Chapter XI.
(Vers. 1.)
(Verse 1) Therefore, I say: Has God rejected his inheritance? God forbid. Because he showed the unbelieving people of Israel, so that it would not be thought that all Israel was distrustful, he showed that he has not rejected his inheritance, which he foresaw, that is, the children of Abraham, whom he knew would be faithful to him. For he would not promise them the kingdom if he knew that none of them would believe. Therefore, the inheritance of the Lord, according to the Law, is the children of Abraham, but those who believe.
For I myself am also an Israelite, from the seed of Abraham, of the tribe of Benjamin. He teaches by his own example a part of Israel that is saved, which God foreknew would be saved, or still has the possibility of being saved; and a part of Israel that is considered destined for destruction because of constant disbelief.
(Vers. 2.)
(Ver. 2.) God did not reject his people, whom he foreknew. This is what the Savior says: Father, those whom you have given me, I have kept, and none of them is lost, except the son of perdition (John 17:12). Likewise, those whom God foreknew would believe, none of them has been rejected from the promise, because it has happened just as God foreknew it would.
(Vers. 3, 4.)
(Verse 3, 4.) Do you not know what the Scripture says about Elijah, how he appeals to God against Israel? Lord, they have killed your prophets, they have demolished your altars, and I alone am left, and they seek my life (1 Kings 19:10). But what does the divine response say to him? I have kept for myself seven thousand men who have not bowed the knee to Baal (ibid., 19:12). These things are clear, for they show not only that Elijah has remained faithful to God and not worshipped idols, but also that many others have remained in the faith of God, just as there are not a few Jews who have believed. This matter is congruent with the history; for many were hidden in caves (III Kings XVIII, 4) because of Achab, king of Samaria, and Jezebel his wife, who, believing false prophets, persecuted the prophets of God and urged the people to idolatry.
(Vers. 5.)
(Verse 5) So therefore, even at this time, a remnant according to the election of grace has been saved. That is, just as it is, he says, even now there are those who remain in the promise of the law, with many departing whom God previously knew. For those who received Christ, as He was promised in the law, remained in the law; but those who did not receive Him departed from the law. Therefore, they are called the believing remnant, that is, those who remain in the law.
(Vers. 6.)
(Verse 6.) But if it is by grace, it is no longer based on works. It is evident that grace is a gift from God, not a merited reward for works, but rather granted by a gracious reason, with mercy intervening.
Otherwise, grace is no longer grace. Rather, it is true that if it is a reward, it is not grace; but because it is not a reward, without a doubt it is grace. For to forgive sinners is nothing other than grace, and to those who do not seek it but it is offered to them, so that they may believe. Therefore, there is a twofold grace, because this is fitting for God, who abounds in mercy; that He both seeks out those whom He provides with His care free of charge.
(Vers. 7.)
