Romans 11:2–12

Since from the things said above the Jewish people might perhaps seem to have been cast off by God and to bear no hope, seeing that God has led them into jealousy by a no-nation, and into anger by a foolish nation, and has been made manifest to those who did not seek him, and has been found by those who did not ask after him — therefore the Apostle, wishing to remedy these things and to show that a way of salvation remains for the people of Israel if they believe, and that they were not cast off for the reason that they are of the race of Israel, but because they were unbelieving, says: "God has not cast off his people whom he foreknew." And that he might prove this by a present example, he adds: "For I also am an Israelite, of the seed of Abraham, of the tribe of Benjamin" — and yet I teach the faith of Jesus, and announce that he is the Christ. But if it has not been a hindrance to me that I am an Israelite of the seed of Abraham, so as to keep me from believing in Christ and being justified by faith in him, it is certain that "God has not cast off his people whom he foreknew." And in what sense "whom he foreknew, them he also called; and whom he called, them he also justified," has already been said above; and that for God to foreknow is set down in the Scriptures as meaning not only to know beforehand things future (which cannot even be doubted), but to approve, and to deem worthy of his knowledge.

And do you wish to see that not by me, but by the Apostle these things are expounded as being about us? Hear himself what he says: "but in Elijah what does the Scripture say, how he pleads with God against Israel? Lord, they have killed your prophets, they have torn down your altars, and I am left alone, and they seek my life. But what does the divine answer say to him? I have left for myself seven thousand men, who have not bent the knee to Baal" — and he adds: "so therefore", he says, "also at this present time a remnant according to the election of grace has been made safe". You see, then, that those who "bent the knee to the Baalim" and "those who did not bend it" he interprets of the remnant of believers and of the multitude of unbelievers. And this he shows: that those who in the time of the Savior proved unbelieving and impious "bent the knee to the Baalim" and adored idols, but those who believe and fulfill the works of faith "did not bend the knee to the Baalim".

Having called the Jews a disobedient people, he presents himself as doubting, saying: have the promises of God not been fulfilled because the people of Israel became disobedient? No, he answers. God has not rejected His people, "whom He foreknew," that is, whom He knew to be capable of receiving the faith. "For I also am an Israelite." Then, lest anyone object: are you alone the people? he adds: God has not rejected His people, that is, others besides me—there are three thousand, there are five thousand, there is a great multitude from the people who believed, as the Acts of the Apostles show (Acts 2:41, 4:4, 5:14).

This is what the Savior says: "Father, I have kept those whom thou didst give to me, and none of them is lost but the son of perdition."

Predestination is sometimes designated by the name of foreknowledge, as here, where "he foreknew" can only mean "he predestined," as the context of what follows demonstrates.

"He hath not cast off His people, whom He foreknew."

As though he said, I have with me three, five, or ten thousand. What then? has the people come to be three, five, or ten thousand? that seed that compared with the stars of heaven for multitude, or the sand of the sea? Is this the way you deceive us and put a cheat upon us, by making the whole people thyself and the few that are with thee; and didst thou inflate us with idle hopes, and say that the promise has been fulfilled, when all are lost, and the salvation comes down to a few? This is all bombast and vanity! we cannot away with such sophistry as this. Now, that they may not say this, see how in the sequel he proceeds to the answer, not giving the objection indeed, but before it grounding the answer to it upon ancient history. What then is the answer?

"Wot ye not," he says, "what the Scripture saith of Elias? how he maketh intercession to God against Israel, saying, Lord, they have killed Thy prophets, and digged down Thine altars; and I am left alone, and they seek my life. But what saith the answer of God unto him? I have reserved to Myself seven thousand men, who have not bowed the knee to the image of Baal. Even so then at this present time also, there is a remnant according to the election of grace."

What he means is nearly this. "God hath not cast off His people." For had He done so, He would have admitted none of them. But if He did admit some, He hath not cast them off. Still it is said, if He had not cast off, He would have admitted all. This does not follow; since in Elijah's time the part to be saved had come down to "seven thousand:" and now also there are probably many that believe. But if you do not know who they are, this is no wonder, for that prophet, who was so great and good a man, did not know. But God ordered things for Himself when even the prophet knew them not. But consider his judgment. Now in proving what was before him, he covertly augments the charge against them. For this is why he gave the whole passage, that he might parade before them their untowardness, and show that they had been so from of old. For if he had not wished this, but had directed his whole attention to prove that the people lay in the few, he would have said that even in Elijah's time, seven thousand were left. But now he reads to them the passage further back, as having been throughout at pains to show that it was no strange thing that they did with Christ, and the Apostles, but their habitual practice. For to prevent their saying that it was as a deceiver we put Christ to death, and as impostors that we persecute the Apostles, he brings forward the text which says, "Lord, they have killed Thy prophets, and digged down thine altars." Then in order not to make his discourse galling to them, he attaches another reason to the bringing forward of the text. For he quotes it not as if it was on purpose to accuse them, but as if intent upon showing some other things. And he leaves them without any excuse even by what had before been done.

God has not rejected those whom he knew in advance would believe. Paul eliminates any occasion for pride among the Gentiles, in case they become boastful because so few of the Jews believed.

Second, when he says: God has not cast away, he shows that his people has not been rejected by God in regard to many chosen ones. First, he states his proposition; second, he recalls a similar situation, saying do you not know; third, he adapts it, at even so then, at this present time.

First, therefore, he says: not only have I not been rejected, but God has not cast away his people which he foreknew, i.e., the predestined ones. For whom he foreknew, he also predestined (Rom 8:29). For the Lord will not reject his people (Ps 94:14). The Apostle applies this to the predestined.

Then when he says, do you not know, he recalls a similar situation which occurred during the time of Elijah, when all the people seemed to have turned from the worship of the one God. First, he presents Elijah's plea; second, the Lord's reply, at but what does the divine answer say.

First, therefore, he says: do you not know what the Scripture says of Elias, i.e., in 1 Kings (1 Kgs 19:10). Or, of Elias, i.e., in the book written about Elijah.

For the entire book of Kings was written mainly to make known the sayings and deeds of the prophets. That is why it is counted among the prophetic books, as Jerome says. How he, namely Elijah himself, calls on God against Israel.

The word of Samuel seems to be contrary to this when he says: far from me be this sin against the Lord, that I should cease to pray for you (1 Sam 12:23). Much less, then, should one intervene against the people.

But it should be noted that prophets intervene against the people in three ways: in one way by conforming their wills to the divine will revealed to them, as it says in a psalm: the just will rejoice when he sees the vengeance (Ps 58:10). In another way by intervening against the kingdom of sin, in order that men's sins but not men be destroyed. In a third way that the intervention or prayer be construed as a denunciation, as in Jeremiah: let them that persecute me be confounded (Jer 17:18), i.e., they will be confounded.

Paul takes these words of Elijah and applies them by analogy to the Savior, in that only a remnant obtained the grace of the promise.

But lest it should seem a small thing that he taught by his own example that the people of God had not been cast off, the Apostle seeks stronger examples, and says: "Or do you not know what the Scripture says in Elijah? How he pleads with God against Israel? Lord, they have killed your prophets, they have dug down your altars, and I am left alone, and they seek my life. But what does the divine answer say to him?" In these words we are taught that the prophet, once filled with zeal for God, laid before God his complaint of the transgressing people, who had not only killed the prophets and overthrown the altars, but were also trying to destroy Elijah, who seemed to be the only one left of the prophets of the Lord.

The prophets knew only the things which had been revealed to them by the Lord. That is why the king, uncertain of mind, asked Jeremiah if, at the time at which he spoke with him, a word of the Lord had come to him. … Elijah was unaware that there were others besides himself who worshiped God.

