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A Hymn of Praise
32For God has consigned everyone to disobedience so that He may have mercy on everyone. 33O, the depth of the riches of the wisdom and knowledge of God! How unsearchable are His judgments, and untraceable His ways! 34“Who has known the mind of the Lord? Or who has been His counselor?”
Sermons
Art Katz
T. Austin-SparksT. Austin-SparksSummary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
Adam Clarke Bible Commentary
O the depth of the riches both of the wisdom and knowledge of God! - This is a very proper conclusion of the whole preceding discourse. Wisdom may here refer to the designs of God; knowledge, to the means which he employs to accomplish these designs. The designs are the offspring of infinite wisdom, and therefore they are all right; the means are the most proper, as being the choice of an infinite knowledge that cannot err; we may safely credit the goodness of the design, founded in infinite wisdom; we may rely on the due accomplishment of the end, because the means are chosen and applied by infinite knowledge and skill.
Jamieson-Fausset-Brown Bible Commentary
Oh, the depth, &c.--The apostle now yields himself up to the admiring contemplation of the grandeur of that divine plan which he had sketched out. of the riches both of the wisdom and knowledge of God--Many able expositors render this, "of the riches and wisdom and knowledge," &c. [ERASMUS, GROTIUS, BENGEL, MEYER, DE WETTE, THOLUCK, OLSHAUSEN, FRITZSCHE, PHILIPPI, ALFORD, Revised Version]. The words will certainly bear this sense, "the depth of God's riches." But "the riches of God" is a much rarer expression with our apostle than the riches of this or that perfection of God; and the words immediately following limit our attention to the unsearchableness of God's "judgments," which probably means His decrees or plans (Psa 119:75), and of "His ways," or the method by which He carries these into effect. (So LUTHER, CALVIN, BEZA, HODGE, &c.). Besides, all that follows to the end of the chapter seems to show that while the Grace of God to guilty men in Christ Jesus is presupposed to be the whole theme of this chapter, that which called forth the special admiration of the apostle, after sketching at some length the divine purposes and methods in the bestowment of this grace, was "the depth of the riches of God's wisdom and knowledge" in these purposes and methods. The "knowledge," then, points probably to the vast sweep of divine comprehension herein displayed; the "wisdom" to that fitness to accomplish the ends intended, which is stamped on all this procedure.
John Gill Bible Commentary
O the depth of the riches, both of the wisdom and knowledge of God,.... These words are the epilogue, or conclusion of the doctrinal part of this epistle, and relate to what is said throughout the whole of it hitherto; particularly to the doctrines of salvation by Christ, justification by his righteousness, predestination, the calling of the Gentiles, the rejection of the Jews, and their restoration in the latter day; upon the whole of which, the apostle breaks forth into this pathetic exclamation; the design of which is to show, how much of the wisdom and knowledge of God is displayed in these doctrines, and how small a part of it is known by the best of men, and therefore ought not to be cavilled at and objected to, because of some difficulties attending them, but to be received upon the testimony of divine revelation: and if there was a depth in these things unsearchable and past finding out by so great a man as the apostle, who had by revelation such knowledge in the mysteries of grace, and who had been caught up into the third heaven, and heard things unutterable, how much less is it to be fathomed by others, and therefore should be silent: by "the wisdom and knowledge of God", one and the same thing is meant; and design not so much the perfections of the divine nature, which are infinite and unsearchable, the understanding of which is too high for creatures, and not be attained to by them; nor the display of them in the works of creation and providence, in which there are most glorious and amazing instances; but rather the effects of them, the counsels and decrees of God; which are so wisely formed and laid, as not to fail of their accomplishment, or to be frustrated of their end; and the doctrines of grace relating to them, in which are treasures, riches, that is, an abundance of wisdom and knowledge; and a depth, not to be reached to the bottom of, in this imperfect state, and in which the knowledge and wisdom of God are wonderfully displayed: thus in the doctrine of redemption and salvation by Christ, wherein God has abounded in all wisdom and prudence; in the person fixed upon to be the Saviour, his own Son; who by the assumption of human nature, being God and man in one person, was very fit and proper to be a Mediator between God and man, to transact the affair of salvation; was every way qualified for it, and able to do it: so likewise in the manner in which it is accomplished, being done in a way which glorifies all the divine perfections; in which the rights of God's justice and the honour of his holiness are secured, as well as his love, grace, and mercy, displayed; in which Satan is most mortified, sin condemned, and the sinner saved; and also in the persons, the subjects of it, ungodly sinners, enemies, the chief of sinners, whereby the grace of God is the more illustrated, and all boasting in the creature excluded. The wisdom of God manifestly appears, in the doctrine of a sinner's justification; which though it proceeds from grace, yet upon the foot of redemption and satisfaction, in a way of strict justice; so that God is just, whilst he is the justifier; it is of persons ungodly, and without a righteousness in themselves, and yet by a perfect and complete righteousness, answerable to all the demands of law and justice; and the grace of faith is wisely made the recipient of this blessing, that it might appear to be of free grace, and not of works, and that the justified ones might have solid peace, joy, and comfort, from it. The doctrine of predestination is full of the wisdom and knowledge of God; his choice of some to everlasting life in his Son, through sanctification of the Spirit, and belief of the truth, for the glorifying of his grace and mercy, in a way of righteousness; and his passing by others, leaving them to themselves, and in their sins, justly to perish for them, for the glorifying of his justice, are acts of the highest wisdom, and done according to the counsel of his will. The account just given of the call of the Gentiles, and the rejection of the Jews, is an astonishing scheme of infinite wisdom; that, on the one hand salvation should come to the Gentiles, through the fall of the Jews, and they should obtain mercy through their unbelief; and on the other hand that the restoration of the Jews should be as life from the dead to the Gentiles; and the Jews, through their mercy, obtain mercy; and that both, in their turns, should be shut up in unbelief by God, that he might have mercy on them all, "O the depth", &c. To which is added, how unsearchable are his judgments! which are not to be understood of his awful judgments on wicked men in particular, nor of the administrations of his providence in general; though these are a great deep, and in many instances are unsearchable, and cannot be counted for in the present state, but will hereafter be made manifest; nor of the commands of God, sometimes called his judgments, which are all plain, and may be easily searched out in his word; but rather of the counsels and purposes of God, and the doctrines of grace relating thereunto; which are the deep things of God, and are only searched out by the Spirit of God, who reveals them to us: and his ways past finding out! not the methods and course of his providence, though his way in this respect is often in the deep, his footsteps are not to be known, discerned, and traced, by finite creatures; but rather the goings forth and steps of his wisdom from everlasting, in his purposes and decrees, council and covenant, which are higher than the ways of men, even as the heavens are higher than the earth; and which are all mercy and truth to his chosen people, and strict justice to others, and not to be found out by any; particularly his ways and methods, and dealings, with both Jews and Gentiles; that he should for so many hundred years leave the Gentiles in blindness and unbelief; and now for as many years his favourite people the Jews in the same, and yet gather in his elect out of them both; these are things out of our reach and comprehension.
