Tertullian — Commentary on Scripture

Romans 11:33

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!

Whence this outburst of feeling? Surely from the recollection of the Scriptures, which he had been previously turning over, as well as from his contemplation of the mysteries which he had been setting forth above, in relation to the faith of Christ coming from the law.

Romans 11:34 · 6 passages

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

They are, however, His "invisible things," which, according to the apostle, "are from the creation of the world clearly seen by the things that are made; they are no parts of a nondescript Matter, but they are the sensible evidences of Himself. "For who hath known the mind of the Lord," of which (the apostle) exclaims: "O the depth of the riches both of His wisdom and knowledge! how unsearchable are His judgments, and His ways past finding out! " Now what clearer truth do these words indicate, than that all things were made out of nothing? They are incapable of being found out or investigated, except by God alone.

This is the purport of what Isaiah said, and of (the apostle's own) subsequent quotation of the self-same passage, of the prophet: "Who hath known the mind of the Lord? or who hath been His counsellor? Who hath first given to Him, and it shall be recompensed to him again? " Now, (Marcion, ) since you have expunged so much from the Scriptures, why did you retain these words, as if they too were not the Creator's words? But come now, let us see without mistake the precepts of your new god: "Abhor that which is evil, and cleave to that which is good.

If, now, it is in this sense that He stretches out the heavens alone, how is it that these heretics assume their position so perversely, as to render inadmissible the singleness of that Wisdom which says, "When He prepared the heaven, I was present with Him? " -even though the apostle asks, "Who hath known the mind of the Lord, or who hath been His counsellor? " meaning, of course, to except that wisdom which was present with Him.

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.

"For who," says the apostle," has known the mind of the Lord? or who has been His counsellor, to teach Him? or who has pointed out to Him the way of understanding? " But, indeed, the world has held it lawful for Diana of the Scythians, or Mercury of the Gauls, or Saturn of the Africans, to be appeased by human sacrifices; and in Latium to this day Jupiter has human blood given him to taste in the midst of the city; and no one makes it a matter of discussion, or imagines that it does not occur for some reason, or that it occurs by the will of his God, without having value.

So also He will be first, because all things are after Him; and all things are after Him, because all things are by Him; and all things are by Him, because they are of nothing: so that reason coincides with the Scripture, which says: "Who hath known the mind of the Lord? or who hath been His counsellor? or with whom took He counsel? or who hath shown to Him the way of wisdom and knowledge? Who hath first given to Him, and it shall be recompensed to him again? " Surely none! Because there was present with Him no power, no material, no nature which belonged to any other than Himself.

Romans 12:1 · 2 passages

I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service.

For matters of this kind belong not to religion, but to superstition, being studied, and forced, and of curious rather than rational ceremony; deserving of restraint, at all events, even on this ground, that they put us on a level with Gentiles.

These must be "the bodies" which he "beseeches" the Romans to "present" as "a living sacrifice, holy, acceptable unto God." But how a living sacrifice, if these bodies are to perish? How a holy one, if they are profanely soiled? How acceptable to God, if they are condemned? Come, now, tell me how that passage (in the Epistle) to the Thessalonians-which, because of its clearness, I should suppose to have been written with a sunbeam-is understood by our heretics, who shun the light of Scripture: "And the very God of peace sanctify you wholly.

Romans 12:6

Having then gifts differing according to the grace that is given to us, whether prophecy, let us prophesy according to the proportion of faith;

Much more aptly would they have matched the Christian with the elder, and the Jew with the younger son, "according to the analogy of faith," if the order of each people as intimated from Rebecca's womb permitted the inversion: only that (in that case) the concluding paragraph would oppose them; for it will he fitting for the Christian to rejoice, and not to grieve, at the restoration of Israel, if it he true, (as it is), that the whole of our hope is intimately united with the remaining expectation of Israel.

Romans 12:9 · 2 passages

Let love be without dissimulation. Abhor that which is evil; cleave to that which is good.

This is the purport of what Isaiah said, and of (the apostle's own) subsequent quotation of the self-same passage, of the prophet: "Who hath known the mind of the Lord? or who hath been His counsellor? Who hath first given to Him, and it shall be recompensed to him again? " Now, (Marcion, ) since you have expunged so much from the Scriptures, why did you retain these words, as if they too were not the Creator's words? But come now, let us see without mistake the precepts of your new god: "Abhor that which is evil, and cleave to that which is good." Well, is the precept different in the Creator's teaching? "Take away the evil from you, depart from it, and be doing good.

Like deed involves like merit. How shall we observe that principle, if in our loathing we shall not loathe revenge? What honour, moreover, shall we be offering to the Lord God, if we arrogate to ourselves the arbitrament of vengeance? We are corrupt -earthen vessels.

Romans 12:10

Be kindly affectioned one to another with brotherly love; in honour preferring one another;

Then again: "Be kindly affectioned one to another with brotherly love." Now is not this of the same import as: "Thou shalt love thy neighbour as thy self? " (Again, your apostle says: ) "Rejoicing in hope; " that is, of God.

Romans 12:12 · 3 passages

Rejoicing in hope; patient in tribulation; continuing instant in prayer;

"Bless, and curse not," (says your apostle.

"Patient in tribulation." You have (this in) the Psalm: "The Lord hear thee in the day of tribulation.

Now is not this of the same import as: "Thou shalt love thy neighbour as thy self? " (Again, your apostle says: ) "Rejoicing in hope; " that is, of God.

Romans 12:15 · 2 passages

Rejoice with them that do rejoice, and weep with them that weep.

The first point, indeed, on which I shall join issue is this: whether a servant of God ought to share with the very nations themselves in matters of his kind either in dress, or in food, or in any other kind of their gladness. "To rejoice with the rejoicing, and grieve with the grieving," is said.

(And how worthy a thing is this, that, under the auspices of faith, men should congregate from all quarters to Christ! "See, how good and how enjoyable for brethren to dwell in unity!" This psalm you know not easily how to sing, except when you are supping with a goodly company!) But those conclaves first, by the operations of Stations and fastings, know what it is "to grieve with the grieving," and thus at last "to rejoice in company with the rejoicing." If we also, in our diverse provinces, (but) present mutually in spirit, observe those very solemnities, whose then celebration our present discourse has been defending, that is the sacramental law.

Romans 12:16

Be of the same mind one toward another. Mind not high things, but condescend to men of low estate. Be not wise in your own conceits.

But what better teacher of this will you find than Him who created all things, and blessed them? "Mind not high things, but condescend to men of low estate. Be not wise in your own conceits." For against such a disposition Isaiah pronounces a woe.

Romans 12:17

Recompense to no man evil for evil. Provide things honest in the sight of all men.

(That) we all know; provided, however, we remember what the same (God) has said through the apostle: "Let your probity appear before men." For what purpose, except that malice may have no access at all to you, or that you may be an example and testimony to the evil? Else, what is (that): "Let your works shine? " Why, moreover, does the Lord call us the light of the world; why has He compared us to a city built upon a mountain; if we do not shine in (the midst of) darkness, and stand eminent amid them who are sunk down? If you hide your lamp beneath a bushel, you must necessarily be left quite in darkness, and be run against by many.