The Apostle could have been objected to: what are you saying, Paul? Do you really consider the people who are likened to sand and stars to consist of three thousand, five thousand, a great multitude of people? Therefore he says: even in the time of Elijah no more than seven thousand were saved; and even Elijah did not know them. And now, probably, there are many who have believed. If you do not know them, this is nothing new: Elijah too did not know those. At the same time, imperceptibly touching upon another subject with his words, he shows that the murder they committed was long ago foretold from above. Namely: lest they should say, we killed Christ as a deceiver, he asks: then how did your forefathers kill the Old Testament prophets? Were they too deceivers? They boldly caused grief? But how then did your forefathers dig up the altars? Did the altars too give offense? And how did they seek to kill Elijah himself, who was zealous for the Jews and renowned for his miracles? But if in those times, when there were so many wicked people, the Lord chose for Himself only seven thousand, as Scripture shows, that is, the revelation and word of God, then there is nothing at all new if He now too chooses only the worthy. He explains this further as well.

In this intervention Isaiah alleges two things against them.

First, the impiety they committed against the worship of God. In one way, by persecuting his ministers, to which he refers when he says: Lord, they have slain your prophets: has it not been told my Lord what I did when Jezebel killed the prophets of the Lord? (1 Kgs 18:13); which of the prophets did not your fathers persecute? (Acts 7:52). In another way, they committed impiety against God's holy places, as it says: they set the sanctuary on fire (Ps 74:7). In regard to this he says: they have dug down your altars.

Here it should be noted what the Lord commanded, saying: you shall seek the place which the Lord your God will choose out of all your tribes to put his name and make his habitation there; thither you shall go, and thither you shall bring your burnt offerings and sacrifices (Deut 12:5). However, before the temple was built, the people were allowed to build altars in various places for divine worship; but because this became illegal after the temple had been built, the pious king Hezekiah destroyed all such altars. And that is what it says in 2 Kings: is it not he whose high places and altars Hezekiah has removed, saying to Judah and to Jerusalem: you shall worship before this altar in Jerusalem? (2 Kgs 18:22). Therefore, what Hezekiah did in a spirit of piety, Achab and Jezebel did in a spirit of impiety in their desire to root out the worship of God entirely.

Third, he alleges against them the impiety they intended to do, saying: and I am left alone, namely, to worship the one God, because the rest did not show very clearly that they were God's worshippers. For it says of him: and Elijah the prophet stood up, as a fire, and his word burnt like a torch (Sir 48:1). And they seek my life, namely that they might carry him away. For Jezebel had sent word to Elijah, saying: so may the gods do to me, if I do not make your life as the life of one of them (1 Kgs 19:2), namely of the prophets of Baal whom Elijah had killed.

This is clear, for Paul shows that not only Elijah remained as one devoted to God who did not worship idols, but that there were many who remained faithful to God, just as there were not a few Jews who believed in Christ.

Nor did Samuel, who had done so many surprising things, disregard David the beloved of God: yet they were both prophets, and the one was high priest, and the other was king. And when there were only seven thousand holy men in Israel who had not bowed the knee to Baal, Elijah alone among them, and his disciple Elisha, were workers of miracles. Yet neither did Elijah despise Obadiah the steward, who feared God, but wrought no signs; nor did Elisha despise his own disciple when he trembled at the enemies. Moreover, neither did the wise Daniel who was twice delivered from the mouths of the lions, nor the three children who were delivered from the furnace of fire, despise the rest of their fellow-Israelites: for they knew that they had not escaped these terrible miseries by their own might; but by the power of God did they both work miracles, and were delivered from miseries. Wherefore let none of you exalt himself against his brother, though he be a prophet, or though he be a worker of miracles: for if it happens that there be no longer an unbeliever, all the power of signs will thenceforwards be superfluous. For to be pious is from any one's good disposition; but to work wonders is from the power of Him that works them by us...

And when Elijah made this lament before God, hear what the divine oracles answer him: "I have left for myself seven thousand men who have not bowed their knees to Baal." Baal is the name of an idol, to whose worship that people had fallen away, having abandoned the law of God. But let us see what the very number of seven thousand men indicates. The number seven pertains to rest. For "on the seventh day God rested." Hear then also how Christ invites those who believe in him to rest, and says: "Come to me, all you who labor and are burdened; and you shall find rest for your souls." To this number seven, therefore, belongs everyone who, coming to Christ, has laid down the burdens of sin and found the rest of salvation.

If so many men were hidden from the prophet, how much more are you unaware of how many Jews have been saved and are to be saved!

Elijah did not know about these 7, until God revealed their existence to him. So it is not unbelievable that you too are ignorant of how many Jews have believed in the Savior.

Then when he says but what does, he gives the divine reply, saying: but what does the divine answer say to him, i.e., to Elijah. It is this: I have left me, i.e., for my worship by not permitting them to fall into sin, seven thousand men (this definite number is put in place of the uncertain number, because seven and thousand are perfect numbers), that have not bowed their knees to Baal, i.e., who have not abandoned the worship of God: all who call on my name, whom I created for my glory (Isa 43:17).

Even though many have fallen away, those whom God foreknew have remained in the promise of the law. For those who have accepted Christ as he was promised in the law have remained in the law, but those who rejected Christ have fallen away from it.

The "remnant" refers to the Jews who have believed in Christ. Many of them did believe in the days of the apostles, and even today there are some converts, though very few.

The election of which the apostle speaks is according to grace, not merit.

The remnant of the Jews has proclaimed the sign of the Lord to all the Gentiles and has joined to God in one people, drawn to him, the souls of the Gentiles which are brought out of destruction to the knowledge of the Lord.

These are the things which the Apostle brings forward as an example for the present time. And he adds: "So therefore at this present time also a remnant according to the election of grace has been saved. But if by grace, then no longer of works: otherwise grace is no longer grace." We must therefore show, so far as we are able, how, just as it happened under Elijah, where the prophet had supposed the whole people together to have been rejected, and seven thousand men are found who had remained in the covenant of God — so it happened also at the coming of Christ, and in those times in which Paul was preaching. And see whether we can perhaps set John the Baptist, who went before the coming of the Savior, in the place of Elijah: since indeed the Gospel bears such witness of him, that he came "in the spirit and power" of Elijah; and the Lord himself said of him: "And if you wish to know, he is Elijah. He who has ears to hear, let him hear." This man, then, who had come in the spirit and power of Elijah, had so despaired of that people that he said they were not the offspring of Abraham but the offspring of vipers; and added to this: "Do not say that we have Abraham for our father. For I say to you that God is able from these stones to raise up sons of Abraham." To him, then, thus complaining about the people, let this be answered by our Lord and Savior: "I know whom I have chosen"; and again: "My sheep hear my voice, and I go before them, and my own follow me"; and again: "I have other sheep which are not of this fold: I must bring them also." Rightly then does the Apostle say that "so at this present time also a remnant according to the election of grace has been saved" — calling a remnant those of the circumcision who believed, both the apostles, among whom he numbers himself as well, and the rest who together with them followed the faith of Jesus Christ. But as for his saying that the remnant was saved "according to the election of grace," this addition of "election" does not seem to me superfluous. For he could have said: "A remnant has been saved" by grace; but by these words he shows that there is a grace both without election and with election. For all indeed who are saved through faith are without doubt saved through grace; but those who are saved through "the election of grace" seem to me to be shown to be of a more perfect soul. For just as everyone who is descended from the race of Israel is called Israel, but he is the true Israel who with a pure mind and a sincere heart sees God, so also we can understand this: that all indeed who come to faith in Christ come through grace; but he who adorns the gift of grace with works of virtue and purity of heart, he will be said by Christ to be saved not only through grace, but through "the election of grace." Finally the apostle Paul himself, if anyone observes him carefully in his words, sees how he uses distinctions of this kind: in one place naming Israel according to the flesh, in another making no mention at all of the flesh concerning him — as in the present passage, where, when he said that "God has not cast off his people," and wished to set forth the nobility of the Israelite soul, he says: "For I also am an Israelite." But in the second Epistle to the Corinthians, where he is compelled to answer certain men who boasted of Israelite descent according to the flesh, see what he puts first: "What I speak," he says, "I speak not according to God, but as it were in foolishness, in this matter of boasting. Since indeed many boast according to the flesh; I too will boast." And after a little he says: "Are they Hebrews? So am I. Are they Israelites? So am I. Are they the seed of Abraham? So am I." So then, where he was speaking of Israel with reference to that inner man (for such is that people whom God foreknew and did not cast off), he does not say Israel "according to the flesh"; but to those who boasted in fleshly descent he first declared that concerning boasting of this kind he would speak neither "according to God" nor in wisdom, but, as he himself says, "in foolishness." Such, then, is the "remnant" which "according to the election of grace has been saved."

