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!

“It does not follow because men are endowed with greater and less degrees of intelligence, that they should therefore change the subject-matter [of the faith] itself, and should conceive of some other God besides Him who is the Framer, Maker, and Preserver of this universe, (as if He were not sufficient for them), or of another Christ, or another Only-begotten. But the fact referred to simply implies this, that one may [more accurately than another] bring out the meaning of those things which have been spoken in parables, and accommodate them to the general scheme of the faith; and explain [with special clearness] the operation and dispensation of God connected with human salvation; and show that God manifested longsuffering in regard to the apostasy of the angels who transgressed, as also with respect to the disobedience of men; and set forth why it is that one and the same God has made some things temporal and some eternal, some heavenly and others earthly; and understand for what reason God, though invisible, manifested Himself to the prophets not under one form, but differently to different individuals; and show why it was that more covenants than one were given to mankind; and teach what was the special character of each of these covenants; and search out for what reason "God hath concluded every man in unbelief, that He may have mercy upon all;" and gratefully describe on what account the Word of God became flesh and suffered; and relate why the advent of the Son of God took place in these last times, that is, in the end, rather than in the beginning [of the world]; and unfold what is contained in the Scriptures concerning the end [itself], and things to come; and not be silent as to how it is that God has made the Gentiles, whose salvation was despaired of, fellow-heirs, and of the same body, and partakers with the saints; and discourse how it is that "this mortal body shall put on immortality, and this corruptible shall put on incorruption;" and proclaim in what sense [God] says, "That is a people who was not a people; and she is beloved who was not beloved;" and in what sense He says that "more are the children of her that was desolate, than of her who possessed a husband." For in reference to these points, and others of a like nature, the apostle exclaims: "Oh! 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 [the superior skill spoken of] is not found in this, that any one should, beyond the Creator and Framer [of the world], conceive of the Enthymesis of an erring Aeon, their mother and his, and should thus proceed to such a pitch of blasphemy; nor does it consist in this, that he should again falsely imagine, as being above this [fancied being], a Pleroma at one time supposed to contain thirty, and at another time an innumerable tribe of Aeons, as these teachers who are destitute of truly divine wisdom maintain; while the Catholic Church possesses one and the same faith throughout the whole world, as we have already said.”

“"And I will give to thee the treasures of darkness, hidden and unseen" by the nations, but seen by us. And the treasures of wisdom are unfailing, in admiration of which the apostle says, "O the depth of the riches and the wisdom!" And by one God are many treasures dispensed; some disclosed by the law, others by the prophets; some to the divine mouth, and others to the heptad of the spirit singing accordant. And the Lord being one, is the same Instructor by all these.”

“Isaiah even so early, with the clearness of an apostle, foreseeing the thoughts of heretical hearts, asked, "Who hath known the mind of the Lord? For who hath been His counsellor? With whom took He counsel? ... or who taught Him knowledge, and showed to Him the way of understanding?" With whom the apostle agreeing exclaims, "Oh the depth of the riches both of the wisdom and knowledge of God! how unsearchable are His judgments, and His ways past finding out!" "His judgments unsearchable," as being those of God the Judge; and "His ways past finding out," as comprising an understanding and knowledge which no man has ever shown to Him, except it may be those critics of the Divine Being, who say, God ought not to have been this, and He ought rather to have been that; as if any one knew what is in God, except the Spirit of God.”

“That he secrets of God cannot be seen through, and therefore that our faith ought to be simple. In the first Epistle of Paul to the Corinthians: "We see now through the glass in an enigma, but then with face to face. Now I know partly; but then I shall know even as also I am known." Also in Solomon, in Wisdom: "And in simplicity of heart seek Him." Also in the same: "He who walketh with simplicity, walketh trustfully." Also in the same: "Seek not things higher than thyself, and look not into things stronger than thyself." Also in Solomon: "Be not excessively righteous, and do not reason more than is required." Also in Isaiah: "Woe unto them who are convicted in themselves." Also in the Maccabees: "Daniel in his simplicity was delivered from the mouth of tile lions." Also in the Epistle of Paul to the Romans: "Oh the depth of the riches of the wisdom and knowledge of God! How incomprehensible are His judgments, and how unsearchable are His ways! For who has known the mind of the Lord? or who has been His counsellor? or who has first given to Him, and it shall be recompensed to him again? Because from Him, and through Him, and in Him, are all things: to Him be glory for ever and ever." Also to Timothy: "But foolish and unlearned questions avoid, knowing that they generate strifes. But the servant of God ought not to strive, but to be gentle towards all men."”

