles, the recalling of the Iewes, of which we ſpeake. This is a great ſecret, and in Pauls time more ſecret to the Gentile then to the Iew, for theſe had a glimmering of a deliuerance to come; but how, what, and when, they knew not.
In the admonition are three things: firſt the perſons admoniſhed, which are the Gentiles, whom Paul a Iew calleth brethren. The profeſſion of the Goſpell makes all profeſſors brethren. Therefore we ſhould all liue in vnitie.
Secondly, the admonition, which is, that the Gentiles ſhould not be ignorant of this ſecret. How well doe they follow Paul, who contradict this as falſe. Againe, this myſterie is neceſſary to be knowne, much more other myſteries.
Thirdly, the vſe of the knowledge of this ſecret, that the Gentiles ſhould not be arrogant in themſelues, that their pride in which they contemned the Iewes, might be curbed. Paul touched them for this before, v. 18.20. here alſo he meets with them for it: ſo profitable is it for vsus, often to be admoniſhed of that vice to which we are moſt inclined.
The ſecond generall thing, is the propheſie it ſelfe, in theſe words, Blindneſſe is partly come to Iſrael vntill the fulneſſe of the Gentiles be come in, and ſo all Iſrael ſhall be ſaued. Here are two things: firſt, a deſcription of the preſent eſtate of the Iewes, Blindneſſe in part is happened to Iſrael. Secondly, a reuealing of ſome ſecret things concerning this eſtate: which are two: firſt, how long this blindneſſe is to endure; namely till the fulneſſe of the Gentiles be come in. This is one ſecret. Secondly, what ſhal become of them when this fulneſſe is come in; then all Iſrael ſhall be ſaued, ver. 26.
In the deſcription of their preſent eſtate, are foure things: firſt, the perſons, Iſrael: ſecondly, the thing, blindneſſe: thirdly the manner, is hapned: fourthly the degree, in part
1. The perſons, Iſrael: this terme is three wayes taken: firſt for a name of Iacob the Patriarke; not ſo here: ſecondly figuratiuely for all the elect; nor ſo here, becauſe of the oppoſition betweene Iſrael and Gentile: thirdly for the people of the Iewes which are the carnall ſeed of Abraham, Iſaac and Iacob; ſo it is here to be taken, which is confirmed from the thing it ſelfe, which ſpeaketh as much, namely the preſent blindneſſe of that people,
2. The thing, blindneſſe of mind, which is the cauſe of their reiection, the cauſe put for the effect.
3. The maner is hapned, not at aduenture, but is caſt vponupon them by the iuſt iudgement of God: a iudiciall hardneſſe, beſide thir naturall.
4. The degree, in part: this word either notes the time, or is added to the thing or to the perſons. Ambroſe referres it to the time, which (and may be very well) is receiued of many. Caluin referres it to the thing, as if Paul ſhould ſay, mitigating the matter: They are become blind after a ſort or in ſome part. But this I take it cannot be: firſt becauſe Paul hath before aggrauated their hardneſſe, and here to vnſay it, agrees not with the Spirit by which Paul wrote: ſecondly, all experience ſhews that the Iewes are not after a ſort in a ſmall meaſure, but in a wonderfull high degree hardned, ſtill railing at and bl…ſpheming Chriſt and his Goſpell; neither is their puniſhment light, which for ſuch blindneſſe is inflicted. The beſt, in my opinion is to attribute it to the perſons: In part, that is, not all, not to eueryevery indiuiduall amongſt them, but to ſome: and ſo it agrees with the ſence of the firſt part of the Chapter, that the reiectiō of the Iews is not totall: alſo with that 17. verſe, Some of the branches are broken off: and with ver. 26. And ſo all Iſrael ſhall be ſaued. Iſrael in part, and all Iſrael, ſeeme to be termes aptly oppoſing themſelues.
The two ſecrets follow: the firſt, how long this blindneſſe ſhall contiue, viz. Till the fulneſſe of the Gentiles be come in.
