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Commentary Index | Return to PrayerRequest.comVincent Word Studies - Romans 11:33 - 11:33
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This Chapter Verse Commentaries:
O the depth of the riches both of the wisdom and knowledge. So both A.V. and Rev., making depth govern riches, and riches govern wisdom and knowledge. Others, more simply, make the three genitives coordinate, and all governed by depth: the depth of the riches and wisdom and knowledge. “Like a traveler who has reached the summit of an Alpine ascent, the apostle turns and contemplates. Depths are at his feet, but waves of light illumine them, and there spreads all around an immense horizon which his eye commands” (Godet). Compare the conclusion of ch. 8.
“Therefore into the justice sempiternal
The power of vision which your world receives
As eye into the ocean penetrates;
Which, though it see the bottom near the shore,
Upon the deep perceives it not, and yet
'Tis there, but it is hidden by the depth.
There is no light but comes from the serene
That never is o'ercast, nay, it is darkness
Or shadow of the flesh, or else its poison.”
Dante, “Paradiso,” xix. 59-62.
Compare also Sophocles:
“In words and deeds whose laws on high are set
Through heaven's clear ether spread,
Whose birth Olympus boasts,
Their one, their only sire,
Whom man's frail flesh begat not,
Nor in forgetfulness
Shall lull to sleep of death;
In them our God is great,
In them he grows not old forevermore.”
“Oedipus Tyrannus,” 865-871.
Wisdom - knowledge (σοφίας - γνώσεως)
Used together only here, 1Co 12:8; Col 2:3. There is much difference of opinion as to the precise distinction. It is agreed on all hands that wisdom is the nobler attribute, being bound up with moral character as knowledge is not. Hence wisdom is ascribed in scripture only to God or to good men, unless it is used ironically. See 1Co 1:20; 1Co 2:6; Luk 10:21. Cicero calls wisdom “the chief of all virtues.” The earlier distinction, as Augustine, is unsatisfactory: that wisdom is concerned with eternal things, and knowledge with things of sense; for γνῶσις knowledge, is described as having for its object God (2Co 10:5); the glory of God in the face of Christ (2Co 4:6); Christ Jesus (Phi 3:8).
As applied to human acquaintance with divine things, γνῶσις knowledge, is the lower, σοφία wisdom, the higher stage. Knowledge may issue in self-conceit. It is wisdom that builds up the man (1Co 8:1). As attributes of God, the distinction appears to be between general and special: the wisdom of God ruling everything in the best way for the best end; the knowledge of God, His wisdom as it contemplates the relations of things, and adopts means and methods. The wisdom forms the plan; the knowledge knows the ways of carrying it out.
Past finding out (ἀνεξιχνίαστοι)
Only here and Eph 3:8. Appropriate to ways or paths. Lit., which cannot be tracked.