“The world, this chariot of God and all that is therein, is guided by the angels and the stars. Although their movements are varied—bound nevertheless by fixed laws—we see them guided to their goals according to the time measured out to them. So may we deservedly cry out with the apostle as we admire the Maker and his works: "O the depth of the riches and wisdom and knowledge of God! How unsearchable are his judgments and how inscrutable his ways!"”

“O wondrous circumstance! "O the depth of the riches both of the wisdom and knowledge of God!" It became indeed the Lord of the law and the prophets to do all things in accordance with His own law, and not to make void the law, but to fulfil it, and rather to connect with the fulfilment of the law the beginning of His grace. Therefore it is that the mother, who was superior to the law, submits to the law. And she, the holy and undefiled one, observes that time of forty days that was appointed for the unclean. And He who makes us free from the law, became subject to the law; and there is offered for Him, who hath sanctified us, a pair of clean birds, in testimony of those who approach clean and blameless.”

“"Oh, the depth of the riches, both of the wisdom and knowledge of God! How unsearchable are His judgments!" Here after going back to former times, and looking back to God's original dispensation of things whereby the world hath existed up to the present time, and having considered what special provision He had made for all occurrences, he is stricken with awe, and cries aloud, so making his hearers feel confident that certainly that will come to pass which he saith. For he would not have cried aloud and been awe-struck, unless this was quite sure to come to pass. That it is a depth then, he knows: but how great, he knows not. For the language is that of a person wondering, not of one that knew the whole. But admiring and being awe-struck at the goodliness, so far forth as in him lay, he heralds it forth by two intensitive words, riches and depth, and then is awestruck at His having had both the will and the power to do all this, and by opposites effecting opposites. "How unsearchable are His judgments." For they are not only impossible to be comprehended, but even to be searched. "And His ways past finding out;" that is, His dispensations for these also are not only impossible to be known, but even to be sought into. For even I, he means, have not found out the whole, but a little part, not all. For He alone knoweth His own clearly.”