(Verse 7.) So what then? What Israel was seeking, it did not obtain, but the elect obtained it. The rest were hardened. As it is written: God gave them a spirit of stupor, eyes that would not see and ears that would not hear, to this very day. And David says: Let their table become a snare and a trap, a stumbling block and a retribution to them. Let their eyes be darkened so that they cannot see, and bend their backs forever. So I ask, did they stumble in order to fall? Absolutely not! But by their transgression, salvation has come to the Gentiles to make Israel jealous. Now if their transgression brings riches for the world, and their failure riches for the Gentiles, how much more will their fullness bring! Now I am speaking to you Gentiles. In view of the fact that I am an apostle to the Gentiles, I magnify my ministry, if I may somehow make my own people jealous and save some of them. For if their rejection brings reconciliation to the world, what will their acceptance mean but life from the dead? If the firstfruits are holy, so is the whole batch. And if the root is holy, so are the branches. Now if some of the branches were broken off, and you, though a wild olive branch, were grafted in among them and have come to share in the rich root of the cultivated olive tree, do not boast that you are better than those branches. But if you do boast, consider that you do not support the root, but the root supports you. Then you will say, "Branches were broken off so that I might be grafted in." True enough; they were broken off because of unbelief, but you stand by faith. Do not be arrogant, but beware, because if God did not spare the natural branches, He will not spare you either. Therefore, consider God's kindness and severity: severity toward those who have fallen, but God's kindness toward you, if you remain in His kindness. Otherwise you too will be cut off. And even they, if they do not remain in unbelief, will be grafted in, because God has the power to graft them in again. For if you were cut off from your native wild olive and against nature were grafted into a cultivated olive tree, how much more will these - the natural branches - be grafted into their own olive tree! I do not want you to be ignorant of this mystery, brothers and sisters, so that you will not be conceited: A hardening in part has come to Israel, until the full number of the Gentiles has come in. And in this way all Israel will be saved, as it is written: The Deliverer will come from Zion; He will remove godlessness from Jacob. And this is My covenant with them when I take away their sins. Regarding the gospel, they are enemies for your advantage, but regarding election, they are loved because of the patriarchs, since God's gracious gifts and calling are irrevocable. As you once disobeyed God, but now have received mercy through their disobedience, so they too have now disobeyed, resulting in mercy to you, so that they also now may receive mercy. For God has imprisoned all in disobedience, so that He may have mercy on all. Oh, the depth of the riches both of the wisdom and the knowledge of God! How unsearchable His judgments and untraceable His ways! For who has known the mind of the Lord? Or who has been His counselor? Or who has ever first given to Him, and has to be repaid? For from Him and through Him and to Him are all things. To Him be the glory forever. Amen.
(Vers. 8, 9, 10.)
(Verses 8, 9, 10.) But the rest have been blinded, as it is written: 'God gave them a spirit of stupor, eyes that would not see and ears that would not hear, down to this very day' (Isaiah 6:9). And David says: 'Let their table become a snare and a trap, a stumbling block and a retribution for them' (Psalm 69:23). Let their eyes be darkened, so that they cannot see, and make their backs bend forever. Therefore, he curses the table of evil men, because there the innocent are usually deceived; for they are deceitfully called to the feast, so that they may be destroyed. For in this way, Ammon, son of David, was deceived by his brother Absalom (II Reg. XIII, 27), and the wicked Holofernes believed he could deceive the holy Judith through a banquet (Judith XII, 1), and on the table of the wicked Herod, the wicked ones raged against the head of the prophet John (Marc. VI, 28). There is one meaning of the two prophets regarding such people, who from the beginning of faith have been found to be enemies of good. But some of them were reformed and corrected, albeit slowly: however, some remaining in stubbornness, did not escape the severity of the sentence, being permanently bent, that is, blinded; so that they may not be able to see the path of truth (which they had rejected out of malice, turning away from it) and reach the grace of salvation. For the one who, having understood, refused to believe, must obtain what he wishes; so that he may not be able to receive faith any longer, and be saved. Therefore, the aforementioned examples of the prophets contain a double meaning; for they were given and written in two ways. For here two types of people are contained. One is that which is blinded forever for the sake of their malice, so that they may not be saved; for they are of the worst will, to the extent that they claim not to know what they hear. Finally, they said about the Savior: What is he saying? We do not know what he is talking about. What do you hear of him? He has a demon, and he is insane (John 10:20). But the other part of Israel, which is truly Israel, contradicted them: These words are not from one who has a demon. Can a demon open the eyes of the blind? Therefore, while they envied the Savior, they did not want to seem to understand what they heard; so that, while he seemed not to be understood by the scribes and Pharisees, he might be thought to speak absurd and unlawful things: which thing can also turn others away from the faith. From where they heard from the Savior: 'You have the key of knowledge, and neither do you enter, nor do you allow others to enter' (Luke 11:52). For who would not follow the advice and judgment of the petty, but somewhat weighty, lawmakers and Pharisees, who seemed to be defenders of the Law? In the end, they said to those who truly were Israelites: 'Has any of the rulers believed in him?' so that it would seem justly that they did not believe, if they had made many of their fellow conspirators; for what is defended by a few is usually seen as not proven. Therefore they were blinded, so that they could no longer believe and be saved. They assisted themselves by their own will, so that since they knew the truth, they claimed it to be false and henceforth did not understand what is true. They wanted to have false as true. Another kind is that which, while pursuing the righteousness of the Law, does not accept the righteousness of Christ. From this, they now act not out of envy of evil will, but in error, imitating the tradition of the Fathers, they are blinded for a time; because they should have learned from the great acts of Christ that he cannot deceive, whose magnificent power is evident in his deeds, and to compare his preaching, promised in the new testament through the prophets, and to then profess that he is the one who was promised; neglecting God and consenting to men. Therefore, they are blinded, so that, being provoked by their own emulation, while they envy the nations, they may return to the faith of God.
