Exegetical and Hermeneutical Commentary of Romans 11:34
For who hath known the mind of the Lord? or who hath been his counselor?
34. For who hath known counseller ] Nearly verbatim from Isa 40:13. See too Jer 23:18. The Gr. verbs are aorists; and the time-reference is perhaps to creation, or to the eternal decrees “before the world was.”
Fuente: The Cambridge Bible for Schools and Colleges
For who hath known? … – This verse is a quotation, with a slight change, from Isa 40:13, Who hath directed the Spirit of the Lord, or being his counsellor hath taught him? It is designed to express the infinite wisdom and knowledge of God, by affirming that no being could teach him, or counsel him. Earthly monarchs have counsellors of state, whom they may consult in times of perplexity or danger. But God has no such council. He sits alone; nor does he call in any or all of his creatures to advise him. All created beings are not qualified to contribute anything to enlighten or to direct him. It is also designed to silence all opposition to his plans, and to hush all murmurings. The apostle had proved that this was the plan of God. However mysterious and inscrutable it might appear to the Jew or the Gentile, yet it was his duty to submit to God, and to confide in his wisdom, though he was not able to trace the reason of his doings.
Fuente: Albert Barnes’ Notes on the Bible
Verse 34. For who hath known the mind of the Lord?] Who can pretend to penetrate the counsels of God, or fathom the reasons of his conduct? His designs and his counsels are like himself, infinite; and, consequently, inscrutable. It is strange that, with such a scripture as this before their eyes, men should sit down and coolly and positively write about counsels and decrees of God formed from all eternity, of which they speak with as much confidence and decision as if they had formed a part of the council of the Most High, and had been with him in the beginning of his ways! A certain writer, (Mr. Perkins,) after having entered into all these counsels, and drawn out his black-lined scheme of absolute and eternal reprobation, with all its causes and effects; and then his light-lined scheme of absolute and eternal ELECTION, with all its causes and effects, all deduced in the most regular and graduated order, link by link; concludes with Ro 11:33: O the depth of the riches both of the wisdom and knowledge of God! how UNSEARCHABLE are his judgments, and his ways PAST FINDING OUT! But this writer forgot that he had searched out God’s judgments in the one case, and found out his ways in the other: and that he had given, as a proof of the success of his researches, a complete exhibition of the whole scheme! This conduct is worthy of more than mere reprehension; and yet he who differs from such opinions gives, in the apprehension of some, this proof of his being included in some of the links of the black list! We may rest with the conviction, that God is as merciful and good in all his ways, as he is wise and just. But as we cannot comprehend him, neither can we his operations, it is our place, who are the objects of his infinite mercy and kindness, to adore in silence, and to obey with alacrity and delight.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
i.e. Who knoweth what God is about to do? Or who hath given his advice about the doing of it? This is taken out of Isa 40:13,14.
Fuente: English Annotations on the Holy Bible by Matthew Poole
34, 35. For who hath known the mindof the Lord?See Job 15:8;Jer 23:18.
or who hath been hiscounsellorSee Isa 40:13;Isa 40:14.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
For who hath known the mind of the Lord,…. The intentions of his mind, the thoughts of his heart, and the counsels of his will: these could never have been known, if he had not revealed them; nor can the doctrines relating to them, though externally revealed, be known by the natural man, or by the mere dint of nature, but only by the light of the Spirit of God; who searches them, and makes them known in a spiritual manner to spiritual men, who have a spiritual discerning of them; and yet even by these they are not known perfectly, only in part, and are seen through a glass darkly:
or who hath been his counsellor? or was of his council, when all things were fixed according to his sovereign will: when the scheme of man’s salvation was consulted and agreed upon between the eternal Three, there was no creature, angel, or man there; no created angel, only the eternal One, “the Counsellor”, Isa 9:6; or as the Septuagint there style him, , “the angel of the great council”; none but Father, Son, and Spirit, were present, when the book of life was made, when the names of God’s elect were put into it, and others left out; when all things relating to his chosen ones, both for time and eternity, whether among Jews or Gentiles, were determined, ordered, and settled; and as there was no creature that assisted, or could give any advice about these matters, so there were none that were privy to the resolutions, determinations, and counsels of his will; which were purposed in himself and in his Son, and were known only to them and his Spirit, which is in him: from the whole it appears, that predestination is not according to men’s works, or the foresight of them; for then these things would be plain and easy, they would not be unsearchable and past finding out; there would not be an unfathomable depth in them; the mind and counsels of God, and the springs of them, would be obvious; but it is according to his secret, sovereign, and unchangeable will.
