Attributed commentary excerpt
Barnes' Notes on Romans 11:33
A historical reference excerpt for this verse. Read it alongside the biblical text and other available sources.
Notes on the Whole Bible
Albert Barnes (1798–1870) · 19th-century historical commentary
Source: BibleWord.ai's local reference edition of this named work.
O the depth ... - This passage should have been translated “O the depth of the riches, and of the wisdom, and of the knowledge of God.” The apostle has three subjects of admiration. Our translation, by the word “both” introduced here, confines it to two. The apostle wishes to express his admiration of the riches and the wisdom, and the knowledge of God. So the Syriac, Arabic, etc. Our translation has followed the Latin Vulgate. The word “depth” is applied in the Scriptures to anything vast and incomprehensible. As the abyss or the ocean is unfathomable, so the word comes to denote what words cannot express, or what we cannot comprehend; Psalms 36:6, “Thy judgments are a great deep;” 1 Corinthians 2:10,” The Spirit searcheth ...the deep things of God;” Revelation 2:24, “The depths of Satan” - the deep, profound, cunning, and wicked plans of Satan. Riches - See the note at Romans 11:12. The word denotes the abundant blessings and mercies which had been conferred on sinful people by the gospel. These were vast and wonderful. The pardon of sin; the atonement; the hope of heaven; the peace of the gospel; all bestowed on the sinful, the poor, the wretched, and the dying; all bespeak the great mercy and rich grace of God. So every pardoned sinner may still exclaim. The grace of God which pardons him is felt to be indeed wonderful, and past comprehension. It is beyond the power of language to express; and all that the Christian can do, is to follow the example of the apostle, and sit down in profound admiration of the rich grace of God. The expression “the depth of the riches” is a Hebraism, meaning the deep or profound riches. The wisdom - Wisdom is the choice of the best means to accomplish the best ends. The end or design which God had in view was to bestow mercy on all; i. e., to save people by grace, and not by their own works; Romans 11:32. He intended to establish a glorious system that should present his mercy as the prominent attribute, standing out in living colors in all the scheme of salvation. This was to be alike shown in relation to Jews and Gentiles. The wonderful wisdom with which this was done, is the object of the apostle’s profound admiration. This wisdom was seen, (1) In adapting the plan to the condition of man. All were sinners. The apostle in this Epistle has fully shown that all had come short of the glory of God. Man had no power to save himself by his own wisdom. The Jews and Gentiles in different ways had sought to justify themselves, and had both failed God had suffered both to make the experiment in the most favorable circumstances. He had left the world for four thousand years to make the trial, and then introduced the plan of divine wisdom, just so as to meet the manifest wants and woes of people. (2) This was shown in his making the Jews the occasion of spreading the system among the Gentiles. They were cast off, and rejected; but the God of wisdom had made even this an occasion of spreading his truth. (3) The same wisdom was yet to be seen in his appointing the Gentiles to carry the gospel back to the Jews. Thus, they were to be mutual aids; until all their interests should be blended, and the entire race should be united in the love of the same gospel, and the service of the same God and Saviour. When, therefore, this profound and wonderful plan is contemplated, and its history traced from the commencement to the end of time, no wonder that the apostle was fixed in admiration at the amazing wisdom of him wh…
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