18. Behold, Paul's purpose in this epistle is to show Christians that
these sublime and divine mysteries--that is, God's actual divine
essence and his will, administration and works--are absolutely beyond
all human thought, human understanding or wisdom; in short, that they
are and ever will be incomprehensible, inscrutable and altogether
hidden to human reason. When reason presumptuously undertakes to
solve, to teach and explain these matters, the result is worthless,
yea, utter darkness and deception. If anything is to be ascertained,
it must be through revelation alone; that is, the Word of God, which
was sent from heaven.
19. We do not apply these words of Paul to the question of divine
predestination for every human being--who will be saved and who not.
For into these things God would not have us curiously inquire. He has
not given us any special revelation in regard to them, but refers all
men here to the words of the Gospel. By them they are to be guided.
He would have them hear and learn the Gospel, and believing in it
they shall be saved. Therein have all the saints found comfort and
assurance in regard to their election to eternal life; not in any
special revelation in regard to their predestination, but in faith in
Christ. Therefore, where Saint Paul treats of election, in the three
chapters preceding this text, he would not have any to inquire or
search out whether he has been predestinated or not; but he holds
forth the Gospel and faith to all men. So he taught before, that we
are saved through faith in Christ. He says (Rom 10, 8): "The word is
nigh thee, in thy mouth, and in thy heart," and he explains himself
by saying that this word should be proclaimed to all men, that they
may believe what he says in verses 12 and 13: "For the same Lord is
Lord of all, and is rich unto all that call upon him: for, Whosoever
shall call upon the name of the Lord shall be saved."
20. But he speaks of the marvelous ruling of God in the Church,
according to which they who have the name and honor of being the
people of God, and the Church--the people of Israel--are rejected on
account of their unbelief. Others, on the other hand, who formerly
were not God's people, but were unbelieving, are now, since they have
received the Gospel and believe in Christ, become the true Church in
the sight of God, and are saved. Consequently it was on account of
their own unbelief that the former were rejected. Then the grace and
mercy of God in Christ was offered unto everlasting life, and without
any merit of their own, to all such as were formerly in unbelief and
sin, if only they would accept and believe it. He declares: "For God
hath shut up all unto disobedience, that he might have mercy upon
all." Rom 11, 32.
21. Hereupon follows the text, which Saint Paul begins with emotions
of profound astonishment at the judgment and dealings of God in his
Church, saying:
"O the depth of the riches both of the wisdom and the knowledge of
God! How unsearchable are his judgments, and his ways past tracing
out!"
22. Sublime are the thoughts and counsel of God, transcending by far
the mind and comprehension of man, yea of all creatures, when he so
richly pours forth his goodness and out of pure grace and mercy
elects, as beneficiaries of that goodness, the poor and wretched and
unworthy, who are concluded under sin--that is, those who acknowledge
themselves before God to be guilty and deserving of everlasting wrath
and perdition; when he does all this that they might know him in his
real divine essence, and the sentiment of his heart--that through his
Son he will give all who believe everlasting life. And, again, that
they might know how he will reject and condemn the others--those who,
in pride and security, boast of their own gifts and the fact that
they are called the people of God in preference to all other nations;
who boast that they have special promises, that they have the
prophets, the fathers, etc.; who think that God will acknowledge no
nation on earth but themselves as his people and his Church. He will
reject them on account of their unbelief, in which they are fettered
by the pride and imaginations of their own wisdom and holiness.
23. This is that rich, inexpressible, divine wisdom and knowledge
which they possess who believe in Christ, and by which they are
enabled to look into the depths and see what the purposes and
thoughts of the divine heart are. True, in their weakness they cannot
fully reach it; they only can apprehend it in the revealed Word, by
faith, as in a glass or image, as Saint Paul says. 1 Cor 13, 12. But
to blind, unbelieving reason, divine wisdom will be foreign and
hidden; nothing of it will enter reason's consciousness and thoughts,
nor will reason desire more though a revelation be given.