Fuente: John Gill’s Exposition of the Entire Bible
Who hath known? ( ?). Second aorist active indicative of , a timeless aorist, did know, does know, will know. Quotation from Isa 40:13. Quoted already in 1Co 2:16.
Counsellor (). Old word from and . Only here in N.T.
His (). Objective genitive, counsellor to him (God). Some men seem to feel competent for the job.
Fuente: Robertson’s Word Pictures in the New Testament
Who hath known, etc. From Isa 40:13. Heb., Who hath measured the Spirit? Though measured may be rendered tried, proved, regulated. Compare the same citation in 1Co 2:16. This is the only passage in the Septuagint where ruach spirit is translated by nouv mind. Known [] may refer to God ‘s gnwsiv knowledge and ways in ver. 33; counselor to His wisdom and judgments. No one has counseled with Him in forming His decisions.
Fuente: Vincent’s Word Studies in the New Testament
1) “For who hath known the mind of the Lord?” (tis gar egno noun kuriou) “‘For who (ever) knew the mind of (the) Lord?” What man or angel can comprehend the mind or reasoning of the Lord or Master of the universe? To whom shall the omnipotent God be compared? Read Isa 40:18; Isa 40:25-28; Isa 46:5; Isa 46:9-10; Act 17:29. Man knows the Lord only as and to the extent that he has revealed himself to him in four ways: 1) thru nature, 2) the scriptures, 3) the Holy Spirit, and 4) the church, Rom 1:20; 2Ti 3:16-17; 1Co 2:11-12; 1Co 2:16; Eph 3:8-11; Eph 3:21. These are the four avenues through which one may know God, Joh 17:3.
2) “Or who hath been his counselor?- (etis sumboulos auton eoeneto) “or (ever) became a counsellor or advisor of him?” Isa 40:13-14; Isa 40:28. Who has ever granted God a favor? 1Co 4:7; All things come of God’s direct or permissive will in fulfillment of his purpose in all men,
Rom 8:28; 1Ch 29:14.
“LIMITATIONS OF HUMAN VIEWS”
There is a striking passage in which a great philosopher, the famous Bishop Berkely, describes the thought which occurred to him of the inscrutable schemes of Providence, as he saw, in St. Paul’s Cathedral, a fly moving on one of the pillars. “it requires,” he says, “some comprehension in the eye of an intelligent spectator to take in at one view the various parts of the building, in order to observe their harmony and design. But to the fly, whose prospect was confined to a little part of one of the stones of a single pillar, the joint beauty of the whole, or the distinct use of its parts, was inconspicuous. To that limited view, the small irregularities on the surface of the hewn stone, seemed to be so many deformed rocks and precipices.” That fly on the pillar, of which the philosopher spoke, is the likeness of each human being as he creeps along the cast pillars which support the universe. The sorrow which appears to us nothing but a yawning chasm or hideous precipice, may turn out to be but the joining or cement which binds together the fragments of our existence into a solid whole That dark and crooked path, in which we have to grope our way in doubt and fear, may be but the curve which, in the full daylight of a brighter world, will appear to be the necessary finish of some choice ornament the inevitable span of some majestic arch.
