Romans 11:25–36

The fact that the Jews will be converted is certain because of Isaiah and the Apostle who teaches authoritatively: "Though the number of the children of Israel are as the sands of the sea, the remnant shall be saved." And again: "A partial blindness only has befallen Israel, until the full number of the Gentiles should enter." The Jews oppose to the fact that none of the prophesied peace has come about as yet. But the prophet is not speaking of the first advent nor of the first calling, but of the last, when "the Lord will have His day against all that is arrogant." Nor should it be understood that in so doing, the Lord is dismissing these branches.

But when the fulness of the Gentiles has come in, then all Israel shall thus be saved, here clearly speaking of the final consummation.

The Synagogue came first to the tomb, but did not enter, because although it received the commandments of the law and heard the prophecies concerning the incarnation and passion of the Lord, it refused to believe in the one who died. For John saw the linen cloths lying there, yet did not enter, because the Synagogue both recognized the mysteries of sacred Scripture and yet delayed entering through faith by believing in the Lord's passion. The one whom it had long prophesied from afar, it saw present and rejected; it despised him as a man and refused to believe that God had been made mortal in flesh. What does this mean, except that it both ran more quickly and yet stood empty before the tomb? But Simon Peter came following him and entered the tomb, because the Church of the Gentiles, coming after, both recognized the mediator between God and men, the man Jesus Christ, dead in the flesh, and believed him to be the living God. ... Then therefore that disciple who had come first to the tomb also entered. After Peter entered, John also went in. He who had come first entered later. It should be noted, brothers, that at the end of the world Judea too will be gathered to faith in the Redeemer, as Paul testifies when he says: "Until the fullness of the Gentiles should enter, and so all Israel should be saved."

"For I would not, brethren, that ye should be ignorant of this mystery, lest ye should be wise your own conceits."

Meaning by mystery here, that which is unknown and unutterable, and hath much of wonder and much of what one should not expect about it. As in another passage too he says, "Behold, I tell you a mystery. We shall not all sleep, but we shall all be changed." What then is the mystery?

"That blindness in part hath happened unto Israel." Here again he levels a blow at the Jew, while seeming to take down the Gentile. But his meaning is nearly this, and he had said it before, that the unbelief is not universal, but only "in part." As when he says, "But if any hath caused grief, he hath not grieved me, but in part": And so here too he says what he had said above, "God hath not cast off His people whom He foreknew": and again, "What then? Have they stumbled that they should fall? God forbid": This then he says here also; that it is not the whole people that is pulled up, but many have already believed, and more are likely to believe.

All that follows is designed to prevent the Gentiles from being filled with pride toward the Jews. It is a secret unknown to mankind why the Gentiles were saved, because Israel's blindness in fact furnished the occasion for their salvation. The blindness continued until the Jews saw that the Gentiles were being saved, since all were called to salvation.

Paul insists that only a part of Israel has been hardened, for in fact many of them believe. He thus encourages them not to despair that others will be saved as well. After the Gentiles accepted the gospel, the Jews would believe, when the great Elijah would come to them and bring them the doctrine of faith. The Lord himself said as much: "Elijah will come and will restore all things."

He calls a mystery here that which is unknown and hidden. What then does this mystery consist of? In that the Jews did not all disbelieve, but were hardened in part. Many of them believed, whom, as was said above, God foreknew, and many will believe afterward; for the Israelites were hardened until all the Gentiles foreknown by God are saved.

After leading the gentiles to a knowledge of the divine judgments, in which God's goodness and severity were manifested, the Apostle, acting as though they are still unable to consider these things, explains how they seem to him. First, he presents the fact; second, he proves it, at as it is written; third, he gives the reason, at for as you also.

In regard to the first he does three things.

First, he states his intention, saying: I have urged you to consider the kindness and severity of God, for I would not have you ignorant, brethren, of this mystery, for you cannot grasp all mysteries. Hence, this is a prerogative of the perfect to whom the Lord says: to you it has been given to understand the mystery of God's kingdom (Luke 8:9); I will not hide from you the mysteries of God (Wis 6:24). But ignorance of this mystery would be very damaging to us: but if any man know not, he shall not be known (1 Cor 14:38).

Second, he discloses the reason for his intention: lest you should be wise in your own conceits, i.e., that you not presume on your own understanding to condemn others and prefer yourself to them: be not wise in your own conceits (Rom 12:16); woe to those who are wise in their own eyes, and shrewd in their own sight (Isa 5:21).

Third, he states what he intended.

First, with respect to the fall of particular Jews, when he says: that blindness in part has happened in Israel, not universally but upon a part: blind the heart of this people (Isa 6:10).

Second, he predicts the end of this blindness, saying: until the fullness of the gentiles should come in to the faith, i.e., not only some gentile nations as were then converted; but either in all or the greater part the Church would be established: the earth is the Lord's and all its fullness (Ps 24:1).

The gentiles converted to the faith are said to come in, as though from the exterior and visible things they venerated into spiritual things and the divine will: come into his presence with singing (Ps 100:2).

It should be noted that the word until can signify the cause of the blindness of the Jews. For God permitted them to be blinded, in order that the full number of the gentiles come in.

It can also designate the termination, i.e., that the blindness of the Jews will last up to the time when the full number of the gentiles will come to the faith. With this agrees his next statement, namely, and then, i.e., when the full number of the gentiles has come in, all Israel should be saved, not some, as now, but universally all: I will save them by the Lord their God (Hos 1:7); he will again have compassion upon us (Mic 7:19).

God will give them back the free exercise of their will so that, because their unbelief did not spring from malice but from error, they may be put right and afterward be saved.…Paul quotes Isaiah in order to prove that God has reserved a gift for them, in order to teach that they can be set free by the same grace by which the believing Jews have already been set free, because he is not empty but always full of grace.

Not all the Jews were blind; some of them recognized Christ. But the fullness of the Gentiles comes in among those who have been called according to the plan, and there arises a truer Israel of God … the elect from both the Jews and the Gentiles.

Although it was rejected, Israel will also be saved eventually, a hope which Paul confirms by quoting this text of Scripture. For indeed, Israel will be saved in its own time and will be called at the end, after the calling of the Gentiles.

What does it mean to say that "all Israel will be saved?" Just as we say that the whole world and all the nations are being saved because everywhere and among all nations there are those who are coming to faith, so also "all Israel will be saved" does not mean that every one of them will be but that either those who were understood by Elijah or those who are scattered all over the world will one day come to faith.

When their sins are taken away and forgiven their salvation will be clear and indisputable.

The Synagogue came first to the tomb, but did not enter, because although it received the commandments of the law and heard the prophecies concerning the incarnation and passion of the Lord, it refused to believe in the one who died. For John saw the linen cloths lying there, yet did not enter, because the Synagogue both recognized the mysteries of sacred Scripture and yet delayed entering through faith by believing in the Lord's passion. The one whom it had long prophesied from afar, it saw present and rejected; it despised him as a man and refused to believe that God had been made mortal in flesh. What does this mean, except that it both ran more quickly and yet stood empty before the tomb? But Simon Peter came following him and entered the tomb, because the Church of the Gentiles, coming after, both recognized the mediator between God and men, the man Jesus Christ, dead in the flesh, and believed him to be the living God. ... Then therefore that disciple who had come first to the tomb also entered. After Peter entered, John also went in. He who had come first entered later. It should be noted, brothers, that at the end of the world Judea too will be gathered to faith in the Redeemer, as Paul testifies when he says: "Until the fullness of the Gentiles should enter, and so all Israel should be saved."

But as many as feared God, and were anxious about His law, these ran to Christ, and were all saved. For He said to His disciples: "Go ye to the sheep of the house of Israel, which have perished." And many more Samaritans, it is said, when the Lord had tarried among. them, two days, "believed because of His words, and said to the woman, Now we believe, not because of thy saying, for we ourselves have heard [Him], and know that this man is truly the Saviour of the world." And Paul likewise declares, "And so all Israel shall be saved;" but he has also said, that the law was our pedagogue [to bring us] to Christ Jesus. Let them not therefore ascribe to the law the unbelief of certain [among them]. For the law never hindered them from believing in the Son of God; nay, but it even exhorted them so to do, saying that men can be saved in no other way from the old wound of the serpent than by believing in Him who, in the likeness of sinful flesh, is lifted up from the earth upon the tree of martyrdom, and draws all things to Himself, and vivifies the dead.

"There shall come out of Sion the Deliverer, and shall turn away ungodliness from Jacob."

This then he says here also; that it is not the whole people that is pulled up, but many have already believed, and more are likely to believe. Then as he had promised a great thing, he adduces the prophet in evidence, speaking as follows. Now it is not for the fact of a blindness having happened that he quotes the passage (for every one could see that), but that they shall believe and be saved, he brings Isaiah to witness, who crieth aloud and saith, "There shall come out of Sion the Deliverer, and shall turn away ungodliness from Jacob." (Is. lix. 20.)