Matthew Henry Bible Commentary
The apostle having insisted so largely, through the greatest part of this chapter, upon reconciling the rejection of the Jews with the divine goodness, he concludes here with the acknowledgment and admiration of the divine wisdom and sovereignty in all this. Here the apostle does with great affection and awe adore, I. The secrecy of the divine counsels: O the depth! in these proceedings towards the Jews and Gentiles; or, in general, the whole mystery of the gospel, which we cannot fully comprehend. - The riches of the wisdom and knowledge of God, the abundant instances of his wisdom and knowledge in contriving and carrying on the work of our redemption by Christ, a depth which the angels pry into, Pe1 1:12. Much more may it puzzle any human understanding to give an account of the methods, and reasons, and designs, and compass of it. Paul was as well acquainted with the mysteries of the kingdom of God as ever any mere man was; and yet he confesses himself at a loss in the contemplation, and, despairing to find the bottom, he humbly sits down at the brink, and adores the depth. Those that know most in this state of imperfection cannot but be most sensible of their own weakness and short-sightedness, and that after all their researches, and all their attainments in those researches, while they are here they cannot order their speech by reason of darkness. Praise is silent to thee, Psa 65:1. - The depth of the riches. Men's riches of all kinds are shallow, you may soon see the bottom; but God's riches are deep (Psa 36:6): Thy judgments are a great deep. There is not only depth in the divine counsels, but riches too, which denotes an abundance of that which is precious and valuable, so complete are the dimensions of the divine counsels; they have not only depth and height, but breadth and length (Eph 3:18), and that passing knowledge, v. 19. - Riches of the wisdom and knowledge of God. His seeing all things by one clear, and certain, and infallible view - all things that are, or ever were, or ever shall be, - that all is naked and open before him: there is his knowledge. His ruling and ordering all things, directing and disposing them to his own glory, and bringing about his own purposes and counsels in all; this is his wisdom. And the vast extent of both these is such a depth as is past our fathoming, and we may soon lose ourselves in the contemplation of them. Such knowledge is too wonderful for me, Psa 139:6. Compare Psa 139:17, Psa 139:18. - How unsearchable are his judgments! that is, his counsels and purposes: and his ways, that is, the execution of these counsels and purposes. We know not what he designs. When the wheels are set in motion, and Providence has begun to work, yet we know not what he has in view; it is past finding out. This does not only overturn all our positive conclusions about the divine counsels, but it also checks all our curious enquiries. Secret things belong not to us, Deu 29:29. God's way is in the sea, Psa 77:19. Compare Job 23:8, Job 23:9; Psa 97:2. What he does we know not now, Joh 13:7. We cannot give a reason of God's proceedings, nor by searching find out God. See Job 5:9; Job 9:10. The judgments of his mouth, and the way of our duty, blessed be God, are plain and easy, it is a high-way; but the judgments of his hands, and the ways of his providence, are dark and mysterious, which therefore we must not pry into, but silently adore and acquiesce in. The apostle speaks this especially with reference to that strange turn, the casting off of the Jews and the entertainment of the Gentiles, with a purpose to take in the Jews again in due time; these were strange proceedings, the choosing of some, the refusing of others, and neither according to the probabilities of human conjecture. Even so, Father, because it seemed good in thing eyes. These are methods unaccountable, concerning which we must say, O the depth! - Past finding out, anexichniastoi - cannot be traced. God leaves no prints nor footsteps behind him, does not make a path to shine after him; but his paths of providence are new every morning. He does not go the same way so often as to make a track of it. How little a portion is heard of him! Job 26:14. It follows (Rom 11:34), For who hath known the mind of the Lord? Is there any creature made of his cabinet-council, or laid, as Christ was, in the bosom of the Father? Is there any to whom he has imparted his counsels, or that is able, upon the view of his providences, to know the way that he takes? There is so vast a distance and disproportion between God and man, between the Creator and the creature, as for ever excludes the thought of such an intimacy and familiarity. The apostle makes the same challenge (Co1 2:16): For who hath known the mind of the Lord? And yet there he adds, But we have the mind of Christ, which intimates that through Christ true believers, who have his Spirit, know so much of the mind of God as is necessary to their happiness. He that knew the mind of the Lord has declared him, Joh 1:18. And so, though we know not the mind of the Lord, yet, if we have the mind of Christ, we have enough. The secret of the Lord is with those that fear him, Psa 25:14. Shall I hide from Abraham the thing which I do? See Joh 15:15. - Or who has been his counsellor? He needs no counsellor, for he is infinitely wise; nor is any creature capable of being his counsellor; this would be like lighting a candle to the sun. This seems to refer to that scripture (Isa 40:13, Isa 40:14), Who hath directed the Spirit of the Lord, or, being his counsellor, hath taught him? With whom took he counsel? etc. It is the substance of God's challenge to Job concerning the work of creation (Job 38), and is applicable