Not only the Gentiles are benefited by the coming of Christ but also some who belong to the divine race, many of whom have been called to salvation.

Just as all did not perish then, so too some are saved now. The election of grace is faith just as works are the election of the law. Otherwise, what sort of election is it where there is no difference in merit?

A remnant exists even now, he says, that is, the best. When winnowed grain is fanned, what remains is the kernel. Just so God too, rejecting the wicked, keeps the worthy for Himself. When he said "by election," he showed the diligence of those being saved, because they became worthy of election through their diligence; and when he said "of grace," he indicated the gift of God.

Then when he says, even so then, he adapts all this to the present situation.

First, he sets out the adaptation, saying: even so then, at this present time also, in which a multitude of people seems to have gone astray, there is a remnant saved according to the election of God's grace, i.e., according to the gratuitous choice of God: you have not chosen me, but I have chosen you (John 15:16).

It is clear that because grace is the gift of God there is no reward due for works, but it is granted freely because of the free mercy which intervenes.

Grace is given not because we have done good works but in order that we may have power to do them, not because we have fulfilled the law but in order that we may be able to fulfill it.

Grace shows the love for mankind of the one who gives it, but works demand compensation according to what they are worth.

The apostle has expressed himself in this way … because he wants to show that the law and grace are completely incompatible and that the two of them can never go together. Of necessity, one must drive the other out.

"And if by grace, then it is no more of works, otherwise grace is no more grace: but if it be of works, then is it no more grace, otherwise work is no more work."

He again springs upon the disputatiousness of the Jews, in what has just been quoted; and on this ground bereaves them of excuse. For you cannot, he means, so much as say, that the Prophets called indeed, and God invited, and the state of things cried aloud, and the provoking to jealousy was enough to draw us to Him, but what was enjoined was grievous, and this is why we could not draw nigh, since we had a display of works demanded of us, and laborious well-doings. For you cannot even say this. For how should God have demanded this of you, when this would just throw His grace into the shade? And this he said out of a wish to show that He was most desirous that they might be saved. For not only would their salvation be easily brought about, but it was also God's greatest glory to display His love toward man. Why then are you afraid of drawing nigh, since you have no works demanded of you? Why are you bickering and quarrelsome, when grace is before you, and why keep putting me the Law forward to no purpose whatsoever? For you will not be saved by that, and will mar this gift also; since if you pertinaciously insist on being saved by it, you do away with this grace of God.

And he added: "But if by grace, then no longer of works." It must be known that the works which Paul rejects, and frequently censures, are not the works of righteousness which are commanded in the law, but those in which they who keep the law according to the flesh glory — that is, either circumcision of the flesh, or the rite of sacrifices, or the observance of sabbaths and new moons. These, then, and such as these are the works from which he says no one could be saved, and about which in the present passage he says that it is "not of works: otherwise grace is no longer grace." For if anyone is justified through these, he is not justified freely. But he who is justified through grace — these works indeed are not required of him; yet he ought to take care that the grace he has received does not become void in him, as Paul also says: "his grace in me was not void, but I labored more than all of them." And again he adds, as one mindful of grace: "Not I," he says, "but the grace of God with me." He, therefore, does not make grace void who joins to it works worthy of it, and is not ungrateful for the grace of God. For he who sins after obtaining grace becomes ungrateful to him who bestowed the grace. But if you do not make grace void, grace will be multiplied to you, and as it were as a reward for good work you will obtain an abundance of graces — as he himself also writes, and Peter says in his Epistle: "May grace and peace be multiplied to you in the knowledge of God"; and again elsewhere: "As good stewards of the manifold grace of God."

In case the Jews replied to Paul about those concerning whom the word comes to Elijah: "They were righteous; why were these sinners chosen?" the apostle adds that they too are saved freely just as the Gentiles are.

Here he shows that the Jews who did not believe have no excuse whatsoever. You cannot, he says, say that God demanded deeds and labors from you. Everything is a matter of grace. Why then do you not wish to be saved, when such a good is offered to you without demanding labors from you? Therefore, those who wished were saved. These are the ones who constitute the people of God. So God did not reject His people who were worthy of salvation. If we were pleasing God by works, then grace would already be out of place; but if there is room for grace, then there is no longer any work, and work is not work. For where there is grace, no work is required; and where there is work, there is no grace.

Second, he draws the conclusion from this: and if by grace they have been saved, it is not now by works: he saved us, not because of deeds done by us in justice, but in virtue of his own mercy (Titus 3:5).

Third, that this conclusion follows from the premises is shown when he says: otherwise, i.e., if grace is in virtue of works, grace is no more grace, which is so called because it is freely given: being justified freely by his grace (Rom 3:24).

Israel tried to find righteousness in the type which was the law but did not obtain it. However, those who were sealed were elected and did obtain it on account of their belief, being justified by their faith. The rest were blinded, being hardened and rebellious.

What was Israel seeking? The promise that they would be made sons and heirs of the universe.

"What then? Israel hath not obtained that, which he seeketh for; but the election hath obtained it and the rest were blinded."

He had said that God did not cast off His people; and to show in what sense He had not cast them off, he takes refuge in the Prophets again. And having shown by them that the more part of the Jews were lost, that he might not seem to be again bringing forward an accusation of his own, and to make his discourse offensive, and to be attacking them as enemies, he takes refuge in David and Isaiah. Having then mentioned the state of things in Elijah's time, and shown what grace is, he proceeds, "What then? Israel hath not obtained that which he seeketh for." Now this is as much what an accuser would say, as what one who was putting a question. For the Jew, he means, is inconsistent with himself when he seeketh for righteousness, which he will not accept. Then to leave them with no excuse, he shows, from those who have accepted it, their unfeeling spirit, as he says, "But the election hath obtained it," and they are the condemnation of the others. And this is what Christ says, "But if I by Beelzebub cast out devils, by whom do your children cast them out? Wherefore they shall be your judges." For to prevent any one from accusing the nature of the thing, and not their own temper, he points out those who had obtained it. Hence he uses the word with great propriety, to show at once the grace from above and the zeal of these. For it is not to deny free-will that he speaks of their having "obtained" it, but to show the greatness of the good things, and that the greater part was of grace, though not the whole. For we too are in the habit of saying, "so and so chanced to get," "so and so met with," when the gain has been a great one. Because it is not by man's labors, but by God's gift, that the greater part was brought about.

"And the rest was blinded."

See how he has been bold enough to tell with his own voice the casting off of the rest. For he had indeed spoken of it already, but it was by bringing the prophets in as accusers. But from this point he declares it in his own person. Still even here he is not content with his own declaration, but brings Isaiah the prophet in again. For after saying, "were blinded," he proceeds; "according as it is written, God hath given them the spirit of slumber."

In these words the Apostle divides Israel into two parts: one of which he calls the election, which has obtained what it was seeking; the other he names "the rest," who not only did not obtain what they were seeking, but were blinded with a spirit of compunction. And he says that God even "gave" to them "eyes that they should not see, and ears that they should not hear, unto this present day," that is, unto the consummation of the age.

Israel as a whole has not obtained righteousness because it did not seek it by faith but thought that it was justified solely by works of the law, even though it disregarded the greatest commandments of the law. That is why the Savior censures those who strain at a gnat but swallow a camel.

The elect are those who believed.… The rest were hardened because of their unbelief.

Having explained what grace is, that is, that it is a gift of God apart from works, he says that the Israelites, seeking righteousness, did not obtain it, because they sought it poorly and from works, by which it is impossible to obtain it. "But the elect obtained it." By the word "obtained" he shows the greatness of the blessings and that everything is the work of God's grace. And in ordinary conversation we too say: he obtained a profit, that is, he acquired a gain without labor.