Then to give the mark that fixes its sense to salvation, to prevent any one from drawing it aside and attaching it to times gone by...

What "all Israel" means or what the fullness of the Gentiles will be only God knows along with his only begotten Son and perhaps a few of his friends, as he said: "I no longer call you servants but friends, for I have made known to you everything which I have heard from my Father."

Some interpreters regard all these events as future. To them one must reply: Then this prophecy … must still take place, and Christ will come again to set them free. If they have been blinded temporarily by God and not by themselves, what will become of those who are now perishing as unbelievers?

"All Israel" means all those who believe, whether they are Jews, who have a natural relationship to Israel, or Gentiles, who are related to Israel by faith.

Then all Israel also will be saved, evidently having believed. Again he brings forth Isaiah, who exclaims that one will come from Zion who is able to save and cleanse the sins of the Israelites.

Then when he says, as it is written, he proves what he had said about the future salvation of the Jews: first, he proves this with an authority; second, with a reason, at as concerning the Gospel.

First, therefore, he says: I say that all Israel should be saved, as it is written, where our text says: a redeemer will come from Zion and this will be my covenant with them that return to Jacob says the Lord (Isa 59:20). But the Apostle uses the Septuagint and touches on three things.

First, the coming of a Savior, when he says: there shall come he that shall deliver, namely, God in human flesh to save us, out of Zion, i.e., from the Jewish people who are signified by Zion, the citadel of Jerusalem, a city in Judea. Hence it says in Zechariah: rejoice greatly, O daughter of Zion! Shout aloud, O daughter of Jerusalem! Lo, our king comes to you (Zech 9:9), and in John: salvation is from the Jews (John 4:22).

Or he says that he comes from Zion, not because he was born there, but because his doctrine went from there into the whole world, inasmuch as the apostles received the Holy Spirit in the cenacle in Zion: out of Zion shall go forth the law (Isa 2:3).

Second, he touches on salvation by Christ offered to the Jews, saying: he who shall deliver and shall turn away ungodliness from Jacob. This could refer to deliverance from punishment: he will snatch my soul from death (Ps 115:8). He shall turn away ungodliness from Jacob could refer to deliverance from guilt: O that deliverance for Israel would come from Zion (Ps 53:6).

Or both could refer to liberation from guilt, but he says he who shall deliver, because of the few, who now are converted with great difficulty and with, so to speak, a certain violence: as if a shepherd should get out of the lion's mouth two legs, or the tip of the ear, so shall the children of Israel be taken out (Amos 3:12). But he says he shall turn away ungodliness from Jacob to show the ease with which the Jews will be converted at the end of the world: who is a God like you, pardoning iniquity and passing over transgression for the remnant of his inheritance? (Mic 7:18).

The covenant will always be there, however long it takes for them to believe. For this is the Lord Jesus, who has promised to come from heaven in order to set the human race free. Every day he forgives the sins of those who turn to God, nor does he condemn unbelievers straightaway but waits for them, knowing that they may come to a knowledge of God.

"For this is my covenant unto them, when I shall take away their sins."

Not when they are circumcised, not when they sacrifice, not when they do the other deeds of the Law, but when they attain to the forgiveness of sins. If then this hath been promised, but has never yet happened in their case, nor have they ever enjoyed the remission of sins by baptism, certainly it will come to pass.

This new covenant Jeremiah promised which only those who are new, whose sins have been wiped away, will receive.

But when will this be? "When I take away their sins," that is, when I deem them worthy of remission through baptism. Therefore, although they have not received the remission of sins now (for they are hardened), this will be fulfilled afterwards.

Third, he shows the manner of salvation when he says: and this is to them my covenant, a new one from me, when I shall take away their sins. For the old covenant did not remove sins, because it is impossible that the blood of bulls and goats should take away sins (Heb 10:4). Therefore, because the Old Testament was imperfect, a New Testament is promised to them: I will make a new covenant with the house of Israel and the house of Judah (Jer 31:31) and it will have the power to remit sin through the blood of Christ: this is my blood of the new covenant, which is poured out for many for the forgiveness of sins (Matt 26:28); he will cast all our sins into the depths of the sea (Mic 7:19).

However seriously the Jews may have sinned by rejecting the gift of God, and however worthy they may be of death, nevertheless, because they are the children of good people, whose privileges and many benefits from God they have received, they will be received with joy when they return to the faith, because God's love for them is stirred up by the memory of their ancestors.

"As concerning the Gospel, they are enemies for your sakes: but as touching the election, they are beloved for the fathers' sakes."

That the Gentile then might not be puffed up, and say, "I am standing, do not tell me of what would have been, but what has been," he uses this consideration to bring him down, and says, "As concerning the Gospel, they are enemies for your sakes." For when you were called they became more captious. Nevertheless God hath not even now cut short the calling of you, but He waiteth for all the Gentiles that are to believe to come in, and then they also shall come. Then he does them another kind favor, by saying, "As touching election, they are beloved for the fathers sakes." And what is this? for wherein they are enemies, punishment is theirs: but wherein they are beloved, the virtue of their ancestors has no influence on them, if they do not believe. Nevertheless, as I said, he ceaseth not to solace them with words, that he may bring them over.

They are Paul's enemies because he preaches Christ to the Gentiles. But if they believe they are beloved, i.e., doubly blessed.

Since, he says, you have submitted to the Gospel and have been accepted by God, they became more stubborn and recoiled further and became enemies; but since their ancestors were chosen by God from the beginning, God will not allow them to perish completely (for they are beloved), but will accept them if they believe.

Then when he says, as concerning the Gospel, he proves his statement with a reason: first, he presents the proof; second, he removes an objection, at for the gifts and the calling.

First, therefore, he says that their sins will be taken away and that after they have sins, they are enemies of Christ. As concerning the Gospel, indeed, which they resist, they are enemies for your sake, i.e., it has turned out to your benefit. Hence, it says in Luke: as for those enemies of mine, who did not want me to reign over them, bring them here and slay them before me (Luke 19:27); and in John: but now they have seen and hated both me and my Father (John 15:24).

Or as concerning the Gospel means their enmity has helped the Gospel, which has been spread everywhere by reason of such enmity: in the word of truth of the Gospel, which has come to you, as indeed in the whole world it is bearing fruit and growing (Col 1:5).

But they are most dear to God for the sake of the forefathers, and this as touching the election, because he chose their descendants on account of their forefathers' grace: the Lord loved your fathers and chose their descendants after them (Deut 10:15).

This does not mean that the merits established by the fathers were the cause of the eternal election of the descendants, but that God from all eternity chose the fathers and the sons in such a way that the children would obtain salvation on account of the fathers; not as though the merits of the fathers were sufficient for the salvation of the sons, but through an outpouring of divine grace and mercy, the sons would be saved on account of the promises made to the fathers.

Or it can mean as touching the election, i.e., as regards those elected from that people, salvation was obtained. For if they are dear to God, it is reasonable that they be saved by God: the eye has not seen, O God, besides you, what things you have prepared for them that wait for you (Isa 64:4).

It is usually thought that those who have sinned badly by not accepting the promise of God cannot receive mercy if they do not demonstrate their sorrow, because those who have sinned badly cannot be forgiven without tears and wailing. But Paul shows that these things are not required at the start, because God's gift freely pardons sins in baptism.

For God to order his future works in his foreknowledge, which cannot be deceived or changed, is entirely (and nothing other than) to predestine. But just as he whom God has foreknown to be chaste, although this may be unclear to him, acts in such a way as to be chaste, so he whom God has predestined to be chaste, although this may be unclear to him, does not, simply because he hears that by God's gift he will be what he will be, fail to act so as to be chaste. Indeed, his charity is delighted, and he is not puffed up as if he had not received it. Not only is he not hindered from the work of charity by the preaching of predestination, but on the contrary he is helped in this task, so that when he glories he may glory in the Lord.

"For the gifts and calling of God are without repentance."

And even this is not all he says to solace them, for he uses what had already come about. And what came in of consequence, that he states as chiefly intended.

If they believe, their sins will not be counted against them, because God does not repent that he made a promise with Abraham's descendants. Or it may mean if they believe they will be saved without the anguish of penance.

Paul says this in order to encourage the Jews. In fact, of course, God did revoke the good gifts which he gave … King Saul, for example, who received spiritual grace which later deserted him. Likewise Solomon, who received peace through the kindness of God, but after his transgression was deprived of grace. And then there are the Jews themselves, who always had their prophets to take care of them but who at the present time have been deprived of them.

Then when he says, for the gifts and the calling, he excludes an objection.

For someone might claim that even though the Jews were formerly beloved on account of their forefathers, nevertheless the hostility they exert against the Gospel prevents them from being saved in the future. But the Apostle asserts that this is false, saying: for the gifts and calling of God are without repentance. As if to say: that God gives something to certain ones or calls certain ones is without repentance, because God does not change his mind: the triumpher in Israel will not spare, and will not be moved to repentance (1 Sam 15:29); the Lord has sworn and will not change his mind (Ps 110:4).