to all the methods of his providence. It is nonsense for any man to prescribe to God, or to teach him how to govern the world. II. The sovereignty of the divine counsels. In all these things God acts as a free agent, does what he will, because he will, and gives not account of any of his matters (Job 23:13; Job 33:13), and yet there is no unrighteousness with him. To clear which, 1. He challenges any to prove God a debtor to him (Rom 11:35): Who hath first given to him? Who is there of all the creatures that can prove God is beholden to him? Whatever we do for him, or devote to him, it must be with that acknowledgment, which is for ever a bar to such demands (Ch1 29:14): Of thine own we have given thee. All the duties we can perform are not requitals, but rather restitutions. If any can prove that God is his debtor, the apostle here stands bound for the payment, and proclaims, in God's name, that payment is ready: It shall be recompensed to him again. It is certain God will let nobody lose by him; but never any one yet durst make a demand of this kind, or attempt to prove it. This is here suggested, (1.) To silence the clamours of the Jews. When God took away their visible church-privileges from them, he did but take his own: and may he not do what he will with his own - give or withhold his grace where and when he pleases? (2.) To silence the insultings of the Gentiles. When God sent the gospel among them, and gave so many of them grace and wisdom to accept of it, it was not because he owed them so much favour, or that they could challenge it as a debt, but of his own good pleasure. 2. He resolves all into the sovereignty of God (Rom 11:36): For of him, and through him, and to him, are all things, that is, God is all in all. All things in heaven and earth (especially those things which relate to our salvation, the things which belong to our peace) are of him by way of creation, through him by way of providential influence, that they may be to him in their final tendency and result. Of God as the spring and fountain of all, through Christ, God - man, as the conveyance, to God as the ultimate end. These three include, in general, all God's causal relations to his creatures: of him as the first efficient cause, through him as the supreme directing cause, to him as the ultimate final cause; for the Lord hath made all for himself, Rev 4:11. If all be of him and through him, there is all the reason in the world that all should be to him and for him. It is a necessary circulation; if the rivers received their waters from the sea, they return them to the sea again, Ecc 1:7. To do all to the glory of God is to make a virtue of necessity; for all shall in the end be to him, whether we will or no. And so he concludes with a short doxology: To whom be glory for ever, Amen. God's universal agency as the first cause, the sovereign ruler, and the last end, ought to be the matter of our adoration. Thus all his works do praise him objectively; but his saints do bless him actively; they hand that praise to him which all the creatures do minister matter for, Psa 145:10. Paul had been discoursing at large of the counsels of God concerning man, sifting the point with a great deal of accuracy; but, after all, he concludes with the acknowledgment of the divine sovereignty, as that into which all these things must be ultimately resolved, and in which alone the mind can safely and sweetly rest. This is, if not the scholastic way, yet the Christian way, of disputation. Whatever are the premises, let god's glory be the conclusion; especially when we come to talk of the divine counsels and actings, it is best for us to turn our arguments into awful and serious adorations. The glorified saints, that see furthest into these mysteries, never dispute, but praise to eternity.
A Hymn of Praise
32For God has consigned everyone to disobedience so that He may have mercy on everyone. 33O, the depth of the riches of the wisdom and knowledge of God! How unsearchable are His judgments, and untraceable His ways! 34“Who has known the mind of the Lord? Or who has been His counselor?”
- Scripture
- Sermons
- Commentary
(Becoming a Prophetic Church) 2. Jewish Unbelief
By Art Katz9.1K1:06:02Jewish UnbeliefMAT 26:69ROM 11:33In this sermon, the speaker recounts his experience of hand-delivering a book to a Jewish man named Mr. Sherman. Despite the speaker's hopes for a face-to-face conversation, Mr. Sherman never responded to the book. Feeling discouraged, the speaker began writing an essay on the necessity of violence to awaken Jewish consciousness. However, a believer reminded him that God was emptying him of self-confidence and filling him with divine enablement. The speaker emphasizes the need for the church to rely on the resurrected and ascended Christ, rather than their own efforts, and concludes with a reference to Romans chapter 11.
(Hebrews - Part 37): Faith Is a Pertubing Thing
By A.W. Tozer4.8K25:44ExpositionalEXO 2:11EXO 2:23MAT 6:33ROM 11:33ROM 14:4HEB 11:24HEB 12:2In this sermon, the preacher shares a personal story about a moral rebound. He talks about his own past of indulging in drinking and reckless behavior, even on Christmas Eve. However, after a spiritual awakening and the guidance of the Holy Ghost, he realized the error of his ways and turned his life around. The preacher emphasizes that sometimes people become better because of the depth of their sins, comparing it to a rubber band that bounces back stronger the further it is stretched. He also highlights the importance of spiritual awakening, as many people go through life without ever experiencing it. The preacher encourages listeners to be aware of the deceit and corruption in the world and to seek a deeper connection with God.
