Commentary on Romans, Treatise · Chapter 11 · Dialogue 23
DIAL. XXIII.
Verses 30, 31, 32. For euen as yee in times past hauehave not beleeued God, yet hauehave now obtained mercy through their vnbeleefe, euen so now hauehave they not beleeued through the merciemercy shewed vntounto you, that they also may obtaine MercieMercy. For God hath shut vp all in vnbeleefe, that hee might hauehave MercieMercy on all.
Tim.
VVHat may be the contents of this Text?
Silas.
It containeth the two last arguments, to proue the conuersion and saluation of the Iewes, ascribing it neither to chaunce nor their owne merites, but wholly vntounto the mercy of God, as the head-spring of all good gifts. The one of these arguments is drawne from a comparison of equals, or from the example of the Gentiles, being matched with a like example of the Iewes, ver. 30, 31. The other from the common ende of that misery, wherein both Iewes and Gentiles were wrapt through vnbeliefe: which is, not that they might perish, but to minister occasion vntounto God to expresse his mercy.
Tim.
What is the summe of the former argument?
Silas.
Thus much; as ye Gentiles were not forsaken of God, when ye were vnbeleeuers: so though the Iewes be now vnbeleeuers, yet doe not ye thinke that they shall bee forsaken for euer, for they nowe are not woorse then you hauehave beene. Or thus, If the vnbeliefe of the Iewes was occasion of beeliefe to you Gentiles; then the mercy of the Gentiles shall likewise bee occasion of shewing mercy to the Iewes, that they may beleeue & so bee saued. The pith and sinewes of the argument consisteth herein, that there is as much, or rather more force in that which is good, to produce a good effect, then there is in that which is euill, to bring sorth a good end. Therefore if the blindnesse of the Iewes (though it bee a sinne,) yet being Gods worke had so good an end as the conuersion of the Gentiles, why may we not thinke that the calling of the Gentiles, should helpe towardes the calling and saluation of the Iewes, by prouoking them to emulation and earnest desire after the same grace to enjoy it? as verse 11.
Tim.
In this example what things are compared together?
Silas.
Three things with three things: First, the vnbeliefe of the Gentiles past, with the present disobedience of the Iewes. Secondly, the present mercy vponupon the Gentils with the future mercy to be shewed vponupon the Iewes hereafter. Thirdly, occasion with occasion, the vnbeliefe of the Iewes, as occasion of beliefe to the Gentiles, and the mercy extended to the Gentiles, as an occasion of mercy Iewes vntounto the.
Tim.
Come to the words and tell vsus, whether it were better to reade vnbeliefe, or disobedience?
Silas.
Though it skill not much, yet [vnbeliefe] is the better reading, for none are woorse to bee perswaded then vnbeleeuers; and the word here vsed, commeth of a word signifying to perswade. Also Paul in this chapter maketh vnbeliefe the cause of the Iewes reiection from God, as verse 20, 25.
Tim.
What is here signified by mercy?
Silas.
The cause is put for the effect, mercy for the gift of faith that commeth from Gods mercy; so to obtaine mercy, is to obtaine faith through the mercy of God: and [your mercy] in ver. 31. not that whereby themselues were mercifull, but that blessing of faith which Gods mercy had giuen vntounto them; as before in verse 22. [goodnesse or bounty] doth signify a liuely faith, the fruit of Gods goodnesse.
Tim.
What instructions are wee now to take from these two first verses of this text?
Silas.
That the elect of God (be they Iewes or Gentiles) do obtaine to beleeue in Christ, not by fortune or by their owne merites, but freely through the mercy of God. The proofe hereof is first, Rom. 9. 16. where election and faith, which dependeth vponupon it, are denied vntounto, and taken from our owne merites, and attributed wholly to God and mercy; adde hereunto Ephe. 2. 8. Furthermore, vnbeliefe commeth from the free will of man being corrupt, therefore it cannot ingender faith, for out of one fountain commeth not sweete and sowre water. Lastly, if faith come from our selues though but in part, then might wee hauehave some reioycing in our selues, but we must wholly glory in God, and not in our selues, 1. Cor. 1. 31. Therefore faith in them by an effectuall calling, is the onelyonly woorke of his grace and mercy, Tit. 3. 4. 5. 2. Tim. 1. 9.
Tim.
What is the profit wee are to make to our selues by this doctrine?
Silas.
It teacheth where to beg faith when we lacke it, and whome to thanke when wee hauehave it. Thirdly, it conuicteth such of errour, as in matter of saluation, part stakes and deuide betweene Gods mercies and mans free will; as if it had some power to beleeue the promises, and onelyonly needed some helpe of grace. Thirdly, it humbleth the pride of man, to consider that all that is pleasing to God and tending to eternall life, doth come without our selues wholly by the grace of God, 1. Cor. 1, 29.
