GOD'S WORD® Translation (©1995)
God's riches, wisdom, and knowledge are so deep that it is impossible to explain his decisions or to understand his ways.

King James Bible
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!

Douay-Rheims Bible
O the depth of the riches of the wisdom and of the knowledge of God! How incomprehensible are his judgments, and how unsearchable his ways!

Darby Bible Translation
O depth of riches both of the wisdom and knowledge of God! how unsearchable his judgments, and untraceable his ways!

English Revised Version
O the depth of the riches both of the wisdom and the knowledge of God! how unsearchable are his judgments, and his ways past tracing out!

Webster's Bible Translation
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!

Weymouth New Testament
Oh, how inexhaustible are God's resources and God's wisdom and God's knowledge! How impossible it is to search into His decrees or trace His footsteps!

World English Bible
Oh the depth of the riches both of the wisdom and the knowledge of God! How unsearchable are his judgments, and his ways past tracing out!

Young's Literal Translation
O depth of riches, and wisdom and knowledge of God! how unsearchable His judgments, and untraceable His ways!

Cross References

Job 5:9 Who does great and unsearchable things, Wonders without number.

Job 11:7 "Can you discover the depths of God? Can you discover the limits of the Almighty?

Job 15:8 "Do you hear the secret counsel of God, And limit wisdom to yourself?

Job 37:23 "The Almighty-- we cannot find Him; He is exalted in power And He will not do violence to justice and abundant righteousness.

Psalm 36:6 Your righteousness is like the mountains of God; Your judgments are like a great deep. O LORD, You preserve man and beast.

Psalm 92:5 How great are Your works, O LORD! Your thoughts are very deep.

Psalm 139:6 Such knowledge is too wonderful for me; It is too high, I cannot attain to it.

Psalm 145:3 Great is the LORD, and highly to be praised, And His greatness is unsearchable.

Proverbs 25:2 It is the glory of God to conceal a matter, But the glory of kings is to search out a matter.

Ecclesiastes 3:11 He has made everything appropriate in its time. He has also set eternity in their heart, yet so that man will not find out the work which God has done from the beginning even to the end.

Ecclesiastes 7:24 What has been is remote and exceedingly mysterious. Who can discover it?

Ecclesiastes 8:17 and I saw every work of God, I concluded that man cannot discover the work which has been done under the sun. Even though man should seek laboriously, he will not discover; and though the wise man should say, "I know," he cannot discover.

Isaiah 28:29 This also comes from the LORD of hosts, Who has made His counsel wonderful and His wisdom great.

Isaiah 40:28 Do you not know? Have you not heard? The Everlasting God, the LORD, the Creator of the ends of the earth Does not become weary or tired. His understanding is inscrutable.

Romans 2:4 Or do you think lightly of the riches of His kindness and tolerance and patience, not knowing that the kindness of God leads you to repentance?

1 Corinthians 2:10 For to us God revealed them through the Spirit; for the Spirit searches all things, even the depths of God.

Ephesians 3:8 To me, the very least of all saints, this grace was given, to preach to the Gentiles the unfathomable riches of Christ,

Ephesians 3:10 so that the manifold wisdom of God might now be made known through the church to the rulers and the authorities in the heavenly places.

Colossians 2:3 in whom are hidden all the treasures of wisdom and knowledge.

Commentary

Matthew Henry's Whole Bible Commentary

Verses 33-36

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, 1 Pt. 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, Ps. 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 (Ps. 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, Ps. 139:6. Compare v. 17, 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, Ps. 77:19. Compare Job 23:8, 9; Ps. 97:2. What he does we know not now, Jn. 13:7. We cannot give a reason of God's proceedings, nor by searching find out God. See Job 5:9; 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 (v. 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 (1 Co. 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, Jn. 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, Ps. 25:14. Shall I hide from Abraham the thing which I do? See Jn. 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, 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; 33:13), and yet there is no unrighteousness with him. To clear which,

1. He challenges any to prove God a debtor to him (v. 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 (1 Chr. 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 (v. 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, Eccl. 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, Ps. 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.

