Romans 11:33

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!"

And the treasures of wisdom are unfailing, in admiration of which the apostle says, "O the depth of the riches and the wisdom!".
"Consequently, therefore, the noble apostle exclaims, "Oh the depth of the riches both of the wisdom and the knowledge of God!"

If Marcion had an object in his erasures, why does his apostle utter such an exclamation, because his god has no riches for him to contemplate? So poor and indigent was he, that he created nothing, predicted nothing-in short, possessed nothing; for it was into the world of another God that he descended.

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 where had been their sin, if they only maintained the righteousness of their own God against one of whom they were ignorant? But he exclaims: "O the depth of the riches and the wisdom of God; how unsearchable also are His ways!" 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.

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.

Paul did not say that God’s judgments were hard to search out but that they could not be searched out at all. He did not say that God’s ways were hard to find out but that they were impossible to find out. For however far one may advance in the search and make progress through an increasingly earnest study, even when aided and enlightened in the mind by God’s grace, he will never be able to reach the final goal of his inquiries.

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!"

God knew from the beginning what man’s behavior and works would be like, in that the human race could not be saved only by the severity of his justice nor could it reach perfection only by his mercy. So at a particular time he decreed what should be preached, whereas before that time he allowed each person to decide for himself, because righteousness was recognized under the guidance of nature. And because the authority of natural righteousness was weakened by the habit of sin, the law was given so that the human race would be held back by the fear engendered by the revealed law. But because they did not restrain themselves and were counted guilty under the law, mercy was proclaimed, which would save those who took refuge in it but would blind those who rejected it for a time. During that time this mercy would invite the Gentiles, who earlier on had not wanted to follow the law given to Moses, to share in the promise, so that the Jews might become jealous of their salvation and because of that jealousy turn again to the source of the root, which is the Savior. This is “the depth of the riches and wisdom and knowledge of God,” who by his many-sided providence has won both Jews and Gentiles to eternal life.

Paul examined … the unclear and hidden aspects of the divine mysteries and through suggestive phrases revealed the illuminations which came to him from God concerning the understanding of what is incomprehensible and unsearchable.

"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.

Paul praises the wisdom of God, who according to his foreknowledge waited until all were in need of mercy in order to take from everyone the glory that derives from unfounded boasting in works. The judgments of God are a great deep, for they cannot be clearly grasped.

Antony was confused as he meditated upon the depths of God’s judgements, and he asked God, ‘Lord, how is it that some die young and others grow old and sick? Why are there some poor and some rich? Why are there those who are bad and rich and oppress the good poor?’ He heard a voice saying to him, ‘Antony, worry about yourself; these other matters are up to God, and it will not do you any good to know them.’