–Dean Stanley
Fuente: Garner-Howes Baptist Commentary
34. Who has known the mind of the Lord? He begins here to extend as it were his hand to restrain the audacity of men, lest they should clamor against God’s judgments, and this he does by stating two reasons: the first is, that all mortals are too blind to take a view of God’s predestination by their own understanding, and to reason on a thing unknown is presumptuous and absurd; the other is, that we can have no cause of complaint against God, since no mortal can boast that God is a debtor to him; but that, on the contrary, all are under obligations to him for his bounty. (375)
Within this limit then let every one remember to keep his own mind, lest he be carried beyond God’s oracles in investigating predestination, since we hear that man can distinguish nothing in this case, any more than a blind man in darkness. This caution, however, is not to be so applied as to weaken the certainty of faith, which proceeds not from the acumen of the human mind, but solely from the illumination of the Spirit; for Paul himself in another place, after having testified that all the mysteries of God far exceed the comprehension of our minds, immediately subjoins that the faithful understand the mind of the Lord, because they have not received the spirit of this world, but the Spirit which has been given them by God, by whom they are instructed as to his goodness, which otherwise would be incomprehensible to them.
As then we cannot by our own faculties examine the secrets of God, so we are admitted into a certain and clear knowledge of them by the grace of the Holy Spirit: and if we ought to follow the guidance of the Spirit, where he leaves us, there we ought to stop and as it were to fix our standing. If any one will seek to know more than what God has revealed, he shall be overwhelmed with the immeasurable brightness of inaccessible light. But we must bear in mind the distinction, which I have before mentioned, between the secret counsel of God, and his will made known in Scripture; for though the whole doctrine of Scripture surpasses in its height the mind of man, yet an access to it is not closed against the faithful, who reverently and soberly follow the Spirit as their guide; but the case is different with regard to his hidden counsel, the depth and height of which cannot by any investigation be reached.
(375) The words of this verse seem to have been taken literally from Isa 40:13, as given in the Septuagint. The Hebrew is in some measure different, but the words will admit of a rendering approaching nearer to the meaning here than what is presented in our version, as follows —
Who has weighed the spirit of Jehovah, And, being a man of his counsel, has taught him?
To “weigh the spirit” is to know it thoroughly: the same verb, תכן, is used in this sense in Pro 16:2; Pro 24:12. It indeed means to compute by measure or by weight; so that it may be rendered “measure” as well as “weigh,” and if we adopt “measure,” it will then appear that to “know the mind of the Lord,” is to know the extent of his understanding or knowledge; an idea which remarkably corresponds with the passage. — Ed.
Fuente: Calvin’s Complete Commentary
(34) For who hath known the mind of the Lord?The two clauses in this verse are illustrative of the wisdom and knowledge of God, just as the next verse is illustrative of His riches.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
‘For who has known the mind of the Lord? or who has been his counsellor? or who has first given to him, and it will be recompensed to him again?’
For who can possibly fathom the mind of the Lord? And who could possibly counsel Him? And who could first give something to God, so that God has to recompense him? All the giving is initially done by God. It is He Who acts towards us in the first place, not we who act towards Him. It is He Who offers salvation, and we who then receive. We owe everything to God, but God never owes us anything. All the true initiative is from God. This is especially brought out by the fact that salvation is through the grace of God, and does not depend at all on the works of man. For there is nothing that we can do that can merit God’s favour and mercy. As Jesus said, when we have done all we must say, ‘I have only done that which it is my duty to do (Luk 17:10).
Fuente: Commentary Series on the Bible by Peter Pett
Rom 11:34 . Paul, by way of confirming his entire exclamation in Rom 11:33 (not merely the second half), continuing by , adopts the words of Isa 40:13 (almost quite exactly after the LXX.) as his own. Comp. 1Co 2:16 ; Jdt 8:13-14 ; Wis 9:17 ; Sir 18:2 ff.
The first half has been referred to , the second to the (Theodoret, Theophylact, Wetstein, Fritzsche), and rightly so. Paul goes back with his three questions upon the , to which the , the divine reason as the organ of absolute knowledge and truth, corresponds; upon the , which has no ; and (Rom 11:35 ) upon the , from which results the negation of . . . Philippi is opposed to this view, but can at the same time (similarly van Hengel and Hofmann) only bring out in a very far-fetched and indirect manner the result, that Rom 11:35 also sets forth the divine wisdom and knowledge (so far, namely, as the latter is not bound from without).
