Commentary on Romans, Treatise · Chapter 11 · Dialogue 20
DIAL. XX.
Verse 25, 26. For I would not Brethren, that ye should be ignorant of this Mystery (least ye should bee arrogant in your selues) that partly obstinacie is come to Israel, vntill the fulnesse of the Gentiles bee come in; and so all Israel shall bee saued.
Tim.
HOw doth this Text agree with the former?
Silas.
It hath the same drift, namely to keepe the beleeuing Gentiles, from despising the vnbeleeuing Iewes; touching whom, Paul hauing already taught that their conuersion to the faith of the Gospell is both possible and easie, such as may be & also easie enough: now he telleth vsus, that their grafting in, and ioyning to the Christian Church, is not onelyonly credible and probable, but that indeede it certainly shal bee (it beeing a thing which God will hauehave to be, and none can resist his will, for it is vnchangeable and omnipotent: and this he doth proue by sundry reasons, as first by an Apostolicall oracle, or by his owne testimony, or rather by the testimony of God manifested to him, which is grauely set downe in verse 25. Secondly, by a propheticall authority, or by two Scriptures cited out of the Prophet Esay, verse 26, 27. Thirdly, from the dignity of the Iewes, being borne Gods deare and chosen people, ver 28. also from the nature and condition of Gods guifts and calling, verse 29. Lastly, from comparison of Iewes and Gentiles, & from the common end of their miseries, wherein through sin both were plunged, that God might hauehave occasion of shewing mercy to the elect of both people, verses 30, 31, 32. &c.
Tim.
What is the summe of the first reason, in verse 25?
Silas.
This: Paul an Apostle of Iesus Christ (by the inspiration of the Holy Ghost, beeing himselfe first taught, that the Iewes should in great number turne to Christ before the end of the world,) doeth affirme and propound it to be knowne of the Church; therfore certainly and without all faile it must bee so. For whatsoeuer the Apostle wrote or spake to the Churches, by the directiō of the Spirit, is the word of God, 1. Thes. 3, 13. and one title thereof shall not fall to the ground, or be vnfulfilled.
Tim.
Why doth he call them brethren?
Silas.
That by declaring his louelove he might draw them to attention: for the same purpose he calleth and commendeth this trueth for a (mystery,) nowe men doe willingly heare and marke secrets or hidden matters. Of which mystery the Apostle setteth downe the ende or vse (least they be also wise in themselues,) see Pro. 3, 7. Rom. 12. 3. In which places (wise) is vsed in the worst part for proude or arrogant; for arogancy is an effect arising from a greate opinion of a mans own wisedome and guifts, as if they were gotten by themselues, and their owne strength.
Tim.
Rehearse the parts and members of this mystery?
Silas.
First, that blindnes is happened to Israel in part onelyonly. Secondly, that it shall last till the fulnesse of the Gentiles come in. Thirdly, that at length all Israel shall be saued.
Tim.
What are wee to learne by this, that Paul woulde hauehave them to know this trueth, touching the reuocation of the Iewes?
Tim.
The duty of Gods Ministers, not onelyonly to teach the people that they may know still more and more, but to do it with affection and desire to free them from ignorance, and still to make them wiser. To this end, God giueth them knowledge to shewe others the way. Secondly, the duty of Christians, to be carefull stil to learn and know more, adding knowledge vntounto knowledge, as men heape riches and goodes together, Colos. 3, 16. 2. Peter 1, 5, 6, 7. As Plants grow to bee trees, Lambes to bee Ewes, and Infants to bee men: so Christians, of Babes in knowledge, must encrease stil more and more to perfection.
Tim.
What doth this word [Mystery] signifie?
Silas.
It commeth of a word, which signifieth to shut or close the mouth or eyes; and so it signifieth a thing kept secret, or not commonly knowne, or which cannot be knowne, or which exceeds humaine reason, & is contrary to humane hope.
Tim.
How many things do you find in Scripture to be called Mysteries?
Sil.
First, the vnion of two Natures in Christ, his humane and diuine nature vnited in one person, 1 Tim. 3, 16. Secondly, the coniunction between Christ the head, and Christians the members, Ephes. 5, 31, 32. These two are wonderfull great secrets, for reason cannot comprehend them, either how the diuine Nature of Christ being immortall and infinite, and the humane nature of Christ being finite and mortall, should be ioyned together to make but one person, without any mixtion of substances, or how Christ and the faithfull should be so knit togither, as to be truly one body, flesh of flesh, bone of bone; there being so much distance between them, as betweene heauen and earth, and yet wee beleeue both these secrets, because the words teacheth vsus so. Thirdly, the Gospel is called a mystery, because in whole it is hid from the natural man, and in part it is hid from the regenerate mā, 1 Cor. 2, 7. Fourthly, the vocation of the Gentiles. Ro. 16, 25. & the resurrection from the dead; howe they which liue at Christs comming shall dye, 1 Cor. 15, 51. are called secrets, because they cannot be known vntill the euents declare them. In the same sence, and to the same purpose is the restitution of the Iewes in this place called a secret, because howsoeuer the word hath now reuealed it, yet till then it was secret. Also in what maner they shall bee restored, in what time, in what numbers, these thinges are hid, till by the euent they bee learned.