Vntill: not, that the fulneſſe of the Gentiles might come in, as ſome: for firſt, it agreeth not with the words: ſecondly, it was no ſecret to the Gentile, neither were they ignorant that the Iewes were caſt off that they might enter: thirdly, the word is to be taken in his proper ſence, in as much as it agrees with the place, and with other Scriptures.
Fulneſſe of the Gentiles, a full and plentifull propagation of the Goſpell, whereby many of all nations ſhall be conuerted to God.
Queſt. Is this fulnſſe paſt or to come?
Anſw. Beza et Gualter in locum.Some thinke it is paſt, becauſe of the decay of the louelove of the Goſpell among the Gentiles, quarrels ariſe, zeale is cooled, &c. which deſerue, that as when the Gentiles came in, but few of the Iewes beleeued, ſo when the Iewes returne, but few of the Gentiles ſhould beleeue. The ſtate of the Gentiles being now like a veſſell at the tilt, and therefore their goodneſſe greatly failing: and ſo for this, the conuerſion of the Iewes not to be farre off.
But I take it that this fulneſſe is to come; and that the Gentiles ſhall more zealouſly profeſſe the Goſpell then heretofore. My reaſons: firſt, becauſe the faith of the Gentiles ſhall prouoke the Iewes, ver. 11. Secondly, if it were come, the Iewes ſhould ceaſe to be obſtinate and blind: but yet they are as obſtinate and blind as euer: therefore &c. Some thinke that the nations now profeſſing the Goſpell ſhould fall away, though others be added; but hereof I ſee no reaſon: rather the contrary: for the conuerſion of the Iewes ſhall bring riches to the Gentiles.
The ſecond ſecret: what ſhal become of the Iewes when the fulneſſe of the Gentiles is come in; namely, all Iſrael ſhall be ſaued. Where we hauehave firſt the thing, ſecondly the perſons.
The thing, ſhall be ſaued, that is conuerted by the preaching of the Goſpell; the effect put for the inſtrumentall cauſe, or the conſequent for the antecedent; Piſcator.vnleſſe ſome ſhould ſay, that the Iewes ſhould be ſaued and not conuerted, which were abſurd.
The perſons are ſet downe by name, Iſrael, with a note of vniuerſalitie, all Iſrael: and ſo the ſecret is this, that when the fulneſſe of the Gentiles is come in, there ſhall be a famous, notorious, vniuerſall calling of the Iewes.
Some oppoſe this, auerring that Iſrael is here taken for the elect of the Iewes and Gentiles. I confeſſe that Iſrael is ſometime ſo taken, but here it cannot: and they which affirme it, bring no ſhadow of reaſon for their ſaying, but their bare word. But many things make it plaine, that by Iſrael muſt be vnderſtood onelyonly the nation of the Iewes.
1. It is to be taken here, as it is before throughout this argument; but it is to be taken for the nation, ver. 1, 2, 3. Againſt th…ſe do Dauid and Eſay denounce the curſes, ver. 8, 9, 10. and not againſt the elect: and ver. 14. Paul expounds Iſrael to be them of his owne fleſh.
2. The perpetuall oppoſition ſo often iterated from v. 11. to the 33. euince, that here alſo it is to be taken oppoſitiuely to the Gentile, and ſo of the Iew.
3. Many things in the text plainly ſhew it.
Firſt, Paul ſaith that he would not hauehave the Gentiles ignorant: of what? that all the elect ſhould be ſaued. Who euer doubted of it? but of the calling of the Iewes, there was a doubt.
Secondly, he calls it a ſecret or myſterie: but that all the elect ſhould be ſaued, is no ſecret.
Thirdly, that you ſhould not be wiſe in your owne conceits. But if he here had onelyonly declared that the fulneſſe of the Gentiles ſhould come in, and that all the elect amongſt them ſhould be ſaued, this would hauehave made them more conceited: but Pauls drift is here to commend the Iewes, not the Gentiles.
Fourthly, and ſo, the coherence bindeth, that Iſrael is to be vnderſtood as before ver. 25.