. .] Who has become His adviser , His counsel-giving helper? “Scriptura ubique subsistit in eo, quod Dominus voluit et dixit et fecit; rationes rerum universalium singulariumve non pandit; de iis, quae nostram superant infantiam, ad aeternitatem remittit fideles, 1Co 13:9 ss.,” Bengel. For parallels in Greek writers, see Spiess, Logos spermat . p. 240.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
DISCOURSE: 1903
GOD ALL IN ALL
Rom 11:34-36. Who hath known the mind of the Lord? or who hath been his counsellor? Or who hath first given to him, and it shall be recompensed unto him again? For of him, and through him, and to him, are all things: to whom be glory for ever. Amen.
GOD is represented in the Scriptures as a jealous God. And well he may be so: for it is not fit that any portion of his glory should be given to another. But man is ready, on all occasions, to arrogate something to himself. Hence it becomes the servants of God to exercise extreme vigilance in relation to this matter; and to claim for God the honour due unto his name.
In the chapter before us, the Apostle has been setting forth the mysterious designs of God in relation both to Jews and Gentiles. It had pleased God, for two thousand years, to confine the knowledge of himself to Abraham and his descendants: but at length he saw fit to cast off them, and to transfer his blessings to the Gentiles. In due season, however, it is his purpose to restore to his favour his ancient people, and, through their instrumentality, to diffuse the knowledge of himself over the face of the whole earth. Now, in the whole of this work, it is obvious that God has acted according to the counsel of his own will; and that to no creature in the universe is there left any room to boast. Hence St. Paul, in the words which we have read, ascribes all the glory to God alone.
Let me call your attention to the component parts of this sublime passage:
I.
His unrestricted challenge
Who will venture to claim any merit to himself in reference to redemption at large?
[Of whom did God take counsel, when he determined to save a ruined world? Who suggested to him a hint respecting the substitution of his own Son in the place of sinful man? Who proposed to him so strange a way of reconciling all his own glorious perfections, and of making all the rights of justice, and truth, and holiness, to consist with the exercise of mercy? Or who ever did any thing to merit at his hands such an interposition in his favour? If there be any one so vain as to arrogate any thing to himself in this respect, let him bring forward his claim, and substantiate it before God, that he may be recompensed according to it. But we have no fear that this challenge will be accepted by any upon earth, or any one in heaven itself. The whole work of salvation is Gods, and Gods alonethe result of his wisdom, and the gift of his grace ]
Who will venture to claim any merit to himself, in reference to the application of this redemption to his own soul?
[Who can ascribe any thing to his own wisdom? or who to his own goodness? Who will venture to reverse the saying of our Lord; and, in direct opposition to him, to assert, that he first chose the Lord, and not the Lord him [Note: Joh 15:16.]? What disposition or ability had any one of you to turn unto the Lord, till He, of his own good pleasure, gave you both to will and to do [Note: Php 2:13.]? Or what had you done for him, that merited this favour at his hands? The salvation itself, and the faith by which you have embraced it, have been both, and equally, the gift of God [Note: Eph 2:8.]; and, whatever you may have attained, by the grace of God you are what you are [Note: 1Co 15:10.].]
In connexion with this, let us consider,
II.
His unqualified assertion
Every good thing the Apostle refers to God, distinctly asserting him to be,
1.
The Source of all
[God is the one fountain of all good. The fallen angels could as easily have devised a way of salvation as we. We must, of necessity, go back to the period when God proposed to his Son to become our substitute and surety, and promised to him a seed, who should, if I may so speak, remunerate all the sufferings he should endure for us [Note: Isa 53:10.]: from that covenant must all our blessings be traced; and in accordance with it shall they all be vouchsafed ]
2.
