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!
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Ambrosiaster
AD 400
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...
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!"
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."
O the depth 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
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, 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...
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. .
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!"
After going back to former times and looking back to God’s original dispensation of things, whereby the world has existed up to the present time, and having considered the special provision which he had made for all eventualities, Paul is struck with awe and cries aloud, making his hearers feel confident that what he is saying will come to pass.
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!".
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!".
If Marcion had an object in his erasures,
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...