Fiftly, Iſrael is called Iacob, ver. 26. which terme I remember not, ſo much as once to be (certainly) taken for the elect of Iew and Gentile.
Sixtly, the prophecies v. 26, 27. are neceſſarily to be vnderſtood of the Iewes, as the oppoſition continued in the verſes following plainly ſheweth.
Obiect. But there is no mention of this terme Iewes in this Chapter.
Anſw. The Iewes are called Iſraelites, as by the more ancient, generall, and honorable name, and alſo becauſe the prophecies in the 9, 10, and this Chapter runnes in this terme Iſrael. And by Iſrael there is nothing more euident then that the Iewes are vnderſtood as Math. 10.5. ſo alſo c. 9. v. 24. there is mention made of Iewes, who ver. 27. are called Iſrael. So in this Chapter, Paul ſaith, that he is an Iſraelite: and in another place he ſaith he is a Iew: ſo Act. 2.14. and 22. Iewes and Iſraelites are taken for the ſame people.
Therefore there is no colour that any man ſhould auouch all Iſrael, to be taken otherwiſe then for the nation of the Iewes.
doctrine Before the end of the world the Iewes in regard of their multitude ſhall be called. It is Peter Martyrs opinion that many places in Eſay aime at this. Beza ſaith, It is very often deliuered in the Prophets. Origen proues it out of Hoſ. 2.7. Aquinas out of Hoſ. 1.4. and Micah 7. from the 15. ver. to the end of the chapter. Oleuian out of Eſa. 27.9. Ezek. 11.17. and 37.22. which place Beza alſo alledgeth, Math. 1.27. Luke 1.33. Pareus out of Reuel. 7.
To theſe I thinke may be added two pregnant places of the new Teſtament, as Luk. 2.32. where Chriſt is called the glorie of his people Iſrael, which muſt be vnderſtood of their ſaluation. He is not the glorie onelyonly of a few, but of the people and multitude. But as yet Simeons prophecie hath not taken effect, for the people hauehave not glorified Chriſt.
Alſo Act. 1.6,7. the Apoſtles expected the reſtoring of Iſrael: they aske our Sauiour of the time; who anſwers, that it is not for them to know the times which the Father hath put in his owne hand. In which anſwer, Chriſt denies not that there ſhould be ſuch a time, but, as to me appeares, ſecretly confeſſeth it.
Beſides, they wonderfully increaſe in all places where they are ſuffered, as writers and trauellers report. Wherein is yet fulfilled that part of the promiſe to Abraham, that his ſeed ſhould be as the ſtars in heauen. If this promiſe be yet of force to them, why not the principall promiſe, that God ſhould be their God?
Farther, the prouidence of God wonderfully appeares in preſeruing them to be yet a diſtinct people, knowne in all places from other nations, continuing a nation, though they be hated and oppreſſed in all kingdomes, and kept vnderunder by moſt ſeuere lawes. It is not for nothing that God thus preſerues them, whereas in much ſhorter time many other nations are quite extirpated.
Vſe 1.The calling of the Iewes is a myſterie: ſeeke not further then is reuealed, and beleeue that. If thou askeſt how? and when? I know not, becauſe I find not reuealed. God knowes, which ſatisfies me. It is the opinion of Lyra, in his commentarie vponupon this Chapter, and ſo generally of the Papiſts, that the Iewes ſhall be called preſently vponupon the diſcouery of the falſitie of Antichriſt: which (if you vnderſtand of a more notorious diſcouery then yet hath bene) may hauehave ſome correſpondence with the truth: alwayes prouided, that you ſeek not for Antichriſt at Rome, leſt you find him with a triple crowne on his head: And therefore the Ieſuite direct vsus to ſeeke for Antichriſt among the Iewes, in the Tribe of Dau, at Ieruſalem: wherein they are like ſuch birds, who commonly draw vsus away from their neaſts, by their fluttering and noiſe, for the ſafety of their yong: For their fable of Antichriſt, and of Enocks and Elias his preaching and death, as the occaſion of the calling of the Iewes, cannot ſtand with this of Paul, who affirmes that the faith of the Gentiles ſhal occaſion their Conuerſion. But it is not ſafe to bee too bold in things not reuealed. He that too earneſtly lookes vponupon the Sunne, comes in the end to ſee nothing: and hee that ſtands too neere fire, may burne himſelfe in ſtead of warming him. Secret things are for the Lord, but things reuealed for vsus and our children for euer.