Then when he says, what then, he draws the conclusion he intended.

And first he sets it out, saying what then shall we say follows from what has been said? This, namely, that Israel, as far as the greater part of its people was concerned, has not obtained that which it sought, namely, justice. This is the way one must interpret what was said above: but Israel, by following after the law of justice, is not come unto the law of justice (Rom 9:31). You shall seek me, and shall not find me (John 7:34).

Nevertheless, the election, i.e., the elect of the Jews, has obtained it: he chose us in him, that we should be holy (Eph 1:4). But the rest, i.e., the remainder of the people, have been blinded because of their malice: their own malice blinded them (Wis 1:22).

These are the carnal Israelites who thought they were justified by the law and did not realize that they were justified by faith before God, because through the law they were all guilty.Those who were blinded were those who were unable to see the way of truth which in their wickedness they had rejected and gone away from so that they could no longer come to the grace of salvation. The examples taken from the prophets reveal that there are two kinds of blind people. The first kind consists of those who are blinded forever, who will never be saved. These people are of such evil will that they knowingly say that they do not know what they hear.… The second type consists of those who, although they try to live according to the law, do not accept the righteousness of Christ. These people are doing this not out of the envy of an evil will but by an erroneous imitation of the tradition of their ancestors. They are blinded for a time, for although they ought to recognize the great works of Christ which cannot be ignored.… They have forgotten God and follow human opinions instead.

This quotation was taken directly from the Hebrew by the apostle himself. The Septuagint edition has "God has put a spirit of stupor in you." The version of Aquila more clearly has "virulence" and that of Symmachus has "pride." … In effect, because of the ignorance of the people, the prophetic writings will be a sealed book to them, and they will be incapable of reading them.

The spirit of stupor prevented them from making the hard choice of repentance and conversion.

"According as it is written, God hath given them the spirit of slumber."

Now whence came this blinding? He had indeed mentioned the causes of it before, and turned it all upon their own heads, to show that it was from their unseasonable obstinacy that they had to bear this. And now he speaks of it too. For when he says, "Eyes that they should not see, and ears that they should not hear," he is but finding fault with their contentious spirit. For when they had "eyes to see" the miracles, and were possessed of "ears to hear" that marvellous Teaching, they never used these as were fitting. And the "He gave," do not imagine to mean here an agency, but a permission only. But "slumber" is a name he here gives to the habit of soul inclinable to the worse, when incurably and unchangeably so. For in another passage David says, "that my glory may sing unto Thee, and I may not be put to slumber": that is, I may not alter, may not be changed. For as a man who is hushed to slumber in a state of pious fear would not easily be made to change his side; so too he that is slumbering in wickedness would not change with facility. For to be hushed to slumber here is nothing else but to be fixed and riveted to a thing. In pointing then to the incurable and unchangeable character of their spirit, he calls it "a spirit of slumber."

But a question is raised for us: how can it seem to be said worthily of the good God that he himself gave to the remainder of Israel eyes with which they should not see, and ears with which they should not hear? And see whether perhaps this is rather a recompense and the wage of unbelief, according to what we expounded in the earlier portions, where it is said that, because "they did not approve of having God in their knowledge, God delivered them over to a reprobate mind." For here too he speaks of the eyes and ears of the heart, not of the body, with which those men are blinded and do not hear — those, namely, who, seeing Christ in the body and hearing his teaching, were willing neither to believe the works which they saw nor to obey the word which they heard. But on this very question enough has been said by us in the first parts of this Epistle. Where, however, this very thing may be written which the Apostle says — "As it is written: God gave them a spirit of compunction, eyes that they should not see, and ears that they should not hear, unto this present day" — I have thus far been unable to find. But if anyone applies himself to the divine Scriptures more diligently than we, let him make it plain if he finds it. Yet I think the Apostle spoke in this manner: "But the rest were blinded; and, as it is written of them, God gave them a spirit of compunction," so that he seems to say in his own words that God gave them a spirit of compunction in accordance with those things which were said through Isaiah about the blindness of the eyes and the hearing of the ears. For Isaiah speaks thus: "Go, and say to this people: With hearing you shall hear, and shall not understand; and seeing you shall see, and shall not see. For the heart of this people has been made gross, and with their ears they have heard heavily; and they have closed their eyes, lest perchance they should see with their eyes, and hear with their ears, and understand with their heart, and be converted, and I should heal them." Now therefore the Apostle seems to have set forth the sense of Isaiah, but in his own words; yet because he was giving the prophet's sense, he added: "As it is written."

The rest were hardened through unfaithfulness, as it is written: "Unless you believe, you will not understand."It is God's prerogative to give them the spirit of stupor which they desired, for they have always disbelieved the words of God. If they had wanted to have a spirit of faith they would have received it. But even today Christians who doubt the resurrection reward or Gehenna have sought a similar spirit for themselves, for in this passage the prophet was addressing both believers and sinners.

He brings forth Isaiah as a witness of their blindness, so that he would not appear to be speaking on his own. The words "God gave" are said in place of "granted," that is, He allowed, He permitted them to have "a spirit of slumber." By insensibility he means such a habit of the soul toward evil that is incorrigible and unchangeable; for to be pricked (κατανύσσεσθαι) means to be attached or to cling to something. Having eyes to see the miracles and ears to hear the Lord's teaching, they made use of neither as they ought. They did this not only in relation to Christ alone, but also in relation to the apostles. "Even to this day," it says.

Then when he says, as it is written, he clarifies the first part of the conclusion: first, on the authority of Isaiah; second, of David, at and David says.

In regard to the first it should be noted that the Apostle bases himself on two passages from Isaiah. For it says in Isaiah: the Lord has poured out upon you a spirit of deep sleep (Isa 29:10). In regard to this he says: God has given them the spirit of compunction, which has to do with a perversity of emotion.

For compunction implies a puncturing of the heart or sorrow. Hence there is good compunction by which one grieves over his own sins, as it says in a psalm: you have made us drunk with the wine of compunction (Ps 60:3). There is also evil compunction, i.e., the compunction of envy, by which one grieves over the goods of another.

Therefore God gave them this spirit of compunction, i.e., envy, not by instilling malice but by withdrawing grace, as was said above: I will provoke you to jealousy by that which is not a nation (Rom 10:19).

Likewise it says in Isaiah: make the heart of this people fat, and their eyes heavy, and shut their eyes; lest they see with their eyes and hear with their ears (Isa 6:10). And in regard to this he designates their weakened power of knowing, when he adds eyes that they should not see the miracles which Christ performed in their presence, and ears that they should not hear fruitfully the teachings of Christ and the apostles: you that see many things, will you not observe them? You that have ears open, will you not hear? (Isa 42:20).

To this the Apostle adds on his own: until this present day, because they will see and hear at the end of the world, when the hearts of the children will be converted to the hearts of their fathers, as it says in Malachi 4:5.

He curses the feast of the wicked because the innocent are often deceived there. They are tricked into coming to dinner so that they may be ruined.

"Let their table be made a snare, and a trap, and a stumbling-block."

That is, let their comforts and all their good things change and perish, and let them be open to attack from any one. And to show that this is in punishment for sins that they suffer this, he adds, "and a recompense unto them."

"Let their eyes be darkened that they may not see, and bow Thou down their back alway."

Do these things then still require any interpreting? Are they not plain even to those ever so senseless? And before our words, the very issue of facts has anticipated us in bearing witness to what was said. For at what time have they ever been so open to attacks? at what time such an easy prey? at what time hath He so "bowed down their backs?" At what time have they been set under such bondage? And what is more, there is not to be any unloosing from these terrors. And this the prophet hath also hinted. For he does not say only, "bow Thou down their back," but, "forever bow Thou down." But if thou art disposed to dispute, O Jew, about the issue, from what hath gone before learn also the present case. Thou didst go down to Egypt; and two hundred years passed, and God freed thee speedily from that bondage, and that though thou wert irreligious, and wentest a whoring with the most baneful whoredom. Thou wast freed from Egypt, and thou didst worship the calf, thou didst sacrifice thy sons to Baalpeor, thou didst defile the temple, thou didst go after every sort of vice, thou didst grow not to know nature itself. The mountains, the groves, the hills, the springs, the rivers, the gardens didst thou fill with accursed sacrifices, thou didst slay the prophets, didst overthrow the altars, didst exhibit every excess of wickedness and irreligion. Still, after giving thee up for seventy years to the Babylonians, He brought thee back again to thy former freedom, and gave thee back the temple, and thy country, and thy old form of polity and there were prophets again, and the gift of the Spirit.

