Romans 11:13–24

Paul is showing the Gentiles here how much he loves the Jews. For he magnifies his ministry, by which he is the apostle of the Gentiles, if by loving his own people he wins them to the faith as well. For he is more honored still if he wins to eternal life those to whom he has not been sent. For he who finds his lost brothers will have the greatest honor with his parents.

"For I speak to you Gentiles; inasmuch as I am the Apostle of the Gentiles, I magnify mine office; if by any means I may provoke to emulation them which are my flesh, and might save some of them."

Again he endeavors much to get himself clear of untoward suspicion. And he seems to be blaming the Gentiles, and to be humbling their conceits, yet he gives a gentle provocation to the Jew also. And indeed he goes round about seeking to veil and allay this great ruin of theirs. But he finds no means of doing it, owing to the nature of the facts. For from what he had said, they deserved but the greater condemnation, when those who were far short of them had taken the good things prepared for them. This is why then he passes from the Jews to those of the Gentiles, and puts in between his discourse the part about them, as wishing to show that he is saying all these things in order to instruct them to be reasonable. For I praise you, he means, for these two reasons; one, because I am necessitated to do so as being your commissioned minister; the other, that through you I may save others. And he does not say, my brethren, my kinsmen; but, "my flesh." And next, when pointing out their disputatious spirit, he does not say, "if by any means I may" persuade, but, "provoke to jealousy and save;" and here again not all, but, "some of them." So hard were they! And even amid his rebuke he shows again the Gentiles honored, for they are causes of their salvation, and not in the same way. For they became purveyors of blessings to them through unbelief, but these to the Jews by faith. Hence the estate of the Gentiles seems to be at once equal and superior.

What is more worthy than to magnify the ministry which one has received by the providence of God? For the man who ministers well magnifies his ministry, while on the other hand the one who has ministered negligently and unworthily dishonors his ministry and draws unfavorable comment on it.

Paul wants to show that he is especially anxious to save the Jews. As long as he is in the body he will honor his ministry, striving to save many of them by his example.

Again consoling the Jews, he humbles the pride of the Gentiles, saying: I commend you for two reasons: first, because having been appointed as a teacher to you, I have need to glorify "my ministry," that is, you; and second, because I have in view to provoke to jealousy "my kinsmen according to the flesh" — the Jews. By the word "flesh" he showed his kinship with the Jews and his tender love for them. "And might not save" — he did not say: all, but: "some of them." For he subtly reveals their hardheartedness; because it could happen that some, being kindled by emulation, would imitate the Gentiles and believe.

Then when he says, for I say to you, gentiles, he shows the same things by revealing the purpose of his ministry, which he first states; second, he assigns the reason, at for if the loss.

In regard to the first it should be noted that whereas the previous parts of the epistle were directed to all the believers in Rome, whether from the Jews or from the gentiles, he is now directing his words to the converted gentiles.

He says, therefore: I have stated that their fullness will mean riches for the world. As testimony to this I say to you, gentiles, i.e., gentiles converted to the faith: I said, 'behold me' to a nation that did not call upon my name (Isa 65:1). This, I repeat, I say to you: as long indeed as I am the apostle of the gentiles, the special care of whom has fallen to me on account of the office entrusted to me: they gave to me and to Barnabas the right hands of fellowship: that we should go unto the gentiles, and they unto the circumcision (Gal 2:9); for this was I appointed a preacher and apostle, a teacher of the gentiles in faith and truth (1 Tim 2:7); I will honor my ministry, not with things that pertain to worldly honor: but first by adorning it with good morals: as servants of God we commend ourselves in every way in much patience. (2 Cor 6:4). Second, by performing extra works to which he was not bound: what is my reward then? That preaching the Gospel, I may deliver the Gospel without charge, that I abuse not my power in the Gospel (1 Cor 9:18). Third, by increasing his solicitude for the salvation of all: besides those things which are without: my daily instance, the solicitude for all the churches (2 Cor 11:28).

By his attentive care and close attention to the teaching of the Gentiles and by making their behavior worthy of eternal life, Paul is inviting and provoking the Jews who see these things and who are his kinsmen according to the flesh to imitate those who are progressing in the faith of God. It is the glory of his ministry that he can use the teaching of the Gentiles to reach some of his own people as well.

Paul will always present himself to the Jews in such a way that they will want to imitate him.

Paul evangelized the Gentiles of necessity, addressing himself to them and showing that the prophets had predicted this many centuries before. His aim was to make the Jews jealous and thus encourage some of them to come to salvation also.

Hence he adds: if, by any means, I may provoke to emulation them who are my flesh, i.e., the Jews, who are my kinsmen according to the flesh (Rom 9:3): do not despise your own flesh (Isa 58:7). And that they may emulate by good emulation, as is said in 1 Corinthians: emulate the better gifts (1 Cor 12:31). And in this way I may save some of them, namely, of the Jews: not seeking my own advantage but that of many, that they may be saved (1 Cor 10:33).

But this seems contrary to what he says in 2 Corinthians: but we will not boast beyond limit, but will keep to the limits God apportioned us, to reach even to you (2 Cor 10:13). But he had not accepted the limit of his service, which was to the gentiles. Therefore, he should not have concerned himself about the Jews.

Some say that the Jews living in Judea did not pertain to his apostolate, but to that of Peter, James, and John (Gal 2:7). But the Jews living among the gentiles pertained to his apostolate and he worked for their salvation.