Tim.
What profit are we to make of this, that the calling of the Iewes is called a Mystery?
Silas.
First, to teach vsus, that therein nothing shal fall out by chance, but all things shall bee ordered by Gods prouidence. Secondly, to stirre vp Christians to thankfulnesse towards God, in that he will manifest to them the very secrets of his heart, as Kings open their secrets to few, such as be beloued and trusted. Thirdly, to reprooue curiosity and keepe men from searching the reasons of Gods counsel and doings, contenting our selues with so much as God will hauehave vsus to know, not desiring to learne, when God will not teach. Lastly, to bridle the arrogancie of the Gentiles, least they should insult ouer the Iewes reiected, reioycing imoderately in their owne election, and in the Iewes reiection. A better remedy of this pride there cannot bee, then to know and consider this secret, that euen the Iewes shall againe in merciemercy be visited and conuerted to God, & therefore are at no hand to bee despised, but pittied rather, and prayed for.
Tim.
What is the first member of this mystery?
Silas.
That blindnesse hath happened vntounto Israell in part.
Tim.
What is meant by Israel?
Sil.
Israel is put for those which come of Israel or Iacob, that is, the Israelites or Iewes. Heere is meant not spirituall, but naturall or literall Israel; not the Church collected out of Iewes and Gentiles, but onelyonly Iewes for whose peculiar consolation, this was written by Paul.
Tim.
What is meant by blindnesse?
Silas.
Their hardnesse of heart, or their hearts hardned, obstinately refusing, yea and resisting Christ & his grace out of deepe ignorance and vnbeleefe; which is as a vaile to hinder, that they cannot see into the doctrine of the Gospell: this is called vnbeleefe, verse 20, 30, 32. This happened vntounto them by the iust iudgments of God, inflicting it as a punishment for their former sins, as was before written, Verses 8, 9, 10.
Tim.
What meaneth this [in part?]
Silas.
It doth signifie, either that obstinacie in their vnbeleefe was not totall of al Iewes, but particular, there being euer and eueryevery where, now and then, some of the nation that beleeued in Christ; or else that it should not be perpetuall, but for a time onelyonly, at length to hauehave an end. And this latter seemeth better to agree with the word [Mystery,] for it was no secret, that some Iewes were faithfull, and receyued the Gospell, Paul before had taught that by his owne example, Verse 1. and by the prophesie of Elias, as verse 4, 5. and had saide that the Iewes were diminished onelyonly, not abolished, verse 12. that is, a fewe of them onelyonly were elect and beleeuers. But that of their generall and great blindnesse there should be once a tearme, end, and conclusion: this was not vntill now that Paul shewed it to be a secret, hauing himselfe first learned it of God.
Tim.
Wee hauehave seene that the Iewes shall be called in at length, declare now vntounto vsus at what time they shall be called, & how long it will be before it be?
Silas.
Euen vntill the fulnesse of the Gentiles shall become in.
Tim.
Tell vsus the meaning of these words?
Silas.
[Comming in] signifies the Gentiles free accesse or entrance into the house of the liuing God, which is the Church of Christ; and by (fulnesse) is signified the whole body of the Gentiles, or an appointed multitude of nations, which are heere called fulnesse; (as before verse 12. the Iewes are called abundance) because the number of beleeuers among the Gentiles should arise to a great company, so that publikely among the Gentiles there should bee gathered a great company vntounto Christ, there being no nation or habitable country past by, which should not imbrace the Gospell, at least for a time, according to that prophesie in Psal. 19, 4. and that of our Sauiour, Marke 15, 16. and that testimony of Paul Col. 1, 6. and that Oracle of Christ, Mat. 24, 17.
Tim.
But shall there be any time wherein the Gentiles shall be so vniuersally called, so as eueryevery one shall be saued?
Sil.