However, this seems false, for the Lord says: it repents me that I made man (Gen 6:7) and if that nation against which I have spoken shall repent of their evil, I also will repent of the evil that I thought to do to them (Jer 18:8).

The answer is that just as God is said to grow angry, not because the emotion of anger is in him but because he is related to the effect of punishments after the manner of an angry man, so he is said to repent, not because the change involved in repentance is in him but because he changes what he had done after the manner of one who repents.

Nevertheless, it does seem that God's gifts are not without repentance, because they are frequently lost, as in Matthew: take the talent from him and give it to him that has ten talents (Matt 25:28). Furthermore, God's call seems to be changed sometimes, since it is written: many are called but few are chosen (Matt 22:14).

But it should be noted that gift is taken here for a promise made according to God's foreknowledge or predestination, and calling is taken for election. Because both are so certain, whatever God promises is as good as given and whomever he elects is somehow already called. Such temporal gifts and callings are not voided by a change in God, as though he repented of them, but by a change in man who casts them off: take heed lest anyone be wanting in the grace of God (Heb 12:15).

This passage can also be taken to mean that God's gifts which are bestowed in baptism, and the calling by which the baptized person is called, exist without the repentance of the baptized person. Furthermore, it was introduced to counteract any despair about the future salvation of the Jews, since they do not seem to repent of their sin.

But against this interpretation are the words of Peter: repent and be baptized every one of you (Acts 2:38).

This can be answered by recalling that repentance is of two kinds: interior and exterior. Interior repentance consists in the heart's contrition by which one is sorry for past sins. Such repentance is required of the baptized, because, as Augustine says: no one who is arbiter of his own will can begin the new life, unless he repents of the old life; otherwise, he would approach dissembling.

But exterior repentance consists in making satisfaction outwardly, and this is not required of the baptized person, because by baptismal grace man is freed not only of guilt but of all penalty, in virtue of the passion of Christ who satisfied for the sins of all: all we who are baptized in Christ Jesus are baptized in his death (Rom 6:3); by the washing of regeneration and renewal in the Holy Spirit which he poured out upon us richly (Titus 3:5).

But since the keys of the Church and all the other sacraments work by the power of Christ's passion, it seems that by the same reasoning all the other sacraments should liberate man from guilt and from all punishment.

But the answer is that Christ's passion works in baptism in the manner of a generation, which requires that a man die completely to his former life to receive a new life. And because the debt of punishment belongs to the oldness of the former life, it is taken away in baptism. But in the other sacraments Christ's passion works in the manner of a cleansing, as in the sacrament of penance. But a cleansing does not require that right away every remnant of weakness be taken away. And the same argument applies to the other sacraments.

But since the confession of sins is relevant for exterior repentance, one could ask whether confession of sins is required at baptism. And it seems that it is, because Matthew says that men were baptized by John, confessing their sins (Matt 3:6).

But the answer is that John's baptism was a baptism of repentance, namely because by receiving that baptism they declared that they would undertake penance for their sins, and so it was fitting that they should confess so that penance could be meted out to them in accord with the nature of their sins. But Christ's baptism is a baptism for the remission of all sins, such that the baptized person no longer owes any satisfaction for his past sins, and for this reason there is no need for vocal confession. The reason confession is necessary in the sacrament of penance is so that the priest can, by the power of the keys, fittingly loose or bind the penitent.

Paul shows that both Jews and Gentiles were guilty of the same thing and that they were likewise cleansed by one and the same grace.

"For as ye in times past have not believed God, yet have now obtained mercy through their unbelief; even so have these also now not believed, that through your mercy they may also obtain mercy. For God hath concluded them all in unbelief, that He might have mercy upon all."

He shows here that those of the Gentiles were called first. Then, as they would not come, the Jews were elected, and the same result occurred again. For when the Jews would not believe, again the Gentiles were brought over. And he does not stop here, nor does he draw the whole to a conclusion at their rejection, but at their having mercy shown them again. See how much he gives to those of the Gentiles, as much as he did to the Jews before. For when ye, he would say, "in times past did not obey," being of the Gentiles, then the Jews came in. Again, when these did not obey, ye have come. However, they will not perish forever. "For God hath concluded them all in unbelief," that is, hath convinced them, hath shown them disobedient; not that they may remain in disobedience, but that He may save the one by the captiousness of the other, these by those and those by these. Now consider; ye were disobedient, and they were saved. Again, they have been disobedient, and ye have been saved. Yet ye have not been so saved as to be put away again, as the Jews were, but so as to draw them over through jealousy while ye abide.

You did not believe when the Jews did, and now you have received mercy, but not because you have deserved it.

You, he says, who were formerly called Gentiles, did not wish to obey: therefore the Jews were chosen and received the law. Again, when the Jews were called and did not obey Christ, you were chosen and shown mercy.

Then when he says, for as you also, he gives the reason for the future salvation of the Jews after their unbelief. First, he shows a similarity between the salvation of both people; second, the cause of this similarity, at for God has concluded.

First, therefore, he says: so I say that Israel will be saved, although they are now enemies. For as you also, gentiles, in times past did not believe God: you were once without God in the world (Eph 2:12); but now have obtained mercy: the gentiles are to glorify God for his mercy (Rom 15:9); I will have mercy on him who was without mercy (Hos 2:23). And this was through their unbelief, which was the occasion of your salvation, as was said above.

Paul recalls the unbelief of the Gentiles so that being ashamed of it they may not insult the Jews who have not believed but rejoice when they accept the promise of God.

[Daniel 2:22] "It is He who reveals deep and hidden things, and He knows what is placed in the darkness, and with Him is the light." A man to whom God makes profound revelations and who can say, "O the depth of the riches of the knowledge and wisdom of God!" (Romans 11:33), he it is who by the indwelling Spirit probes even into the deep things of God, and digs the deepest of wells in the depths of his soul. He is a man who has stirred up the whole earth, which is wont to conceal the deep waters, and he observes the command of God, saying: "Drink water from thy vessels and from the spring of thy wells" (Proverbs 5:15). As for the words which follow, "He knows what is placed in the darkness, and with Him is the light," the darkness signifies ignorance, and the light signifies knowledge and learning. Therefore as wrong cannot hide God away, so right encompasses and surrounds Him. Or else we should interpret the words to mean all the dark mysteries and deep things (concerning God), according to what we read in Proverbs: "He understands also the parable and the dark saying." (Proverbs 1:6, LXX) This in turn is equivalent to what we read in the Psalms: "Dark waters in the clouds of the sky" (Psalm 18:11). For one who ascends to the heights and forsakes the things of earth, and like the birds themselves seeks after the most rarified atmosphere and everything ethereal, he becomes like a cloud to which the truth of God penetrates and which habitually showers rain upon the saints. Replete with a plenitude of knowledge, he contains in his breast many dark waters enveloped with deep darkness, a darkness which only Moses can penetrate and speak with God face to face (Exodus 33:11), of Whom the Scripture says: "He hath made darkness His hiding-place" (Psalm 18:11).

Christ is the mercy of the Gentiles. They have been such unbelievers that they too are justified not by their works but in mercy, as you are.

But the mercy shown to you will also be their mercy: they will emulate you and believe, and thus will be deemed worthy of your mercy.

So these also, i.e., the Jews, now, i.e., in the time of grace, have not believed, namely, in Christ: why do you not believe in me? (John 8:46). And this is what he adds: for your mercy, i.e., in Christ's grace, by which you have obtained mercy: you have saved us according to your mercy (Titus 3:5). Or they have not believed so that they might enter into your mercy. Or they have not believed, which turned out to be the occasion of the mercy shown to you, that they also at some time may obtain mercy: the Lord will have compassion on Jacob (Isa 14:1).

From earliest times all nations lived in ungodliness and ignorance because they were without God. For this reason the law was revealed, by which the worst ones could be restrained. But by the activity of the adversary sins began to multiply, so that through the commandment man was considered more guilty still. Then God, who in the mercy of his goodness always takes care of human creation, seeing that even without the law sin still existed and that by the law it could not be wiped out, decreed that he would require only faith, by which the sins of all men might be abolished. Thus although man had no ground for hope through the law, he was nevertheless saved by the mercy of God. To consign everything to disobedience means that this decree comes as a gift from God at a time when everyone was laboring in unbelief, so that grace might appear to be the freest of all rewards. Therefore nobody should boast, for the one who is proud of his ignorance is to be pitied.

The apostle did not mean by these words that God would not condemn anybody. What he meant is made clear by the context. Paul was speaking about those Jews who would one day believe.

Sometimes I can almost think that I was sent back to the false gods there to acquire some capacity for worship against the day when the true God should recall me to Himself. Not that I might not have learned this sooner and more safely, in ways I shall now never know, without apostasy, but that Divine punishments are also mercies, and particular good is worked out of particular evil, and the penal blindness made sanative.