The Author of all
[Not only did every thing spring from God, as the fruit of his sovereign love; but every thing was wrought in us by. his power and grace. We could as easily form a new world, as we could form the new creature in our own bosoms: He that must work us to this self-same thing, is God [Note: 2Co 5:5.]. In its rise, its progress, and its consummation, no other hand can be seen but His. Nor is good alone to be traced to him; for he is, so far as permission goes, the author of evil also. Moral evil indeed cannot be ascribed to him, any further than as permitting it for wise and gracious ends: but penal evil, in whatever way it comes, and from whatever hand it proceeds, may be referred to him, as its proper author. The Sabeans and Chaldeans destroyed the property of Job; yet Job regarded them only as instruments in Gods hands, and received the visitation precisely as if it had proceeded from God himself, without the intervention of any secondary cause [Note: Job 1:21.] Thus must we also do: for there is not either good or evil in the city, but the Lord hath done it [Note: Amo 3:6.].]
3.
The End of all
[God in every thing seeks his own glory, and from every thing will assuredly bring glory to himself. From the fall of man, from the very crucifixion of Christ himself, has his glory been educed: but never has he designed that man should glory [Note: 1Co 1:29.]. Be it so, then, that you are enjoying salvation in all its fulness: you must, to the latest hour of your life, say, Not unto us, O Lord, not unto us, but unto thy name, be the praise [Note: Psa 115:1.] ]
A just view of the two former points will prepare us for,
III.
His appropriate acknowledgment
To God he gives the glory. And who amongst us will not cordially add his Amen?
We must do it upon earth
[Our hearts should be duly sensible of our obligations to him, whether for temporal or spiritual blessings. To whom can we ascribe it, that we were brought into the world in a Christian land, where the light of revelation shines; and not in the midst of heathen darkness? To whom do we owe it, that we were made to hear the glad tidings of salvation, which are so faintly proclaimed even by the established messengers of Christ; and that we were enabled to receive them into our hearts, when so many pour contempt upon them, as of no value? Surely, it is God who has made you to differ; and to him must you ascribe all the praise.]
You will do it in heaven
[Do you hear amongst the heavenly hosts one who is taking honour to himself? No: there is but one sound amongst all the celestial choir: all are singing praises to God and to the Lamb. And doubtless the saints in glory now see how much they are indebted to God for events which once they deemed calamitous and adverse. Anticipate, then, that time; and now begin to acknowledge, in every thing, whether painful or pleasing, the wisdom, and goodness, and power, and faithfulness, of your God. And remember, that the more you have been enabled to do for God, the more you are indebted to God, by whose grace alone you have been empowered even to think a good thought [Note: 1Ch 29:13-14.].]
Now, from this subject you may surely learn,
1.
Submission
[The ways of God are a great deep, and his paths past finding out. But when you reflect that neither men nor devils can exceed the commission they have received from him, surely you should say in all things, It is the Lord: let him do what seemeth him good [Note: 1Sa 3:18.] ]
2.
Gratitude
[View your mercies, which are more in number than the sands upon the sea-shore; and see if you can trace them to any source but God. And are they all the fruits of his love, and the effects of his power, and do they not call for gratitude at your hands? Methinks your every word should be thanksgiving, and your every breath be praise.]
3.
Affiance
[Doubtless there will be many circumstances that will be dark, and at present inexplicable: but you must never forget, that though clouds and darkness be round about him, righteousness and judgment are the habitation of his throne [Note: Psa 97:2.]. You have seen already, that, in numberless instances, he has brought good out of evil; and that you have had reason to bless him as much for things which have been contrary to your desires, as for things which have been gratifying to flesh and blood. Learn, then, to trust him for the future; and, under the darkest dispensations, learn to say with Job, Though he slay me, yet will I trust in him.]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
34 For who hath known the mind of the Lord? or who hath been his counsellor?
Ver. 34. Who hath been his counsellor ] Alphonso the wise (the fool rather) was heard blasphemously to say, that if he had been of God’s counsel at the creation, he could have advised and ordered many things much better than now they are. This Alphonso, the tenth of that name, king of Spain, who by a just hand of God upon him deprived of his kingdom, and died in public hatred and infamy.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
34. ] For (confirmation of . and . by a citation from Scripture. It is made from two separate places in the LXX, more perhaps as a reminiscence than as a direct quotation) who hath known the mind ( , but see above) of the Lord? or who hath been His counsellor ( ?)?
