THEOSISJohn Chrysostom
Another interpretation suggests that the phrase ‘exceeds me’ is fitting, and instead of ‘established,’ a different translator uses ‘exalted.’ The essence of these words conveys that although I bask in Your providence, acknowledge Your omniscience, and recognize that You created me from nothing, my understanding of You is incomplete and unclear. It is so profound and vast that my mind cannot fully grasp it. Despite its magnificence, can it be fully comprehended? No; and to avoid any misconception, he states: ‘I am not able to embrace it.’ When referencing knowledge, he does not claim ignorance of God, but rather affirms that he lacks perfect and clear understanding.
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As Paul articulates, we may know a portion of what He is, but the essence of His being remains beyond our grasp: ‘It is fitting for him that cometh to God to believe, because He is’ (Hebrews 11:6). He does not define what God is in substance because that knowledge eludes us. We understand certain attributes—His humanity, mercy, and goodness—but their full measure is beyond our understanding. The prophet, moving beyond these acknowledgments, indicates a different aspect that appears more attainable and confesses his ignorance of it as well. He states not what God is in substance, nor the extent of His goodness—acknowledging its incomprehensibility—but he cannot articulate how He exists everywhere, which is likewise beyond our grasp.
Consider Psalm 138:7: where, then, are those who assert their complete understanding yet find themselves engulfed in ignorance? Those who believe they have grasped everything at this moment deny themselves any future knowledge. When I claim to know only in part and anticipate that this knowledge will cease, I look forward to the ultimate perfection—the private shall vanish, and the complete shall arrive. Conversely, one who asserts having full and perfect knowledge while acknowledging its future cessation reveals his lack of understanding, for if this knowledge ends, a more perfect one cannot follow if the present is deemed sufficient.
Observe how those striving for the entirety here fail to possess it and, in doing so, forfeit all that lies ahead. Such folly derives from not remaining within the boundaries ordained by God since the beginning. Adam, in seeking greater honor, lost what he had; similarly, those who are enamored with riches often fall short of what they possess. Thus, these individuals, in their quest for all things here, compromise a part of what could be theirs. I urge you to reject their foolishness; it is utter folly to presume to know the essence of God.
To underscore this madness, consider the prophets, who remained perplexed regarding God's wisdom, illustrating that while they grasped some aspects of His nature, they could not delineate His wisdom, which is fundamentally tied to His essence. If the prophets found it challenging to fully understand even this attribute of God, how absurd would it be to assume mere human reasoning could define God's very existence?
Let us heed what the prophet declares concerning the wisdom of God: ‘Thy mind is astonished at me’ (Psalm 138:6). Moreover, commencing from another insight, he eloquently proclaims, ‘Let us confess to You that You were fearfully surprised’ (Psalm 138:14). The term ‘fearfully’ signifies an awe that transcends mere amazement. We may marvel at various things without trepidation—like the beauty of columns or exquisite artwork—but we experience fear when confronted with vastness, as when we find ourselves navigating the immeasurable depths of the sea. The prophet acknowledges his own inadequacy in comprehending the boundless ocean of God's wisdom, retreating in awe, exclaiming, ‘Let us confess to You, how fearfully You were amazed: marvellous are Your works’; and similarly stating, ‘Your mind is amazed at me; strengthen me, for I cannot approach it’ (Psalm 138:14, 6).
Reflect on the servant’s acknowledgment: he expresses gratitude for the incomprehensibility of his Master; he does not address God’s being directly—an aspect recognized as unfathomable—but speaks instead of God’s omnipresence, admitting that he does not understand how God is present everywhere. Hear his proclamation: ‘If I ascend to heaven, Thou art there: if I make my bed in hell, Thou art there’ (Psalm 138:8). Can you see how the prophet recognizes God's omnipresence? And yet, he admits his confusion, astonished, and fearful at merely contemplating it. Are they not exceedingly foolish who, removed from the prophet’s grace, strive to penetrate the essence of God?
The same prophet articulates, ‘Thou hast revealed unto me the obscure and secret wisdom of Thy will’ (Psalm 50:8); having received this insight, he describes it as infinite and incomprehensible. He states, ‘Great is the Lord,’ saying, “and great is his strength, and his understanding is not numbered,” indicating that comprehension is unattainable (Psalms 146:5).
What then do we conclude? If the prophet deems God's wisdom beyond human understanding, how could we presume to comprehend His very essence? This is indeed the epitome of folly. His greatness is limitless, and yet we attempt to confine His being?
Isaiah echoed this when he stated, ‘His generation who shall confess’ (Isaiah 53:8). He did not imply mere acknowledgment but rather indicated its impossibility in the future. David asserts, ‘Thy mind is astonished at me’ (Psalms 138:6), and Isaiah conveys to all humanity that such acknowledgment remains unattainable.
Let us consider whether Paul, endowed with greater grace, understood this truth, for he himself affirms, ‘We understand in part, and prophesy in part’ (1 Corinthians 13:9); and he recounts not only here but also in other contexts, where he reflects not on God’s essence but on the wisdom evident in His workings. He does not delve into the entirety of God’s wisdom, which governs the angels and celestial powers, but focuses only on that which pertains to humanity, even observing merely a fraction of God's providence.
He reveals a small portion of the unfolding of God’s plans, especially regarding the inclusion of Gentiles over Jews; from witnessing this infinitesimal representation of God's unfathomable wisdom, he marvels and stands in awe, exclaiming, ‘O depth of the riches and wisdom and knowledge of God, how unsearchable are His judgments’ (Romans 11:33). He does not say ‘incomprehensible,’ but rather ‘unsearchable;’ if God’s judgments cannot be thoroughly explored, how much less is His very being comprehensible?
Consider this: the promises that lie ahead are also beyond comprehension, for ‘eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love Him’ (1 Corinthians 2:9). His gifts are indescribable; ‘But thanks be to God,’ declares the apostle, ‘for His indescribable gift’ (2 Corinthians 9:15). ‘And His peace surpasses all understanding’ (Philippians 4:7).
So what is the conclusion? His purposes are incomprehensible, His paths unsearchable, His peace transcends all understanding, His gifts are beyond description, and the treasures prepared for those who love Him have not entered the human heart. His greatness knows no bounds, His wisdom is immeasurable, all things are beyond human comprehension, yet we assume that He Himself can be fully understood? Is this not the height of folly?
Engage the skeptic; do not allow him to dismiss this easily. Ask him what Paul means by saying, ‘We understand in part.’ He may suggest that Paul refers not to God’s essence but to His workings. This is favorable; even if he speaks of God’s actions, the conclusion remains—if the workings of God's household are beyond comprehension, surely He Himself is even more so.
When the apostle asserts, ‘We understand in part, and prophesy in part,’ he follows with, “Now I understand in part; then I shall know as I also am known” (1 Corinthians 13:9, 12). Whom was he known by: by God or through His actions? Clearly, by God; thus, he recognizes Him only partially. When he says ‘in part,’ it does not imply that he comprehends some fragment of His essence and not another, for God is simple; instead, he acknowledges God’s existence but is ignorant of His essence. He knows that God is wise but cannot fathom the depth of that wisdom.
He understands that God is great, yet the nature of that greatness remains elusive; he recognizes that God is omnipresent, yet he cannot comprehend how that is so. He does not grasp how God thinks, contains, or sustains all things, nor the manner in which He accomplishes these acts. Therefore, he rightly asserts: ‘From part we understand and from part we prophesy.’