“Above, the Apostle attempted to assign the reason for the divine judgments by which both the Gentiles and the Jews, after unbelief, obtain mercy. Now, as if recognizing himself insufficient to investigate these things, he admires the divine excellence by way of exclamation. And first he admires the divine excellence; secondly he proves what he had said, where he says "for who has known," and so on. Concerning the first he does two things. First he admires the excellence of divine wisdom considered in itself; secondly by comparison to us, where he says "how incomprehensible," and so on. He admires the excellence of divine knowledge. First as to its depth, saying "O the depth." Ecclesiastes 7: "deep profundity, who shall find it?" Jeremiah 17: "a throne of glory, of height from the beginning." Now this depth is considered under three aspects. In one way as to the thing known, namely inasmuch as God knows himself perfectly. Ecclesiasticus 24: "I dwell in the highest places." In another way as to the mode of knowing, namely inasmuch as he knows all things through himself. Psalm 101: "he has looked down from his holy height, the Lord has beheld the earth from heaven." Thirdly as to the certitude of knowledge. Ecclesiasticus 23: "the eyes of the Lord are far brighter than the sun." Secondly he admires the excellence of divine knowledge as to its fullness, when he says "of the riches." Isaiah 33: "the riches of salvation are wisdom and knowledge." This fullness is considered under three aspects. In one way in the multitude of things known, namely because he knows all things. John, last chapter: "Lord, you know all things." Colossians 2: "in him are hidden all the treasures of the wisdom of God." In another way as to the ease of knowing, because he beholds all things at once, without inquiry and without difficulty. Hebrews 4: "all things are naked and open to his eyes." Thirdly as to the abundance of the knowledge, because he communicates it to all abundantly. James 1: "if any of you lacks wisdom, let him ask of God, who gives to all abundantly." Thirdly he admires the divine excellence as to its perfection, when he says "of the wisdom and knowledge of God." For he has wisdom concerning divine things — Job 12: "with him is strength and wisdom" — and knowledge concerning created things — Baruch 3: "he who knows all things knows her." Then, when he says "how incomprehensible," etc., he shows the excellence of divine wisdom by comparison to our intellect. And first as to wisdom, to which it belongs to judge and to order. Hence he says "how incomprehensible are his judgments," because, namely, man cannot comprehend the reason of the divine judgments, since they lie hidden in the wisdom of God. Psalm 35: "your judgments are a great abyss." Job 11: "perhaps you will grasp the footsteps of God, and find the Almighty perfectly." Secondly as to knowledge, by which he operates in things. Hence he adds "and untraceable," that is, not perfectly traceable by man, "are his ways," that is, his processes, by which he works in creatures. And even if the creatures themselves are known to man, nevertheless the modes by which God works in creatures cannot be comprehended by man. Psalm 76: "your way is in the sea, and your paths in many waters, and your footsteps shall not be known." Job 38: "by what way is the light scattered," and so on. Then, when he says "for who," etc., he proves what he had said, for which he adduces two authorities, one of which is found in Isaiah 40, verse 13, where according to our text it reads thus: "who has helped the spirit of the Lord, or who has been his counselor?" In place of which it is here said, "for who has known the mind of the Lord, or who has been his counselor?" The other authority is found in Job 41, 2: "who has given to me before, that I should repay him?" From which place it is here said, "or who has first given to him, and it shall be repaid to him?" In these words and those following, the Apostle does three things. First he shows the excellence of divine wisdom by comparison to our intellect, saying: it has been said that his judgments are incomprehensible and his ways untraceable, "for who has known the mind of the Lord," by which, namely, he judges and proceeds in operating; as if he were to say: no one, except he to whom it is revealed. Wisdom 9: "your mind, who shall be able to know, unless you give wisdom, and send your Holy Spirit from on high?" And 1 Corinthians 2: "the things that are of God no one knows, but the Spirit of God; but to us God has revealed them through his Spirit." Secondly he shows the excellence of divine wisdom according as it has in itself a depth, which indeed is the depth belonging to the supreme principle, to which two things pertain: first, that it be not from another; secondly, that other things be from it, and this he shows where he says "for from him." That the wisdom of God does not depend on a higher principle, he shows in two ways. First indeed by the fact that it was not instructed by another's counsel. Hence he says "or who has been his counselor?" As if he were to say: no one. For that one needs counsel who does not fully know how it must be acted, which does not befit God. Job 26: "to whom have you given counsel? Perhaps to him who has no wisdom." Jeremiah 23: "who has stood in the counsel of the Lord?" Secondly by the fact that he was not assisted by another's gift. Hence he adds "or who has first given to him, and it shall be repaid to him?" As it were, to one giving first. As if he were to say: no one. For man cannot give to God except what he has received from God. 1 Chronicles, last chapter: "all things are yours, and what we have received from your hand we have given to you." Job 35: "moreover, if you have acted justly, what will you give him, or what will he receive from your hand?" Then, when he says "for from him," etc., he shows the depth of God as to this, that all things are in him. And first he shows his causality; secondly his dignity, where he says "to him be honor and glory"; thirdly his perpetuity, where he says "forever and ever, amen." He says therefore first: rightly did I say that no one has first given to him, "because from him, and through him, and in him are all things." And thus nothing can exist except as received from God. Now to designate the causality of God he uses three prepositions, which are "from," "through," and "in." This preposition "from" denotes a principle of motion, and this in three ways: first, the agent principle itself, or that which moves; in another way, the matter itself; thirdly, the very contrary of the opposites, which is the terminus from which the motion begins. For we say that a knife is made "from" the smith and "from" the iron and "from" the unshaped thing. Now the universe of creatures was not made from pre-existing matter, since matter itself is also an effect of God. And according to this, created things are not said to be "from" something in the sense of a pre-existing subject, but rather, by contrast, are said to be from nothing, because they were nothing before they were created so as to be. Wisdom 2: "we are born from nothing." But all things are "from" God as from the first agent. 