(Vers. 11.)
(Verse 11.) Therefore, I say: Did they stumble in order to fall? Certainly not! This means, as I mentioned earlier, that they did not stumble to the extent of never believing again, that is, they were not so blinded by their wickedness that they could not be healed, just as we read about the devil falling, as the prophet Isaiah says: How you have fallen from heaven, Lucifer! (Isaiah 14:12), indicating a fall and apostasy. Therefore, he does not say that they stumbled in order to fall, but rather they were temporarily hardened because of their stumbling.
But the salvation of the nations is due to their offense, so that they may emulate them. This is what he said, because salvation has been given to the nations because of their sin. For since the Jews rejected the gift of God, this has been transferred to the Gentiles; so that, inflamed by zeal, the Jews may be converted to Christ, zealous for the promise of the Fathers.
(Vers. 12.)
(Verse 12) But if their offense is the wealth of the world, and their loss is the wealth of the Gentiles, how much more their fullness! It is clear that if their offense benefited the world, while their loss brought benefit to the Gentiles, then the world must have gained more from their loss. This is because there are many more Gentiles than Jews. And if their loss, which is the loss of the promised wealth of the Gentiles, has brought them eternal life, how much more their fullness! It is clear that the world will be richer for good people if even those who are blind are converted; for the world will be saved in great part by human beings. The word 'world' signifies human beings, as it is said of the Savior: 'Behold, the whole world goes after him.' (John 12:19).
(Vers. 13, 14.)
(Verse 13, 14.) For I am speaking to you Gentiles. Inasmuch as I am the apostle to the Gentiles, I magnify my ministry, if somehow I may provoke to jealousy my fellow countrymen and save some of them. For if their rejection is the reconciliation of the world, what will their acceptance be but life from the dead?
(Vers. 15.)
(Verse 15) For if their loss means the reconciliation of the world, what will their acceptance mean but life from the dead? And if the Gentiles have shared in the Jews' spiritual blessings, they owe it to the Jews to share with them their material blessings. So if the Gentiles are blessed because of the Jews, then the Jews will also be blessed because of the Gentiles. For God has bound everyone over to disobedience so that he may have mercy on them all.
(Vers. 16.)
(Verse 16.) But if the offering is holy, so is the mass. It is clear that what is of one substance is one: and therefore the holy offering cannot be impure, and the mass is impure; for the offering comes from the mass. Therefore, it is shown that those who have already obtained faith cannot be called unworthy; for if a portion of the Jews believed, why should it not be said that another portion can believe?
(Vers. 17.)
(Verse 17) And if the root is holy, so are the branches. But if some of the branches were broken off, and you, being a wild olive tree, were grafted in among them, and became a partaker with them of the rich root of the olive tree, do not boast against the branches. But if you do boast, remember that you do not support the root, but the root supports you. Therefore he calls it inserted olive tree, so that it may bring forth the fruit of a grafted shoot from its root, becoming its partner.