Above the Apostle endeavored to assign a reason for the divine judgments, by which Gentiles and Jews obtain mercy after unbelief; now he recognizes his inadequacy for such an investigation and exclaims his admiration of the divine excellence. First, he extols the divine excellence; 462 secondly, he proves what he says [v. 34; n. 938]. In regard to the first he does two things: first, he extols the divine wisdom in itself; secondly, in relation to us [v. 33b; n. 937]. 934. He extols the excellence of divine knowledge: first, as to its depth, saying: O the depth: "It is a great depth. Who shall find it out?" (Ec 7:25); "A glorious throne set on high from the beginning" (Jer 17:12). This depth is considered in regard to three things: first, in regard to the thing known, inasmuch as God knows himself perfectly: "I dwell in the highest places" (Sir 24:7); secondly, in regard to the manner of knowing, inasmuch as he knows all things through himself: "The Lord looked down from his holy height, from heaven the Lord looked at the earth" (PS 102:19); thirdly, in regard to the certainty of His knowledge: "The eyes of the Lord are far brighter than the sun" (Sir 23:28). 935. Secondly, he extols the excellence of divine knowledge in regard to its fullness when he says: of the riches "Abundance of salvation, wisdom and knowledge" (Is 33:6). This fullness is regarded in three ways: in one way as to the number of things known, because he knows all things: "Lord, you know all things" (Jn 21:17); "In him are hid all the treasures of wisdom ad knowledge" (Col 2:3); in another way in regard to ease of knowing, because He intuits all things without search and difficulty: "All things are open and laid bare to his eyes" (Heb 4:13). Thirdly, in regard to the abundance of His knowledge, because He gives it generously to everyone: "If anyone lacks wisdom, let him ask God who gives to all men generously" (Jas 1:5). 463 936. Thirdly, he extols the divine excellence in regard to its perfection when he says, of the wisdom and knowledge of God. For He has wisdom about divine things and knowledge about created things. "Who knows all things knows her" (Bar 3:32). 937. Then when he says, How incomprehensible, he shows the excellence of divine wisdom as compared to our understanding. And first in regard to wisdom, whose function is to judge and put things in order, he says: How incomprehensible are his judgments, because man cannot comprehend the reason of God's judgments, since they are hidden in his wisdom: "Thy judgments are like the great deep" (Ps 36:6). Secondly, in regard to knowledge, through which he is at work in things; hence he adds: and unsearchable i.e., his procedures, by which he works in creatures. Even though the creatures are known by man, the ways in which God works in them cannot be comprehended by man: "Thy way was through the sea, they path through the great waters; yet their footprints were unseen (Ps 77:19); "Where is the way to the dwelling of light" (Jb 38:19). 938. The when he says, For who, he proves what he had said by appealing to two authorities, one of which is Is 40(:13): For who has helped the spirit of the Lord, or who has been his counselor? The other is from Job (35:7; 41:11): Or who has given a gift to him that he might be repaid? In these words and those that follow them the Apostle does three things. 939. First, he shows the excellence of divine wisdom as compared to our understanding, saying: For who has known the mind of the Lord, namely, through which He judges and acts. As if to say: No one, unless God reveals it: "Who shall know they 464 though, except thou give wisdom, and send they Holy Spirit from above:" (Wis 9:17) and "The things of God no one knows but the Spirit of God. But to us God has revealed them through his Spirit" (1 Cor 2:12 & 10). Secondly, he shows the excellence of divine wisdom according as it has height in itself, and indeed is that height which is the supreme principle. Two points pertain to this: first, that it does not proceed from something else; secondly, that other things proceed from it [v. 36; n. 942]. 941. That God's wisdom does not depend on a higher source is shown in two ways. First, by the fact that it is not instructed by someone else's teaching. Hence, he says: Or who has been his counselor? As if to say: No one. For counsel is needed by one who does not fully know how something is to be done, and this does not apply to God: "To whom has thou given counsel? Perhaps to him that has no wisdom" (Jb 26:3). Secondly, by the fact that it is not helped by another's gift. Hence he adds: Or who has given a gift to him that he might be repaid, as one giving first? As if to say: No one. For man can give God only what he has received form God: "All this abundance comes from thy hand and is all thy own" (1 Chr 29:16); "If thou do justly, what shalt thou give him, or what shall he receive of thy hand" (Jb 35:7). 942. Then when he says, For from him, he shows God's depth, inasmuch as in Him are all things. First, he shows its causality; secondly, its dignity [v. 36b; n. 950]; 465 thirdly, its perpetuity [v.36c; n. 951]. 943. First, therefore, he says: It is right to say that no one first gave to him, because from him and through him and in him are all things. Thus nothing can be unless received from God. To designate God's causality he uses three prepositions, namely, "from", "through" and "in". But the preposition "from" [ex] denotes a principle of change; and this is in three ways. In one way the acting or movent principle; in another way the matter, in a third way the opposite contrary, which is the point of departure of the change. For we say that the knife came to be "from" the knife maker, "from" the steel, and "from" the unshaped [matter]. But the universe of creatures was not made from pre-existing matter, because even their matter is an effect of God. Accordingly, created things are not said to be from something but from its opposite, which is nothing; because they were nothing, before they were created to exist: "We are born of nothing" (Wis 2:2). But all things are from God as from their first maker: "All things are from God" (1 Cor 11:12). 