But this seems contrary to his statement here. For if those Jews were the limit of his apostolate, he would not be magnifying his service.

Therefore, it must be said that preaching to the gentiles was committed to him in such a way that he was bound to it by necessity, as he says: woe to me if I do not preach the Gospel. For necessity is laid upon me (1 Cor 9:16); but he was not forbidden to preach to the Jews, even though he was not bound to do so. Consequently, by working for their salvation he magnified his service. But he would not have done this, if he thought their fall irreparable.

Hence the Apostle's very zeal for the conversion of the Jews was the sign he adduced for stating that the fall of the Jews was reparable.

This is why Paul worked so hard for the conversion of the Jews, since the handicap of their blindness will be removed at the time when their sin is paid for, so that they might receive the free exercise of their will.

"For if the casting away of them be the reconciling of the world, what shall the receiving of them be but life from the dead?"

Yet this again condemns them, since, while others gained by their sins, they did not profit by other men's well doings. But if he asserts that to be their doing which necessarily happened, be not surprised: since (as I have said several times) it is to humble these, and to exhort the other, that he throws his address into this form. For as I said before, if the Jews had been cast away a thousand times over, and the Gentiles had not shown faith, they would never have been saved. But he stands by the feeble party, and gives assistance to the distressed one. But see also even in his favors to them, how he solaces them in words only. "For if the casting away of them be the reconciling of the world," (and what is this to the Jews?) "what shall the receiving of them be but life from the dead?" Yet even this was no boon to them, unless they had been received. But what he means is to this effect. If in anger with them He gave other men so great gifts, when He is reconciled to them what will He not give? But as the resurrection of the dead was not by the receiving of them, so neither now is our salvation through them. But they were cast out owing to their own folly, but it is by faith that we are saved, and by grace from above.

What was the occasion for the reception of the Gentiles but that they came to life because of the death of the Jews? Or it may mean from among the Jews that were dead, Christ and the apostles have become life to the Gentiles. Or perhaps if those whom Christ sets free from death contribute to your life.

Note how diplomatically Paul phrases his statements. On the one hand he teaches those who already believe not to think too highly of themselves, and on the other hand he extends a hand to those Jews who do not believe, showing them that they could obtain salvation through repentance. In the following [verses] he develops this theme more clearly.

If, he says, having been angered at them, He granted so much to others and made enemies into friends, what will He not grant when He receives them? Then there will be "life from the dead," that is, unending blessings; for He indicates these by the word "life." At the same time, he also hints at something more exalted, namely that just as the resurrection from the dead will not depend on the acceptance of the Jews, so too the salvation of others will not depend on them either, if they do not have faith. All of this he says seemingly in favor of the Jews, offering them a refreshing drink, as physicians often do with the gravely ill.

Then when he says, for if, he assigns the reason for his interest, namely, that the conversion of the Jews would contribute to the salvation of the gentiles. Hence he says, for if the loss of them, i.e., their unbelief and disobedience, as a slave is said to be lost when he flees from the care and obedience of his master: my people have been a lost flock (Jer 50:6). If, I say, the loss of the Jews occasions the reconciliation of the world, inasmuch as we have been reconciled to God through the death of Christ, what shall the receiving of them be, but life from the dead? I.e., that the Jews will be accepted again by God, as it says in Zechariah: I took unto me two rods (Zech 11:17). What, I say, will such an acceptance mean but that it will make the gentiles rise to life?

For gentiles are the believers who will grow lukewarm: because wickedness is multiplied, most men's love will grow cold (Matt 24:12), or will fall away entirely, being deceived by the Antichrist. These will be restored to their primitive fervor after the conversion of the Jews. And as the gentiles were reconciled after their enmity, the Jews having fallen away, so after the conversion of the Jews, the end of the world being then imminent, there will be a general resurrection, through which men will return from the dead to immortal life.

It is clear that they are one and the same substance, so it is impossible for the offering to be holy and the lump unclean, given that the offering comes from the lump. Thus Paul shows that those whose ancestors believed cannot be regarded as unworthy to receive the faith, for if some of the Jews have believed, why can it not be said that the others may also believe?

"First fruits" and "root" both refer here to the patriarchs, the lawgiver and the prophets. "Lump" and "branches" refer to the whole of the Jewish people.

Paul calls the Lord Christ the "first fruits," because he was one of them according to the flesh, and through his resurrection he became the first to claim the inheritance.

And that the Saviour received first-fruits of those whom He was to save, Paul declared when he said, "And if the first-fruits be holy, the lump is also holy," teaching that the expression "first-fruits" denoted that which is spiritual, but that "the lump" meant us, that is, the animal Church, the lump of which they say He assumed, and blended it with Himself, inasmuch as He is "the leaven."

"For if the first-fruits be holy, the lump also is holy; and if the root be holy, so are the branches;"

So calling in this passage by the names of the first-fruit and root Abraham, and Isaac, and Jacob, the prophets, the patriarchs, all who were of note in the Old Testament; and the branches, those from them who believed. Then since the fact met him that many had disbelieved, observe how he undermines it again...

And the Shepherd bade me call them as each one was placed. And they came, rank by rank, and gave their branches to the Shepherd. And the Shepherd received the branches, and planted them in rows; and after he had planted them he poured much water upon them, so that the branches could not be seen for the water; and after the branches had drunk it in, he said to me, "Let us go, and return after a few days, and inspect all the branches; for He who created this tree wishes all those to live who received branches from it. And I also hope that the greater part of these branches which received moisture and drank of the water will live."