1 Corinthians 11: "but all things are from God." It must be noted, however, that this preposition "of" (de) seems to designate the same relations, yet adds this over and above, that it always designates a consubstantial cause. For we say that a knife is "of" iron, but not "of" the craftsman; therefore, because the Son proceeds from the Father as consubstantial to him, we say the Son is "of" the Father. Creatures, however, do not proceed from God as consubstantial to him; hence they are not said to be "of" him, but only "from" him. This preposition "through" designates the cause of operation; but because operation is a medium between that which makes and that which is made, this preposition "through" can designate the cause of operation in two ways. In one way according as the operation issues from the operator: as something is said to operate "through itself" which is to itself the cause that it operates. This, in one way, is the form, as we say that fire heats "through" heat. In another way it is some higher agent, as if we should say that man generates "through" the power of the sun, or rather of God. Thus, therefore, all things are said in two ways to be "through" him. In one way, as through the first agent, by whose power all other things act. Proverbs 8: "through me kings reign." In another way, inasmuch as his wisdom, which is his essence, is the form through which God made all things, according to that saying of Proverbs 3: "the Lord by wisdom founded the earth." In yet another way this preposition "through" designates the cause of operation, not indeed according as it issues from the operator, but according as it is terminated at the works, as we say that a smith makes a knife "through" a hammer — which is not to be understood as though the hammer operates together with the smith in the way understood in the prior cases, but because the knife is made from the operation of the smith by means of the hammer. And therefore it is said that this preposition "through" sometimes designates authority in the direct sense, as when we say: the king acts "through" the bailiff — which pertains to what is now being said. But sometimes it designates it in the causal sense, as when it is said: the bailiff acts "through" the king — which pertains to the preceding manner. Now it is in this manner of which we now speak that all things are said to have been made by the Father "through" the Son, according to that saying of John 1: "all things were made through him" — not that the Father has from the Son this, that he makes things, but rather, because the Son receives the power of making from the Father — not, however, an instrumental power, or a diminished one, or another kind, but a principal and equal power, and the same power. John 5: "whatever things the Father does, these the Son does likewise." Hence, although all things were made by the Father through the Son, nevertheless the Son is not an instrument or a minister of the Father. This preposition "in" likewise designates a threefold relation of cause: in one way it designates matter, as we say the soul is "in" the body and the form "in" matter; but in this way it is not said that all things are "in" God, since he is not the material cause of things. In another way it designates the relation of the efficient cause, in whose power it is to dispose of its effects, and according to this all things are said to be "in" him, inasmuch as all things consist in his power and disposition, according to that saying of Psalm 94: "in his hand are all the ends of the earth." And Acts 17: "in him we live, and move, and are." Thirdly it designates the relation of the final cause, according as the whole good of a thing and its preservation consists in that which is best for it, and according to this all things are said to be "in" God, as in the goodness that preserves them. Colossians 1: "and in him all things hold together." Now that which he says, "all things," is to be taken absolutely for all things which have true being; but sins do not have true being, but insofar as they are sins, are said to exist through the defect of some being, because evil is nothing but the privation of good. And therefore when it is said "from him, and through him, and in him are all things," it is not to be understood of sins, because, according to Augustine, "sin is nothing, and men become nothing when they sin." Whatever entity, however, there is in the sin, all of it is from God. Thus, therefore, according to the foregoing, all things are "from him," namely God, as from the first operative power. All things are "through him," inasmuch as he makes all things through his wisdom. All things are "in him," as in the goodness that preserves them. Now these three, namely power, wisdom, and goodness, are common to the three Persons. Hence that which is said, "from him, and through him, and in him," can be attributed to any of the three Persons; nevertheless power, which has the character of a principle, is appropriated to the Father, who is the principle of the whole Godhead; wisdom to the Son, who proceeds as the Word, which is nothing other than begotten wisdom; goodness is appropriated to the Holy Spirit, who proceeds as love, whose object is goodness. And therefore, by way of appropriation, we can say: "from him," namely from the Father; "through him," namely through the Son; "in him," namely in the Holy Spirit, are all things. Then, when he says "to him be honor and glory," he shows the dignity of God, which consists in the two things premised. For from the fact that from him, and through him, and in him are all things, honor and reverence and subjection are owed to him by the whole of creation. Malachi 1: "if I am a father, where is my honor?" But from the fact that neither counsel nor gift is received from another, glory is owed to him, just as, on the contrary, it is said to man in 1 Corinthians 4: "if you have received, why do you boast as if you had not received?" And because this is proper to God, it is said in Isaiah 42: "my glory I will not give to another." Finally he sets down his eternity, when he says "forever and ever," because his glory is not transitory, as is the glory of man, of which it is said in Isaiah 40: "all his glory is like the flower of the field," but it endures forever and ever, that is, through all the ages succeeding one another, insofar as "age" (saeculum) denotes the duration of any given thing. Or "ages of ages" are called ages, that is, the durations of incorruptible things, which contain the ages of corruptible things, and especially the very eternity of God — which nevertheless can be spoken of in the plural, although in itself it is one and simple, on account of the multitude and diversity of the things it contains, so that the sense may be: "in the ages containing the ages." Psalm 144: "your kingdom is a kingdom of all ages." He adds, for confirmation, "amen," as if to say: truly, so it is. And thus it is taken in the Gospels, where it is said "amen I say to you." Sometimes, however, it is taken for "let it be done" (fiat). Hence in Jerome's Psalter it is said, "let all the people say: amen, amen," where we have "let it be done, let it be done" (fiat, fiat).”

