“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!”
Romans 11:33, KJV
“Oh, the depth of the riches and wisdom and knowledge of God! How unsearchable are his judgments and how inscrutable his ways!”
Romans 11:33, ESV
Table of Contents
- Romans 11:33 Meaning – O the depth of the riches both of the wisdom and knowledge of God!
- Romans 11:33 Meaning – O the depth of the riches
- wisdom and knowledge of God
- Romans 11:33 Meaning – how unsearchable are his judgments, and his ways past finding out!
- how unsearchable are his judgments
- and his ways past finding out
Romans 11:33 Meaning – O the depth of the riches both of the wisdom and knowledge of God!
The apostle here, for the first time, breaks forth into language which arises spontaneously in the feelings of believers, from a pious consideration of the works of an infinite Creator.
Paul restrains, in passing, the audacity of impiety, which is accustomed to rail against the judgments of God.
When, therefore, we hear the depth of the riches both of the wisdom and goodness of God, we cannot express how much power this admiration ought to have in repressing the rashness of the fleshly mind.
For Paul, after having disputed from the word and Spirit of the Most High, overcome, at last, by the sublimity of so great a secret, can do nothing else than exclaim in astonishment, that the riches of the wisdom of God are too great for our reason to fathom their depths.
Should we, therefore, at any time, enter upon a discourse concerning the eternal counsels of a merciful Father, we ought always to restrain and curb both our genius and language, speaking with sobriety, and within the limits prescribed by the word of God, and our disputation should at last end in wonder and astonishment.
For we ought not to feel ashamed, if our wisdom does not surpass his, who, being carried into the third heavens, saw mysteries that man could not utter; nor could he find any other conclusion for so elevated a subject, than this humiliation of his own powers.
The interpretation of those commentators is forced, who consider depth to be taken as an adjective, and thus analyze the expressions of the apostle — “O the deep riches, and wisdom, and knowledge of God” — meaning, by riches, liberality and bounty.
Paul, I doubt not, extols the deep riches of wisdom and knowledge in the Lord of glory.
Calvin, John – Commentary on the Epistle to the Romans tr. Francis Sibson (1834)
The contemplation of this series of Divine dispensations, past, present, and future, in reference to the Divine method of justification, filled the mind of the apostle with astonishment, awe, and delight; and he gives utterance to these emotions in the burning words which follow.
It is natural to shrink from attempting to illustrate these words, lest the effect be to weaken rather than to strengthen the impression they are fitted to make on every heart not callous to religious emotion. But there are some things in them which require elucidation; and right impression can only be produced by right apprehension.
The first clause of the 33d verse admits of two translations — that adopted by our translators, and the following: “O the depth of the riches, and of the wisdom, and of the knowledge of God!”
Brown, John – Analytical exposition of the epistle of Paul the apostle to the Romans (1857)
Romans 11:33 Meaning – O the depth of the riches
Both modes of rendering are according to the analogies of the language, though the last is the more literal. Had such a term as ‘the power,’ or ‘the grace,’ been employed instead of the figurative expression “riches,” there could have been no doubt of its being the preferable mode of translation.
The “riches” of God is properly expressive of the immense possessions of the Divinity — e.g., “The earth is full of Thy riches.” But there is nothing said in the context calculated to excite admiration of the “riches” of God, in this sense. Those who prefer this mode of rendering, generally understand by “riches” the exuberant goodness or grace of God. We read of “the riches of God’s forbearance,” and repeatedly of “the riches of God’s grace;” but there is no instance of “riches” being employed simply to signify goodness in any of its forms.
Besides, it is plain, from the context, that it is less the kindness than the wisdom displayed in the Divine dispensations, in reference to the method of justification, that forms the subject of the apostle’s devout acknowledgment.
I am, therefore, disposed to acquiesce in rendering of our translators, and to consider “the depth of the riches,” applied to wisdom and knowledge, as a peculiar and emphatic form of expressing a superlative, as equivalent to, ‘O the rich depth, or the deep riches;’ or, more in the English idiom, ‘O the profound abyss! O the unfathomable treasures of the Divine wisdom and knowledge!’
Brown, John – Analytical exposition of the epistle of Paul the apostle to the Romans (1857)
wisdom and knowledge of God
The “wisdom” of God is that attribute by which He chooses the best ends, and seeks these by the best means; the “knowledge” of God, that attribute by which He possesses perfect acquaintance with the nature, properties, and connections of all beings and events.
The apostle’s exclamation may be thus paraphrased — ‘What infinite knowledge and wisdom do these Divine dispensations display!’
Brown, John – Analytical exposition of the epistle of Paul the apostle to the Romans (1857)
Romans 11:33 Meaning – how unsearchable are his judgments, and his ways past finding out!
[Paul] expresses the same subject in different words, which is a kind of repetition common among the Hebrews.