There Were Two Trees in the Garden - Part 2
By Art Katz3.2K34:52Garden Of EdenGEN 2:16EXO 19:6MAT 6:33ROM 2:4ROM 5:20ROM 11:33JAS 1:19In this sermon, the speaker reflects on the significance of examining the creation story in Genesis and how it reveals God's splendor, majesty, and wisdom. The speaker emphasizes the importance of exalting God and living in obedience to His word, as it is His provision that keeps us from sin and death. The sermon also explores the question of why God would plant two trees in the garden, including the tree of the knowledge of good and evil. The speaker suggests that God's purpose in allowing this temptation was to test Adam and Eve's obedience and to cultivate a deep intimacy with Him.
Dvd 19 - the Agony and Ecstasy of Paul
By Art Katz2.6K1:14:42ROM 11:33
This sermon emphasizes the importance of understanding the mystery of Israel and the Church in the last days. It highlights the need for humility, a heart for mystery, and a prophetic and priestly intrusion into the normative societal mindset. The speaker urges the congregation to embrace the fullness of God's plan, be willing to experience sorrow and grief, and be prepared for sacrificial living in order to fulfill the ultimate purpose of reflecting God's glory forever.
God of the Nations - Part 2
By Art Katz2.6K28:52NationsGEN 6:5GEN 9:1GEN 9:18EXO 3:14PSA 2:6ROM 11:33In this sermon, the speaker emphasizes the importance of understanding God's rule over his creation throughout redemption history. He refers to biblical events such as the flood and the story of Noah's sons to illustrate this point. The speaker also mentions his own personal experiences and the reaction he received when discussing this topic in Canada. He highlights the mystery and depth of this understanding, particularly in relation to the descendants of Shem and the calling of Abraham to bless all nations. The sermon concludes with a focus on the significance of resurrection and the authority given to the crucified and resurrected Jesus.
Oh the Depth
By T. Austin-Sparks2.5K28:32Knowing GodISA 33:6MAT 6:33MAT 13:5MAT 13:7MAT 13:23ROM 11:33In this sermon, the speaker emphasizes the importance of deepening our relationship with God and going beyond superficiality. He uses the example of Jesus being tempted by the enemy to take an easy and shallow path, but Jesus chose the deep and difficult way. The speaker also mentions the apostle Paul, who had a deep understanding of God's riches and mysteries. The sermon highlights the contrast between the shallow way of the world and the deep way of God, urging listeners to seek depth in their spiritual lives.
The Glory of God - Part 2
By T. Austin-Sparks2.3K46:59Glory Of GodMAT 6:33JHN 10:4JHN 11:1JHN 11:47ROM 11:33PHP 3:10REV 21:23In this sermon, the speaker emphasizes the importance of understanding the teachings of John's Gospel and applying them to our own lives. He highlights the idea that the Lord Jesus has control over every situation and that true transformation requires a new creation in life, not just patching up the old. The speaker also emphasizes the priority of seeking the glory of God in our lives and the need to align our priorities with His. Lastly, he discusses the attitude of Jesus towards humanity and how it reflects God's attitude towards human life as it is.
If It Be Thou, Bid Me Come
By Carter Conlon2.0K48:432CH 5:13JOB 42:1PSA 104:1MAT 14:22MAT 25:1ROM 11:331CO 9:242TI 2:5This sermon emphasizes the importance of deepening our relationship with God and running the race of faith with determination and truth. It calls for a commitment to seek God's will, to go deeper into the Word, and to be willing to follow wherever God leads, even into the depths of faith and obedience. The message challenges believers to be prepared to stand firm, to be courageous, and to be willing to sacrifice for the sake of the Gospel, echoing the call to finish the race faithfully.
Our Awesome God - Part 1
By Chuck Smith1.9K08:47GEN 1:11GEN 1:29JOB 12:7PSA 104:14PSA 104:24PRO 3:19ISA 40:12MAT 6:28ROM 11:33
This sermon delves into the profound wisdom and knowledge of God as revealed in Romans 11, emphasizing the intricate design and balance in creation that sustains life on Earth. It explores the intentional details in the universe, the Earth's position, the ratio of elements, and the propagation of plant life, showcasing God's meticulous craftsmanship and care for His creation.
Unsearchable Riches of Christ - Part 1
By T. Austin-Sparks1.8K45:20Riches Of ChristROM 11:33EPH 3:8In this sermon, the speaker emphasizes the finished works of God through Jesus Christ. He explains that God's creation is perfect and beautiful, and He gives us His Son as our inheritance. The speaker emphasizes that we do not need to work for our salvation or try to make ourselves worthy, but rather we should be grateful for the grace of God. He encourages believers to delve deeper into understanding the meaning and vastness of God's grace and to seek spiritual wealth through a deep relationship with Him. The sermon references the Bible to support these teachings.
Effects of Fall - Problems Arising From the Fall Part 2
By John Murray1.7K48:53Fall Of ManJOB 26:14MAT 22:37ROM 9:20ROM 11:33In this sermon, the preacher explores the question of why God decrees sin. He acknowledges that we cannot fully understand God's reasons for allowing sin, but emphasizes that the ultimate purpose of all things is the glory of God. The preacher discusses the nature of faith and its connection to sin, highlighting that faith is unknowing and lawless in this fallen world. He also addresses the pervasiveness of God's law and how it relates to the subject at hand. The sermon concludes with the reminder to trust in God's sovereignty and to bow in faith before His will.
The Riches of Christ in the Wisdom and Revelation of God
By T. Austin-Sparks1.7K57:40Riches Of Christ1KI 4:291KI 5:12ROM 11:33EPH 1:17EPH 3:10COL 1:28COL 2:3In this sermon, the speaker reflects on the rapid development and advancements in the world, which are often seen as signs of human wisdom. However, the speaker argues that this wisdom is actually leading to the destruction of creation. The speaker also discusses the paradoxical nature of ministry, where times of feeling dry and limited can actually result in powerful impact, while times of abundance may go unnoticed. The sermon concludes with a reference to John Rustin's book on architecture, highlighting the importance of truth and the consequences of neglecting it.