This, therefore, was the [object of the] long-suffering of God, that man, passing through all things, and acquiring the knowledge of moral discipline, then attaining to the resurrection from the dead, and learning by experience what is the source of his deliverance, may always live in a state of gratitude to the Lord, having obtained from Him the gift of incorruptibility, that he might love Him the more; for "he to whom more is forgiven, loveth more:" and that he may know himself, how mortal and weak he is; while he also understands respecting God, that He is immortal and powerful to such a degree as to confer immortality upon what is mortal, and eternity upon what is temporal; and may understand also the other attributes of God displayed towards himself, by means of which being instructed he may think of God in accordance with the divine greatness. For the glory of man [is] God, but [His] works [are the glory] of God; and the receptacle of all His wisdom and power [is] man. Just as the physician is proved by his patients, so is God also revealed through men. And therefore Paul declares, "For God hath concluded all in unbelief, that He may have mercy upon all;" not saying this in reference to spiritual Aeons, but to man, who had been disobedient to God, and being cast off from immortality, then obtained mercy, receiving through the Son of God that adoption which is [accomplished] by Himself. For he who holds, without pride and boasting, the true glory (opinion) regarding created things and the Creator, who is the Almighty God of all, and who has granted existence to all; [such an one, ] continuing in His love and subjection, and giving of thanks, shall also receive from Him the greater glory of promotion, looking forward to the time when he shall become like Him who died for him, for He, too, "was made in the likeness of sinful flesh," to condemn sin, and to cast it, as now a condemned thing, away beyond the flesh, but that He might call man forth into His own likeness, assigning him as [His own] imitator to God, and imposing on him His Father's law, in order that he may see God, and granting him power to receive the Father; [being] the Word of God who dwelt in man, and became the Son of man, that He might accustom man to receive God, and God to dwell in man, according to the good pleasure of the Father.

This is complete righteousness in man, not to impute any virtue that he can attain to himself but rather to the Lord, the giver.

This is not to be taken in the sense of God acting but in the sense of God permitting, because of free will and because virtue is not forced.

God has not imprisoned them by force, but for a good reason he has confined all those whom he found in unbelief, i.e., all Jews and Gentiles. He confined the Jews because previously they were only sinners, not faithless as well. But since they have not believed Christ they are equal to the Gentiles and receive mercy in the same way. God does all this so that he may have mercy on them all.

Paul has put "consigned" here instead of "convicted." For God convicted the Gentiles, who had received the natural law and had created things to teach them the knowledge of God yet had not benefited from either the one or the other. He also convicted the Jews, who had received more teaching still (for besides nature and the creation they had also received the law and the prophets, who taught them what they needed to know) and had become liable to even greater punishments as a result. But God was pleased to offer salvation to each of them, even though basically they deserved to perish, if only they would believe.

That is, He convicted them, declared them disobedient, in order to save some by the stubbornness of others. For previously, when the Gentiles were disobedient, He saved, as was said, the Jews; again, when the Jews did not obey Christ, the Gentiles were saved, and when the Gentiles are saved, the Jews too will be saved, emulating them, and thus all will be shown mercy.

Then, when he says for God has concluded, he assigns the reason for this similarity, namely that God has willed to have mercy on all. And this is what he adds, for God has concluded, i.e., permitted to be concluded, all, i.e., every race of men, both Jews and gentiles, in unbelief, as in a certain bond of error: all were fettered with the bonds of darkness (Wis 17:2). That he may have mercy on all, i.e., that he may have mercy on every race of men: but you have mercy upon all (Wis 17:24). This does not extend to the demons in accord with the error of Origen, nor even to all men individually, but to every race of men. For the distribution is made according to races of individuals and not according to individuals of races. But God wills all to be saved by his mercy, so that they might be humbled by this and ascribe their salvation not to themselves but to God: destruction is your own, O Israel: your help is only in me (Hos 13:9); that every mouth may be stopped, and all the world may be made subject to God (Rom 3:19).

God knew from the beginning what man's behavior and works would be like, in that the human race could not be saved only by the severity of his justice nor could it reach perfection only by his mercy. So at a particular time he decreed what should be preached, whereas before that time he allowed each person to decide for himself, because righteousness was recognized under the guidance of nature. And because the authority of natural righteousness was weakened by the habit of sin, the law was given so that the human race would be held back by the fear engendered by the revealed law. But because they did not restrain themselves and were counted guilty under the law, mercy was proclaimed, which would save those who took refuge in it but would blind those who rejected it for a time. During that time this mercy would invite the Gentiles, who earlier on had not wanted to follow the law given to Moses, to share in the promise, so that the Jews might become jealous of their salvation and because of that jealousy turn again to the source of the root, which is the Savior. This is "the depth of the riches and wisdom and knowledge of God," who by his many-sided providence has won both Jews and Gentiles to eternal life.

Therefore when it condemns and reprobates, it operates according to justice: but when it predestines, according to grace and mercy, which does not exclude justice. Because therefore all, insofar as they were of the mass of perdition, deserved to be condemned: therefore more are reprobated than chosen, so that it may be shown that salvation is according to special grace, but damnation according to common justice. Therefore no one can complain about the divine will, because it does all things most rightly; indeed in all things we ought to give thanks and honor the governance of divine providence. But if anyone should ask why it bestows the gift of grace on one sinner rather than another, here it is necessary to impose silence on human loquacity and to exclaim with the Apostle: O the depth of the riches of the wisdom and knowledge of God, how incomprehensible are his judgments, and unsearchable his ways! For who has known the mind of the Lord, or who has been his counselor, or who has first given to him, and it shall be repaid to him? For from him and through him and in him are all things. To him be glory forever and ever. Amen.

About the height of faith in understanding the eternal God and the depth in knowing God made man, the Apostle writes to the Romans: "Oh, the depth of the riches of the wisdom and of the knowledge of God! How incomprehensible are His judgments and how unsearchable His ways!" Wisdom refers to the understanding of the eternal God, knowledge to the knowing of God made man.

O the depth of the riches of the wisdom and knowledge of God! How incomprehensible are His judgments, and unsearchable His ways! From which it is gathered that those things which pertain to divine wisdom are more comprehensible than the divine judgments; but in John 5 it is said that the Father has given all judgment to the Son, because He is the Son of man; from which it is gathered that the soul of Christ comprehends the divine judgments: therefore if those are less comprehensible than the others, much more strongly does He comprehend all the others.

To that which is objected, that the soul of Christ comprehends all the divine judgments: it can be said that those things are said of the assumed man on account of the communication of idioms; or certainly they are said of those things which are, were, and will be, which indeed can be comprehended by the soul of Christ; but it is not true with respect to all things that the divine wisdom understands, since it knows infinite things, as is clear from what has been determined above.

"And I will give to thee the treasures of darkness, hidden and unseen" by the nations, but seen by us. And the treasures of wisdom are unfailing, in admiration of which the apostle says, "O the depth of the riches and the wisdom!" And by one God are many treasures dispensed; some disclosed by the law, others by the prophets; some to the divine mouth, and others to the heptad of the spirit singing accordant. And the Lord being one, is the same Instructor by all these.

To these statements the apostle will testify: "I know a man in Christ, caught up into the third heaven, and thence into Paradise, who heard unutterable words which it is not lawful for a man to speak,"—intimating thus the impossibility of expressing God, and indicating that what is divine is unutterable by human power... Further, in the Epistle of the Romans to the Corinthians it is written, "An ocean illimitable by men and the worlds after it." Consequently, therefore, the noble apostle exclaims, "Oh the depth of the riches both of the wisdom and the knowledge of God!"

That he secrets of God cannot be seen through, and therefore that our faith ought to be simple. In the first Epistle of Paul to the Corinthians: "We see now through the glass in an enigma, but then with face to face. Now I know partly; but then I shall know even as also I am known." Also in Solomon, in Wisdom: "And in simplicity of heart seek Him." Also in the same: "He who walketh with simplicity, walketh trustfully." Also in the same: "Seek not things higher than thyself, and look not into things stronger than thyself." Also in Solomon: "Be not excessively righteous, and do not reason more than is required." Also in Isaiah: "Woe unto them who are convicted in themselves." Also in the Maccabees: "Daniel in his simplicity was delivered from the mouth of tile lions." Also in the Epistle of Paul to the Romans: "Oh the depth of the riches of the wisdom and knowledge of God! How incomprehensible are His judgments, and how unsearchable are His ways! For who has known the mind of the Lord? or who has been His counsellor? or who has first given to Him, and it shall be recompensed to him again? Because from Him, and through Him, and in Him, are all things: to Him be glory for ever and ever." Also to Timothy: "But foolish and unlearned questions avoid, knowing that they generate strifes. But the servant of God ought not to strive, but to be gentle towards all men."

Antony was confused as he meditated upon the depths of God's judgements, and he asked God, 'Lord, how is it that some die young and others grow old and sick? Why are there some poor and some rich? Why are there those who are bad and rich and oppress the good poor?' He heard a voice saying to him, 'Antony, worry about yourself; these other matters are up to God, and it will not do you any good to know them.'