Tim.
Will not this weaken our endeauour after the getting and increasing of faith and other sauing & heauenly graces?
Sil.
No verily, it may quench arrogancy, but it will quicken our industry, because the more mercifull God is vntounto vsus, the more wee are bound to doe what lyeth in vsus to please him, Psal. 130. 4. Rom. 12, 1. Secondly, though faith come of God, yet our duty is to seeke, aske, knocke, labour and striue to attaine it: and the promise is to such.
Tim.
What other things may we learne from the two former verses of this text?
Silas.
That the vnbeleefe and contumacy of the Iewes, hath well deserued their breaking off from the Christian Church, so as God is iust, and they hauehave no cause to complaine. Secondly, why the Iewes and the Gentiles might not beleeue both together, but by courses one after another, is a secret to be adored of vsus, and not to be inquired into, verse 33. Thirdly, the conuersion of the Gentiles, followed the vnbeleefe of the Iewes, not as an effect of the proper cause, (for the Iewes in their disobeying, intended no mercy to the Gentiles,) but as an euent & consequent of Gods prouidence and counsell, so purposing & disposing matters to the praise of his name. Elsewhere (that) noteth the euent, and not the moouing of the finall cause, 1. Cor. 12. Acts 1, 2.
Tim.
Now proceede to the 32. verse, and tell vsus the summe of the argument contained therein?
Silas.
God hath equally shut vp both Iew and Gentile (as it were in a prison) to this ende, that the elect among them might equally obtaine mercy vntounto saluation.
Tim.
In what sence may it be saide of God that he shuts vp men in vnbeleefe?
Sil.
Not by dropping and powring vnbeleefe into their hearts, (for God is not the author of sinne,) nor yet onelyonly by suffering men to be blinded with ignorance, and to become vnbeleeuers, or by withdrawing the Spirite and word of faith from men, and by declaring and conuicting men of infidelity, in which sence the Scripture is saide to shut vp men vnderunder sinne, Gal. 3, 22. because sinne is reuealed by the law, Rom. 3, 20. But God as a righteous Iudge deliuering men vp to blindnesse and hardnesse of heart, doth hold thē fast fettered in the ghiues of their vnbeleef. Like as a Iudge doth inflict imprisonment vponupon offenders, and restraineth their liberty; so all men (till the time of their effectuall calling) are kept in the prison of incredulity by the iustice of God, their sinne so deseruing to hauehave it. This is therefore a metaphor or speech borrowed from earthly affaires, and applied to spirituall things.
Tim.
What is our lesson from the first part of the verse?
Silas.
That God vseth to punish one sinne by another, wherein yet he is not the author of the sinne but of the punishment, the iudgement is from God, the fault is from men; therefore let all men stand in feare of him, who can strike the Spirite as well as the flesh.
Secondly, that the condition both of elect and reprobates by nature is alike, all being incredulous, disobedient to God, and miserable: and therefore none ought to bee puft vp aboue another, our case being all one; and the elect beeing no better then others by birth, hauehave the more cause to praise Gods goodnes for caling them to the faith, and leauing others in vnbeleefe, which were no worse thē themselues were.
Tim.
In the next part of the sentence, what is meant by the world [All?]
Silas.
Not eueryevery particular person, but some of all sorts, as Augustine expounds it, some Iewes, some Gentiles, euen all the faithfull of eueryevery nation. This may appeare to be the sence, by comparing this place with Ro. 10 11, 12. Gal. 3, 20, 22. where that is called [sin] which is called [vnbeleefe] here: & that tearmed the [promise] there, which is heere tearmed [merciemercy,] and the vniuersall particle [All,] restrained or limited vntounto beleeuers.
Tim.
What instructions hauehave wee from these last words?Doctrine.
Silas.
That wee are not to despaire of the conuersion of any, be they neuer so great vnbeleeuers; for Gods power and mercy are greater then mens sinnes; therefore, none must cast away hope of others, or their owne saluation. Secondly, it is God alone that is able to open the eyes of such as are blinded by vnbeleefe: as none deliuereth the offender out of prison, but the Iudge which committeth him, so none can escape out of the Fetters of vnbeleefe, but through the mercy of God which shut them vp in that prison. Therefore, let all pray vntounto him, to pardon their vnbeleefe, & to giuegive them Faith to beleeue in his onelyonly begotten … our Redeemer: for they onelyonly are free, whom the Sonne maketh free; al others remaine fast tied and bound in the chaines and manacles of naturall blindnesse and infidelity, hauing not so much by any strength of their own wil as to desire liberty.