Calvin's Commentary

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 [372] sunt judicia ejus et impervestigabiles [373] 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.

33. Oh! the depth, etc. Here first the Apostle bursts into an exclamation, which arose spontaneously from a devout consideration of God's dealings with the faithful; then in passing he checks the boldness of impiety, which is wont to clamor against the judgments of God. When therefore we hear, Oh! the depth, this expression of wonder ought greatly to avail to the beating down of the presumption of our flesh; for after having spoken from the word and by the Spirit of the Lord, being at length overcome by the sublimity of so great a mystery, he could not do otherwise than wonder and exclaim, that, the riches of God's wisdom are deeper than our reason can penetrate to. Whenever then we enter on a discourse respecting the eternal counsels of God, let a bridle be always set on our thoughts and tongue, so that after having spoken soberly and within the limits of God's word, our reasoning may at last end in admiration. Nor ought we to be ashamed, that if we are not wiser than he, who, having been taken into the third heaven, saw mysteries to man ineffable, and who yet could find in this instance no other end designed but that he should thus humble himself.

Some render the words of Paul thus, "Oh! the deep riches, and wisdom, and knowledge of God!" as though the word bathos was an adjective; and they take riches for abundance, but this seems to me strained, and I have therefore no doubt but that he extols God's deep riches of wisdom and knowledge. [374]

How incomprehensible, etc. By different words, according to a practice common in Hebrew, he expresses the same thing. For he speaks of judgments, then he subjoins ways, which mean appointments or the mode of acting, or the manner of ruling. But he still continues his exclamation, and thus the more he elevates the height of the divine mystery, the more he deters us from the curiosity of investigating it. Let us then learn to make no searchings respecting the Lord, except as far as he has revealed himself in the Scriptures; for otherwise we shall enter a labyrinth, from which the retreat is not easy. It must however be noticed, that he speaks not here of all God's mysteries, but of those which are hid with God himself, and ought to be only admired and adored by us.

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.

35. Who has first given to him, etc. Another reason, by which God's righteousness is most effectually defended against all the accusations of the ungodly: for if no one retains him bound to himself by his own merits, no one can justly expostulate with him for not having received his reward; as he, who would constrain another to do him good, must necessarily adduce those deeds by which he has deserved a reward. The import then of Paul's words is this -- "God cannot be charged with unrighteousness, except it can be proved, that he renders not to every one his due: but it is evident, that no one is deprived by him of his right, since he is under obligation to none; for who can boast of any thing of his own, by which he has deserved his favor?" [376]

Now this is a remarkable passage; for we are here taught, that it is not in our power to constrain God by our good works to bestow salvation on us, but that he anticipates the undeserving by his gratuitous goodness. But if we desire to make an honest examination, we shall not only find, that God is in no way a debtor to us, but that we are all subject to his judgment, -- that we not only deserve no layout, but that we are worthy of eternal death. And Paul not only concludes, that God owes us nothing, on account of our corrupt and sinful nature; but he denies, that if man were perfect, he could bring anything before God, by which he could gain his favor; for as soon as he begins to exist, he is already by the right of creation so much indebted to his Maker, that he has nothing of his own. In vain then shall we try to take from him his own right, that he should not, as he pleases, freely determine respecting his own creatures, as though there was mutual debt and credit.

36. For from him and through him, etc. A confirmation of the last verse. He shows, that it is very far from being the case, that we can glory in any good thing of our own against God, since we have been created by him from nothing, and now exist through him. He hence infers, that our being should be employed for his glory: for how unreasonable would it be for creatures, whom he has formed and whom he sustains, to live for any other purpose than for making his glory known? It has not escaped my notice, that the phrase, eis auton, to him, is sometimes taken for en auto, in or by him, but improperly: and as its proper meaning is more suitable to the present subject, it is better to retain it, than to adopt that which is improper. The import of what is said is, -- That the whole order of nature would be strangely subverted, were not God, who is the beginning of all things, the end also.