A turkey is more occult and awful than all the angels and archangels. In so far as God has partly revealed to us an angelic world, he has partly told us what an angel means. But God has never told us what a turkey means. And if you go and stare at a live turkey for an hour or two, you will find by the end of it that the enigma has rather increased than diminished.

A forest is not in the least rude or barbarous; it is only dense with delicacy. Unique shapes that an artist would copy or a philosopher watch for years if he found them in an open plain are here mingled and confounded; but it is not a darkness of deformity. It is a darkness of life; a darkness of perfection. And I began to think how much of the highest human obscurity is like this, and how much men have misunderstood it.

Paul examined … the unclear and hidden aspects of the divine mysteries and through suggestive phrases revealed the illuminations which came to him from God concerning the understanding of what is incomprehensible and unsearchable.

It does not follow because men are endowed with greater and less degrees of intelligence, that they should therefore change the subject-matter [of the faith] itself, and should conceive of some other God besides Him who is the Framer, Maker, and Preserver of this universe, (as if He were not sufficient for them), or of another Christ, or another Only-begotten. But the fact referred to simply implies this, that one may [more accurately than another] bring out the meaning of those things which have been spoken in parables, and accommodate them to the general scheme of the faith; and explain [with special clearness] the operation and dispensation of God connected with human salvation; and show that God manifested longsuffering in regard to the apostasy of the angels who transgressed, as also with respect to the disobedience of men; and set forth why it is that one and the same God has made some things temporal and some eternal, some heavenly and others earthly; and understand for what reason God, though invisible, manifested Himself to the prophets not under one form, but differently to different individuals; and show why it was that more covenants than one were given to mankind; and teach what was the special character of each of these covenants; and search out for what reason "God hath concluded every man in unbelief, that He may have mercy upon all;" and gratefully describe on what account the Word of God became flesh and suffered; and relate why the advent of the Son of God took place in these last times, that is, in the end, rather than in the beginning [of the world]; and unfold what is contained in the Scriptures concerning the end [itself], and things to come; and not be silent as to how it is that God has made the Gentiles, whose salvation was despaired of, fellow-heirs, and of the same body, and partakers with the saints; and discourse how it is that "this mortal body shall put on immortality, and this corruptible shall put on incorruption;" and proclaim in what sense [God] says, "That is a people who was not a people; and she is beloved who was not beloved;" and in what sense He says that "more are the children of her that was desolate, than of her who possessed a husband." For in reference to these points, and others of a like nature, the apostle exclaims: "Oh! the depth of the riches both of the wisdom and knowledge of God; how unsearchable are His judgments, and His ways past finding out!" But [the superior skill spoken of] is not found in this, that any one should, beyond the Creator and Framer [of the world], conceive of the Enthymesis of an erring Aeon, their mother and his, and should thus proceed to such a pitch of blasphemy; nor does it consist in this, that he should again falsely imagine, as being above this [fancied being], a Pleroma at one time supposed to contain thirty, and at another time an innumerable tribe of Aeons, as these teachers who are destitute of truly divine wisdom maintain; while the Catholic Church possesses one and the same faith throughout the whole world, as we have already said.

"Oh, the depth of the riches, both of the wisdom and knowledge of God! How unsearchable are His judgments!"

Here after going back to former times, and looking back to God's original dispensation of things whereby the world hath existed up to the present time, and having considered what special provision He had made for all occurrences, he is stricken with awe, and cries aloud, so making his hearers feel confident that certainly that will come to pass which he saith. For he would not have cried aloud and been awe-struck, unless this was quite sure to come to pass. That it is a depth then, he knows: but how great, he knows not. For the language is that of a person wondering, not of one that knew the whole. But admiring and being awe-struck at the goodliness, so far forth as in him lay, he heralds it forth by two intensitive words, riches and depth, and then is awestruck at His having had both the will and the power to do all this, and by opposites effecting opposites. "How unsearchable are His judgments." For they are not only impossible to be comprehended, but even to be searched. "And His ways past finding out;" that is, His dispensations for these also are not only impossible to be known, but even to be sought into. For even I, he means, have not found out the whole, but a little part, not all. For He alone knoweth His own clearly.

O wondrous circumstance! "O the depth of the riches both of the wisdom and knowledge of God!" It became indeed the Lord of the law and the prophets to do all things in accordance with His own law, and not to make void the law, but to fulfil it, and rather to connect with the fulfilment of the law the beginning of His grace. Therefore it is that the mother, who was superior to the law, submits to the law. And she, the holy and undefiled one, observes that time of forty days that was appointed for the unclean. And He who makes us free from the law, became subject to the law; and there is offered for Him, who hath sanctified us, a pair of clean birds, in testimony of those who approach clean and blameless.

The world, this chariot of God and all that is therein, is guided by the angels and the stars. Although their movements are varied—bound nevertheless by fixed laws—we see them guided to their goals according to the time measured out to them. So may we deservedly cry out with the apostle as we admire the Maker and his works: "O the depth of the riches and wisdom and knowledge of God! How unsearchable are his judgments and how inscrutable his ways!"

Paul did not say that God's judgments were hard to search out but that they could not be searched out at all. He did not say that God's ways were hard to find out but that they were impossible to find out. For however far one may advance in the search and make progress through an increasingly earnest study, even when aided and enlightened in the mind by God's grace, he will never be able to reach the final goal of his inquiries.

Paul praises the wisdom of God, who according to his foreknowledge waited until all were in need of mercy in order to take from everyone the glory that derives from unfounded boasting in works. The judgments of God are a great deep, for they cannot be clearly grasped.

Isaiah even so early, with the clearness of an apostle, foreseeing the thoughts of heretical hearts, asked, "Who hath known the mind of the Lord? For who hath been His counsellor? With whom took He counsel? ... or who taught Him knowledge, and showed to Him the way of understanding?" With whom the apostle agreeing exclaims, "Oh the depth of the riches both of the wisdom and knowledge of God! how unsearchable are His judgments, and His ways past finding out!" "His judgments unsearchable," as being those of God the Judge; and "His ways past finding out," as comprising an understanding and knowledge which no man has ever shown to Him, except it may be those critics of the Divine Being, who say, God ought not to have been this, and He ought rather to have been that; as if any one knew what is in God, except the Spirit of God.

For where had been their sin, if they only maintained the righteousness of their own God against one of whom they were ignorant? But he exclaims: "O the depth of the riches and the wisdom of God; how unsearchable also are His ways!" Whence this outburst of feeling? Surely from the recollection of the Scriptures, which he had been previously turning over, as well as from his contemplation of the mysteries which he had been setting forth above, in relation to the faith of Christ coming from the law. If Marcion had an object in his erasures, why does his apostle utter such an exclamation, because his god has no riches for him to contemplate? So poor and indigent was he, that he created nothing, predicted nothing—in short, possessed nothing; for it was into the world of another God that he descended. The truth is, the Creator's resources and riches, which once had been hidden, were now disclosed. For so had He promised: "I will give to them treasures which have been hidden, and which men have not seen will I open to them." Hence, then, came the exclamation, "O the depth of the riches and the wisdom of God!" For His treasures were now opening out.

Reflecting on the dispensations of God from the beginning of the world, on how God arranges the opposite through the opposite and by means of some who are disobedient shows others to be obedient, he came to amazement, thereby confirming that He who so arranges our affairs will assuredly also arrange the future salvation of the Jews. By "riches" he means goodness, the depth of which only brings amazement, and the greatness of which is unknown: for to so enrich the Gentiles is a work of riches. Together with goodness he marvels also at "wisdom," by means of which God governs our life and made wise the ignorant Gentiles, and at "knowledge," by means of which He knows what is profitable for each person. Concerning His ways, he did not say "incomprehensible," but "unsearchable," that is, they cannot even be searched out. "His ways," that is, the methods of His dispensation, not only cannot be comprehended, but cannot even be searched out, that is, one cannot even see a trace of them.

Above the Apostle endeavored to assign a reason for the divine judgments, by which gentiles and Jews obtain mercy after unbelief; now he recognizes his inadequacy for such an investigation and exclaims his admiration of the divine excellence. First, he extols the divine excellence; second, he proves what he says, at for who has known. In regard to the first he does two things: first, he extols the divine wisdom in itself; second, in relation to us, at how incomprehensible.

He extols the excellence of divine knowledge: first, as to its depth, saying: O the depth: it is a great depth. Who shall find it out? (Eccl 7:25); a glorious throne set on high from the beginning (Jer 17:12).

This depth is considered in regard to three things: first, in regard to the thing known, inasmuch as God knows himself perfectly: I dwell in the highest places (Sir 24:7); second, in regard to the manner of knowing, inasmuch as he knows all things through himself: the Lord looked down from his holy height, from heaven the Lord looked at the earth (Ps 102:19); third, in regard to the certainty of his knowledge: the eyes of the Lord are far brighter than the sun (Sir 23:28).

Second, he extols the excellence of divine knowledge in regard to its fullness when he says: of the riches. Abundance of salvation, wisdom, and knowledge (Isa 33:6).