(Vers. 18.)
(Verse 18.) Do not boast against the branches, that is, do not rejoice in their unbelief; for it displeases God if anyone exults in the misfortunes of another, as Solomon says (Prov. XXIV). For they have not been rejected without cause, that they should rejoice; but because they did not believe, they have given occasion for the preaching to the Gentiles.
But if you boast, you do not bear the root, but the root bears you. That is, if you raise yourself above those in whose root you are inserted; you insult the race that accepted you, so that you might be good out of evil: and you will not stand, if you destroy that by which you stand.
(Vers. 19.)
(Verse 19.) You say, therefore, the branches were broken off so that I could be grafted in. It is spoken from the perspective of a Gentile believer; because they think there is reason to rejoice in the downfall of the unbelieving Jews, saying: Their rejection has made room for the Gentiles. But they have not been rejected by God for the purpose of allowing the Gentiles to enter, but rather they have made themselves rejected by despising the gift of God; hence they have also given an opportunity to the Gentiles for salvation. He wants to restrain this boasting, so that there can be more joy in salvation and not insult in their affliction; for it is easy to be deceived by finding joy in the misfortune of others.
(Vers. 20.)
(Vers. 20.) Well, that is to say, you are correct, because you were grafted in among the broken branches, but they were broken off due to their unbelief. That is to say, not because of you, but because of their own fault. Because of their lack of faith, you were called to salvation in order to provoke them to jealousy. Therefore, you should give thanks to God through Christ and not boast against them. But also pray that if their rejection resulted in blessings for you, they may too return to the source. Then you will please God, who had mercy on you, for he called you in order to bring them back through your example and lead them to grace.
But you stand by faith. For the Jews, who have fallen through disbelief, he says they stand by faith; for when they previously lay down because of their unfaithfulness, they began to stand by believing. Do not be arrogant, but be afraid. That is, do not be proud, but be cautious, so that you do not stumble.
(Vers. 21.)
(Verse 21) For if God did not spare the natural branches, fear that he may not spare you either. It is true, because if he blinded those who were worthy of the privilege of the fathers, to whom the promise of being adopted as sons of God was also made, because of their unbelief, what will he do to these if they doubt or exalt themselves, who were not elevated by any commendation? Indeed, when they had no dignity, they were honored.
(Vers. 22.)
(Verse 22.) Therefore, observe the goodness and severity of God: indeed, severity towards those who have fallen; but towards you, goodness, if you continue in goodness; otherwise, you too will be cut off. It is evident that God is good to the Gentiles; for although they followed idols, deserving of death, He patiently waited for them, and even called them willingly, without them even seeking Him, and forgave their sins. However, He is severe towards the Jews; for He has blinded them, as they rejected the gift of God. However, now he signifies the Jews, who because of their malice have been blinded forever; from whence he also says that they have fallen: but those whom he mentioned above, he says, have stumbled, but not fallen; because he shows that they were blinded for a time: and by this it is understood that God was severe towards them, so that they would be blinded forever as apostates.
(Vers. 23.)
(Verse 23.) But even they, if they do not persist in unbelief, will be grafted in; for God is able to graft them in again. For God shows not only justice in dealing with those whom He has blinded for a time, but also mercy, for He has the power to graft them in again if they turn back, as He said through the prophet: 'If they return to me, I will replant them' (Jeremiah 24:6); so that Christian Gentiles, knowing this, should not insult the Jews, but be certain that God's mercy is also reserved for those who have stumbled.
(Vers. 24.)
(Verse 24) For if you were cut off from the wild olive tree by nature, and contrary to nature were grafted into a cultivated olive tree, how much more will these who are according to nature be grafted into their own olive tree! Let us accept the faith of the olive tree by which Abraham was justified, but let the wild olive tree, because it is of a rustic and unfruitful nature, signify unfaithfulness. And thus if those who have always been enemies of God are converted and grafted into the faith of Abraham, from whose origin they are not; how much more should the Jews, if they believe after their distrust, be returned to their paternal nature, being grafted again into their own promise!