By "first fruits" Paul means Christ, because he was selected out of the entire race of the Jews; by "root" he means Abraham, from whom the race descended.

The "first fruits" refers to Christ in his human nature, the root is Abraham the patriarch and the branches of the olive tree are the Jews who descended from the root.

He calls the patriarchs the "firstfruit" and the "root," and those of their descendants who believed the "lump" and the "branches." So he comforts the unbelieving Jews, saying: you too will be holy if you believe. For it is necessary that the lump and the branches be like the firstfruit — that is, the former like the firstfruit, and the latter like the root. But if you have not become like them, this is a sign of great wickedness.

Then when he says, for if the firstfruit, he proves the same thing by considering the status of the Jewish race.

This he does in two ways.

First, on the part of the apostles, when he says: if the firstfruit be holy, so is the lump also.

That is called the representative portion which is taken from the whole lump of dough, as if for approval. The apostles chosen by God from the Jewish people are the representative sample taken from the whole lump. If, therefore, the apostles are holy, the consequence is that the Jewish people are holy. You are a holy nation, God's own people (1 Pet 2:9).

Second, he proves the same thing on the part of the patriarchs, who are compared to the Jews as root to branches; hence it says in Isaiah: there shall come forth a rod from the root of Jesse (Isa 11:1). If, therefore, the patriarchs, who are the root, are holy, then the Jews, who grew from them as branches, are also holy. And his root shall shoot forth as that of Libanus, and his branches shall spread (Hos 14:6).

But this seems to conflict with what is said in Exodus: if a man is righteous, he shall surely live (Exod 18:9). Therefore, it does not follow that if the root is holy, so also the branches. There he also adds that if the son seeing the sins of his father will have been afraid and will not have done the same, he shall not die, but will live life; whence it seems not to follow that if the representative portion is holy, so is the whole lump.

The answer is that the Apostle is not speaking here of actual holiness, for he does not mean to say that unbelieving Jews are holy; but of potential holiness. For if their ancestors and descendants are holy, nothing prevents them from being called back to holiness themselves.

Or one might answer that those who imitate the patriarchs are a special type of branch, as it says in John: if you were Abraham's children, you would do what Abraham did (John 8:39).

If some Jews have not believed, then they have been cut out of the promise.… The Gentiles, who were from a bad root, were grafted into a good tree, which is the opposite of what happens in agriculture, where it is the good branch which is grafted onto a bad root.

The graft uses as soil the tree in which it is engrafted. Now all the plants sprouted forth simultaneously in consequence of the divine order. Wherefore also, though the wild olive is wild, it crowns the Olympic victors.… Now we see that the wild trees attract more nutriment because they cannot ripen. The wild trees therefore have less power of secretion than those that are cultivated. And the cause of their wildness is the absence of the power of secretion. The engrafted olive accordingly receives more nutriment from its growing in the cultivated one, and it gets accustomed, as it were, to secrete the nutriment, becoming thus assimilated to the fatness of the cultivated tree.

This truth, therefore, [he declares], in order that we may not reject the engrafting of the Spirit while pampering the flesh. "But thou, being a wild olive-tree," he says, "hast been grafted into the good olive-tree, and been made a partaker of the fatness of the olive-tree. As, therefore, when the wild olive has been engrafted, if it remain in its former condition, viz., a wild olive, it is "cut off, and cast into the fire; " but if it takes kindly to the graft, and is changed into the good olive-tree, it becomes a fruit-bearing olive, planted, as it were, in a king's park (paradiso): so likewise men, if they do truly progress by faith towards better things, and receive the Spirit of God, and bring forth the fruit thereof, shall be spiritual, as being planted in the paradise of God. But if they cast out the Spirit, and remain in their former condition, desirous of being of the flesh rather than of the Spirit, then it is very justly said with regard to men of this stamp, "That flesh and blood shall not inherit the kingdom of God; " just as if any one were to say that the wild olive is not received into the paradise of God. Admirably therefore does the apostle exhibit our nature, and God's universal appointment, in his discourse about flesh and blood and the wild olive. For as the good olive, if neglected for a certain time, if left to grow wild and to run to i wood, does itself become a wild olive; or again, if the wild olive be carefully tended and grafted, it naturally reverts to its former fruit-bearing condition: so men also, when they become careless, and bring forth for fruit the lusts of the flesh like woody produce, are rendered, by their own fault, unfruitful in righteousness. For when men sleep, the enemy sows the material of tares; and for this cause did the Lord command His disciples to be on the watch. And again, those persons who are not bringing forth the fruits of righteousness, and are, as it were, covered over and lost among brambles, if they use diligence, and receive the word of God as a graft, arrive at the pristine nature of man-that which was created after the image and likeness of God.

"And if some of the branches be broken off."

And yet above thou didst say that the more part perished, and a few were saved only. How came it then that speaking of those that perished, thou hast used a "some," which is indicative of fewness? It is not, he replies, in opposition to myself, but out of a desire to court and recover those that are distressed. Observe how in the whole of the passage one finds him working at this object, the wish to solace them. And if you deny it, many contradictions will follow. But let me beg you to notice his wisdom, how while he seems to be speaking for them, and devising a solace for them, he aims a secret blow at them, and shows them to have fallen from being Abraham's kinsmen. For what he was desirous of saying was, that they had nothing in common with them. For if the root be holy, and these be not holy, then these are far away from the root. Then under the appearance of solacing the Jews, he again by his accusation smiteth them of the Gentiles. For after saying, "And if some of the branches were broken off," he proceeds.