God's Severe Mercy
By Dana Congdon1.7K1:18:37MercyROM 9:1ROM 11:29ROM 11:33ROM 12:1ROM 14:1ROM 14:10In this sermon, the speaker focuses on Psalm 107 and Romans chapters 14 and 15. The Psalm emphasizes the importance of giving thanks to the Lord for His enduring mercy. The speaker highlights four types of foolish people who cried out to the Lord and received His mercy. In Romans, the speaker emphasizes the need to refrain from judging others and to focus on glorifying the Lord. The sermon also emphasizes the importance of presenting oneself as a living sacrifice to God and pursuing a deeper understanding of His ways.
The Eternal Purpose of God - Part 7
By Stephen Kaung1.7K06:46PSA 103:7PRO 19:21JHN 5:17ROM 11:33EPH 1:19
This sermon emphasizes the importance of knowing God's ways, counsel, and work in order to align ourselves with His righteous and merciful nature. It highlights how Moses understood God's righteousness and mercy, allowing him to intercede for the children of Israel. Understanding God's purpose alone is not enough; we must also know His ways and work in accordance with His will.
Ger-07 Ezekiel 37
By Art Katz1.6K1:04:43GermanEZK 3:14EZK 3:17LUK 15:25ROM 11:33EPH 3:21EPH 4:4In this sermon, the speaker discusses the need for believers to have a deeper understanding of the mystery of Israel and the Church. He emphasizes that many Christians have not yet been called to truly comprehend this mystery and have not experienced the hand of the Lord bringing them out of their comfort zones. The speaker highlights the importance of recognizing the valley of dry bones as a place of depression and the need for believers to be willing to confront the challenges and sufferings that come with aligning with God's purposes. He also mentions the current troubles faced by the nation of Israel and the need for divine intervention in dealing with the complex issues they face.
The Birth and Construction of the Church
By Stephen Kaung1.6K38:00ChurchROM 11:33In this sermon, the speaker emphasizes the importance of understanding the Church from God's viewpoint. They highlight that God has a purpose for the Church and has laid out a plan to fulfill that purpose. The speaker references Romans 11:33-36 to emphasize the wisdom and knowledge of God and how His ways are unsearchable. They also mention that all things work together for good for those who love the Lord and are called according to His purpose. The ultimate purpose of the Church is to be conformed to the image of God's Son, Jesus Christ.
Unsearchable Riches of Christ - Part 3
By T. Austin-Sparks1.6K43:09Riches Of ChristEXO 12:5ROM 3:25ROM 11:33EPH 1:7EPH 1:14REV 5:9In this sermon, the speaker discusses the concept of balance and completeness in relation to God's possession and redemption. Using the parables of the lost son, lost sheep, and lost silver, the speaker emphasizes that when something is lost or missing, the balance is upset and things are unequal. The speaker explains that life itself belongs to God, and when it is taken away, it disrupts the balance and righteousness that God desires. The ultimate goal of redemption is to restore this balance and bring everything back into perfect order and righteousness.
Isaiah Chapter 9
By Stephen Kaung1.4K42:58IsaiahJDG 13:17ISA 9:6MAT 5:44MAT 6:33MAT 7:12ROM 11:33In this sermon, the preacher focuses on the title "Wonderful" and connects it to God's purpose. He emphasizes that God's purpose is beyond human understanding and is truly wonderful. The preacher references passages from the Bible, such as Romans 11, Judges 13, and Daniel 2, to illustrate the prophetic vision of the kingdom of God and how Christ will establish his government with judgment and righteousness. The sermon also highlights the message of repentance preached by John the Baptist and Jesus, emphasizing that the kingdom of heaven is at hand and those who accept Christ as their king will be part of his kingdom.
(1 Timothy) Christ Jesus Came to Save Sinners
By Brian Brodersen1.4K53:16MAT 6:33ROM 8:28ROM 11:33EPH 2:81TI 1:15In this sermon, the preacher emphasizes the importance of sharing the gospel and saving sinners. He encourages believers to make themselves available and live in a loving way towards others, creating opportunities for conversations about Christ. The preacher highlights the power of the gospel to transform individuals from the inside out, giving them a new heart and mind. He uses the example of the apostle Paul, who was once a blasphemer and persecutor, but was transformed by the gospel and became a faithful minister. The preacher emphasizes that the solution to the world's problems is still the gospel, as it has the power to change individuals and bring about God's will in their lives.
Our Awesome God - Part 2
By Chuck Smith1.3K07:11ROM 11:33
This sermon reflects on the wisdom and knowledge of God displayed in the intricate details of creation, from the propagation of seeds to the functioning of the human body. It emphasizes God's sovereignty in caring for the wilderness and orchestrating salvation for both Jews and Gentiles, showcasing His unsearchable judgments and perfect ways that surpass human understanding.
The Holiness of God - Part 2
By Art Katz1.3K41:13Holiness Of GodLEV 11:44JHN 10:10ACT 17:28ROM 1:18ROM 11:33HEB 12:61PE 4:17In this sermon, the speaker emphasizes the importance of being still and knowing that God is in control. He encourages believers to eliminate distractions and seek the knowledge of the holy. The speaker emphasizes that holiness is our life and that we should strive to know God deeply and intimately. He challenges believers to meditate on the holiness of God and to reflect His purity in their actions. Ultimately, the speaker reminds listeners that the world needs the reality of God, and believers can mediate that reality by dwelling in it and knowing their God.