This fullness is regarded in three ways: in one way as to the number of things known, because he knows all things: Lord, you know all things (John 21:17); in him are hid all the treasures of wisdom and knowledge (Col 2:3); in another way in regard to ease of knowing, because he intuits all things without search and difficulty: all things are open and laid bare to his eyes (Heb 4:13). Third, in regard to the abundance of his knowledge, because he gives it generously to everyone: if anyone lacks wisdom, let him ask God who gives to all men generously (Jas 1:5).

Third, he extols the divine excellence in regard to its perfection when he says, of the wisdom and of the knowledge of God. For he has wisdom about divine things: with him is strength and wisdom (Job 12:16), and knowledge about created things: who knows all things knows her (Bar 3:32).

Then when he says, how incomprehensible, he shows the excellence of divine wisdom as compared to our understanding.

And first in regard to wisdom, whose function is to judge and put things in order, he says: how incomprehensible are his judgments, because man cannot comprehend the reason of God's judgments, since they are hidden in his wisdom: your judgments are like the great deep (Ps 36:6); perhaps you will comprehend the steps of God, and will find out the Almighty perfectly? (Job 11:7).

Second, in regard to knowledge, through which he is at work in things; hence he adds: and how unsearchable, i.e., not completely searchable by men, his ways, i.e., his procedures, by which he works in creatures. Even though the creatures are known by man, the ways in which God works in them cannot be comprehended by man: your way was through the sea, your paths through the great waters; yet their footprints were unseen (Ps 77:19); where is the way to the dwelling of light (Job 38:19).

It is clear that only God knows everything and it is only he who lacks nothing, because everything comes from him. No one can understand or measure this knowledge, because the inferior cannot comprehend what is superior to it. Jewish believers could not understand that the salvation of the Gentiles could be God's plan and will. Likewise, it seemed unlikely and incredible to the Gentiles that the Jews, who had not believed, could be converted or accepted as believers.

Therefore when it condemns and reprobates, it operates according to justice: but when it predestines, according to grace and mercy, which does not exclude justice. Because therefore all, insofar as they were of the mass of perdition, deserved to be condemned: therefore more are reprobated than chosen, so that it may be shown that salvation is according to special grace, but damnation according to common justice. Therefore no one can complain about the divine will, because it does all things most rightly; indeed in all things we ought to give thanks and honor the governance of divine providence. But if anyone should ask why it bestows the gift of grace on one sinner rather than another, here it is necessary to impose silence on human loquacity and to exclaim with the Apostle: O the depth of the riches of the wisdom and knowledge of God, how incomprehensible are his judgments, and unsearchable his ways! For who has known the mind of the Lord, or who has been his counselor, or who has first given to him, and it shall be repaid to him? For from him and through him and in him are all things. To him be glory forever and ever. Amen.

For in no other way could we have learned the things of God, unless our Master, existing as the Word, had become man. For no other being had the power of revealing to us the things of the Father, except His own proper Word. For what other person "knew the mind of the Lord," or who else "has become His counsellor?" Again, we could have learned in no other way than by seeing our Teacher, and hearing His voice with our own ears, that, having become imitators of His works as well as doers of His words, we may have communion with Him, receiving increase from the perfect One, and from Him who is prior to all creation.

"For who hath known the mind of the Lord? or who hath been His counsellor? Or who hath first given to Him, and it shall be recompensed unto him again?"

What he means is nearly this: that though He is so wise, yet He has not His Wisdom from any other, but is Himself the Fountain of good things. And though He hath done so great things, and made us so great presents, yet it was not by borrowing from any other that He gave them, but by making them spring forth from Himself; nor as owing any a return for having received from him, but as always being Himself the first to do the benefits; for this is a chief mark of riches, to overflow abundantly, and yet need no aid.

This refers to creatures, but the other members of the Trinity are excepted because they have nothing in common with the nature of creatures.

Previously nobody knew it, but at the time of writing Paul certainly knew it, as he indicated to others when he said: "We have the mind of the Lord."

But you say: Then those who adore what ought not to be adored, should be immediately destroyed by God, to prevent others doing the like. But are you wiser than God, that you should offer Him counsel? [Romans 11:34] He knows what to do. For with all who are placed in ignorance He exercises patience, because He is merciful and gracious; and He foresees that many of the ungodly become godly, and that even some of those who worship impure statues and polluted images have been converted to God, and forsaking their sins and doing good works, attain to salvation.

Isaiah even so early, with the clearness of an apostle, foreseeing the thoughts of heretical hearts, asked, "Who hath known the mind of the Lord? For who hath been His counsellor? With whom took He counsel? ... or who taught Him knowledge, and showed to Him the way of understanding? " With whom the apostle agreeing exclaims, "Oh the depth of the riches both of the wisdom and knowledge of God! how unsearchable are His judgments, and His ways past finding out!" "His judgments unsearchable," as being those of God the Judge; and "His ways past finding out," as comprising an understanding and knowledge which no man has ever shown to Him, except it may be those critics of the Divine Being, who say, God ought not to have been this, and He ought rather to have been that; as if any one knew what is in God, except the Spirit of God.

This is the purport of what Isaiah said, and of (the apostle's own) subsequent quotation of the self-same passage, of the prophet: "Who hath known the mind of the Lord? or who hath been His counsellor? Who hath first given to Him, and it shall be recompensed to him again? " Now, (Marcion, ) since you have expunged so much from the Scriptures, why did you retain these words, as if they too were not the Creator's words? But come now, let us see without mistake the precepts of your new god: "Abhor that which is evil, and cleave to that which is good.

So also He will be first, because all things are after Him; and all things are after Him, because all things are by Him; and all things are by Him, because they are of nothing: so that reason coincides with the Scripture, which says: "Who hath known the mind of the Lord? or who hath been His counsellor? or with whom took He counsel? or who hath shown to Him the way of wisdom and knowledge? Who hath first given to Him, and it shall be recompensed to him again? " Surely none! Because there was present with Him no power, no material, no nature which belonged to any other than Himself.

They are, however, His "invisible things," which, according to the apostle, "are from the creation of the world clearly seen by the things that are made; they are no parts of a nondescript Matter, but they are the sensible evidences of Himself. "For who hath known the mind of the Lord," of which (the apostle) exclaims: "O the depth of the riches both of His wisdom and knowledge! how unsearchable are His judgments, and His ways past finding out! " Now what clearer truth do these words indicate, than that all things were made out of nothing? They are incapable of being found out or investigated, except by God alone.

If, now, it is in this sense that He stretches out the heavens alone, how is it that these heretics assume their position so perversely, as to render inadmissible the singleness of that Wisdom which says, "When He prepared the heaven, I was present with Him? " -even though the apostle asks, "Who hath known the mind of the Lord, or who hath been His counsellor? " meaning, of course, to except that wisdom which was present with Him.

"For who," says the apostle," has known the mind of the Lord? or who has been His counsellor, to teach Him? or who has pointed out to Him the way of understanding? " But, indeed, the world has held it lawful for Diana of the Scythians, or Mercury of the Gauls, or Saturn of the Africans, to be appeased by human sacrifices; and in Latium to this day Jupiter has human blood given him to taste in the midst of the city; and no one makes it a matter of discussion, or imagines that it does not occur for some reason, or that it occurs by the will of his God, without having value.

He alone, he says, knows His own works, and besides Him no one else. Being all-wise, He does not borrow wisdom from counsel with another, but of Himself was and is self-sufficient.

Then when he says, for who, he proves what he had said by appealing to two authorities, one of which is in Isaiah: for who has helped the spirit of the Lord, or who has been his counselor? (Isa 40:13). And in place of this he says: for who has known the mind of the Lord? Or who has been his counselor? The other authority is from Job: who has given me before that I should repay him? (Job 41:2). And in place of this he says: or who has first given to him, and recompense shall be made him?

In these words and those that follow them the Apostle does three things.

First, he shows the excellence of divine wisdom as compared to our understanding, saying: how incomprehensible are his judgments, and how unsearchable his ways! For who has known the mind of the Lord, namely, through which he judges and acts. As if to say: no one, unless God reveals it: who shall know your thought, except you give wisdom, and send your Holy Spirit from above (Wis 9:17) and the things of God no one knows but the Spirit of God. But to us God has revealed them through his Spirit (1 Cor 2:10).

Therefore when it condemns and reprobates, it operates according to justice: but when it predestines, according to grace and mercy, which does not exclude justice. Because therefore all, insofar as they were of the mass of perdition, deserved to be condemned: therefore more are reprobated than chosen, so that it may be shown that salvation is according to special grace, but damnation according to common justice. Therefore no one can complain about the divine will, because it does all things most rightly; indeed in all things we ought to give thanks and honor the governance of divine providence. But if anyone should ask why it bestows the gift of grace on one sinner rather than another, here it is necessary to impose silence on human loquacity and to exclaim with the Apostle: O the depth of the riches of the wisdom and knowledge of God, how incomprehensible are his judgments, and unsearchable his ways! For who has known the mind of the Lord, or who has been his counselor, or who has first given to him, and it shall be repaid to him? For from him and through him and in him are all things. To him be glory forever and ever. Amen.