Fuente: Henry Alford’s Greek Testament
Rom 11:34 . Proof from Scripture of the unsearchableness of God’s ways: He has had no confidant. Isa 40:13 , 1Co 2:16 . It is mere pedantry to refer half the verse to and the other half to .
Fuente: The Expositors Greek Testament by Robertson
hath known = knew. App-132.
hath been = became.
counsellor = fellow-counsellor. Greek. sumboulos. Only here.
Fuente: Companion Bible Notes, Appendices and Graphics
34.] For (confirmation of . and . by a citation from Scripture. It is made from two separate places in the LXX, more perhaps as a reminiscence than as a direct quotation) who hath known the mind (, but see above) of the Lord? or who hath been His counsellor (?)?
Fuente: The Greek Testament
Rom 11:34. -) Isa 40:13, LXX., – . Who? i.e. none: but He Himself.-, for. The more express quotation of Scripture follows. In proving doctrines the phrase is used, it is written, in other places, it is often omitted, ch. Rom 12:20.- , the mind of the Lord) Isaiah has , the Spirit of Jehovah. Paul uses the version of the LXX. Otherwise and are not synonymous; but the conclusion arrived at is very good; no one apprehends the Spirit, therefore no one apprehends the mind or sense of the Lord. Reference to the Holy Trinity is implied, comp. on the words, , to Him, Rom 11:36, Isa 34:16, at the end of the verse.- Paul says, not only that no one has been , but not even now can be so: is either a partner in counsels, or, one at least privy to them; for he had said just now, for who hath known the mind of the Lord? And yet many in their discussions, for example, on the origin of evil, which touch upon the recesses of the Divine economy much more deeply than this, which is from religious reverence broken off by the apostle between Rom 11:32-33 (for there is a great difference between the fall of many angels and of the whole human race on the one hand, and, on the other, the fall of the Israelites [the latter is a much less profound mystery than the former]) many such, I say, boast, as if they were not only the Lords counsellors, but also His inquisitors, His patrons, or His judges. Scripture everywhere stops short at this point, that the Lord hath willed, and hath said, and hath done it: It does not unfold the reasons of things universal or particular; respecting those things that are beyond our present state of infancy, it refers believers to eternity, 1Co 13:9, etc. The thirst of knowing will torture and burn others, who unreasonably pry into mysteries, throughout eternity.
Fuente: Gnomon of the New Testament
Rom 11:34
Rom 11:34
For who hath known the mind of the Lord?-Who of his own wisdom hath known the mind of the Lord? [Gods designs are impenetrable until he reveals them himself to his apostles and prophets and by them to his people. As to those whom God enlightened on the subject of his designs, Paul himself says : For who hath known the mind of the Lord, that he should instruct him? But we have the mind of Christ. (1Co 2:16).]
or who hath been his counsellor?-With whom has God in reaching his conclusions deigned to take counsel? [None can say that Gods gifts to him are a return for gifts received. These words put aside all human merit. The action rewarded and the reward are alike gifts of God. Therefore, every good work makes us a debtor to God, not God to us. (Eph 2:10).]