If Revival Doesn't Come
By Ronald Glass1.3K47:19RevivalPSA 80:3JER 6:16LAM 5:19HAB 3:16ROM 11:33In this sermon, the speaker focuses on the prophet Habakkuk and his reaction to God's revelation of judgment. Habakkuk expresses his fear and physical distress upon understanding the future plans of God. The speaker then draws a parallel to the state of evangelical Christianity today, highlighting the defilement and corruption present in many churches. The sermon emphasizes the need for biblical revival and references the books of Lamentations and Habakkuk to further illustrate the consequences of turning away from God's covenant.
Studies in Romans-08
By William MacDonald1.2K44:19StudiesJER 48:10ROM 11:33ROM 12:1ROM 12:17GAL 6:10The sermon transcript emphasizes the importance of humility and unity within the body of Christ. It encourages believers to recognize their unique roles and functions within the church and to exercise their gifts with the strength that God provides. The transcript also highlights the need to rejoice in the hope of Christ's coming and to patiently endure tribulations. It emphasizes the importance of prayer, love, and kindness towards others, even in the face of persecution. Overall, the sermon emphasizes the need for believers to have a yielded body, a separated life, and a transformed mind in order to live out the gospel message.
Toronto Blessing
By George Verwer1.2K53:02Toronto BlessingROM 11:33In this sermon, the speaker discusses the phenomenon of the Holy Spirit moving in powerful ways in recent years. There is controversy surrounding the origins of this movement, with some attributing it to individuals like Rodney Brown, Wimber, or Benny Hinn. Argentina is highlighted as a place where emotional outbursts and encounters with the Holy Spirit have been particularly intense. The speaker encourages caution and open-mindedness when approaching these experiences, emphasizing the importance of a disciplined and crucified Christian life.
Passionate for God's Holiness - Part 3
By John Piper1.1K06:53PSA 50:2PSA 90:2PSA 96:4PSA 145:3ISA 6:3JHN 14:6ROM 11:331TI 1:171PE 1:16REV 4:8
This sermon emphasizes the incomparable nature of God's holiness, highlighting His unique, divine, and morally perfect attributes. It delves into the rarity, permanence, and accessibility of God's infinite value, making Him the ultimate standard. The speaker challenges the audience to be passionate not only for God's holiness but also for His supreme, infinite value, which will uproot worldly joys and misconceptions about the gospel.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
Adam Clarke Bible Commentary
O the depth of the riches both of the wisdom and knowledge of God! - This is a very proper conclusion of the whole preceding discourse. Wisdom may here refer to the designs of God; knowledge, to the means which he employs to accomplish these designs. The designs are the offspring of infinite wisdom, and therefore they are all right; the means are the most proper, as being the choice of an infinite knowledge that cannot err; we may safely credit the goodness of the design, founded in infinite wisdom; we may rely on the due accomplishment of the end, because the means are chosen and applied by infinite knowledge and skill.
Jamieson-Fausset-Brown Bible Commentary
Oh, the depth, &c.--The apostle now yields himself up to the admiring contemplation of the grandeur of that divine plan which he had sketched out. of the riches both of the wisdom and knowledge of God--Many able expositors render this, "of the riches and wisdom and knowledge," &c. [ERASMUS, GROTIUS, BENGEL, MEYER, DE WETTE, THOLUCK, OLSHAUSEN, FRITZSCHE, PHILIPPI, ALFORD, Revised Version]. The words will certainly bear this sense, "the depth of God's riches." But "the riches of God" is a much rarer expression with our apostle than the riches of this or that perfection of God; and the words immediately following limit our attention to the unsearchableness of God's "judgments," which probably means His decrees or plans (Psa 119:75), and of "His ways," or the method by which He carries these into effect. (So LUTHER, CALVIN, BEZA, HODGE, &c.). Besides, all that follows to the end of the chapter seems to show that while the Grace of God to guilty men in Christ Jesus is presupposed to be the whole theme of this chapter, that which called forth the special admiration of the apostle, after sketching at some length the divine purposes and methods in the bestowment of this grace, was "the depth of the riches of God's wisdom and knowledge" in these purposes and methods. The "knowledge," then, points probably to the vast sweep of divine comprehension herein displayed; the "wisdom" to that fitness to accomplish the ends intended, which is stamped on all this procedure.