"And thou being a wild olive wert grafted in."

For the less esteem the man of the Gentiles is of, the more the Jew is vexed at seeing him enjoy his goods. And to the other, the disgrace of the little esteem he was of, is nothing to the honor of the change. And consider his skilfulness. He does not say, "thou wert" planted "in," but "thou weft grafted in," by this again cutting the Jew to the heart, as showing that the Gentile man was standing in his own tree, and himself lying on the ground. Wherefore he does not stop even here, nor after he had spoken of grafting in does he leave off (and yet in this he declared the whole matter), but still he dwells over the prosperous state of the Gentile, and enlarges upon his fair fame in the words, "And with them partakest of the root and fatness of the olive tree." And he seems indeed to have viewed him in the light of an addition. But he shows that he was no whit the worse on that account, but in possession of everything, that the branch which had come up out of the root had. Lest then on hearing the words, "and thou wert grafted in," thou shouldest suppose him to be lacking when compared with the natural branch, see how he makes him equal to it by saying, that "with them thou partakest of the root and fatness of the olive:" that is, hast been put into the same noble rank, the same nature.

The branches were not broken off for your sake, but you were grafted in because they were broken off. You were an olive shoot, to be sure, but a wild and uncultivated one. "The richness of the olive tree" is the root of their fathers, the richness of Christ.

"The riches of the olive tree" means the teaching of righteousness.

He called the unbelieving Jews broken-off branches, for they became unworthy of the holy root. And he well said "were broken off," for God never rejected them in this way, although they sinned in many ways. And in place of them, the broken off, you, the Gentile, he says, were grafted in. He did not say "you were planted," but "you were grafted in," and by this he stings the Jew and shows that the Gentile stands on the tree of the Jew, that is, on the patriarchs, and "became a partaker of the root and the sap," that is, attained from God the same nobility and glory as the Jews.

After showing that the fall of the Jews was useful and reparable, the Apostle now forbids the gentiles to boast against the Jews. In regard to this he does two things: first, he shows that the converted gentiles must not boast against the Jews; second, he answers an objection from the gentiles, at you will say then. In regard to the first he does two things: first, he forbids the gentiles to boast against the Jews; second, he gives the reason for this prohibition, at but if you boast.

There seemed to be two things that might tempt the gentiles to boast against the Jews.

First, the defection of the Jews. Hence he says: we have stated that if the root is holy, so too the branches. And if some of the branches, i.e., some of the Jews but not all, be broken, i.e., separated from the faith of their fathers who are compared as the root, do not boast: the flame will dry up his shoots (Job 15:30); the branches not being perfect shall be broken (Wis 4:5).

The second ground for boasting was their own promotion. But the lower the state from which one has been promoted, the more he is inclined to vain boasting, as it says in Proverbs: by three things the earth is disturbed, and the fourth it cannot bear: by a slave when he reigns (Prov 30:21). Hence he reminds them of the low state from which they were raised, saying: and you, O gentile, when you were a gentile, being a wild olive, i.e., a tree bearing no fruit: he shall be like tamaric in the desert (Jer 17:6); every tree that does not bear fruit is cut down and thrown into the fire (Matt 3:10).

Then he describes their promotion.

First, that they have been raised to the dignity of that race; hence, he says: are ingrafted in them, i.e., in their place: he shall break in pieces many and innumerable, and shall make others to stand in their stead (Job 34:24).

Second, that they have been made associates of the patriarchs, whom he had compared to the root; hence he says: and are made partaker of the root, i.e., united to the patriarchs and prophets: many will come from the east and west, and sit at the table with Abraham, Isaac, and Jacob in the kingdom of heaven (Matt 8:11).

Third, that they share the glory of the apostles when he says: and are made partaker of the fatness of the olive tree. The Jewish race is called the olive tree on account of the rich spiritual fruit they bore: the Lord called you once a plentiful olive tree, fruitful and beautiful (Jer 11:16); I am like a green olive tree in the house of God (Ps 52:8). But just as the roots of this olive tree are the patriarchs and prophets, so its richness is the abundance of the Holy Spirit's grace, which the apostles had more than all the others, as a Gloss says. Whence the olive tree was led to say: can I leave my fatness . . . to come to be promoted among the trees? (Judg 9:9); let my soul be filled as with marrow and fatness (Ps 62:6). This, therefore, is the way the gentiles have been promoted to a partnership with that people, namely, with the patriarchs, apostles, and prophets: you are fellow citizens with the saints and members of the household of God, built upon the foundation of the apostles and prophets (Eph 2:19).

And although these may seem to be reasons for boasting, do not boast against the branches, i.e., against the Jews: your boasting is not good (1 Cor 5:1).

It displeases God if someone rejoices at the misfortune of others, as Solomon says. In any case, the Jews were not rejected for the sake of the Gentiles. Rather, it was because they were rejected that they gave an opportunity for the gospel to be preached to the Gentiles. If you boast against those onto whose root you have been grafted, you insult the people who have accepted you so that you might be converted from bad to good. You will not continue like that if you destroy the thing on which you stand.

Whenever I see a synagogue, the thought of the apostle always comes to me—that we should not boast against the olive tree whose branches have been broken off but rather fear. For if the natural branches have been cut off, how much more we who have been grafted on the wild olive should fear, lest we become like them.