(Vers. 25, 26.)
(Verse 25, 26.) For I do not want you, brothers, to be ignorant of this mystery, so that you may not be wise in your own estimation; that a certain hardening has come upon Israel until the fullness of the Gentiles comes in; and so all Israel will be saved. It is not hidden that a temporary hardening has been given to those Jews who are jealous of the Law, who did not see the promised gift from God that was proclaimed by Christ. For they were blinded by zeal, thinking that the law of works should never cease; hence they were zealous for the Sabbath. By the offense of being obstinate, they were tortured for their unbelief, seeing the nations professing with joy that they had obtained the promise of Abraham. However, with the admission of the Gentiles, the darkness is wiped away from their minds, so that they may believe; as the spirit of compunction prevents them from their hearts, who grants them blindness, restores to them the free choice of the will; for unbelief was not out of malice, but out of error, so that they may be corrected and then saved.
As it is written, in order to prove the gift reserved for them by God, he sets forth the example of the prophet Isaiah in the following words: that he may teach that by this grace through which the believing Jews were freed, we also may be freed; because it was not emptied, but always abounds. Therefore, he says:
(Vers. 27.)
(Verse 27) He shall come from Zion, who shall deliver, and turn away wickedness from Jacob: and this is my covenant with them, when I take away their sins. (Isaiah 59:28) The example of this remains always, as long as there are those who believe. For here the Lord Jesus, who is promised to come from heaven for the redemption of humanity, himself daily forgives the sins of those who turn to him: and he does not immediately condemn those who do not believe, but waits, knowing that they can come to the knowledge of God.
(Vers. 28.)
(Verse 28) Indeed, according to the Gospel, the enemies are because of you. The cause of their disbelief is the Gospel, so that their error and sin would reveal the way for the Gentiles to enter the faith before the appointed time, as I mentioned earlier. For it was necessary to preach first to all the Jews everywhere, and then finally the word of God had to be believed by the Gentiles. But because they did not believe, the kingdom was taken away from them and given to the Gentiles. Therefore, it warns not to insult those whose sin benefited the Gentiles; for they should be insulted whose sin caused harm to some. For there is no reason to rejoice in the treachery of those people, but rather to mourn if they delay in converting; just as the nations rejoiced in their sin because they were saved, so may they rejoice in their conversion, for it was through them that God's grace was more quickly received.
But according to the election of the beloved, on account of the fathers. Although the Jews have sinned gravely by rejecting the gift of God, and are worthy of death; nevertheless, because they are the sons of the good, who have received many benefits from God by virtue of their prerogative and merit, they will be received back into faith with joy; for in these, the love of God is awakened by the memory of the fathers.
(Vers. 29.)
(Verse 29.) For without repentance there are the gifts and calling of God. It is true, because the grace of God in baptism does not seek lamentation, or mourning, or any work; but only a heartfelt profession. For it is not because they had sinned gravely that they did not receive the promise of God, and because sins committed gravely do not lead to forgiveness except through weeping and lamentation; nor did they think that they were unable to receive mercy because they did not see them grieving; it shows that this is not required in the beginnings of faith; for the gift of God freely forgives sins in baptism.
(Vers. 30, 31.)
(Verse 30, 31.) For just as you at one time did not believe in God, but now have received mercy because of their disbelief, so these also have now not believed in your mercy, in order that they too may receive mercy. He recalls the unbelief of the Gentiles, so that they may not boast insolently against the Jews who did not believe, but rather delight in recognizing the promise of God. For just as you Gentiles once disobeyed God's word, but now have received mercy because of their disobedience, so they too have now disobeyed in order that by the mercy shown to you they also may now receive mercy. For God has consigned all to disobedience, that he may have mercy on all.
(Vers. 32.)