To him be glory, etc. The proposition being as it were proved, he now confidently assumes it as indubitable, -- That the Lord's own glory ought everywhere to continue to him unchangeably: for the sentence would be frigid were it taken generally; but its emphasis depends on the context, that. God justly claims for himself absolute supremacy, and that in the condition of mankind and of the whole world nothing is to be sought beyond his own glory. It hence follows, that absurd and contrary to reason, and even insane, are all those sentiments which tend to diminish his glory.

Footnotes:

[372] "Incomprehensibilia," so the Vulgate; "anexereuneta -- inscrutabilia -- inscrutable," Beza. It means what cannot be found out by searching. Our version conveys the correct idea -- "unsearchable." -- Ed.

[373] "Impervestigabiles," so Beza; "anexichniastoi -- 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.

[374] It has indeed been thought by many that ploutou, riches, is a noun belonging to wisdom and knowledge, used, after the Hebrew manner, instead of an adjective. It means abundance or exuberance. The sentence, according to our idiom, would then be, "O the profundity of the abounding wisdom and knowledge of God!" The Apostle, as in the words, "the gifts and calling of God," adopts an ascending scale, and mentions wisdom first, and then knowledge, which in point of order precedes it. Then in the following clause, according to his usual practice, he retrogrades, and states first what belongs to knowledge -- "judgments," decisions, divine decrees, such as knowledge determines; and then "ways," actual proceedings, for the guiding of which wisdom is necessary. Thus we see that his style is thoroughly Hebraistic. It appears from Poole's Syn., that Origen, Chrysostom, and Theodoret connected "riches" with "depth," "O the abounding depth," etc.; but that Ambrose and Augustine connected it with "wisdom," etc. The use of the term in Ephesians 1:7, favors the last; for "the riches of his grace" mean clearly "his abounding grace." But some, with Stuart, suppose that by "riches" here is meant God's goodness or mercy, according to Romans 11:12, and Ephesians 3:8. And Stuart gives this version, "O the boundless goodness, and wisdom, and knowledge of God!" But this destroys the evident correspondence that is to be found in the latter clause of the verse, except we take in the remaining portion of the chapter, and this perhaps is what ought to be done. But if we do this, then ploutou means "treasures, or blessings," or copia beneficiorum," as Schleusner expresses it. "Riches of Christ" mean the abounding blessings laid up in him, Ephesians 3:8. God may be viewed as set forth here as the source of all things, and as infinite in wisdom and knowledge; and these three things are the subjects to the end of the chapter, the two last verses referring to the first, and the end of the thirty-third and the thirty-fourth to the two others, and in an inverted order. The depth or vastness of his wealth or bounty is such, that he has nothing but his own, no one having given him anything, (Romans 11:35,) and from him, and through him, and to him are all things, (Romans 11:36.) Then as to the vastness of his wisdom and of his knowledge; what his knowledge has decided cannot be searched out, and what his wisdom has devised, as to the manner of executing his purposes, cannot be investigated; and no one can measure the extent of his knowledge, and no one has been his counselor, so as to add to the stores of his wisdom, (Romans 11:34.) That we may see the whole passage in lines -- 33. Oh the depth of God's bounty and wisdom and knowledge!^ How inscrutable his judgments^ And untraceable his ways! 34. Who indeed hath known the Lord's mind,^ Or who has become his counselor? 35. Or who has first given to him?^ And it shall be repayed to him: 36. For from him and through him and to him are all things:^ To him the glory for ever. -- Amen. -- Ed.

[375] The words of this verse seem to have been taken literally from Isaiah 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, tkn, is used in this sense in Proverbs 16:2; Proverbs 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.

[376] There is a passage in Job 41:11, 12, (in the Hebrew Bible,) of which this verse seems to be a translation, made by the Apostle himself, as totally another meaning is given in the Septuagint. The person is alone changed. The Hebrew is literally this, Who has anticipated me,^ And I will repay? To "anticipate" means here with favor or gift; for the remainder of the verse is the following, -- Everything under the whole heaven, mine it is. -- Ed.

