John Calvin on Romans 11:32

32. For God has shut up, etc. A remarkable conclusion, by which he shows that there is no reason why they who have a hope of salvation should despair of others; for whatever they may now be, they have been like all the rest. If they have emerged from unbelief through God’s mercy alone, they ought to leave place for it as to others also. For he makes the Jews equal in guilt with the Gentiles, that both might understand that the avenue to salvation is no less open to others than to them. For it is the mercy of God alone which saves; and this offers itself to both. This sentence then corresponds with the testimony of Hosea, which he had before quoted, “I will call those my people who were not my people.” But he does not mean, that God so blinds all men that their unbelief is to be imputed to him; but that he hath so arranged by his providence, that all should be guilty of unbelief, in order that he might have them subject to his judgment, and for this end, — that all merits being buried, salvation might proceed from his goodness alone. The verb which Calvin renders conclusi, συνέκλεισε means to shut up together. The paraphrase of Chrysostom is, that “God has proved (ἤλεγξεν) all to be unbelieving.” Wolfius considers the meaning the same with Romans 3:9, and with Galatians 3:22. God has in his providence, as well as in his word, proved and demonstrated, that all mankind are by nature in a state of unbelief and of sin and of condemnation.

God has shut up together, etc., “how?” asks Pareus; then he answers, “by manifesting, accusing, and condemning unbelief, but not by effecting or approving it.” — Ed.

Paul then intends here to teach two things — that there is nothing in any man why he should be preferred to others, apart from the mere favor of God; and that God in the dispensation of his grace, is under no restraint that he should not grant it to whom he pleases. There is an emphasis in the word mercy; for it intimates that God is bound to none, and that he therefore saves all freely, for they are all equally lost. But extremely gross is their folly who hence conclude that all shall be saved; for Paul simply means that both Jews and Gentiles do not otherwise obtain salvation than through the mercy of God, and thus he leaves to none any reason for complaint. It is indeed true that this mercy is without any difference offered to all, but every one must seek it by faith.

Romans 11:33-36

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!

33. O profunditatem divitiarum et sapientiae et cognitionis Dei! quam incomprehensibilia “Incomprehensibilia,” so the Vulgate; “ἀνεξερεύνητα — inscrutabilia — inscrutable,” Beza. It means what cannot be found out by searching. Our version conveys the correct idea — “unsearchable.” — Ed. sunt judicia ejus et impervestigabiles “Impervestigabiles,” so Beza; “ἀνεξιχνίαστοι — investigabiles — ininvestigable,” Vulgate; what cannot be investigated, and of which there are no footsteps — untraceable; “cannot be traced out” is the version of Doddridge. — Ed. viae ipsius!

34. For who hath known the mind of the Lord? or who hath been his counsellor?

34. Quis enim cognovit mentem Domini? aut quis illi a consiliis fuit?

35. Or who hath first given to him, and it shall be recompensed unto him again?

35. Aut quis prior dedit ei et retribuetur illi?

36. For of him, and through him, and to him, are all things: to whom be glory for ever. Amen.

36. Quoniam ex illo et per illum et in illum sunt omnia: Ipsi gloria in secula. Amen.