John Gill Bible Commentary
O the depth of the riches, both of the wisdom and knowledge of God,.... These words are the epilogue, or conclusion of the doctrinal part of this epistle, and relate to what is said throughout the whole of it hitherto; particularly to the doctrines of salvation by Christ, justification by his righteousness, predestination, the calling of the Gentiles, the rejection of the Jews, and their restoration in the latter day; upon the whole of which, the apostle breaks forth into this pathetic exclamation; the design of which is to show, how much of the wisdom and knowledge of God is displayed in these doctrines, and how small a part of it is known by the best of men, and therefore ought not to be cavilled at and objected to, because of some difficulties attending them, but to be received upon the testimony of divine revelation: and if there was a depth in these things unsearchable and past finding out by so great a man as the apostle, who had by revelation such knowledge in the mysteries of grace, and who had been caught up into the third heaven, and heard things unutterable, how much less is it to be fathomed by others, and therefore should be silent: by "the wisdom and knowledge of God", one and the same thing is meant; and design not so much the perfections of the divine nature, which are infinite and unsearchable, the understanding of which is too high for creatures, and not be attained to by them; nor the display of them in the works of creation and providence, in which there are most glorious and amazing instances; but rather the effects of them, the counsels and decrees of God; which are so wisely formed and laid, as not to fail of their accomplishment, or to be frustrated of their end; and the doctrines of grace relating to them, in which are treasures, riches, that is, an abundance of wisdom and knowledge; and a depth, not to be reached to the bottom of, in this imperfect state, and in which the knowledge and wisdom of God are wonderfully displayed: thus in the doctrine of redemption and salvation by Christ, wherein God has abounded in all wisdom and prudence; in the person fixed upon to be the Saviour, his own Son; who by the assumption of human nature, being God and man in one person, was very fit and proper to be a Mediator between God and man, to transact the affair of salvation; was every way qualified for it, and able to do it: so likewise in the manner in which it is accomplished, being done in a way which glorifies all the divine perfections; in which the rights of God's justice and the honour of his holiness are secured, as well as his love, grace, and mercy, displayed; in which Satan is most mortified, sin condemned, and the sinner saved; and also in the persons, the subjects of it, ungodly sinners, enemies, the chief of sinners, whereby the grace of God is the more illustrated, and all boasting in the creature excluded. The wisdom of God manifestly appears, in the doctrine of a sinner's justification; which though it proceeds from grace, yet upon the foot of redemption and satisfaction, in a way of strict justice; so that God is just, whilst he is the justifier; it is of persons ungodly, and without a righteousness in themselves, and yet by a perfect and complete righteousness, answerable to all the demands of law and justice; and the grace of faith is wisely made the recipient of this blessing, that it might appear to be of free grace, and not of works, and that the justified ones might have solid peace, joy, and comfort, from it. The doctrine of predestination is full of the wisdom and knowledge of God; his choice of some to everlasting life in his Son, through sanctification of the Spirit, and belief of the truth, for the glorifying of his grace and mercy, in a way of righteousness; and his passing by others, leaving them to themselves, and in their sins, justly to perish for them, for the glorifying of his justice, are acts of the highest wisdom, and done according to the counsel of his will. The account just given of the call of the Gentiles, and the rejection of the Jews, is an astonishing scheme of infinite wisdom; that, on the one hand salvation should come to the Gentiles, through the fall of the Jews, and they should obtain mercy through their unbelief; and on the other hand that the restoration of the Jews should be as life from the dead to the Gentiles; and the Jews, through their mercy, obtain mercy; and that both, in their turns, should be shut up in unbelief by God, that he might have mercy on them all, "O the depth", &c. To which is added, how unsearchable are his judgments! which are not to be understood of his awful judgments on wicked men in particular, nor of the administrations of his providence in general; though these are a great deep, and in many instances are unsearchable, and cannot be counted for in the present state, but will hereafter be made manifest; nor of the commands of God, sometimes called his judgments, which are all plain, and may be easily searched out in his word; but rather of the counsels and purposes of God, and the doctrines of grace relating thereunto; which are the deep things of God, and are only searched out by the Spirit of God, who reveals them to us: and his ways past finding out! not the methods and course of his providence, though his way in this respect is often in the deep, his footsteps are not to be known, discerned, and traced, by finite creatures; but rather the goings forth and steps of his wisdom from everlasting, in his purposes and decrees, council and covenant, which are higher than the ways of men, even as the heavens are higher than the earth; and which are all mercy and truth to his chosen people, and strict justice to others, and not to be found out by any; particularly his ways and methods, and dealings, with both Jews and Gentiles; that he should for so many hundred years leave the Gentiles in blindness and unbelief; and now for as many years his favourite people the Jews in the same, and yet gather in his elect out of them both; these are things out of our reach and comprehension.
Matthew Henry Bible Commentary
The apostle having insisted so largely, through the greatest part of this chapter, upon reconciling the rejection of the Jews with the divine goodness, he concludes here with the acknowledgment and admiration of the divine wisdom and sovereignty in all this. Here the apostle does with great affection and awe adore, I. The secrecy of the divine counsels: O the depth! in these proceedings towards the Jews and Gentiles; or, in general, the whole mystery of the gospel, which we cannot fully comprehend. - The riches of the wisdom and knowledge of God, the abundant instances of his wisdom and knowledge in contriving and carrying on the work of our redemption by Christ, a depth which the angels pry into, Pe1 1:12. Much more may it puzzle any human understanding to give an account of the methods, and reasons, and designs, and compass of it. Paul was as well acquainted with the mysteries of the kingdom of God as ever any mere man was; and yet he confesses himself at a loss in the contemplation, and, despairing to find the bottom, he humbly sits down at the brink, and adores the depth. Those that know most in this state of imperfection cannot but be most sensible of their own weakness and short-sightedness, and that after all their researches, and all their attainments in those researches, while they are here they cannot order their speech by reason of darkness. Praise is silent to thee, Psa 65:1. - The depth of the riches. Men's riches of all kinds are shallow, you may soon see the bottom; but God's riches are deep (Psa 36:6): Thy judgments are a great deep. There is not only depth in the divine counsels, but riches too, which denotes an abundance of that which is precious and valuable, so