Not so, for then the Church of God should want enemies, and the prophesies of Antichrist should bee vntrue: but heereby their abundant accesse to the Church in greater heapes then euer since the Apostles time, is noted; which when it comes to passe, then the blindenesse of the Iewes shall cease, that they may beleeue and be al taken vntounto Christ: as both Ambrose, and the greeke Scolia doe declare vponupon this place, and as the Apostle saith plaine in the next wordes, that all Israel may be saued, which is a third part of this mystery.
Tim.
What is heere meant by [Israel?]
Silas.
Not spirituall Israel, the whole people of God, consisting of Iewes and Gentiles, as the word is vsed, Ps. 124. 1. and Gal. 6, 16. for then were it no mystery, (for it is well knowne that the Church shall euer consist of both these peoples,) neyther were it any consolation to the Iewes; which Paul heere intendeth to giuegive thē from the hope of their future and full conuersion, but according to the letter it signifieth the nation of the Iewes as in the former verse.
Tim.
What is meant by [all Israell?]
Silas.
Not eueryevery particular amongst them, but a great determinate number, namely the better and greater part of them, as 1. Tim. 3, 2. Iohn 6, 45. It is vsuall in Scripture by this particle [all] to signifie sometime the better, and sometime the greater sorte.
Tim.
What is the doctrine from hence?
Silas.
That towards the end of the worlde, the nation of the Iewes shal be conuerted vntounto Christ, that they may beleeue in Christ, bee iustified by faith, and bee saued. This appeareth first by the testimony which Paul cites in the two next verses, which plainely fore-tell it. Secondly, by Reuel. 7, 4, 5. &c. Which prophesie is litterally to be vnderstood of the Iewish conuersion after Chrysostomes minde, because they are distinguished from the other nations, mentioned verse 9. And this prophesie is of things not already done, but to bee fulfilled afterward, as ye finde it written, Chap. 4. verse 1. Thirdly, heereunto we may ioyne that other prophesie in Re. 21. which wold be expounded of that most pure Church that towards the end shall be gathered of Iewes & Gentiles, ioyned in a most sincere profession of doctrine, and excelling in such piety and vertue, as if the world were to be created anew: and not of the celestiall blessednes of the Saints, in the world to come, as may appeare by these reasons drawne from the circumstances of the text. First, he speakes of Ierusalem, (not glorified in heauen) but comming downe from God, and by his graee mightily purified in earth. Secondly, she is likened not to a wife whose marriage is already accomplished, as it must be in heauen, but to a Bride preparing and addressing her selfe to meete her husband, as it vseth to be in earth. Thirdly, tabernacles belong not to blessed Saints, which hauehave ended their warfare, but to Pilgrims, which as strangers, are to abide a certaine time the combate with such lusts as fight against the soule. These reasons are taken from verse 2. and 3, now the verses 6, 7. and 24. affoorde vsus more demonstrations, for in verse 6. there is a promise to the members of this new Ierusalem, which are athirst. Now the Iewes indeed beeing conuerted shall hauehave a very feruent desire after the sweetnesse of Christ, in whom they shall beleeue: but in heauen where all fulnesse and rest shall be enioyed. How can there bee any thirsting or yet any fighting, where al shall be crowned with victory and triumph? And how shall Kinges bring their riches vntounto heauen: as verse 24. These with sundry other the like arguments out of the text, doe sufficiently conuince (in my opinion) that this Chapter is not to bee construed of the glorious condition of the godly in heauen, but of a Church which for doctrine and manners shall bee illustrious in earth; not infected with such errors and corruptions in life, as was vnderunder Antichrists raigne, nor somolested with persecutions & torments which caused sorrow, and cryings, and teares, and death, as in verse 4. of which there shall be a cessation in the dayes of this renued Church, beeing blessed with great purity and happy peace. The consideration and beleefe of this doctrine should mooue all Christians to helpe forward this glorious worke, especially by earnest prayer to God for it, and speedy repentance for those their sinnes, which hitherto hauehave beene barres and obstacles to hinder it. For as the execrable and most palpable idolatry of the superstitious Romanists, crouching and bowing most basely before the workes of their own hands, adoring dead stockes, Images, bread in the Sacrament, hauehave caused the Iewes to abhorre our religion and faith; the rather for that the Papists beeing neerest to them, and the greater number, they measuring the whole by that large part, think vsus all to be as great idoll seruers as they be: So the most leud and loose manners of Protestants abounding in schismes, factions, herisies in religion, being miserably rent one from another in matter of faith, and in matter of fact, beeing full of murthers, thefts, rapines, rapes, adulteries, periuries, vsuries, oppressions, inhumanity, tyrrannies towardes them, and among themselues; prooue great stumbling blocks to keep thē backe. For which scandals very many hauehave an heauy acount to make.