And he does likewise with those things which he declares to have been said through David. For he says: "And David says: Let their table become a snare, and a trap, and a stumbling block, and a recompense unto them. Let their eyes be darkened that they may not see, and bow down their back always." For as to what he says, "Let their table become a snare, and a trap, and a stumbling block" — "a trap" is not found written in the Psalm, neither in our copies of the Seventy Translators nor in those of the Hebrews. And again, in the Psalm it stands: "Let their table before them become a snare"; but the Apostle did not put "before them." These things we have mentioned concerning the order of the words and the character of the testimonies taken up, in order to show point by point that apostolic authority in no way puts its trust in the copies of the Hebrews, nor does it always serve the words of the translators, but sets forth the sense of the Scriptures in the words that suit it.

But first a few things must be said to those who reject allegories in the divine Scriptures and are accustomed to laugh at those who do not in all things follow the historical sense. Let them tell us, then, whether the Prophet here means that table of the Jews at which they are wont to take their lunch or their supper, so that this very table should become for them a snare to catch them; or whether that same table is made for them a recompense, so that from it they receive vengeance for the offenses they have committed; or let them explain in what way it is a stumbling block to them. But if they are unable to give an account of these several points, and see their laughter turned into confusion, then let them come along with us, and inquire from the divine Scriptures how this table of Israel may be understood. To us, therefore, so far as our understanding can grasp it, it appears thus: that all the Scriptures which existed before the coming of the Lord among Israel (for "to them first were entrusted the oracles of God"), and everything that is called the Old Testament, is the table of Israel — at which table, if anyone wished to eat the word of God, he was fed by the words of the Law and the Prophets set before him. And this, I think, is the table of which Solomon says: "If you sit down to sup at the table of a ruler, understand intelligently what is set before you, and put forth your hand, knowing that you must prepare such things yourself." And when the Savior too says, "When you shall eat and drink at my table," what else do we understand his table to be, except where he teaches those who are worthy, and those who are able to receive the word of wisdom and the knowledge of things? This Solomon also attests in the Proverbs concerning Wisdom, saying: "Wisdom has built herself a house, and set up seven pillars; she has slain her victims, she has mingled her wine in the bowl, and has prepared her table." Every Scripture, therefore, is the table of Wisdom. But let us see how David prays that this table may become to the unbelieving Israelites "before them a snare, and a trap, and a stumbling block, and a recompense." The divine Scripture becomes a snare to them when they read the things prophesied concerning Christ: "He shall build my city, and shall turn back the captivity of my people," and they say that these things were not fulfilled under Jesus. For he did not build, they say, the city of God, nor did he call back the captivity of the people. But they say these things because, sitting at the table of the ruler, they do not do what Solomon admonished, namely, to understand intelligently the things set before them. For Christ was prophesied as about to do these things not visibly, but intelligibly, that is, spiritually. For he did indeed build the city of God, but out of living stones, from which he raised up sons of Abraham, and from these he built the Church of God; and he turned back the captivity of the people, of those whom the devil held captive in their sins. Since, therefore, they do not understand in this way, this table of the divine Scripture has been made for them "a snare and a trap." And that trap of this table may also be seen in that by which the Lord caught them when he said to them: "What do you think concerning the Christ? Whose son is he? And they answered: David's. And the Lord said: How then does David call him Lord, saying: The Lord said to my Lord, Sit at my right hand? And they were not able to answer him a word." And this table is made "a recompense" to them, to speak briefly, according to that word of the Lord in which he says: "Do you think that I shall accuse you before the Father? There is one who accuses you, Moses"; and according to what the Apostle says: "As many as have sinned under the Law shall be judged by the Law." And this table is made "a stumbling block" to them in this way. From the Scriptures the Jews had learned that "Christ abides forever"; but seeing Jesus in the flesh, and not only in the flesh, but even in death, and the death of the cross, they were made to stumble at him, not knowing that "although he suffered from the weakness" of the flesh, "yet he lives by the power of God." Because, therefore, they did not receive intelligibly these several things which were set before them at the table of the ruler, they were made to stumble, and the very table of the divine Scriptures was made for them a stumbling block, and their eyes were darkened according to what we said above, and their back is bowed down always. For those who have sinned against the Creator of heaven, and against the Lord of majesty, ought no longer to look up to heaven. But each one of us also must fear lest perhaps this table of the divine words, at which we seem to have sat down that we may take the food of the word of God according to our capacity, become a snare, or a recompense, or a stumbling block, if we do not receive from it intelligibly, and as is fitting, the clean and pure and spiritual foods of wisdom — observing likewise this also, that we do not sit down at the table of wisdom in unclean and filthy garments, that is, with a polluted body or heart; but, already now meditating upon the appearance of that future banquet in the heavens, let us through conversion and repentance daily prepare cleaner and nuptial garments, by the use of which we may be worthy to enter the hall of wisdom and the bridal chambers of the king's son.

The table is where they rejoiced at the death of Christ while they ate the passover.

Paul is using these words not as a prophecy but as a statement from the Scriptures which backs up what he has already said about the Jews, and at the same time he shows that there is nothing new under the sun.

Since they, he says, are unchangeable in their wickedness, they will be subjected to the utmost punishment. "Their table," that is, all their goods and pleasures will be turned into the opposite; they will be caught in a net and captured, having become easily taken captive and overcome by all, and always having stumbling blocks and obstacles in their life. And so that it would be evident that they will suffer this for their sins, he said: "for a recompense." Moreover, from their calamities their eyes were darkened, both spiritual and bodily. And their back is bent, for they are in such slavery to the Romans, which will never end. This is the meaning of the word "forever," that is, they will never be freed from that slavery.

Then when he says, and David says, he presents the authority of David on the same point.

First, he touches on the things which occasioned the fall of the Jews, saying let their table, i.e., the malice with which sinners are nourished: though wickedness is sweet in his mouth, though he hides it under his tongue (Job 20:12). This table is before them, when they sin from malice aforethought and it becomes a snare, i.e., a temptation to sin: he who comes out of the pit shall be caught in the snare: (Isa 24:18), and a trap, when they succumb to the pleasure of the temptation: they shall be trapped and taken (Isa 8:15), and a stumbling block, when they fall from one sin into another: much peace to those who love your law, and it is not a stumbling block to them (Ps 119:165), and a retribution unto them, namely, when they will be punished for their sins. Or because the very fact that God permits them so to fall is itself a retribution for their sins: render to the proud their deserts (Ps 94:2).

Or the table is the Sacred Scripture put before the Jews: she has set forth her table (Prov 9:2). It becomes a snare, when something ambiguous occurs; a trap, when it is not correctly understood; a stumbling block, when it falls into obstinate error; and a retribution, as explained above.

Behold mercy and judgment—mercy on the elect, who have obtained the righteousness of God, but judgment upon the others who have been blinded. And yet the former have believed because they willed it, while the latter have not believed because they have not willed it. Hence mercy and judgment were executed in their own wills.