Fuente: Old and New Testaments Restoration Commentary
Job 15:8, Job 36:22, Isa 40:13, Jer 23:18, 1Co 2:16
Reciprocal: Deu 29:29 – secret 1Ch 17:4 – tell 2Ch 32:3 – took counsel Job 9:12 – What Job 12:13 – counsel Job 21:22 – teach Job 28:14 – General Job 33:13 – giveth not account Job 34:13 – Who hath given Job 36:23 – Who hath Job 40:2 – he that reproveth Psa 92:5 – thoughts Pro 8:14 – Counsel Pro 25:2 – the glory Isa 19:12 – let them Isa 40:28 – no searching Isa 45:15 – a God Isa 46:10 – My counsel Jer 18:6 – General Jer 32:19 – Great Jer 32:25 – for Mic 4:12 – they know Luk 4:23 – do Act 11:17 – as God Rom 16:27 – only 1Co 2:11 – even 1Co 13:9 – General Eph 1:11 – the counsel Rev 5:3 – General
Fuente: The Treasury of Scripture Knowledge
-35
Rom 11:34-35. Not knowing the infinite mind of the Lord, it would be foolish for man to think of advising Him. Nor can man give any favors to God that would obligate Him to recom-pence them back to man.
Fuente: Combined Bible Commentary
Rom 11:34. For who, etc. The Apostle here uses, almost exactly the language of Isa 40:13; but, by adding for, he makes it the confirmation of what precedes. The first question may be referred to Gods knowledge and His ways, since no one hath known the mind of the Lord; the second to His wisdom, and judgments, since in forming His decision no one hath been His counsellor.
Fuente: A Popular Commentary on the New Testament
As if the apostle had said, “No creature ever did, or ever can, pierce into the mind of God, nor ever was called to be of his council. No creature ever did or can advise him, nor can any creature challenge God, as if he were indebted to him.
Who ever gave any thing to God that he did not first receive from him? Or who can merit any thing at his hands, seeing he owes us nothing? And if so, who hath reason to complain that God deals hardly with the Jews, in rejecting them, and preferring the Gentiles before them? Surely Almighty God may dispense a favour to some, which he owes to none.”
Learn hence, That in those discriminating favours which God dispenses towards some of the children of men, no other reason can be assigned but his own good will and pleasure. This particularly appears in his ordering matters relating to the Jews and Gentiles, recorded in the foregoing chapter.
Fuente: Expository Notes with Practical Observations on the New Testament
Vv. 34, 35. For who hath known the mind of the Lord, or who hath been His counsellor? Or who hath first given to Him, and it shall be recompensed unto Him again?
Here is the Scripture proof that God’s designs are impenetrable until He reveal them Himself to His apostles and prophets, and by them to His people. The first passage quoted is Isa 40:13, which Paul uses as if it were his own saying. This question in the mouth of the prophet applies to the wonders of creation. Paul extends it to those of the divine government in general, for the works of God in history are only the continuation of those of nature.
The question: Who hath known? is a challenge thrown down to the natural understanding. As to those whom God has enlightened on the subject of His designs, Paul himself says, 1Co 2:16 : But we have the mind of Christ.
This first question contrasts the always limited knowledge of man with the infinite knowledge of God ( , Rom 11:33). The second goes further, it bears on the relation between human and divine wisdom. It is no longer merely the discovery of the secrets of God by the study of His works which is in question, but some good counsel which man might have been called to give to the Creator in the organizing of His plans. The word denotes one who deliberates with another, and can communicate to him something of his wisdom. It is therefore a more exalted position than that supposed by the previous question.
The third question, Rom 11:35, would imply a still more exalted part. The matter in question is a service rendered to God, a present which man is supposed to have made to Him so as to merit a gift in return. Such, indeed, is the position which the Jews were taking, and by which they claimed especially to limit the freedom of God in the government of the world on account of their meritorious works. There is no difference, said the Jews of Malachi’s day pettishly, between the man who serveth God and him who serveth Him not. What have we gained by keeping His commandments? This spirit of pride had been growing; it had reached its apogee in Pharisaism. The preposition , in advance, which enters into the composition of the first verb, and the preposition , in exchange, which enters into that of the second, perfectly describe the relation of dependence on man in which God would be placed, if the former could really be the first to do something for God and thereby constitute Him his debtor. With this third question Paul evidently returns to the special subject of this whole dissertation on the divine government: the rejection of the Jews. By the first question he denied to man the power of understanding God and judging Him till God had explained Himself; by the second, the power of co-operating with Him; by the third, he refuses to him the power of imposing on Him any obligation whatever. Thus is fully vindicated the liberty of God, that last principle of the mysterious fact to be explained.