"Boast not against the branches." He seems indeed to be comforting the Jew, but points out his vileness and extreme dishonor. And this is why he says not, "boast not," but, "boast not against" do not boast against them so as to sunder them. For it is into their place that ye have been set, and their goods that ye enjoy. Do you observe how he seems to be rebuking the one, while he is sharp upon the other? "But if thou boast," he says, "thou bearest not the root, but the root thee."

Now what is this to the branches that are cut off? Nothing. For, as I said before, while seeming to devise a sort of weak shadow of consolation, and in the very midst of his aiming at the Gentile, he gives them a mortal blow; for by saying, "boast not against them," and, "if thou boast, thou bearest not the root," he has shown the Jew that the things done deserved boasting of, even if it was not right to boast, thus at once rousing him and provoking him to faith, and smiting at him, in the attitude of an advocate, and pointing out to him the punishment he was undergoing, and that other men had possession of what were their goods.

Do not rejoice in the fall of the Jews, or else you will hear that they do not abide through you but you through them and that you do not supply them with life, but they supply you.

Therefore, do not be arrogant and do not boast against the branches. What good is this to the branches that were broken off? For it is the root that supports. Do you see how he only praises the Jews in appearance, seeking merely to console them? However, even by this he spurs the Jews to zeal, showing the harm they have suffered and how others have received their possession and hold it.

Then when he says, but if you boast, he gives the reason for his admonition, saying: but if in spite of this admonition you boast by insulting the Jews, who stand upright or have been cut off, you should consider as a check to your boasting that you do not bear the root: but the root bears you, i.e., Judea did not receive salvation from the gentiles, but just the reverse: salvation is from the Jews (John 4:22). Hence, Abraham was promised that all the nations of the earth would be blessed in him (Gen 22:18).

A believing Gentile says that he can rejoice that the Jews did not believe, saying that their condemnation made room for the Gentiles. But the Jews were not condemned by God in order to let the Gentiles in. They condemned themselves by rejecting God's gift, and by doing that they gave the Gentiles an opportunity to be saved. Paul wants to stop this boasting, so that we might rejoice in our salvation rather than insult the weak. For the man who insults a sinner is easily deceived.

When you were stripped you were anointed with exorcised olive oil, from the topmost hairs of your head to the soles of your feet, and became partakers of the good olive tree, Jesus Christ. Cuttings from the wild olive tree, you were grafted into the good olive tree and became partakers of the richness of the true olive tree.

"Thou wilt say then," he goes on, "The branches were broken off that I might be grafted in."

Again he establishes, by way of objection, the opposite to the former position, to show that what he said before, he had not said as directly belonging to the subject, but to draw them to him. For it was no longer by their fall that salvation came to the Gentiles, nor was it their fall that was the riches of the world. Nor was it by this that we were saved, because they had fallen, but the reverse. And he shows that the providence in regard to the Gentiles was a main object, even though he seems to put what he says into another form. And the whole passage is a tissue of objections, in which he clears himself of the suspicion of hatred, and makes his language such as will be acceptable.

Here he proves that the Gentiles were not chosen in place of the Jews because the Jews sinned, but for the faith which the Gentiles displayed. So where he seems to cast down the Gentile, there he shows that the fall of the Jews was inexcusable. But he corrects both groups. You, Gentile, will say that the branches were broken off so that you might be grafted in? Yes, they were broken off, but by their own unbelief, and not because God owed you that honor: for "you stand by faith," having been grafted into the root. Therefore "be afraid," because the grafting in is not a matter of nature, but of faith.

Then when he says, you will say then, he excludes an objection from the gentiles: first, he presents the objection; second, he excludes it from a consideration of divine justice, at well; third, he urges them to diligently consider God's judgments, at see then the goodness.

First, therefore, he says: therefore, O gentile, who boasts against the Jews, you might say: the branches were broken off that I might be grafted in, i.e., God permitted the Jews to fall from faith, so that I might enter into faith.

But no one accepts the loss of one thing save for something more precious and more desired, just as a physician allows a foot to remain sore in order to heal the eye. Thus, it would seem that the gentile nations are more valuable and acceptable to God than Judea. Hence it says in Malachi: I have no pleasure in you, says the Lord of hosts, and I will not accept an offering from your hands. For from the rising of the sun to its setting my name is great among the nations (Mal 1:10), and in Isaiah: it is too light a thing that you should be my servant to raise up the tribes of Jacob; I will give you as a light to the nations (Isa 49:6).

You ought to thank God for his gift in Christ and not insult them but rather pray that, if their wickedness has led to your salvation, they too might return to their roots. Then you will please God who has shown you mercy, for he called you so that by making them jealous of you he might bring them to grace as well.

But I hear that some infect your number, and destroy the praise of a distinguished name by their corrupt conversation; whom you yourselves, even as being lovers and guardians of your own praise, should rebuke and check and correct. For what a disgrace is suffered by your name, when one spends his days in intoxication and debauchery, another returns to that country whence he was banished, to perish when arrested, not now as being a Christian, but as being a criminal! I hear that some are puffed up and are arrogant, although it is written, "Be not high-minded, but fear: for if God spared not the natural branches, take heed lest He also spare not thee." Our Lord "was led as a sheep to the slaughter; and as a lamb before her shearers is dumb, so He opened not His mouth." "I am not rebellious," says He, "neither do I gainsay. I gave my back to the smiters, and my cheeks to the palms of their hands. I hid not my face from the filthiness of spitting." And dares any one now, who lives by and in this very One, lift up himself and be haughty, forgetful, as well of the deeds which He did, as of the commands which He left to us either by Himself or by His apostles? But if "the servant is not greater than his Lord." let those who follow the Lord humbly and peacefully and silently tread in His steps, since the lower one is, the more exalted be may become; as says the Lord, "He that is least among you, the same shall be great."

