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.
11:33-36 O the depth of the riches. The rest of the chapter is an outburst of wonder and praise. From a mountain height the apostle surveys the sublime plan of God, and his soul breaks out in a transport of delight. In this wonderful plan for the salvation of Jew and Gentile there is an unfathomable depth of riches, and wisdom, and knowledge. The depth of the knowledge is shown in the latter part of Ro 11:33; the wisdom is described in Ro 11:34; and the riches in Ro 11:35.
11:34 Who hath known the mind of the Lord - Before or any farther than he has revealed it. Isa 40:13.
11:33-36 The apostle Paul knew the mysteries of the kingdom of God as well as ever any man; yet he confesses himself at a loss; and despairing to find the bottom, he humbly sits down at the brink, and adores the depth. Those who know most in this imperfect state, feel their own weakness most. There is not only depth in the Divine counsels, but riches; abundance of that which is precious and valuable. The Divine counsels are complete; they have not only depth and height, but breadth and length, Eph 3:18, and that passing knowledge. There is that vast distance and disproportion between God and man, between the Creator and the creature, which for ever shuts us from knowledge of his ways. What man shall teach God how to govern the world? The apostle adores the sovereignty of the Divine counsels. All things in heaven and earth, especially those which relate to our salvation, that belong to our peace, are all of him by way of creation, through him by way of providence, that they may be to him in their end. Of God, as the Spring and Fountain of all; through Christ, to God, as the end. These include all God's relations to his creatures; if all are of Him, and through Him, all should be to Him, and for Him. Whatever begins, let God's glory be the end: especially let us adore him when we talk of the Divine counsels and actings. The saints in heaven never dispute, but always praise.