24. That attitude Saint Paul encountered, especially when the
arrogant Jews opposed themselves so sternly and stubbornly to the
preaching of the Gospel. Filled with astonishment, he exclaimed: What
shall I say more? I see indeed that it is but the deep unsearchable
wisdom of God, his incomprehensible judgment, his inscrutable ways.
So he says elsewhere: "But we speak God's wisdom in a mystery, even
the wisdom that hath been hidden, which God foreordained before the
world unto our glory: which none of the rulers of this world hath
known." 1 Cor 2, 7-8.
25. This depth and richness of wisdom and knowledge, we Christians
apprehend through faith; for, as Saint Paul says, it cannot be
apprehended nor comprehended otherwise. Though the world will not do
it, we will firmly believe that God is a true God and Lord, wise,
just and gracious, whose riches and depth are ineffable. We will
glorify him with our whole heart, therefore, as he ought justly to be
praised and glorified by every creature, for his wonderful government
of his Church, through his Word and revelation. Whosoever will hear
and receive the same shall have light that will turn them to him and
give them a knowledge of their salvation--an experience which others
can never realize. And he is to be glorified because he manifests
such unutterable goodness to all who are in sin and under God's wrath
that he translates them, though they are unworthy and condemned, from
the power of death and hell into the kingdom of eternal grace and
life, if they will only seek grace and believe on Christ his Son.
And, on the other hand, he is to be glorified because, as a just
judge, he rightfully rejects and condemns those who will not believe
the revelation and testimony of his will in his Son; who insist on,
and boast of, their blind fancies, of their own wisdom and
righteousness. Being accordingly deprived of such light, such grace
and consolation, they must forever be separated and cast forth from
the kingdom of God, regardless of what great name and fame may have
been theirs when they were supposed to be the people and Church of
God.
26. And such are God's unsearchable judgments and his ways past
tracing out. Such are his government and works. For by "judgments" is
meant that which in his view is right or wrong; what pleases or does
not please him; what merits his praise or his censure; in short, what
we should follow or avoid. Again, by "his ways" is meant that which
he will manifest unto men and how he will deal with them. These
things men cannot and would not discover by their own reason, nor
search out by their own intellect, and never should they oppose their
judgments or speculations to God. It is not for them to say what is
right or wrong, whether an act or ruling is divine. They should
humble themselves before him and acknowledge that they cannot
understand, they cannot teach God in such matters; they should give
him, as their God and Creator, the honor of better understanding
himself and his purposes than do we poor, miserable worms.
"For who hath known the mind of the Lord? or who hath been his
counselor? or who hath first given to him, and it shall be
recompensed unto him again?"
27. Paul states three propositions which take away from the world all
its boasting concerning divine things: To know the mind of the
Lord--what are his thoughts and purposes, or what he has determined
within himself from eternity; to be his counselor--advising or
showing him what to do and how to do it; to give to him--assisting
him, by one's own ability, to accomplish his divine purpose. All this
is impossible to human nature; it cannot know his mind, and how much
less will it be able, with all of its wisdom and activity, to counsel
him or give him anything.
28. Therefore, it is a shameful presumption on the part of the world
to presume by its own powers to ascertain and discover God's essence,
his will and works, and to counsel him as to his duties and
pleasures; and shameful is it that it presumes with its works to have
merited something from him, and to have earned a recompense; shameful
presumption to expect to be honored as having achieved much for God's
kingdom and for the Church--strengthening and preserving them and
filling heaven with holiness!
29. God must defeat minds so perverted. In his administration he must
disregard their opinions and attempts. Thus, being made fools by
their own wisdom, they may stumble and be offended at it. So would
God, by showing us the realities, convince us of the futility of our
own endeavors and lead us to acknowledge that we have not fathomed
his mind, his counsel and will, and that we cannot counsel him. No
man or angel has ever yet first thought out for God his counsel, or
offered suggestion to him. Much less is he compelled to call us into
counsel, or recompense us for anything we have given to him.