(Ver. 32.) For God has concluded all in unbelief, that he may have mercy on all. For the Gentiles that were of old did not know God, and by their own understanding served the creature, without the Creator. For this cause God delivered them up to shameful affections. For their women have changed the natural use into that use which is against nature. And, in like manner, the men also, leaving the natural use of the women, have burned in their lusts one towards another, men with men working that which is filthy, and receiving in themselves the recompense which was due to their error. And as they liked not to have God in their knowledge, God delivered them up to a reprobate sense, to do those things which are not convenient. Being filled with all iniquity, malice, fornication, avarice, wickedness, full of envy, murder, contention, deceit, malignity, whisperers, detractors, hateful to God, contumelious, proud, haughty, inventors of evil things, disobedient to parents, foolish, dissolute, without affection, without fidelity, without mercy. This is all to have ended in disbelief, so that the decree of the gift would come from God when everyone was struggling with doubt; so that the grace of the gift would be most welcome. Therefore, let no one boast; for it is wretched to be proud for one to whom it is unknown.
(Vers. 33.)
(Verse 33) Oh, the depth of the riches of the wisdom and knowledge of God! How unsearchable his judgments, and his ways beyond tracing out! He testifies to the surpassing greatness of God's wisdom and knowledge through all the praise of gratitude; for his counsel and judgment are unfathomable. For he knows from the beginning the thoughts and deeds of men; because neither the severity of justice alone can save the human race, nor can mercy alone lead to the advancement of merits, at each time he decided what should be preached: yet allowing each one his own judgment beforehand; for by the guidance of nature itself, justice is known. And because the natural authority of justice had become dulled by the habit of wrongdoing, the Law was given; so that the human race, terrified by the manifest terror of the Law, would be restrained. But because they did not restrain themselves, they were held captive by the Law; mercy was proclaimed, which would save those who took refuge in it, but would blind those who rejected it for a time, inviting the nations to the promise of those who had previously refused to follow the justice of God given through Moses; so that while they envy the salvation of these, they might reform themselves to the origin of the Savior promised in the Law by that very zeal for the root. This is the depth of the riches of the wisdom and knowledge of God, who has acquired many things for both Jews and Gentiles for life through providence.
(Vers. 34, 35.)
(Verse 34, 35.) 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 (Isaiah 40:13)? This is written in Isaiah. It is clear that only God knows all things and that he alone is in need of nothing, because all things are from Him. And because of this, His counsel is not comprehended or measured by anyone, because those on a lower level cannot know the mind of the one above. Finally, it seemed impossible to the believing Jews that it was God's plan and will for the redemption of the Gentiles: similarly, it seemed difficult and unbelievable to the Gentiles that the Jews, who did not believe, could be converted; or that believing Jews could be accepted, in order to be saved. Among other things, this is the hidden plan of God, which could not be understood.
(Vers. 36.)
(Verse 36) For from Him, and through Him, and in Him are all things: to Him be glory. By this reason, the sense and counsel of God cannot be investigated, He declared: For from Him, and through Him, and in Him are all things: to Him be glory. With this statement, He revealed the hidden meaning, which was hidden from the world; for since God is the creator of all things (for He made those things which were not, that they might exist), therefore all things are from Him. And since they are from Him, through His Son, who is of the same substance, they have come into being, and His work is the work of the Father. Therefore, because he himself operates through the Son, all things are through him. And because those things which are from God are through God, they are born again in the Holy Spirit, and all things are in him, because the Holy Spirit is also from God the Father; therefore, he knows those things which are in God. Therefore, the Father is also in the Holy Spirit; because what is from the Father to God cannot be anything other than God the Father.
And through this, to him be glory, because from him and through him and in him are all things. Therefore, those things that began to exist in order to be from him and through him and in him, cannot know his essence and purpose. But he knows all things, because all things are in him. He has revealed the mystery of God, which he said earlier should not be ignored by them.