Who has done something beforehand, so that instead of magnifying God's mercy, he boasts that he has received what he deserved?

No good work comes from the dead; nothing righteous from the ungodly. Their whole salvation is gratuitous and is therefore the glory of God, so that he who glories may glory in him of whose glory he has stood in need.

He is also the source of all good things, and whatever He gives, He gives not as one obligated to repay, like someone who has received something from another, but out of His own goodness. For "who has first given to Him," that is, to God, that it should be repaid to him? That is, so that the benefaction bestowed by God might be considered a repayment to the one who gave?

Second, he shows the excellence of divine wisdom according as it has height in itself, and indeed is that height which is the supreme principle. Two points pertain to this: first, that it does not proceed from something else; second, that other things proceed from it, at for from him.

That God's wisdom does not depend on a higher source is shown in two ways.

First, by the fact that it is not instructed by someone else's teaching. Hence, he says: or who has been his counselor? As if to say: no one. For counsel is needed by one who does not fully know how something is to be done, and this does not apply to God: to whom have you given counsel? Perhaps to him that has no wisdom (Job 26:3). Who has stood in the counsel of the Lord? (Jer 23:18).

Second, by the fact that it is not helped by another's gift. Hence he adds: or who has first given to him, and recompense shall be made him, as one giving first? As if to say: no one. For man can give God only what he has received from God: all this abundance comes from your hand and is all your own (1 Chr 29:16); if you do justly, what shall you give him, or what shall he receive of your hand? (Job 35:7).

"From him" means the beginning and origin of the substance of the universe, i.e., by his will and power.… "Through him" means the continuation of the universe; "unto him" means its end.

By saying this Paul revealed a meaning which had been hidden from the world. For because God is the Creator of all things, everything comes from him. And because everything comes from him, it comes through his Son, who is of the same substance and whose work is the Father's work as well.… And because what is from God and through God is then born again in the Holy Spirit, everything is in him as well, because the Holy Spirit is from God the Father, which is why he knows what is in God.… Here Paul laid bare the mystery of God, which he said above should not be unknown to them.

Paul is referring to the Trinity when he says this.

Therefore when it condemns and reprobates, it operates according to justice: but when it predestines, according to grace and mercy, which does not exclude justice. Because therefore all, insofar as they were of the mass of perdition, deserved to be condemned: therefore more are reprobated than chosen, so that it may be shown that salvation is according to special grace, but damnation according to common justice. Therefore no one can complain about the divine will, because it does all things most rightly; indeed in all things we ought to give thanks and honor the governance of divine providence. But if anyone should ask why it bestows the gift of grace on one sinner rather than another, here it is necessary to impose silence on human loquacity and to exclaim with the Apostle: O the depth of the riches of the wisdom and knowledge of God, how incomprehensible are his judgments, and unsearchable his ways! For who has known the mind of the Lord, or who has been his counselor, or who has first given to him, and it shall be repaid to him? For from him and through him and in him are all things. To him be glory forever and ever. Amen.

This threefold radiation may be considered from the viewpoint of the originating principle, from that of the receiving subject, and from that of the object in which it terminates. For it concerns the originating principles in terms of the three causes: the primary (efficient), the exemplar (formal), and the final: For from Him and through Him and unto Him are all things. Hence truth indicates that our mind is carried by a natural inclination to the supreme Truth in that it is the cause of being, the reason of understanding and the norm of life. From the cause of being comes forth the truth of things; from the reason of understanding, the truth of words; from the norm of life, the truth of moral behavior.

On the part of the soul, every radiation of truth over our power of understanding comes about in one of three ways: it shines upon it absolutely, and then refers to things to be seen; or in relation to the interpretative faculty, and then consists in the truth of words; or in relation to the affective or motive faculty, and then it is the truth of things to be done.

It is the same as regards the object. Everything that exists depends upon essence, reason, or will. The first leads to the knowledge of things, the second to the knowledge of words, and the third to the knowledge of behavior. Hence, in relation to the principle, to the subject, and to the object, there is in the soul a threefold radiation of truth through which the soul may be lifted up to eternal matters and also to the cause of all. But if the spice of faith is added, things become easier: the cause of being is then attributed to the Father, the reason of understanding to the Son, and the norm of life to the Holy Spirit.

Now, this seven-fold series, either in the sensible world or in the minor world, arises out of the archetypal world, where causal principles exist in a seven-fold series. For God exists by reason of a triple-formed cause, original, exemplary, and final, and He cannot exist in any other mode. Hence the Apostle says: For "from Him and through Him and unto Him are all things." But the principle of causality is dependent upon four things: height of power, depth of wisdom, breadth of benevolence, and length of eternity, so that, as the Apostle says, "you may be able to comprehend with all the saints what is the breadth and length and height and depth." Power creates, wisdom governs, benevolence achieves, and eternity preserves.

Turning back again, let us say: because therefore the most pure and absolute being, which is simply being, is the first and the last, therefore it is the origin and consummating end of all things.

Because eternal and most present, therefore it encompasses and enters all durations, existing as it were simultaneously as their center and circumference.

Because most simple and greatest, therefore it is wholly within all things and wholly beyond all things, and therefore "it is an intelligible sphere whose center is everywhere and whose circumference is nowhere."

Because most actual and most immutable, therefore "remaining stable, it gives motion to all things."

Because most perfect and immense, therefore it is within all things, not enclosed; beyond all things, not excluded; above all things, not elevated; below all things, not cast down.

Because indeed it is supremely one and all-encompassing, therefore it is all things in all, although all things are many and it itself is nothing but one; and this because through most simple unity, most serene truth, and most sincere goodness there is in it all power, all exemplarity, and all communicability; and therefore from him and through him and in him are all things, and this because he is omnipotent, omniscient, and in every way good, which to see perfectly is to be blessed, as was said to Moses: I will show you all good.

But because from itself, therefore it lacks a producer and creator: therefore it can neither depend nor begin; and through this it has the highest and most perfect necessity, which excludes all mutability and dependence, inevitability and indigence, coercion and violence, which denote a diminished necessity: and conversely it posits the highest permanence and stability, the highest sufficiency and freedom. For because it is through itself, therefore it is permanent and most stable: because indeed for its own sake, therefore most generous and most sufficient: because indeed it is through itself and for its own sake, therefore it is the alpha and the omega: and therefore all other things are from it, and all other things for the sake of it, whether necessary or contingent. For just as all movable things flow from one first immovable being and are reduced to it; so all contingent things flow from the necessary being and are reduced to it. Therefore the necessity of the divine being is the origin and completion of all being, living and understanding; and all things proclaim that the first principle is necessary, whether they be necessary or contingent.

Those who bestow laudatory addresses on the rich appear to me to be rightly judged not only flatterers and base, in vehemently pretending that things which are disagreeable give them pleasure, but also godless and treacherous; godless, because neglecting to praise and glorify God, who is alone perfect and good, "of whom are all things, and by whom are all things, and for whom are all things," they invest with divine honours men wallowing in an execrable and abominable life, and, what is the principal thing, liable on this account to the judgment of God; and treacherous, because, although wealth is of itself sufficient to puff up and corrupt the souls of its possessors, and to turn them from the path by which salvation is to be attained, they stupefy them still more, by inflating the minds of the rich with the pleasures of extravagant praises, and by making them utterly despise all things except wealth, on account of which they are admired; bringing, as the saying is, fire to fire, pouring pride on pride, and adding conceit to wealth, a heavier burden to that which by nature is a weight, from which somewhat ought rather to be removed and taken away as being a dangerous and deadly disease.

What person who believes that he lives "from him and through him and to him" will dare to make the One who encompasses in himself the life of each of us a witness of a life which does not reflect him?

They moreover affirm that the Saviour is shown to be derived from all the Aeons, and to be in Himself everything by the following passage: "Every male that openeth the womb." For He, being everything, opened the womb of the enthymesis of the suffering Aeon, when it had been expelled from the Pleroma. This they also style the second Ogdoad, of which we shall speak presently. And they state that it was clearly on this account that Paul said, "And He Himself is all things;" and again, "All things are to Him, and of Him are all things;" and further, "In Him dwelleth all the fulness of the Godhead;" and yet again, "All things are gathered together by God in Christ." Thus do they interpret these and any like passages to be found in Scripture.

"For of Him, and through Him, and to Him, are all things." Himself devised, Himself created, Himself worketh together. For He is rich, and needeth not to receive from another. And wise, and needeth no counsellor. Why speak I of a counsellor? To know the things of Him is no one able, save Himself alone, the Rich and Wise One. For it is proof of much riches that He should make them of the Gentiles thus well supplied; and of much wisdom that He should constitute the inferiors of the Jews their teachers. Then as he was awe-struck he offers up thanksgiving also in the word, "To Whom be glory forever. Amen."

