How incomprehensible, etc. By different words, according to a practice common in Hebrew,
he expresses the same thing. For he speaks of judgments, then he subjoins ways, which mean
appointments or the mode of acting, or the manner of ruling. But he still continues his exclamation,
and thus the more he elevates the height of the divine mystery, the more he deters us from the
curiosity of investigating it. Let us then learn to make no searchings respecting the Lord, except as
far as he has revealed himself in the Scriptures; for otherwise we shall enter a labyrinth, from which
the retreat is not easy. It must however be noticed, that he speaks not here of all God’s mysteries,
but of those which are hid with God himself, and ought to be only admired and adored by us.
- Who has known the mind of the Lord? He begins here to extend as it were his hand to restrain
the audacity of men, lest they should clamor against God’s judgments, and this he does by stating
two reasons: the first is, that all mortals are too blind to take a view of God’s predestination by
their own understanding, and to reason on a thing unknown is presumptuous and absurd; the other
is, that we can have no cause of complaint against God, since no mortal can boast that God is a
debtor to him; but that, on the contrary, all are under obligations to him for his bounty.^375
following clause, according to his usual practice, he retrogrades, and states first what belongs to knowledge — “judgments,”
decisions, divine decrees, such as knowledge determines; and then “ways,” actual proceedings, for the guiding of which wisdom
is necessary. Thus we see that his style is thoroughly Hebraistic.
It appears from Poole’s Syn., that Origen, Chrysostom, and Theodoret connected “riches” with “depth,” “O the abounding
depth,” etc.; but that Ambrose and Augustine connected it with “wisdom,” etc. The use of the term in Ephesians 1:7, favors the
last; for “the riches of his grace” mean clearly “his abounding grace.”
But some, with Stuart, suppose that by “riches” here is meant God’s goodness or mercy, according to Romans 11:12, and
Ephesians 3:8. And Stuart gives this version, “O the boundless goodness, and wisdom, and knowledge of God!” But this destroys
the evident correspondence that is to be found in the latter clause of the verse, except we take in the remaining portion of the
chapter, and this perhaps is what ought to be done. But if we do this, then means “treasures, or blessings,” or copia
beneficiorum,” as Schleusner expresses it. “Riches of Christ” mean the abounding blessings laid up in him, Ephesians 3:8. God
may be viewed as set forth here as the source of all things, and as infinite in wisdom and knowledge; and these three things are
the subjects to the end of the chapter, the two last verses referring to the first, and the end of the thirty-third and the thirty-fourth
to the two others, and in an inverted order. The depth or vastness of his wealth or bounty is such, that he has nothing but his
own, no one having given him anything, (Romans 11:35,) and from him, and through him, and to him are all things, (Romans
11:36.) Then as to the vastness of his wisdom and of his knowledge; what his knowledge has decided cannot be searched out,
and what his wisdom has devised, as to the manner of executing his purposes, cannot be investigated; and no one can measure
the extent of his knowledge, and no one has been his counselor, so as to add to the stores of his wisdom, (Romans 11:34.) That
we may see the whole passage in lines —- Oh the depth of God’s bounty and wisdom and knowledge!
How inscrutable his judgments
And untraceable his ways! - Who indeed hath known the Lord’s mind,
Or who has become his counselor? - Or who has first given to him?
And it shall be repayed to him: - For from him and through him and to him are all things:
To him the glory for ever. — Amen. — Ed.
(^375) The words of this verse seem to have been taken literally from Isaiah 40:13, as given in the Septuagint. The Hebrew is in
some measure different, but the words will admit of a rendering approaching nearer to the meaning here than what is presented
in our version, as follows —