“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, Pe1 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, Psa 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 (Psa 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, Psa 139:6. Compare Psa 139:17, Psa 139:18. - 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, Psa 77:19. Compare Job 23:8, Job 23:9; Psa 97:2. What he does we know not now, Joh 13:7. We cannot give a reason of God's proceedings, nor by searching find out God. See Job 5:9; Job 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 (Rom 11:34), 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 (Co1 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, Joh 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, Psa 25:14. Shall I hide from Abraham the thing which I do? See Joh 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, Isa 40:14), 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; Job 33:13), and yet there is no unrighteousness with him. To clear which, 1. He challenges any to prove God a debtor to him (Rom 11:35): 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 (Ch1 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 (Rom 11:36): 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, Ecc 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, Psa 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.”

“O the depth of the riches, both of the wisdom and knowledge of God,.... These words are the epilogue, or conclusion of the doctrinal part of this epistle, and relate to what is said throughout the whole of it hitherto; particularly to the doctrines of salvation by Christ, justification by his righteousness, predestination, the calling of the Gentiles, the rejection of the Jews, and their restoration in the latter day; upon the whole of which, the apostle breaks forth into this pathetic exclamation; the design of which is to show, how much of the wisdom and knowledge of God is displayed in these doctrines, and how small a part of it is known by the best of men, and therefore ought not to be cavilled at and objected to, because of some difficulties attending them, but to be received upon the testimony of divine revelation: and if there was a depth in these things unsearchable and past finding out by so great a man as the apostle, who had by revelation such knowledge in the mysteries of grace, and who had been caught up into the third heaven, and heard things unutterable, how much less is it to be fathomed by others, and therefore should be silent: by "the wisdom and knowledge of God", one and the same thing is meant; and design not so much the perfections of the divine nature, which are infinite and unsearchable, the understanding of which is too high for creatures, and not be attained to by them; nor the display of them in the works of creation and providence, in which there are most glorious and amazing instances; but rather the effects of them, the counsels and decrees of God; which are so wisely formed and laid, as not to fail of their accomplishment, or to be frustrated of their end; and the doctrines of grace relating to them, in which are treasures, riches, that is, an abundance of wisdom and knowledge; and a depth, not to be reached to the bottom of, in this imperfect state, and in which the knowledge and wisdom of God are wonderfully displayed: thus in the doctrine of redemption and salvation by Christ, wherein God has abounded in all wisdom and prudence; in the person fixed upon to be the Saviour, his own Son; who by the assumption of human nature, being God and man in one person, was very fit and proper to be a Mediator between God and man, to transact the affair of salvation; was every way qualified for it, and able to do it: so likewise in the manner in which it is accomplished, being done in a way which glorifies all the divine perfections; in which the rights of God's justice and the honour of his holiness are secured, as well as his love, grace, and mercy, displayed; in which Satan is most mortified, sin condemned, and the sinner saved; and also in the persons, the subjects of it, ungodly sinners, enemies, the chief of sinners, whereby the grace of God is the more illustrated, and all boasting in the creature excluded. The wisdom of God manifestly appears, in the doctrine of a sinner's justification; which though it proceeds from grace, yet upon the foot of redemption and satisfaction, in a way of strict justice; so that God is just, whilst he is the justifier; it is of persons ungodly, and without a righteousness in themselves, and yet by a perfect and complete righteousness, answerable to all the demands of law and justice; and the grace of faith is wisely made the recipient of this blessing, that it might appear to be of free grace, and not of works, and that the justified ones might have solid peace, joy, and comfort, from it. The doctrine of predestination is full of the wisdom and knowledge of God; his choice of some to everlasting life in his Son, through sanctification of the Spirit, and belief of the truth, for the glorifying of his grace and mercy, in a way of righteousness; and his passing by others, leaving them to themselves, and in their sins, justly to perish for them, for the glorifying of his justice, are acts of the highest wisdom, and done according to the counsel of his will. The account just given of the call of the Gentiles, and the rejection of the Jews, is an astonishing scheme of infinite wisdom; that, on the one hand salvation should come to the Gentiles, through the fall of the Jews, and they should obtain mercy through their unbelief; and on the other hand that the restoration of the Jews should be as life from the dead to the Gentiles; and the Jews, through their mercy, obtain mercy; and that both, in their turns, should be shut up in unbelief by God, that he might have mercy on them all, "O the depth", &c. To which is added, how unsearchable are his judgments! which are not to be understood of his awful judgments on wicked men in particular, nor of the administrations of his providence in general; though these are a great deep, and in many instances are unsearchable, and cannot be counted for in the present state, but will hereafter be made manifest; nor of the commands of God, sometimes called his judgments, which are all plain, and may be easily searched out in his word; but rather of the counsels and purposes of God, and the doctrines of grace relating thereunto; which are the deep things of God, and are only searched out by the Spirit of God, who reveals them to us: and his ways past finding out! not the methods and course of his providence, though his way in this respect is often in the deep, his footsteps are not to be known, discerned, and traced, by finite creatures; but rather the goings forth and steps of his wisdom from everlasting, in his purposes and decrees, council and covenant, which are higher than the ways of men, even as the heavens are higher than the earth; and which are all mercy and truth to his chosen people, and strict justice to others, and not to be found out by any; particularly his ways and methods, and dealings, with both Jews and Gentiles; that he should for so many hundred years leave the Gentiles in blindness and unbelief; and now for as many years his favourite people the Jews in the same, and yet gather in his elect out of them both; these are things out of our reach and comprehension.”