Vſe 2.The end of the world ſhall not be, till the Iewes are called, and how long after that none yet can tell. There are certaine fooliſh propheſies diſperſed, that the world ſhall end within theſe twenty yeares: count ſuch like the drunken propheſies of Merlin. In all ages of the Church there hauehave been ſuch fantaſticall people: in Pauls time there were ſuch, and they would hauehave fathered their brainleſſe toyes vponupon Paul: 2. Theſ. 2.1.2.ſo alſo from Pauls time to this day, many hauehave attempted to find out (not the day and houre) but the yeere of the laſt Iudgement, which muſt needs be a note of great folly and raſhneſſe: Firſt, becauſe there are no plaine Scriptures for it, but againſt it: Secondly, becauſe the grounds of their conceit are vncertaine, idle and friuolous: as from Peters ſaying, that a thouſand yeeres is but as a day, and from the collection of one Elias (not the Prophet) concerning the diuiſion of the terme of the world, two thouſand yeeres before the Law, two thouſand yeers vnderunder the Law, & two thouſand yeers after the Law, and from diuers myſticall numbers in Daniel, and the Reuelation. At theſe Saint Auguſtine laughes, ſaying, Aug. lib. 18. de Ciuit, Dei, cap. 53. 54.That the place in the Acts 1.6.7. hath bred the gout in the fingers of our Pythagorean Count-caſters. Thirdly, if the laſt day be vnknowne (as all acknowledge) then the day before the laſt, and ſo by conſequence the laſt weeke, monethmonth, yeare, age. 1. Iohn 20.Fourthly all the Diuiners, and Coniecturers about this point hauehave beene hitherto ſhamed: ſuch therefore that ſhall yet attempt it, muſt expect the ſame meaſure which their fellowes hauehave had, as a iuſt recompence of their madneſſe.
It is not poſſible to know, nor lawfull to enquire: if it had beene for the Churches profit to hauehave knowne it, I am out of doubt that God would hauehave reuealed it before now; for no reaſon can be alledged why it ſhould bee now more neceſſary to be knowne, then forty yeeres ago.
Whenſoeuer the time comes, it ſhall come well for Gods children, prepare for it that it may be a ioyfull and not a black and diſmall time vntounto thee. If God ſhould now this very day come to Iudgement: How readie art thou? Set thy ſelfe as before the Iudge. If thou haſt not repented, in what a miſeble caſe wert thou, if this were the day: and though this bee not that day, yet it may bee the day of thy death; which as it leaues thee, ſo ſhall the laſt Iudgement finde thee.
Waite for the comming of thy Maſter: To liue in drunkenneſſe and riotouſneſſe, is to deny his comming at all. What ſhal become of thee at that day, when at the voice of the trumpet thou ſhalt peepe out of thy graue, and ſee the world on fire, the Iudge comming in glory in the clouds and the Diuell ready to torment thee? Repent, repent, that at that day when the Iudge ſhall appeare, thou mayeſt not hide thy head for ſhame, but hauehave boldneſſe before him.
Vſe. 3.Till the fulneſſe of the Gentiles be come in: yet there is an emptineſſe among the Gentiles, both in regard of number, and in reſpect of grace, which laſt emptineſſe is a great impediment to the calling of the Iewes. The great Idolatry of the Romaniſts, and prophaneneſſe among other Chriſtians, is a ſtumbling blocke vntounto them. Let vsus remoue it, ſo behauing our ſelues according to our profeſſion, that wee may make a paſſage for their calling.