complete are the dimensions of the divine counsels; they have not only depth and height, but breadth and length (Eph 3:18), and that passing knowledge, v. 19. - Riches of the wisdom and knowledge of God. His seeing all things by one clear, and certain, and infallible view - all things that are, or ever were, or ever shall be, - that all is naked and open before him: there is his knowledge. His ruling and ordering all things, directing and disposing them to his own glory, and bringing about his own purposes and counsels in all; this is his wisdom. And the vast extent of both these is such a depth as is past our fathoming, and we may soon lose ourselves in the contemplation of them. Such knowledge is too wonderful for me, Psa 139:6. Compare Psa 139:17, Psa 139:18. - How unsearchable are his judgments! that is, his counsels and purposes: and his ways, that is, the execution of these counsels and purposes. We know not what he designs. When the wheels are set in motion, and Providence has begun to work, yet we know not what he has in view; it is past finding out. This does not only overturn all our positive conclusions about the divine counsels, but it also checks all our curious enquiries. Secret things belong not to us, Deu 29:29. God's way is in the sea, Psa 77:19. Compare Job 23:8, Job 23:9; Psa 97:2. What he does we know not now, Joh 13:7. We cannot give a reason of God's proceedings, nor by searching find out God. See Job 5:9; Job 9:10. The judgments of his mouth, and the way of our duty, blessed be God, are plain and easy, it is a high-way; but the judgments of his hands, and the ways of his providence, are dark and mysterious, which therefore we must not pry into, but silently adore and acquiesce in. The apostle speaks this especially with reference to that strange turn, the casting off of the Jews and the entertainment of the Gentiles, with a purpose to take in the Jews again in due time; these were strange proceedings, the choosing of some, the refusing of others, and neither according to the probabilities of human conjecture. Even so, Father, because it seemed good in thing eyes. These are methods unaccountable, concerning which we must say, O the depth! - Past finding out, anexichniastoi - cannot be traced. God leaves no prints nor footsteps behind him, does not make a path to shine after him; but his paths of providence are new every morning. He does not go the same way so often as to make a track of it. How little a portion is heard of him! Job 26:14. It follows (Rom 11:34), For who hath known the mind of the Lord? Is there any creature made of his cabinet-council, or laid, as Christ was, in the bosom of the Father? Is there any to whom he has imparted his counsels, or that is able, upon the view of his providences, to know the way that he takes? There is so vast a distance and disproportion between God and man, between the Creator and the creature, as for ever excludes the thought of such an intimacy and familiarity. The apostle makes the same challenge (Co1 2:16): For who hath known the mind of the Lord? And yet there he adds, But we have the mind of Christ, which intimates that through Christ true believers, who have his Spirit, know so much of the mind of God as is necessary to their happiness. He that knew the mind of the Lord has declared him, Joh 1:18. And so, though we know not the mind of the Lord, yet, if we have the mind of Christ, we have enough. The secret of the Lord is with those that fear him, Psa 25:14. Shall I hide from Abraham the thing which I do? See Joh 15:15. - Or who has been his counsellor? He needs no counsellor, for he is infinitely wise; nor is any creature capable of being his counsellor; this would be like lighting a candle to the sun. This seems to refer to that scripture (Isa 40:13, Isa 40:14), Who hath directed the Spirit of the Lord, or, being his counsellor, hath taught him? With whom took he counsel? etc. It is the substance of God's challenge to Job concerning the work of creation (Job 38), and is applicable to all the methods of his providence. It is nonsense for any man to prescribe to God, or to teach him how to govern the world. II. The sovereignty of the divine counsels. In all these things God acts as a free agent, does what he will, because he will, and gives not account of any of his matters (Job 23:13; Job 33:13), and yet there is no unrighteousness with him. To clear which, 1. He challenges any to prove God a debtor to him (Rom 11:35): Who hath first given to him? Who is there of all the creatures that can prove God is beholden to him? Whatever we do for him, or devote to him, it must be with that acknowledgment, which is for ever a bar to such demands (Ch1 29:14): Of thine own we have given thee. All the duties we can perform are not requitals, but rather restitutions. If any can prove that God is his debtor, the apostle here stands bound for the payment, and proclaims, in God's name, that payment is ready: It shall be recompensed to him again. It is certain God will let nobody lose by him; but never any one yet durst make a demand of this kind, or attempt to prove it. This is here suggested, (1.) To silence the clamours of the Jews. When God took away their visible church-privileges from them, he did but take his own: and may he not do what he will with his own - give or withhold his grace where and when he pleases? (2.) To silence the insultings of the Gentiles. When God sent the gospel among them, and gave so many of them grace and wisdom to accept of it, it was not because he owed them so much favour, or that they could challenge it as a debt, but of his own good pleasure. 2. He resolves all into the sovereignty of God (Rom 11:36): For of him, and through him, and to him, are all things, that is, God is all in all. All things in heaven and earth (especially those things which relate to our salvation, the things which belong to our peace) are of him by way of creation, through him by way of providential influence, that they may be to him in their final tendency and result. Of God as the spring and fountain of all, through Christ, God - man, as the conveyance, to God as the ultimate end. These three include, in general, all God's causal relations to his creatures: of him as the first efficient cause, through him as the supreme directing cause, to him as the ultimate final cause; for the Lord hath made all for himself, Rev 4:11. If all be of him and through him, there is all the reason in the world that all should be to him and for him. It is a necessary circulation; if the rivers received their waters from the sea, they return them to the sea again, Ecc 1:7. To do all to the glory of God is to make a virtue of necessity; for all shall in the end be to him, whether we will or no. And so he concludes with a short doxology: To whom be glory for ever, Amen. God's universal agency as the first cause, the sovereign ruler, and the last end, ought to be the matter of our adoration. Thus all his works do praise him objectively; but his saints do bless him actively; they hand that praise to him which all the creatures do minister matter for, Psa 145:10. Paul had been discoursing at large of the counsels of God concerning man, sifting the point with a great deal of accuracy; but, after all, he concludes with the acknowledgment of the divine sovereignty, as that into which all these things must be ultimately resolved, and in which alone the mind can safely and sweetly rest. This is, if not the scholastic way, yet the Christian way, of disputation. Whatever are the premises, let god's glory be the conclusion; especially when we come to talk of the divine counsels and actings, it is best for us to turn our arguments into awful and serious adorations. The glorified saints, that see furthest into these mysteries, never dispute, but praise to eternity.