For, having spoken of judgments, he adds, ways; meaning God’s plans, or manner of acting, or order of government.
He still goes on with his exclamation, and the more he extols the depths of the divine secret, the more forcibly does he deter us from the curiosity of our investigations.
Let us learn, therefore, to make no other inquiries concerning the Lord, but as Scripture has revealed them; otherwise we shall enter a labyrinth, from which we shall not find it easy to make our escape.
We must here observe, that the apostle is not speaking of every kind of mysteries, but of those which, being hidden in the mind of infinite Wisdom, he wishes us only to admire and adore.
Calvin, John – Commentary on the Epistle to the Romans tr. Francis Sibson (1834)
The Apostle shews a two-fold use of this argument, as also of the foregoing doctrine, especially concerning the election of some, and the reprobation of others.
The first is, that we may admire and celebrate the depth of the riches of the ineffable wisdom of God.
Another is, that we seek no further than is revealed, touching the counsels of God, but even in things revealed, we be wise to sobriety, (because the Counsels of God exceed our capacity, and are indeed unsearchable) glorifying God in all.
Dickson, David – An Exposition of All St. Paul’s Epistles (1659)
how unsearchable are his judgments
By “the judgments” of God, in contrast with His “ways,” I understand His eternal determinations — His plan of procedure — His “purpose purposed in Himself.”
These judgments are “unsearchable.” It is impossible for us to discover them — we cannot know them, if He does not reveal them; and even when He has revealed them, there is a depth of wisdom in them which the human intellect cannot fathom.
They have a width of range, and, with perfect unity of principle, an infinite variety of modes of operation, which our limited minds cannot grasp.
There does not seem to be any reference here to the difficulty, which from our ignorance we often feel, of reconciling the Divine judgments or decrees with the principles of equity.
The idea is, the impossibility of any created intelligence comprehending the variety and extent of the Divine designs.
Brown, John – Analytical exposition of the epistle of Paul the apostle to the Romans (1857)
and his ways past finding out
God’s “ways” are the execution of His judgments or purposes— His providential dispensations.
These are said to be “past finding out.” They are not as our ways, but differ from them as much as the heavens are higher than the earth. In one view, they are “far above — out of, our sight;” in another, “His ways are in the sea, His paths in the mighty waters,” so that we cannot trace His footsteps.
It is the same thought so strikingly expressed in the book of Job: “Dost thou know the balancings of the clouds”? the wonderful works of Him who is perfect in knowledge?”
The connections, dependencies, tendencies, and designs, of the Divine dispensations are, and in the present state can be, but very imperfectly apprehended by us. How small a portion do we know of Him!
The sentiment contained in this exclamation is obviously just, in a general view of all the dispensations of God, both in the physical and moral government of the world. But the apostle has a particular reference to the dispensations he had been considering.
That God should render the idolatry of the Gentiles, and the unbelief of the Jews, subservient to the more illustrious display of the riches and freeness of His sovereign mercy; that He should make the unbelief of the Jews conduce to the conversion of the Gentiles, and the conversion of the Gentiles to the restoration of the Jews; that the whole of His dispensations towards the Gentiles and the Jews — unconnected, and sometimes apparently inconsistent — should be, and ultimately be made to appear to be, parts of one grand plan for illustrating the perfections of His character, in the salvation of an innumerable multitude of the lost race of man, both Jews and Gentiles — all this discovers a depth of wisdom and knowledge which strikes the mind with astonishment, and, when we consider the purposes for which this infinite knowledge and wisdom are employed, fills the heart with delight, and confidence, and joy.
If we consider, as we probably ought, the apostle as in these words referring not merely to the particular subject which he had just been considering, but to that which is the grand theme of the epistle — the righteousness of God — the Divine method of justification, we shall find the devout exclamation resting on a still broader and deeper foundation. A plan of salvation for self-ruined man, which at once humbles and exalts him — restores him, by the same means, to the Divine favour, and to moral excellence — displays at the same time, by the same means, the inflexible rectitude and the inconceivable benignity of the Divine nature, — which not only retrieves the ruins of the fall, but raises man to a dignity and happiness far superior to that which he has lost — which converts the evils of life into the means of moral improvement and ultimate salvation, a plan exactly suited to the constitution, character, and circumstances of mankind — embracing men of every kindred, people, and tongue — and securing their happiness, up to the highest measure of their capacity, during the eternity of their being — this is indeed “the wisdom of God in a mystery,” the glories of which can never be adequately apprehended by created intelligences. “Into these things the angels desire to look;” and new discoveries of benignant, wise design, ever opening on their enlarged minds, and those of “just men made perfect,” will call forth from them ever new anthems of adoring wonder at “the depth of the riches of the wisdom and knowledge of God.”
Brown, John – Analytical exposition of the epistle of Paul the apostle to the Romans (1857)