That humility and quietness are to be maintained in all things. In Isaiah: "Thus saith the Lord God, The heaven is my throne, and the earth is the stool of my feet. What seat will ye build for me, or what is the place for my rest? For all those things hath my hand made, and all those things are mine. And upon whom else will I look, except upon the lowly and quiet man, and him that trembleth at my words? " On this same thing in the Gospel according to Matthew: "Blessed are the meek, for they shall inherit the earth." Of this same thing, too, according to Luke: "He that shall be least among you all, the same shall be great." Also in the same lace: "Whosoever exalteth himself shall be made low, and whosoever abaseth himself shall be exalted." Of this same thing to the Romans: "Be not high-minded, but fear; for if God spared not the natural branches, (take heed) lest He also spare not thee." Of this same thing in the thirty-third Psalm: And He shall save the lowly in spirit." Also to the Romans: "Render to all what is due: tribute to whom tribute is due, custom to whom custom, fear to whom fear, honour to whom honour; owe no man anything, except to love another." Also in the Gospel according to Matthew: "They love the first place of reclining at feasts, and the chief seat in the synagogues, and salutations in the market, and to be called of men Rabbi. But call not ye Rabbi, for One is your Master." Also in the Gospel according to John: "The servant is not greater than his lord, nor the apostle greater than He that sent himself. If ye know these things, blessed shall ye be if ye shall do them." Also in the eighty-first Psalm: "Do justice to the poor and lowly."

"Well," he praises what they said, then he alarms them again by saying, "Because of unbelief they were broken off, and thou art grafted in by faith."

So here another encomium, and for the other party an accusation. But he again lays their pride low by proceeding to say, "be not high-minded, but fear." For the thing is not matter of nature, but of belief and unbelief. And he seems to be again bridling the Gentile, but he is teaching the Jew that it is not right to cling to a natural kinsmanship. Hence he goes on with, "Be not high-minded," and he does not say, but be humble, but, fear. For haughtiness genders a contempt and listlessness. Then as he is going into all the sorrows of their calamity, in order to make the statement less offensive, he states it in the way of a rebuke given to the other as follows:

Who is the one from whom they have been broken off but he in whom they have not believed?

Some interpreters, who do not understand this passage and do not consider the reason for which or the people to whom the apostle is speaking, think that the pursuit of wisdom is forbidden by this text. But if this is so Paul will seem to contradict himself in the eyes of these interpreters, since here he is forbidding what elsewhere he asks of the Lord, that the Ephesians and others may receive.

Then when he says, well, he excludes the objection.

First, he assigns the reason why the Jews fell away and the gentiles were promoted, saying: well, i.e., it is good that God permitted branches to be broken off, so that you might be grafted in, but consider the cause of the breaking off of the branches. It is because of unbelief, i.e., because they refused to believe in Christ, they were broken off: for you are among unbelievers and destroyers (Ezek 2:6); if I speak the truth, why do you not believe me? (John 8:46). But you, O gentile, stand by faith, i.e., by believing in Christ, through whom you have obtained grace: for in faith you stand (2 Cor 1:23); I preached to you the Gospel, in which you stand, by which you are saved (1 Cor 15:1).

Second, he gives an admonition, saying: be not highminded, i.e., do not presume on yourself beyond yourself: not minding high things, but consenting to the humble (Rom 12:16); Lord, my heart is not exalted: nor are my eyes lofty (Ps 130:1); but fear, lest you too be broken off because of unbelief: blessed is the man that is always fearful: but he that is hardened in mind, will fall into evil (Prov 28:14); the fear of the Lord drives out sin (Sir 1:27).

Judgment will be in accordance with grace, and the Judge will make examination of how you have used the graces bestowed upon you.

For if these men of old time, who preceded us in the gifts [bestowed upon them], and for whom the Son of God had not yet suffered, when they committed any sin and served fleshly lusts, were rendered objects of such disgrace, what shall the men of the present day suffer, who have despised the Lord's coming, and become the slaves of their own lusts? And truly the death of the Lord became [the means of] healing and remission of sins to the former, but Christ shall not die again in behalf of those who now commit sin, for death shall no more have dominion over Him; but the Son shall come in the glory of the Father, requiring from His stewards and dispensers the money which He had entrusted to them, with usury; and from those to whom He had given most shall He demand most. We ought not, therefore, as that presbyter remarks, to be puffed up, nor be severe upon those of old time, but ought ourselves to fear, lest perchance, after [we have come to] the knowledge of Christ, if we do things displeasing to God, we obtain no further forgiveness of sins, but be shut out from His kingdom. And therefore it was that Paul said, "For if [God] spared not the natural branches, [take heed] lest He also spare not thee, who, when thou wert a wild olive tree, wert grafted into the fatness of the olive tree, and wert made a partaker of its fatness."

"For if God spared not the natural branches," and then he does not say, neither will He spare thee," but "take heed, lest He also spare not thee." So paring away the distasteful from his statement, representing the believer as in the struggle, he at once draws the others to him, and humbles these also.

If God did not spare those who sprang from the holy root because of their unbelief, how much less will he spare you if you sin!