Now therefore let us see how the sense of the chapter before us ought to be explained. The blindness of heart by which the remainder of Israel — that is, the part which did not believe — was blinded, he proves by two prophetic testimonies, the one which seems to be taken from Isaiah, and the one from David; and in both a single sense, in a certain way, is set forth. For here eyes are given them with which they may not see, and ears with which they may not hear; and there it is wished that their table before them may become a snare, and a trap, and a recompense, and a stumbling block, and that their eyes may be darkened so that they may not see. And it does not seem idle to show how these things may be believed to be worthily said, and especially in the psalm from the person of Christ. See, then, whether we can explain in this way what is sought. Just as each person uses his bodily eyes for seeing either good things or evil, and has it in his power either to lift up his eyes to heaven and, through what he sees, to acknowledge its Founder and to praise the Creator, or to turn them toward the spectacles of the circus or of the theater, or to the delights of any sordid sights whatever, by which the mind is inflamed either to lust or to rapacity or to any other vices: so understand for me also the eyes of the soul, which some indeed use so as to recognize the Word of God and the teaching of truth, and daily to take profit from his wisdom; but others use these eyes to the contrary end, exercising themselves daily, namely, and inquiring how they may break down the doctrines of truth and, so far as it seems to them, assail the faith of Christ. Let us suppose, then, that someone prays for those who are sharp-sighted and full of argument in false knowledge, and says: May God give them "eyes that they may not see" the subtleties of a perverse understanding, "and ears that they may not hear" the teachers, namely, of falsehood, and "let their eyes be darkened that they may not see" — does not the man who wishes for them those things by which their sins are lessened seem to you one to be embraced? For it is much better not to know than to know evilly. Does it not seem to you, I say, that Marcion, who composed blasphemous writings against God the Creator, or Basilides, or Valentinus, or the other authors of depraved doctrines, would have been blessed if they had not had those eyes of the heart with which they understood evilly? For of these Isaiah says: "Woe to those who write! For in writing they write wickedness." And in like manner David also prays in the Psalms for those who teach evilly and speak evilly, and says: "Let the wicked lips be made mute, which speak iniquity against the just man in pride and contempt." So then it is said also of Israel: "Let their eyes be darkened that they may not see," and, May God give them "eyes that they may not see." Let this be said so far as concerns the blindness of eyes which seems to be given by God to the ill-seeing and unbelieving Israel as a kind of remedy.

This prophecy speaks of those who gave the Savior vinegar and gall to drink.

Moreover, from their calamities their eyes were darkened, both spiritual and bodily. And their back is bent, for they are in such slavery to the Romans, which will never end. This is the meaning of the word "forever," that is, they will never be freed from that slavery.

Second, he mentions the weakening of their power to understand when he says: let their eyes be darkened, that they may not see, which is said more as a prediction than as a desire: having their understanding darkened (Eph 4:18). And he mentions the effect when he says, and their backs, i.e., free choice, which carries something for good or for evil, bow down always, i.e., bend from eternal things to temporal things, from the path of justice to iniquity: bow down, that we may pass over (Isa 51:23).

Paul says here what I have recorded above, that these people have not fallen into unbelief in such a way as to make their ultimate conversion impossible.

Paul says that the Jews have not fallen but rather that their fall was not pointless, since it led to the salvation of the Gentiles. The Jews did not sin only to fall as a punishment but so that their fall might serve the salvation of the Gentiles. Paul even begins to praise the Jewish people for this fall of unbelief, in order that the Gentiles should not become proud, seeing that the fall of the Jews was so important for their own salvation. On the contrary, the Gentiles ought to be all the more careful, lest they too should grow proud and fall also.

Do you see the cause of the calling from among the nations, clearly declared, by the prophet, to be the disobedience and gainsaying of the people? Then the goodness of God is shown also in their case. For the apostle says, "But through their transgression salvation is come to the Gentiles, to provoke them to jealousy" and to willingness to repent.

I marvel at your kindness, Paul, and the way in which you so artfully craft the words of the divine dispensation. You assert that the Gentiles were called not because the Israelites had lost all hope of salvation after they had stumbled on Christ the stumbling stone but rather that they would imitate those who were so unexpectedly accepted by God, that they would recognize their wickedness, that they would want to understand better than before and that they would accept the redeemer.

"I say then, Have they stumbled, that they should fall? God forbid."

When he has shown that they were liable to evils without number, then he devises an allayment. And consider the judgment of Paul. The accusation he had introduced from the prophets, but the allayment he makes come from himself. For that they had sinned greatly, he would say, none will gainsay. But let us see if the fall is of such kind as to be incurable, and quite preclude their being set up again. But of such kind it is not. You see how he is attacking them again, and under the expectation of some allayment he proves them guilty of confessed sins. But let us see what even by way of allayment he does devise for them. Now what is the allayment? "When the fulness of the Gentiles," he says, "shall have come in, then shall all Israel be saved," at the time of his second coming, and the end of the world. Yet this he does not say at once. But since he had made a hard onset upon them, and linked accusations to accusations, bringing prophets in after prophets crying aloud against them, Isaiah, Elijah, David, Moses, Hosea, not once or twice, but several times; lest in this way he should both by driving these into despair, make a wall to bar their access to the faith, and should further make such of the Gentiles as believed unreasonably elated, and they also by being puffed up should take harm in matter of their faith, he further solaces them by saying, "But rather through their fall salvation is come unto the Gentiles." But we must not take what is here said literally, but get acquainted with the spirit and object of the speaker, and what he aimed to compass. Which thing I ever entreat of your love. For if with this in our minds we take up what is here said, we shall not find a difficulty in any part of it. For his present anxiety is to remove from those of the Gentiles the haughtiness which might spring in them from what he had said. For in this way they too were more likely to continue unshaken in the faith, when they had learnt to be reasonable, as also those of the Jews were, when quit of despair, more likely to come with readiness to grace. Having regard then to this object of his, let us so listen to all that is said on this passage. What does he say then? And whence does he show that their fall was not irremediable, nor their rejection final? He argues from the Gentiles, saying as follows:

"Through their fall salvation is come unto the Gentiles, for to provoke them to jealousy."

This language is not his own only, but in the Gospels too the parables mean this. For He who made a marriage feast for His Son, when the guests would not come, called those in the highways. (Matt. xxii. 9). And He who planted the Vineyard, when the husbandmen slew the Heir, let out His Vineyard to others. (ib. xxi. 38, etc.) And without any parable, He Himself said, "I am not sent but unto the lost sheep of the House of Israel." (ib. xv. 24.) And to the Syrophoenician woman, when she persevered, He said somewhat further besides. "It is not meet," He says, "to take the children's bread, and cast it to the dogs." (ib. xv. 26.) And Paul to those of the Jews that raised a sedition, "It was necessary that the word of God should first have been spoken unto you: but seeing ye judge yourselves unworthy, lo, we turn unto the Gentiles." (Acts xiii. 46.) And throughout it is clear that the natural course of things was this, that they should be the first to come in, and then those of the Gentiles; but since they disbelieved, the order was reversed; and their unbelief and fall caused these to be brought in first. Hence it is that he says, "through their fall salvation is come to the Gentiles, for to provoke them to jealousy." But if he mentions what the course of things issued in, as if the chief design of Providence, do not feel surprised. For he wishes to solace their down-stricken souls, and his meaning is about this. Jesus came to them; they did not receive Him, though He did countless miracles, but crucified Him. Hence He drew the Gentiles to Him, that the honor they had, by cutting them to the heart for their insensibility might at least out of a moroseness against others persuade them to come over. For they ought to have been first admitted, and then we. And this was why he said, "For it is the power of God unto salvation unto every one that believeth; to the Jew first, and also to the Gentile." (Rom. i. 16.) But as they had started off, we the last became first. See then how great honors he gathers for them even from this. One that he says, we were then called, when they were not willing; a second that he says, the reason of our being called was not that we only might be saved, but that they also, growing jealous at our salvation, might become better. What does he say then? that if it were not for the Jews' sake, we should not have been called and saved at all? We should not before them, but in the regular order. Wherefore also when He was speaking to the disciples, He did not say barely, "Go to the lost sheep of the House of Israel" (Matt. x. 6), but, "Go rather to the sheep," to show that to those parts also they must come after these. And Paul again saith not, "It was necessary that the word of God should have been spoken unto you," but "should first have been spoken unto you" (Acts xiii. 46), to show that in the second place it must be to us also. And this was both done and said, that they might not be able, shameless though they were, to pretend that they were overlooked, and that was why they did not believe. This then was why Christ, though he knew all things before, yet came to them first.