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Saint Gregory the Great—the Epistles of Saint Gregory the Great

The Beatific vision. (Continued. )
In the Beatific Vision our intellect is glorified, and our thirst for knowledge completely satisfied. Man was created with a thirst for knowledge which can never be satiated in this world. Sin, which greatly weakened and darkened his mental faculties, has not taken away his desire and love for knowledge. And the knowledge which he acquired by eating the forbidden fruit, rather increased than satisfied his thirst. But all his efforts to reach the perfection of knowledge, even in the natural order, …
F. J. Boudreaux—The Happiness of Heaven

The Sovereignty of God in Operation
"For of Him, and through Him, and to Him, are all things: to whom be the glory for ever. Amen" (Romans 11:36). Has God foreordained everything that comes to pass? Has He decreed that what is, was to have been? In the final analysis this is only another way of asking, Is God now governing the world and everyone and everything in it? If God is governing the world then is He governing it according to a definite purpose, or aimlessly and at random? If He is governing it according to some purpose, then …
Arthur W. Pink—The Sovereignty of God

Reprobation Asserted: Or, the Doctrine of Eternal Election and Reprobation Promiscuously Handled, in Eleven Chapters.
WHEREIN THE MOST MATERIAL OBJECTIONS MADE BY THE OPPOSERS OF THIS DOCTRINE, ARE FULLY ANSWERED; SEVERAL DOUBTS REMOVED, AND SUNDRY CASES OF CONSCIENCE RESOLVED. BY JOHN BUNYAN OF BEDFORD, A LOVER OF PEACE AND TRUTH. 'What then? Israel hath not obtained that which he seeketh for; but the election hath obtained it, and the rest were blinded.'--Romans 11:7 London: Printed for G. L., and are to be sold in Turn-stile-alley, in Holbourn. Small 4to, 44 pages. EDITOR'S ADVERTISEMENT. This valuable tract …
John Bunyan—The Works of John Bunyan Volumes 1-3

The Original and the Actual Relation of Man to Law.
ROMANS vii. 10.--"The commandment which, was ordained to life, I found to be unto death." The reader of St. Paul's Epistles is struck with the seemingly disparaging manner in which he speaks of the moral law. In one place, he tells his reader that "the law entered that the offence might abound;" in another, that "the law worketh wrath;" in another, that "sin shall not have dominion" over the believer because he is "not under the law;" in another, that Christians "are become dead to the law;" in …
William G.T. Shedd—Sermons to the Natural Man

"Wash You, Make You Clean; Put Away the Evil of Your Doings from Before Mine Eyes; Cease to do Evil,"
Isaiah i. 16.--"Wash you, make you clean; put away the evil of your doings from before mine eyes; cease to do evil," &c. There are two evils in sin,--one is the nature of it, another the fruit and sad effect of it. In itself it is filthiness, and contrary to God's holiness; an abasing of the immortal soul; a spot in the face of the Lord of the creatures, that hath far debased him under them all. Though it be so unnatural to us, yet it is now in our fallen estate become, as it were, natural, so that …
Hugh Binning—The Works of the Rev. Hugh Binning

God's Works of Providence
Rom. xi. 36.--"For of him, and through him, and to him are all things, to whom be glory for ever, Amen."--Psal. ciii. 19.--"The Lord hath prepared his throne in the heavens and his kingdom ruleth over all."--Matt. x. 29.--"Are not two sparrows sold for a farthing? And one of them shall not fall on the ground without your Father." There is nothing more commonly confessed in words, than that the providence of God reaches to all the creatures and their actions, but I believe there is no point of religion …
Hugh Binning—The Works of the Rev. Hugh Binning