“O the depth of the riches both of the wisdom and knowledge of God! - This is a very proper conclusion of the whole preceding discourse. Wisdom may here refer to the designs of God; knowledge, to the means which he employs to accomplish these designs. The designs are the offspring of infinite wisdom, and therefore they are all right; the means are the most proper, as being the choice of an infinite knowledge that cannot err; we may safely credit the goodness of the design, founded in infinite wisdom; we may rely on the due accomplishment of the end, because the means are chosen and applied by infinite knowledge and skill.”

“O the depth, &c. After he hath spoken of the mysteries of God’s grace and predestination, of his mercy and justice, which we must not pretend to dive into, he concludes this part of his epistle, by an exclamation, to teach us submission of our judgment, as to the secrets of his providence, which we cannot comprehend. — How incomprehensible are his judgments, &c. — Who hath first given to him, and recompense shall be made him? That is, no one, by any merit on his part, can first deserve God’s favours and mercy, by which he prevents us. — For of him, from God, or from Jesus Christ, as God, and by him, who made, preserves, and governs all things, and in him, is our continual dependance: for in him we live, we move, and exist. In the Greek, it is unto him, [3] to signify he is also our last end. See the notes, John chap. i. (Witham) — All things are from God, as their first cause and creator; all things are by God, as the ruler and governor of the universe; and all things are in God, or (as the Greek has it) for God, because they are all directed to his honour and glory. For he hath made all things for himself. (Psalm xvi; St. Basil, lib. de Spiritu sto. chap. 5.)”

“Oh, the depth, &c.--The apostle now yields himself up to the admiring contemplation of the grandeur of that divine plan which he had sketched out. of the riches both of the wisdom and knowledge of God--Many able expositors render this, "of the riches and wisdom and knowledge," &c. [ERASMUS, GROTIUS, BENGEL, MEYER, DE WETTE, THOLUCK, OLSHAUSEN, FRITZSCHE, PHILIPPI, ALFORD, Revised Version]. The words will certainly bear this sense, "the depth of God's riches." But "the riches of God" is a much rarer expression with our apostle than the riches of this or that perfection of God; and the words immediately following limit our attention to the unsearchableness of God's "judgments," which probably means His decrees or plans (Psa 119:75), and of "His ways," or the method by which He carries these into effect. (So LUTHER, CALVIN, BEZA, HODGE, &c.). Besides, all that follows to the end of the chapter seems to show that while the Grace of God to guilty men in Christ Jesus is presupposed to be the whole theme of this chapter, that which called forth the special admiration of the apostle, after sketching at some length the divine purposes and methods in the bestowment of this grace, was "the depth of the riches of God's wisdom and knowledge" in these purposes and methods. The "knowledge," then, points probably to the vast sweep of divine comprehension herein displayed; the "wisdom" to that fitness to accomplish the ends intended, which is stamped on all this procedure.”