"I say then: Have they so stumbled that they should fall? God forbid. But by their transgression salvation has come to the Gentiles, that they may emulate them." When the Apostle had set forth those things in which Israel was rejected and the Gentiles were brought in, and had also enumerated the prophecies which had foretold concerning their blindness, and the snare, and the recompense, and the stumbling-block, lest he should again furnish the Gentiles with occasions for insulting and matter for pride, he says that the very fall of Israel was of such a kind, not that they should fall, but that by their transgression they should give salvation to the Gentiles; and he says: "I say then: Have they so stumbled that they should fall? God forbid. But by their transgression, salvation has come to the Gentiles." And he shows how salvation is given to the Gentiles out of their transgression: "That they may emulate them," he says: that is, that seeing the conversion of the Gentiles, and the covenant of God, which they themselves had first received, handed over to those others, and the law and the prophets held among them with greater and worthier observance, they too may take up zeal at least in the last times; and just as now their fall has given salvation to the Gentiles, so the faith and manner of life of the Gentiles may confer upon Israel the emulation of conversion and of salvation. It must nevertheless be observed that Paul sets down one thing as stumbling and transgressing, and another as falling; and for stumbling indeed, or for transgression, he provides a remedy; but that they have fallen — as though there were in this some despair — he does not admit. For he says: "Have they so stumbled that they should fall? God forbid. But by their transgression salvation has come to the Gentiles." And it is a wonder how, amid so many and such things as the whole text of the Epistle sets forth concerning them, the Apostle nevertheless denies that they have fallen. But it seems to me that Paul well knew the differences of falling, and knew that it is one thing to fall according to that which is written: "Seven times shall the just man fall, and shall rise again"; and again: "Do not insult me, O my enemy, because I have fallen: I shall also rise again"; and according to what Jeremiah says: "Shall not he who falls add that he may rise again? or shall he who has turned away not be converted?" But Job too says concerning himself: "At the appointed time it was prepared for him to fall under others, and for his house to be plundered by strangers"; and in the fourth book of Kings it is written: "Hezekiah fell from the elation of his heart." And all these falls, of which we have recalled that Scripture has spoken in the passages cited above, do assuredly have a rising again; and their turning away has a conversion. But in the present chapter, as though the Apostle knew that if they had fallen they could by no means rise again, so does he deny that they have fallen, and strongly excuses them in that he says: "Have they so stumbled that they should fall? God forbid." Lest perhaps, then, the Apostle, looking to another kind of fall, should excuse Israel and deny that it has fallen — to that fall, perhaps, of which our Lord and Savior was speaking when he said that "I saw Satan fallen from heaven like lightning"; and also that of which Isaiah says: "How has Lucifer fallen from heaven, he who rose in the morning?" It is with such a fall, then, that he here denies that Israel has fallen. For their conversion will take place even at the end of the age, when the fullness of the Gentiles has come in, and all Israel shall be saved; but of that one who is said to have fallen from heaven there will be no conversion even at the end of the age. Let us therefore observe that the fall we spoke of above — that is, in which he who falls shall add that he may rise again — is similar to this which in this very place the Apostle names a stumbling, and which he calls a transgression: which seems to me to be something of this sort, if at any time a just man, overcome in some one thing — for example, either in the frailty of the flesh or in some other transgression — has fallen, and yet has not on that account departed from every observance of the law, but holds to justice, cultivates mercy, keeps faith, piety, gentleness, and does not neglect to meditate upon the law of God: concerning such a one we can say, "Has he so stumbled that he should fall? God forbid." So also the Israelites, although they denied their Redeemer, and stoned and persecuted those who were sent by him, nevertheless still have something remaining. There is among them the meditation of the law, though they do not believe nor understand. There is among them also a zeal for God, though not according to knowledge. And therefore the Apostle says that they have not "so stumbled that they should fall"; that is, that they should turn aside utterly from all observance or meditation of the law of God. And a fall of this kind he named a transgression. For "by their transgression," he says, "salvation has come to the Gentiles." Therefore David too, knowing that there are transgressions of this kind, in which he who has fallen rises again, and that there are others, in which he who has fallen does not rise again even at the consummation of the age, said: "Who understands his transgressions?" — or falls.

Once more, Paul explains the position of the Jews. They have not fallen away completely and beyond hope. God loved them so much that the Gentiles were called for their salvation, so that when the Jews saw that the Gentiles were being allowed into the kingdom of God, they might perhaps repent more easily.

Much more aptly would they have matched the Christian with the elder, and the Jew with the younger son, "according to the analogy of faith," if the order of each people as intimated from Rebecca's womb permitted the inversion: only that (in that case) the concluding paragraph would oppose them; for it will he fitting for the Christian to rejoice, and not to grieve, at the restoration of Israel, if it he true, (as it is), that the whole of our hope is intimately united with the remaining expectation of Israel. Thus, even if some (features in the parable) are favourable, yet by others of a contrary significance the thorough carrying out of this comparison is destroyed; although (albeit all points be capable of corresponding with mirror-like accuracy) there he one cardinal danger in interpretations-the danger lest the felicity of our comparisons be tempered with a different aim from that which the subject-matter of each particular parable has bidden us (temper it).

Having sufficiently rebuked the Jews, he now devises consolation for them and asks: "Have they stumbled so as to fall completely?" — that is, have they sinned in such a way that it is no longer possible to heal them in any way? They stumbled, yet their fall was not such that there was no means of setting things right. At the time of the end of the world, as will be said further on, they too will be saved. Here he wishes to accomplish two tasks: first, to console the Jews, and second, to curb the pride of the Gentiles. He says: salvation became the possession of the Gentiles when the Jews stumbled and did not believe. In order, the Jews should have been saved first, and then the Gentiles; but since the Jews proved to be unbelieving, the Gentiles were chosen. This is also indicated in many places in the Gospel. And the Gentiles were saved "to provoke them to jealousy," that is, so that the Jews would be stung by the honor shown to the Gentiles and would be persuaded to come to Christ, at least out of rivalry with them.

After showing that the fall of the Jews is not universal, the Apostle now begins to show that their fall was neither useless nor irreparable. In regard to this he does two things: first, he shows that the fall of the Jews is useful and reparable; second, he disputes the gentiles' boasting against the Jews, at and if some of the branches (Rom 11:17). In regard to the first he does two things: first, he asks a question; second, he answers it, at God forbid.

First, therefore, he says: it has been stated and proved that except for the chosen, the rest of the Jews have been blinded. So the question arises: have they so stumbled, that they should fall?

This can be interpreted in two ways: the first way is this: has God permitted them to stumble only that they should fall, i.e., not for any benefit that might follow but merely willing their fall? This, of course, would be contrary to God's goodness which, as Augustine says, is so great that it would not permit any evil to occur except for some good, which he draws out of the evil. Hence it says in Job: he shall break in pieces many and innumerable, and shall make others to stand in their stead (Job 34:24); and in Revelation: hold fast what you have, so that no one may seize your crown (Rev 3:11), namely, because God permits some to fall in order that their fall be the occasion of salvation for others.

Another interpretation is this: have they so stumbled, that they should fall, i.e., that they should remain fallen forever? Will he not rise again from where he lies? (Ps 41:8).

Then when he says, God forbid, he answers the question: first, according to the first interpretation, showing that the fall of the Jews was useful; second, he resolves the question according to the second interpretation, showing that the Jews' situation is reparable, at now if the offense of them.

First, therefore, he says: God forbid that they fell to no use; but rather, by their, namely, the Jews', offense, salvation is come to the gentiles. Hence the Lord himself says: salvation is from the Jews (John 4:22).

This can be understood in three ways. In the first way, that by their offense, which they committed in killing Christ, the salvation of the gentiles was obtained through the redemption of Christ's blood: you know that you were ransomed not with perishable things, such as silver or gold, but with the precious blood of the Lamb (1 Pet 1:18).