What to do with Doubt
Many, especially those who are young in the Christian life, are at times troubled with the suggestions of skepticism. There are in the Bible many things which they cannot explain, or even understand, and Satan employs these to shake their faith in the Scriptures as a revelation from God. They ask, "How shall I know the right way? If the Bible is indeed the word of God, how can I be freed from these doubts and perplexities?" God never asks us to believe, without giving sufficient evidence upon which …
Ellen Gould White—Steps to Christ

Because of Its Bearing Upon the Gentiles.
This aspect of our subject has not received the attention which it deserves. It has been assumed by some that the present dispensation is the time when God is blessing the Gentiles and that in the Millennium the Jews will be the special objects of God's favor. It is true that in the Millennium Israel shall enter into the enjoyment of their inheritance and that at that time they shall occupy the chief position, governmentally, among the nations, but it is a mistake to suppose that the Gentiles will …
Arthur W. Pink—The Redeemer's Return

Christ a Complete Saviour:
OR, THE INTERCESSION OF CHRIST, AND WHO ARE PRIVILEGED IN IT. BY JOHN BUNYAN Advertisement by the Editor. However strange it may appear, it is a solemn fact, that the heart of man, unless prepared by a sense of the exceeding sinfulness of sin, rejects Christ as a complete Saviour. The pride of human nature will not suffer it to fall, as helpless and utterly undone, into the arms of Divine mercy. Man prefers a partial Saviour; one who had done so much, that, with the sinner's aid, the work might be …
John Bunyan—The Works of John Bunyan Volumes 1-3

Some General Uses.
Before we come to speak of some particular cases of deadness, wherein believers are to make use of Christ as the Life, we shall first propose some useful consequences and deductions from what hath been spoken of this life; and, I. The faith of those things, which have been mentioned, would be of great use and advantage to believers; and therefore they should study to have the faith of this truth fixed on their hearts, and a deep impression thereof on their spirits, to the end, that, 1. Be their case …
John Brown (of Wamphray)—Christ The Way, The Truth, and The Life

The Work of the Holy Spirit Distinguished.
"And the Spirit of God moved upon the face of the waters."--Gen. i. 2. What, in general, is the work of the Holy Spirit as distinguished from that of the Father and of the Son? Not that every believer needs to know these distinctions in all particulars. The existence of faith does not depend upon intellectual distinctions. The main question is not whether we can distinguish the work of the Father from that of the Son and of the Holy Spirit, but whether we have experienced their gracious operations. …
Abraham Kuyper—The Work of the Holy Spirit

I Fear, I Say, Greatly for Thee, Lest...
39. I fear, I say, greatly for thee, lest, when thou boastest that thou wilt follow the Lamb wheresoever He shall have gone, thou be unable by reason of swelling pride to follow Him through strait ways. It is good for thee, O virgin soul, that thus, as thou art a virgin, thus altogether keeping in thy heart that thou hast been born again, keeping in thy flesh that thou hast been born, thou yet conceive of the fear of the Lord, and give birth to the spirit of salvation. [2142] "Fear," indeed, "there …
St. Augustine—Of Holy Virginity.

Concerning the Ministry.
Concerning the Ministry. As by the light or gift of God all true knowledge in things spiritual is received and revealed, so by the same, as it is manifested and received in the heart, by the strength and power thereof, every true minister of the gospel is ordained, prepared, and supplied in the work of the ministry; and by the leading, moving, and drawing hereof ought every evangelist and Christian pastor to be led and ordered in his labour and work of the gospel, both as to the place where, as to …
Robert Barclay—Theses Theologicae and An Apology for the True Christian Divinity

The Angel's Message and Song
And there were in the same country shepherds abiding in the field, keeping watch over their flock by night. And, lo, the angel of the LORD came upon them, and the glory of the LORD shone round about them: and they were sore afraid. And the angel said unto them, Fear not: for, behold, I bring you good tidings of great joy, which shall be to all people. For unto you is born this day in the city of David a Saviour, which is Christ the LORD . And this shall be a sign unto you; Ye shall find the babe …
John Newton—Messiah Vol. 1