This question of Rom 11:35 is also a Scripture quotation which Paul weaves into his own text. It is taken from Job 41:11, which the LXX. translate strangely (Job 41:2): Or who is he that will resist me and abide? It is true that in the two MSS. Sinait. and Alex. there is found at the close of Isa 40:14 a saying similar to the apostle’s translation. But there it is certainly an interpolation taken from our epistle itself.
Fuente: Godet Commentary (Luke, John, Romans and 1 Corinthians)
For who hath known the mind of the Lord? or who hath been his counsellor? [Isa 40:13; Jer 23:18 . “Judgments” and “mind” have reference to God’s wisdom; “ways” and “counsellor” look toward his knowledge. Knowledge precedes wisdom. It gathers the facts and ascertains the truths and perceives their meaning, and then wisdom enters with its powers of ratiocination and traces the relations of truth to truth and fact to fact, and invents procedures, devises methods, constructs processes, etc., and utilizes the raw material of knowledge to effect ends, accomplish purposes and achieve results. Therefore, as Gifford observes, “knowledge” is theoretical, “wisdom” is practical, and while “knowledge” is purely intellectual, “wisdom” is also moral, and for that reason is both the most perfect of mental gifts (Aristotle, Nic. Eth. 6:10) and the queen of all virtues (Cicero, ‘de Off.’ 1:43).” God’s knowledge foresees all the evil desires, designs, intentions and actions of men and demons, of the devil and his angels; and his wisdom expends itself in transforming all these opposing powers and forces into so many means and aids for the accomplishment of his own holy designs and beneficent purposes. Exercising his wisdom, God judges or decrees, or determines or purposes in his mind, what is best to be done, or to be brought to pass, and these designs or purposes are wholly hidden from man save as God reveals them. We see his moves upon the chessboard of events, but the motives back of the moves lie hidden in a depth of wisdom too profound for man to fathom. “Ways” is derived from the word for “footsteps,” and “tracing” is a metaphor borrowed from the chase, where the dog, scenting the footstep, follows the trail, or “way,” the game has taken. The means which God chooses leave no track, and they can not be run down and taken captive by the mind of man. Nor does God seek information or ask counsel of man. He is a ruler without a cabinet, a sovereign without a privy council, a king without a parliament. His knowledge needs no augmentation. He accepts no derived information, and borrows no knowledge, but draws all from his own boundless resources. If we can not divine the purpose of his chessboard moves as chosen by his wisdom, neither can we even guess their effects which his knowledge foresees, for he produces unexpected results from contrary causes, so that he makes the Gentiles rich by Jewish poverty, and yet richer by Jewish riches. His wisdom sought the salvation of Jew and Gentile, yet his knowledge foresaw that racial antipathy would keep them from working together till ripened in character; so he worked with each separately. As each sought to establish the sufficiency of his own self-righteousness, he let them each try it, one with natural and the other with revealed law. To each he gave a season of covenant relation and a season of rejection, and in the end he will unite the two and have mercy on both. Such is the coworking of God’s wisdom and knowledge. The scheme is outlined in the parable of the prodigal son, the prodigal being the Gentile and the Jew the elder brother, not yet reconciled to the Father, but still offended at his kindness to the outcast. When the elder brother is reconciled, the story will be complete.]
Fuente: McGarvey and Pendleton Commentaries (New Testament)
11:34 {18} For who hath known the mind of the Lord? or who hath been his counsellor?
(18) He bridles the wicked boldness of man in three ways: firstly, because God is above all most wise, and therefore it is very absurd and plainly godless to measure him by our folly. Secondly, because he is debtor to no man, and therefore no man can complain of injury done to him. Thirdly, because all things are made for his glory, and therefore we must ascribe all things to his glory, much less may we contend and debate the matter with him.
Fuente: Geneva Bible Notes
Paul agreed with Isaiah again (Isa 40:13-14). No one can know God’s mind fully. God is so wise that He has no need of counselors.