In the second way, it can be understood of the trespass by which they rejected the teaching of the apostles, with the result that the apostles preached to the gentiles, as it says in Acts: it was necessary that the word of God should be spoken first to you. Since you thrust it from you, we turn to the gentiles (Acts 13:46).

In a third way it can be understood as meaning that on account of their impenitence they have been scattered among all the nations. As a result Christ and the Church had from the books of the Jews testimony to the Christian faith helpful in converting the gentiles, who might have suspected that the prophecies concerning Christ, which the preachers of the faith brought forward, were fabricated, if they had not been proven by the testimony of the Jews; hence it says in a psalm: let me look in triumph on my enemies, i.e., the Jews; slay them not, lest my people forget, make them totter by your power (Ps 59:10).

There follows so that they may be emulous of them.

And because he does not say who or whom, and since there are two kinds of emulousness, namely that of indignation and that of imitation, this phrase can be explained in four ways.

The first way is this. That the gentiles may be emulous of them, namely the Jews, such that they imitate them in the worship of the one God: you were at one time without Christ, alien to the way of life of Israel, and later he adds, but now you, who were once far off, have been drawn near in the blood of Christ (Eph 2:12); you have become imitators of the churches of God (1 Thess 2:14), which are in Judea.

Or it can be interpreted this way. The gentiles are emulous of the Jews, i.e., they are indignant against them on account of their unbelief: I beheld the transgressors and I pined away, because they do not keep your words (Ps 118:158).

Third, it can be understood in this way. The Jews are emulous, i.e., imitate the gentiles when everywhere, and now some of them particularly, they are converted to the faith, imitating the faith of the gentiles; and in the end all Israel will be saved when the fullness of the gentiles have entered. Thus will be fulfilled what is said in Deuteronomy: he will be the head and you will be the tail (Deut 28:44).

Fourth, it can be interpreted this way. The Jews are emulous of the gentiles, i.e., are disturbed out of envy towards them when they see their glory passing over to them: I will provoke you by that which is not a people (Deut 22:21).

It is clear that if their offense benefited the world, while their loss brought benefit to the Gentiles, then the world must have gained more from their loss. This is because there are many more Gentiles than Jews. And if their loss, which is the loss of the promised wealth of the Gentiles, has brought them eternal life, how much more their fullness! It is clear that the world will be richer for good people if even those who are blind are converted; for the world will be saved in great part by human beings. The word 'world' signifies human beings, as it is said of the Savior: 'Behold, the whole world goes after him.' (John 12:19).

"Now if the fall of them be the riches of the world, and the diminishing of them the riches of the Gentiles, how much more their fulness?"

Here he is speaking to gratify them. For even if these had fallen a thousand times, the Gentiles would not have been saved unless they had shown faith. As the Jews likewise would not have perished unless they had been unbelieving and disputatious. But as I said, he is solacing them now they are laid low, giving them so much the more ground to be confident of their salvation if they altered. For if when they stumbled, he says, so many enjoyed salvation, and when they were cast out so many were called, just consider what will be the case when they return. But he does not put it thus, When they return. Now he does not say "how much more their" return, or their altering, or their well-doing, but "how much more their fulness," that is, when they are all about coming in. And this he said to show that then also grace and God's gift will do the larger part, or almost the whole.

"But if their transgression is the riches of the world, and their diminishment the riches of the Gentiles, how much more their fullness?" Consider in these things the wisdom of God, how with him not even transgressions and falls themselves turn out to be useless; but while each one transgresses out of the freedom of his own purpose, the dispensation of divine wisdom, in that very thing by which those men become poor through the loss incurred by their negligence, makes others rich. For indeed, "when God divided the nations, and scattered the sons of Adam, he established the boundaries of the nations according to the number of the angels of God. And the Lord's portion was then made Jacob, and Israel the cord of his inheritance." But when those angels, to whom the portion of the Gentiles had been distributed, in a certain way seduced and corrupted individuals from the Lord's portion, they made them stumble, so that the Lord said through the prophet: "My desirable portion has become to me an execration"; it was necessary that, when that portion had been refused and rejected, there should be another portion of the Lord upon the earth, which should receive the glory, and the covenants, and the giving of the law, and the services of the worship of God (all of which were the riches of the Lord's portion), and should be called the Lord's portion in place of that portion which had stumbled. For this reason "their transgression" becomes "the riches of the world." For now no longer is one nation of the Hebrews, but the whole world has been made the portion of the Lord. For the Savior himself says: "Because I came not to judge the world, but that the world might be saved through me." And lest the term "world" should seem ambiguous — since indeed the designation of "world" is often referred to heaven and earth, often to the earth alone, and sometimes even to all men — for that reason the Apostle repeats it, and more plainly indicates in what sense he has said "world." For he says: "And their diminishment, the riches of the Gentiles." For what was diminished and taken away from those who stumbled has been conferred upon the riches of the Gentiles, who through faith have been made the Lord's portion and his inheritance. And well has he rendered "fullness" in answer to "diminishment," and not without some profound meaning does Paul call the people of Israel a "fullness." In which I, according to my powers, understand something of this sort: Now indeed, while all the nations are coming to salvation, the riches of God are being gathered from the multitude of believers; but as long as Israel persists in unbelief, the fullness of the Lord's portion will not yet be said to be complete. For the people of Israel is lacking to its integrity. But when the fullness of the Gentiles has come in, and Israel in the last time has come through faith to salvation, that will be the people which was indeed the first; but coming last, it will in a certain way complete the very fullness of the inheritance and portion of the Lord. And therefore it is called a "fullness," because what was lacking in God's portion, it will itself complete in the last times; and thus the dispensation of the almighty and good God makes the transgressions of some fruitful for others, just as in the present case it makes the transgressions of Israel the riches of the world, and their diminishment the riches of the Gentiles. Now indeed, whether from the transgressions of the Gentiles also, which they necessarily commit, the Dispenser of all things may do something of this sort, and confer riches upon some of them — lest this should seem to have been something special belonging to Israel alone, but rather that equity may be held to exist with the just and good God over all — you also who read must inquire this for yourself.

If the transgression of the Jews benefitted you to the extent that without the works of the law you were made coheirs with them, and if the few Jews who believed called all of you to salvation, how much more could they benefit you with instruction if they all believed!

If, he says, the Jews, having stumbled, prepared salvation for the Gentiles, and the Gentiles were accepted when the Jews were rejected, and the fall of the Jews became the riches of the Gentiles, then how much more their "fullness," that is, when they, having turned back, shall all be saved. He says this to please the Jews and to console them. For although the Jews fell, the Gentiles would not have been saved if they had not had faith.

Then when he says, now if the offense of them, he answers the question as interpreted in the second way and shows that the fall of the Jews is reparable. He does this in three ways: first, from its usefulness; second, from the Apostle's intention, at for I say to you; third, from the condition of that people, at for if the firstfruit be holy.

In regard to the first he presents the following reason: a good is more powerful than an evil in producing usefulness, but the evil which befell the Jews produced something very useful for the gentiles, therefore, their good will produce greater usefulness for the world. What he is saying is this: it has been said that by their trespass the salvation of the gentiles was achieved. Now if the offense of them, i.e., the Jews', be the riches of the world, i.e., for the gentiles, because the trespass of the Jews resulted in spiritual riches for the gentiles, about which it is said: riches of salvation, wisdom and knowledge (Isa 33:6), which refers to their guilt. And the diminution of them, by which they fell from the lofty glory they had, pertains to their punishment. For we are diminished more than any nation and are brought low in all the earth this day for our sins (Dan 3:37). They were, however, an occasion of the riches of the gentiles, as was said. Or the diminution of them, i.e., some of the least and most humble of the Jews, namely the apostles, enriched the nations spiritually, about which 1 Corinthians says: God chose the weak things of the world, that he might confound the strong (1 Cor 1:27). How much more will the fullness of them, i.e., their spiritual abundance or their multitude converted to God, result in riches for the gentiles? My abode is in the full assembly of saints (Sir 24:16).

And so, if for the benefit of the whole world God permitted the Jews to do wrong and be diminished, much more will he repair their disaster for the benefit of the whole world.