Vſe. 4.Come in, whither? into the Church, which is the houſe of the liuing God. All they which beleeue are within; without are vnbelieuers It is our Fathers houſe, where is bread inough; without is nothing but hogges meat. Out of the circle of the Church raines nothing but fire and brimſtone. Examine how thou art within, whether as Cham in the Ark, as Iudas among the Apoſtles, as chaffe in the floore; for in reſpect of their bodies many are within, who in reſpect of faith and obedience are without. It is all one to be without, and to deſerue to bee without.
Vſe. 5.Blindneſſe or obſtinacy is in part come to Iſrael, but in the end all Iſrael ſhall be ſaued. The comparing of theſe together, Obſtinacy and Saluation, ſhew that an obſtinate man, quà talis, is not in the ſtate of grace and ſaluation. Who hauehave this obſtinate heart? Surely the Iewes, as we ſee, but we need not ſeeke a Iew to find it; among our ſelues is this iudgement fallen. Concerning which, we will at this time note theſe foure things: Firſt, the miſery of an obſtinate heart: Secondly, the meanes whereby wee come into ſuch an eſtate: Thirdly, the effects of it: Fourthly the ſignes of it.
1. Iobs eſtate was miſerable when he vnderwent all the miſerie the Diuell could deuiſe; yet all that is nothing to a blinde obſtinate heart, this is worſe, only hell worſe then it. There are two eſtates of the heart moſt fearefull: to feele ſinne too much; and to be paſt feeling. In the firſt were Cham and Iudas, whoſe ends were deſperate: But the ſecond eſtate is more fearefull, pray againſt it: if you ſay a damnable, diuelliſh, helliſh heart, of any heart, it is true of the obſtinate heart. The ſoft repenting heart, is a heauenly heart: there is a naturall hardneſſe which is in all, but the Iudiciall is a forerunner of damnation.
2. A man comes not to the height of this obſtinacie at the firſt, but it is ſome time a working by certaine meanes: The meanes cooperating with the Diuell in our hardning are two: Firſt, Cuſtome in ſinning: euen as a path is hardned by the continuall trampling of the paſſengers, ſo by cuſtome in euil, is the conſcience by little and little cruſhed and made inſenſible. At the firſt there is ſhame and trembling; but being habited in euill, men ſcorne reproofes, as the Leuiathan laugheth at the ſhaking of the ſpeare. Stories record of one who, through cuſtome, made poyſon ſo familiar to him, that hee dranke it without danger; Mithridates,ſo wicked men by cuſtome, make blaſphemies, whoredomes, drunkenneſſe, and all prophaneneſſe ſo familiar, that their ſtomackes are neuer offended with them. The ſecond meanes, is neglect of the meanes of grace offered. This ſhut vp the Iewes in obſtinacy; and ordinarily for this is this iudgment of God inflicted vponupon men.
3. The effects of this hardneſſe are two. 1 Tim. 4.1.2.3.1. A departing from the faith, broaching the doctrines of diuels, denying manifeſt truth, and holding and ſeeming any thing to obtaine our owne ends. Eph. 4.18.As when men will be Papiſts, Proteſtants, neuters, any thing, nothing, as they ſee it beſt ſerue their politick plots.
2. Committing vncleanneſſe, and other abominable ſins with greedineſſe, delighting in nothing but in beſotting voluptuouſneſſe.
4. This hardneſſe is two wayes diſcerned. 1. When no Iudgment. 2. When no mercy can moue to remorſe. When the word, which is a hammer, a ſword, and water can neither by the thundring of iudgment, bruiſe, or make any dint into our hearts, nor by the pleaſing ſound of mercy, mollify vsus and make vsus relent; there is hardneſſe vnſpeakeable. The diuill trembles at iudgment: the hard heart trembleth not. He that can read the bitter paſſion of our bleſſed Sauiour for vsus wretches, and can conſider, how by his pretious bleeding heart hee intreateth vsus to be reconciled, offring vsus mercy; and relents not muſt needs hauehave a heart as hard as the nether milſtone.