The Jews were sons of the patriarchs by nature, yet were broken off by unbelief. All the more should you fear, you who are grafted in, whether God will spare you in the case of your fall.

The reason for this admonition is given when he says: for if God has not spared the natural branches, i.e., the Jews, who descended by natural origin from the patriarchs, but allowed them to be broken off, fear lest perhaps also he does not spare you, i.e., lest he permit you to be broken off because of unbelief: the jealously and rage of the husband will not spare on the day of revenge (Prov 6:34); I will not spare and I will not pardon; nor will I have mercy, but to destroy them (Jer 13:14).

This, therefore, is the Apostle's answer; that when someone sees that he has obtained grace and another has fallen, he should not boast against the fallen but rather fear for himself, because pride is the cause of falling headlong and fear is the cause of carefulness and being kept safe.

Paul testifies that God is good to the Gentiles because, although they followed idols and deserved to die, he waited for them in his patience, and even though they did not seek him, he called them and forgave their sins. But God is severe toward the Jews and has even blinded them because they rejected God's gift. Here Paul is referring to those Jews who because of their wickedness have been permanently blinded. For this reason he says that they have fallen, whereas the others whom I mentioned above have not fallen, even though they have sinned, because Paul shows that they have been blinded for a time. But God has been severe to these, because they have become eternally blind and apostate.

In that sense we should agree with the account given by Christianity and some other religions, that God is 'good'. But do not let us go too fast here. The Moral Law does not give us any grounds for thinking that God is 'good' in the sense of being indulgent, or soft, or sympathetic. There is nothing indulgent about the Moral Law. It is as hard as nails. It tells you to do the straight thing and it does not seem to care how painful, or dangerous, or difficult it is to do. If God is like the Moral Law, then He is not soft.

"Behold, therefore," says Paul, "the goodness and severity of God: on them that fell severity; but upon thee, goodness, if thou continue in His goodness," that is, in faith in Christ.

"Behold therefore the goodness and severity of God: on them which fell, severity; but toward thee, goodness, if thou continue in His goodness: otherwise thou also shalt be cut off."

And he does not say, Behold thy well doing, behold thy labors, but, "Behold the goodness of God" toward man, to show that the whole comes of grace from above, and to make us tremble. For this reason for boasting should make thee to fear. Since the Lord hath been good unto thee, do thou therefore fear. For the blessings do not abide by thee unmovable if thou turnest listless, as neither do the evils with them, if they alter; "For thou also," he says, "unless thou continue in the faith, wilt be cut off."

"Severity" is shown against those who assert that there are two Gods, one righteous and another good; and against those who deny that God punishes sinners.… But you were mercifully grafted in, through faith which has been bestowed upon you by the kindness of God.

'" Such and so great futilities of theirs wherewith they flatter God and pander to themselves, effeminating rather than invigorating discipline, with how cogent and contrary (arguments) are we for our part able to rebut,-(arguments) which set before us warningly the "severity" of God, and provoke our own constancy? Because, albeit God is by nature good, still He is "just" too.

Paul is telling us that we ought to learn from both these things and consider how great God's love for us is, that we should have been counted worthy through faith. We ought to become ever more eager to live a godly life bearing in mind how God rejected them because of their unbelief and do everything in our power not to fall in the same way.

He did not say: "you see" your own merit, but: "the goodness of God"; for all is the work of God's grace. And endeavor to continue — he did not say: in faith, but: "in goodness," that is, to the end of your life do what is worthy of God's love for mankind. If you do not act thus, you will be cut off.

Then when he says, see then the goodness and the severity of God, he invites them to a close scrutiny of divine judgments: first, he invites them to consider; second, he instructs them as though unable to consider by themselves, at for I would not have you ignorant (Rom 11:25); third, as though he himself were not perfectly capable of this investigation, he exclaims in admiration of God's wisdom, at O the depth of the riches (Rom 11:33).

In regard to the first he does three things: first, he shows what should be considered, saying: see then, i.e., give careful consideration to, the goodness of God, having mercy: how good, O Israel, is God to the upright of heart (Ps 72:1); or do you despise the riches of his goodness? (Rom 2:4). And his severity in punishing: O Lord, you God of vengeance (Ps 94:1); the Lord is a jealous God and avenging (Nah 1:2).

For the first consideration begets hope; the second begets fear, so that despair and presumption are avoided.

Second, he indicates the ones affected by each of these two qualities, saying: towards them indeed that are fallen, i.e., the Jews, the severity: the Lord has destroyed without mercy all the habitations of Jacob (Lam 2:2); but towards you, the engrafted gentile, the goodness: you have dealt kindly with your servant, O Lord (Ps 119:65).

Third, he shows how the foregoing points should be considered, since the situation is not immutable but could change in the future.

First, he shows this with respect to the gentiles, saying: towards you, I say, goodness, if you abide in goodness: remain in my love (John 15:9). Otherwise, if you do not strive to persevere through fear and humility, you also shall be cut off: every tree that does not bear good fruit is cut down (Matt 3:10).

"And they also, if they abide not in unbelief, shall be grafted in."

For it was not God that cut them off, but they have broken themselves off and fallen, and he did well to say have broken themselves off. For He hath never yet so cast them off, though they have sinned so much and so often. You see what a great thing a man's free choice is, how great the efficacy of the mind is. For none of these things is immutable, neither thy good nor his evil. You see too how he raises up even him in his despondency, and humbles the other in his confidence; and do not thou be faint at hearing of severity, nor thou be confident at hearing of goodness. The reason why He cut thee off in severity was, that thou mightest long to come back. The reason why He showed goodness to thee was, that thou mightest continue in (he does not say the faith, but) His goodness, that is, if thou do things worthy of God's love toward man. For there is need of something more than faith.