944. It should be noted that another Latin word for "from" is de, which seems to suggest the same relationships; however, de always designates a consubstantial cause. For we say that the knife is from [de] the iron, but not from [de] the maker. Therefore, because the Son proceeds from the Father as consubstantial with Him, we say that the Son is from [de] the Father. But creatures do not proceed from God as consubstantial with Him; hence, they are not said to be from [de] Him but from [ex] Him. 466 945. The preposition, "through" designates the cause of an action; but because an action lies between the maker and the things he makes, there are two ways in which the preposition, "through," can designate the cause of an action. In one way accordingly as the action comes from its performer, as something which is its own cause of acting is said to act through itself. In one way this is the form, as we say that fire acts through heat. In another way it is a higher agent, as we say that man begets man through the power of the sun or rather of God. So, therefore, all things are said to be through him in two ways: In one way as through the first agent, by whose power all things act: "Through me kings reign" (Pr 8:15). In another way, inasmuch as His wisdom, which is His essence, is the form through which God makes all things: "The Lord through wisdom founded the earth" (Pr 3:19). 946. In another way the preposition, "through," designates the cause of an action, not as it comes from the performer but as terminated in its products, as we say that the artisan makes a knife through a hammer: not that the hammer works with the artisan in the way described above, but because the knife comes to be from the activity of the artisan by means of the hammer. Therefore, it is said that this preposition, "through," designates authority directly, as when we say that the king acts through his bailiff—which pertains to what is now being said. But sometimes in a causal sense, as when we say that the bailiff acts through the king—which pertains to the preceding mode. In this mode about which we are now speaking, all things are said to have been made by the Father through the Son, as in Jb (1:3): "All things were made through him," not that the Father has from the Son the power to make thing, but rather that the Son 467 accepts the power of making things from the Father, a power not instrumental but principal, not of a lower order but equal, not diverse but the same: "Whatever the Father does, that the Son does likewise" (Jn 5:19). Hence, although all things were made by the Father through the Son, The Son is not an instrument or minister of the Father. 947. The preposition, "in," also designates a causal relationship in three ways: in one way it designates matter, as we say that the soul is in the body or a form in matter. This is not the way in which things are said to be in God, because He is not the material cause of things. In another way it designates a relationship of efficient cause, in whose power it lies to dispose of its effects. In this sense all things are said to be in Him, inasmuch as all things lie under His power and arrangement: "In his hand are all the ends of the earth" (Ps 95:4); "In him we live and move and have our being" (Ac 17:28). In a third way it designates a relationship of final cause, in that the entire good of a thing and its preservation consists in its own optimum. In this sense all things are said to be in God as in the goodness preserving them. "All things hold together in him" (Col 1:17). 948. When he says, All, it is not be taken absolutely for all things which have true being. Sins do not have true being, but insofar as they are sins they lack some being, due to the fact that evil is nothing else than a deprivation of good. Therefore, when he says: From him and through him and to him are all things, this does not include sin, because, according to Augustine, since is nothing and man accomplishes nothing when he sins. yet, whatever entity is present in sin, it is from God. 468 949. Therefore, according to the foregoing, all things are from Him, i.e., God as from the first operating power. All things are through Him, inasmuch as He makes all things through His wisdom. All things are in Him as in their preserving Goodness. Now these three things, namely, power, wisdom and goodness are common to the three persons. Hence, the statement that from him and through him and in him can be applied to each of the three persons. Nevertheless, the power, which involved the notion of principle, is appropriated to the Father, Which is the principle of the entire godhead; wisdom to the Son, Who proceeds as Word, which is nothing else than wisdom begotten; goodness is appropriated to the Holy Spirit, Who proceeds as love, whose object is goodness. Therefore, by 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. 950. Then when he says, To him be honor and glory forever, he allows God's dignity, which consists in the two things previously mentioned. For from the fact that all things are from Him and through Him and in Him, honor and reverence and subjection are owed Him by every creature: "If I am a father, where is my honor" (Ma. 1:6). But from the fact that He has not received either counsel or gifts from anyone, glory is owed Him; just as on the contrary it is said of man: "If then you received it, why do you boast as though it were not a gift?" (1 Cor 4:7). And because this is proper to God, it says in Is (42:8): "I am the Lord; my glory I give to no other." 951. Finally, he mentions His eternity when he says: unto the ages of ages, because His glory does not pass as does man's glory, of which it is said: "All its glory is 469 like the flower of the filed" (Is 40:6). But God's glory lasts for all ages, i.e., through all the ages succeeding all ages, inasmuch as the duration of any given thing is called an age. Or unto the ages of ages refers to the durations of incorruptible things, which contain the ages of corruptible things. This applies especially to God’s eternity, which can be spoken of as a plurality because of the multitude and diversity of things contained in it, even though it is one and simple in itself. The meaning would then be "unto the ages that contain the ages": "Your reign is a reign of all ages" (Ps 144:13). 952. He adds: Amen, as confirmation. As if to say: Truly it is so. This is the meaning in the gospels when it says: "Amen, I say to you." Sometimes, however, it means: May it come to pass.