For when he tells of any great and unutterable thing of this kind, he ends in wonder with a doxology. And this he does in regard to the Son also. For in that passage also he went on to the very same thing that he does here. "Of whom is Christ according to the flesh, Who is over all God blessed forever. Amen."

"In him are all things" not only because he has brought them from nothing into being but because it is by his operation that all things he made are kept in existence and held together. Living things, however, participate more abundantly, because they participate in the good both by their being and by their living. But rational beings, while they participate in the good in the aforementioned ways, do so still more by their very rationality. For in a way they are more akin to him, although of course he is immeasurably superior to them.

All things exist by God's command, so that they are "from him"; they are set in order by his Word and therefore "through him." Finally, all things have recourse to his judgment so that, while they long for freedom "in him," after corruption has been done away with they appear to be recalled "to him."

You see how here, [as in the previous verses,] Paul indicates the mystery of the Trinity. For when he says from him and through him and to him, this corresponds to the one God and Father, from whom are all things, and our one Lord Jesus Christ, through whom are all things. Likewise he says that all things are revealed by the Spirit of God, thus indicating that the providence of the Trinity is present in everything. When he talks about the height of riches he means the Father, from whom all things come; when he talks about the height of wisdom he means Christ, who is the wisdom of God; and when he talks about the depth of knowledge he is referring to the Holy Spirit, who knows the deep things of God.Paul adds "forever" to indicate that the perfection of all things is not bound by time but will extend to eternity and even be increased. He further adds "Amen" so that we might understand that we are coming to that blessedness through him, of whom it is written in the Apocalypse: "These are the words of the Amen."

Paul declares that God is the beginning of the substance of all things by the words "of him" and the bond of their subsistence by the expression "through him" and their final end by the term "to him."

From him all creation received its beginning, through him it is governed, and in him are all things contained, whereas he is not contained by any created thing. He alone should receive glory, for it is from him that we live and move.At the same time, this passage also contradicts the Arians when it is said that it is one and the same God from whom and through whom all things are revealed to have been made, since the Evangelist indicated that in the beginning everything was made through the Word. The apostle here teaches that what the Evangelist testifies concerning the Son should be understood and believed of the Father, through the mystery of the unity.

God himself made all things and he rules in perpetuity over everything which he has made. Everyone ought to turn to him, to thank him for what they asked for and to put their trust in him for the future. They ought to honor him as well. In this way the holy apostle shows that there is no difference between the prepositions from and through, as if the former, which might mean something greater, should apply to the Father and the latter, which might mean something less, to the Son. In fact, both apply equally to both persons.

He Himself is the source of all things: this means "from Him." He is also the support of all things: this means "by Him." All things have their beginning from Him, and were created by Him, and all things stand and are held together, resting upon Him as upon a certain foundation. It is Paul's custom to end his discourse with thanksgiving when he speaks of something important. He does the same now as well. Since he was filled with amazement at the goodness, wisdom, knowledge, and ways of God's economy, he finally glorifies God, thereby teaching us also to thank God for His great blessings and to glorify Him in word and in life.

Then when he says, for from him, he shows God's depth, inasmuch as in him are all things. First, he shows his causality; second, his dignity, at to him be glory; third, his perpetuity, at for ever.

First, therefore, he says: it is right to say that no one first gave to him, because from him, and through him, and in him, are all things. Thus nothing can be unless received from God.

To designate God's causality he uses three prepositions, namely, from, through, and in.

But the preposition from denotes a principle of change; and this is in three ways. In one way the acting or moving principle; in another way the matter; in a third way the opposite contrary, which is the point of departure of the change.

For we say that the knife came to be from the knife maker, from the steel, and from the unshaped matter. But the universe of creatures was not made from preexisting matter, because even their matter is an effect of God. Accordingly, created things are not said to be from something but from its opposite, which is nothing; because they were nothing, before they were created to exist: we are born of nothing (Wis 2:2). But all things are from God as from their first maker: all things are from God (1 Cor 11:12).

It should be noted that another Latin word for from is de, which seems to suggest the same relationships; however, de always designates a consubstantial cause. For we say that the knife is from the iron, but not from the maker. Therefore, because the Son proceeds from the Father as consubstantial with him, we say that the Son is from the Father. But creatures do not proceed from God as consubstantial with him; hence, they are not said to be from him but out from him.

The preposition through designates the cause of an action; but because an action lies between the maker and the things he makes, there are two ways in which the preposition through can designate the cause of an action.

In one way according as the action comes from its performer, as something which is its own cause of acting is said to act through itself. In one way this is the form, as we say that fire acts through heat. In another way it is a higher agent, as we say that man begets man through the power of the sun or rather of God.

So, therefore, all things are said to be through him in two ways: In one way as through the first agent, by whose power all things act: through me kings reign (Prov 8:15). In another way, inasmuch as his wisdom, which is his essence, is the form through which God makes all things: the Lord through wisdom founded the earth (Prov 3:19).

In another way the preposition through designates the cause of an action, not as it comes from the performer but as terminated in its products, as we say that the artisan makes a knife through a hammer: not that the hammer works with the artisan in the way described above, but because the knife comes to be from the activity of the artisan by means of the hammer. Therefore, it is said that this preposition, through, designates authority directly, as when we say that the king acts through his bailiff—which pertains to what is now being said. But sometimes in a causal sense, as when we say that the bailiff acts through the king—which pertains to the preceding mode.

In this mode about which we are now speaking, all things are said to have been made by the Father through the Son, as in John: all things were made through him (John 1:3), not that the Father has from the Son the power to make things, but rather that the Son accepts the power of making things from the Father, a power not instrumental but principal, not of a lower order but equal, not diverse but the same: whatever the Father does, that the Son does likewise (John 5:19).

Hence, although all things were made by the Father through the Son, the Son is not an instrument or minister of the Father.

The preposition in also designates a causal relationship in three ways: in one way it designates matter, as we say that the soul is in the body or a form in matter. This is not the way in which things are said to be in God, because he is not the material cause of things.

In another way it designates a relationship of efficient cause, in whose power it lies to dispose of its effects. In this sense all things are said to be in him, inasmuch as all things lie under his power and arrangement: in his hand are all the ends of the earth (Ps 95:4); in him we live and move and have our being (Acts 17:28).

In a third way it designates a relationship of final cause, in that the entire good of a thing and its preservation consists in its own optimum. In this sense all things are said to be in God as in the goodness preserving them. All things hold together in him (Col 1:17).

When he says, all things, it is to be taken absolutely for all things which have true being. Sins do not have true being, but insofar as they are sins they lack some being, due to the fact that evil is nothing else than a deprivation of good.

Therefore, when he says, from him, and through him, and in him are all things, this does not include sin, because, according to Augustine, sin is nothing and man accomplishes nothing when he sins. Yet, whatever entity is present in sin, it is from God.

Therefore, according to the foregoing, all things are from him, i.e., God as from the first operating power. All things are through him, inasmuch as he makes all things through his wisdom. All things are in him as in their preserving goodness.

Now these three things, namely, power, wisdom, and goodness are common to the three persons. Hence, the statement that from him, and through him, and in him can be applied to each of the three persons. Nevertheless, the power, which involves the notion of principle, is appropriated to the Father, who is the principle of the entire Godhead; wisdom to the Son, who proceeds as Word, which is nothing else than wisdom begotten; goodness is appropriated to the Holy Spirit, who proceeds as love, whose object is goodness.

Therefore, by appropriation we can say: from him, namely, from the Father, through him, namely, through the Son, in him, namely, in the Holy Spirit, are all things.

Then when he says, to him be honor and glory for ever, he shows God's dignity, which consists in the two things previously mentioned. For from the fact that all things are from him and through him and in him, honor and reverence and subjection are owed him by every creature: if I am a father, where is my honor? (Mal 1:6). But from the fact that he has not received either counsel or gifts from anyone, glory is owed him; just as on the contrary it is said of man: if then you received it, why do you boast as though it were not a gift? (1 Cor 4:7). And because this is proper to God, it is said: I am the Lord; my glory I give to no other (Isa 42:8).

Finally, he mentions his eternity when he says: forever, because his glory does not pass as does man's glory, of which it is said: all his glory is like the flower of the field (Isa 40:6). But God's glory lasts for all ages, i.e., through all the ages succeeding all ages, inasmuch as the duration of any given thing is called an age.

Or for ever refers to the durations of incorruptible things, which contain the ages of corruptible things. This applies especially to God's eternity, which can be spoken of as a plurality because of the multitude and diversity of things contained in it, even though it is one and simple in itself. The meaning would then be unto the ages that contain the ages: your reign is a reign of all ages (Ps 144:13).

He adds: amen, as confirmation. As if to say: truly it is so. This is the meaning in the gospels when it says: amen, I say to you. Sometimes, however, it means: may it come to pass.

Thus in Jerome's Psalter it says: all the people will say: amen, amen, where our text has may it come to pass! May it come to pass!