If either of you changes you will experience severity and they will receive kindness. Humanly speaking, it is impossible to restore withered cuttings, but with God all things are possible and even easy.

Paul shows what an easy matter this would be for God to accomplish.

So too the Jews would have been grafted in, if they had not continued to remain in unbelief; for God did not first cut them off, but they themselves fell away of their own accord and were cut off by their unbelief. In saying that "God did not spare," he means that God does not show mercy to the Jews, but considers them unworthy of communion and fellowship with the holy forefathers. Most wisely Paul frightens the Gentile by what happened to the Jews, while to the Jew, by the example of what happened to the Gentiles, he inspires the boldness to be grafted in by faith and encourages him with hope in the power of God. God is able, he says, to graft them in; He does all things that surpass our hopes.

Second, he shows the same with respect to the Jews. First, he states the fact: and they also, namely, the Jews, if they do not abide still in unbelief, shall be grafted in, i.e., restored to their former status: you have prostituted yourself to many lovers. Nevertheless, return to me, says the Lord (Jer 3:1).

Then he proves what he has said: first, from God's power, saying: for God is able to graft them in again; therefore, their salvation is not to be despaired of: behold, the Lord's hand is not shortened, that it cannot save (Isa 59:1).

The olive tree represents faith, whereas the wild olive refers to wickedness.

"For God is able," he says, "to graft them in again," since He doeth things beyond expectation. But if thou wishest for things to be in order, and reasons to be consecutive, you have from yourselves a demonstration which more than meets your wants.

"For if thou wert cut out of the olive tree, which is wild by nature, and were grafted contrary to nature into a good olive tree, how much more shall these, which be the natural branches, be grafted into their own olive tree."

If then faith was able to do what was contrary to nature, much more will it that which is according to nature. For if this person, who was cut off from those by nature his fathers, came contrary to nature unto Abraham, much more wilt thou be able to recover thine own. For the Gentile's evil lot is according to nature (he being by nature a wild olive), and the good contrary to nature (it being contrary to nature for him to be grafted into Abraham), but thy lot on the contrary is the good by nature. For it is not upon another root, as the Gentile, but on thine own that thou art to be fixed if thou art minded to come back. What then dost thou deserve, when after the Gentile had been able to do what was contrary to nature, thou art not able to do that which is according to nature, but hast given up even this? Then as he had said "contrary to nature," and, "wert grafted in," that you may not suppose the Jew to have the advantage, he again corrects this by saying that he also is grafted in. "How much more shall these," says he, "which be the natural branches be grafted into their own olive-tree?" And again, "God is able to graft them in." And before this he says, that if they "abide not still in unbelief, they shall be also grafted in." And when you hear that he keeps speaking of "according to nature," and "contrary to nature," do not suppose that he means the nature that is unchangeable, but he tells us in these words of the probable and the consecutive, and on the other hand of the improbable. For the good things and the bad are not such as are by nature, but by temper and determination alone.

Their fathers had fallen away from nature because they had forgotten the law of nature, and when their habits had become fixed through repeated sinning, they came to be bitter and unproductive, as it were, by nature."And grafted, contrary to nature." … It is against nature to graft a wild olive tree into a cultivated olive tree, because the branch usually alters the effectiveness of the root. The root does not change the effectiveness of the branches to conform to its character.

If, he reasons, if you, a Gentile, to whom evil is akin by nature and who has ancestors resembling a wild olive tree, were cut off from them by faith, and, what was not in your nature, were grafted into the good olive tree, that is, into the patriarchs, then how much more will the Jew, to whom good is akin by nature, be returned to his own olive tree, that is, to his own fathers? And when you hear Paul say "by nature," understand it as: naturally and logically — for example: it was natural that the son of holy Abraham would be holy. Conversely, the expression "not by nature" should be understood as: unnaturally and illogically — for example: it is unnatural that the son of a vile pagan would be holy.

Second, by arguing from the lesser, saying: for if you, O gentile, were cut out of the wild olive tree, i.e., from gentileness, which by nature was not fruit-bearing, not as God made nature, but because it was spoiled by sin: they were a wicked generation, and their malice natural (Wis 12:10); we were by nature children of wrath (Eph 2:3); and were grafted into the good olive tree, i.e., into the faith of the Jews, contrary to nature, i.e., against the common course of nature. For it is not the custom to graft the branch of a bad tree onto a good tree, but vice versa.

But what God does is not against nature; it is natural in the fullest sense. For we call that natural which is caused by an agent to which the patient is naturally subject, even if it is not in keeping with the specific nature of the patient; for just as the ebb and flow of the sea is natural, because it is produced by the motion of the moon, to which the water is naturally subject, although it is not natural to the nature of water: so, too, since every creature is naturally subject to God, whatever God does in creatures is natural in the full sense, although it is not natural to the proper and particular nature of the thing in which it is done, say when a blind man has sight restored or a dead man is revived.

If, I say, this was contrary to nature, how much more shall they that are the natural branches, i.e., which by natural origin pertain to the Jewish nation, be grafted into their own olive tree, i.e., be brought back to the greatness of their nation: he will turn the hearts of fathers to their children, and the hearts of children to their fathers (Mal 4:6).