Romans 11 · The Lantern

λεγω ουν μη απωσατο ο θεος τον λαον αυτου μη γενοιτο και γαρ εγω ισραηλιτης ειμι εκ σπερματος αβρααμ φυλης βενιαμιν

Since from the things said above the Jewish people might perhaps seem to have been cast off by God and to bear no hope, seeing that God has led them into jealousy by a no-nation, and into anger by a foolish nation, and has been made manifest to those who did not seek him, and has been found by those who did not ask after him — therefore the Apostle, wishing to remedy these thin…

This refers to what Paul said above. Only those Jews who have believed in the Lord will be counted as descendants.

After showing that the fall of the Jews is deplorable, though not entirely excusable, the Apostle now shows that it is not universal. First, he raises a question; second, he answers it, at God forbid; third, he draws a conclusion, at what then. First, therefore, he says: I say then: has God entirely cast away his people?

ουκ απωσατο ο θεος τον λαον αυτου ον προεγνω η ουκ οιδατε εν ηλια τι λεγει η γραφη ως εντυγχανει τω θεω κατα του ισραηλ λεγων

κυριε τους προφητας σου απεκτειναν και τα θυσιαστηρια σου κατεσκαψαν καγω υπελειφθην μονος και ζητουσιν την ψυχην μου

But lest it should seem a small thing that he taught by his own example that the people of God had not been cast off, the Apostle seeks stronger examples, and says: "Or do you not know what the Scripture says in Elijah? How he pleads with God against Israel? Lord, they have killed your prophets, they have dug down your altars, and I am left alone, and they seek my life.

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

In this intervention Isaiah alleges two things against them. First, the impiety they committed against the worship of God. In one way, by persecuting his ministers, to which he refers when he says: Lord, they have slain your prophets: has it not been told my Lord what I did when Jezebel killed the prophets of the Lord?

αλλα τι λεγει αυτω ο χρηματισμος κατελιπον εμαυτω επτακισχιλιους ανδρας οιτινες ουκ εκαμψαν γονυ τη βααλ

ουτως ουν και εν τω νυν καιρω λειμμα κατ εκλογην χαριτος γεγονεν

These are the things which the Apostle brings forward as an example for the present time. And he adds: "So therefore at this present time also a remnant according to the election of grace has been saved.

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

Then when he says, even so then, he adapts all this to the present situation. First, he sets out the adaptation, saying: even so then, at this present time also, in which a multitude of people seems to have gone astray, there is a remnant saved according to the election of God's grace, i.e., according to the gratuitous choice of God: you have not chosen me, but I have chosen yo…

ει δε χαριτι ουκετι εξ εργων επει η χαρις ουκετι γινεται χαρις ει δε εξ εργων ουκετι εστιν χαρις επει το εργον ουκετι εστιν εργον

And he added: "But if by grace, then no longer of works." It must be known that the works which Paul rejects, and frequently censures, are not the works of righteousness which are commanded in the law, but those in which they who keep the law according to the flesh glory — that is, either circumcision of the flesh, or the rite of sacrifices, or the observance of sabbaths and ne…

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

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

τι ουν ο επιζητει ισραηλ τουτου ουκ επετυχεν η δε εκλογη επετυχεν οι δε λοιποι επωρωθησαν

In these words the Apostle divides Israel into two parts: one of which he calls the election, which has obtained what it was seeking; the other he names "the rest," who not only did not obtain what they were seeking, but were blinded with a spirit of compunction.

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

Then when he says, what then, he draws the conclusion he intended. And first he sets it out, saying what then shall we say follows from what has been said? This, namely, that Israel, as far as the greater part of its people was concerned, has not obtained that which it sought, namely, justice.

καθως γεγραπται εδωκεν αυτοις ο θεος πνευμα κατανυξεως οφθαλμους του μη βλεπειν και ωτα του μη ακουειν εως της σημερον ημερας

But a question is raised for us: how can it seem to be said worthily of the good God that he himself gave to the remainder of Israel eyes with which they should not see, and ears with which they should not hear?

The rest were hardened through unfaithfulness, as it is written: "Unless you believe, you will not understand."It is God's prerogative to give them the spirit of stupor which they desired, for they have always disbelieved the words of God. If they had wanted to have a spirit of faith they would have received it.

Then when he says, as it is written, he clarifies the first part of the conclusion: first, on the authority of Isaiah; second, of David, at and David says. In regard to the first it should be noted that the Apostle bases himself on two passages from Isaiah. For it says in Isaiah: the Lord has poured out upon you a spirit of deep sleep (Isa 29:10).

και δαβιδ λεγει γενηθητω η τραπεζα αυτων εις παγιδα και εις θηραν και εις σκανδαλον και εις ανταποδομα αυτοις

σκοτισθητωσαν οι οφθαλμοι αυτων του μη βλεπειν και τον νωτον αυτων διαπαντος δια παντος συγκαμψον

Now therefore let us see how the sense of the chapter before us ought to be explained. The blindness of heart by which the remainder of Israel — that is, the part which did not believe — was blinded, he proves by two prophetic testimonies, the one which seems to be taken from Isaiah, and the one from David; and in both a single sense, in a certain way, is set forth.

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

Second, he mentions the weakening of their power to understand when he says: let their eyes be darkened, that they may not see, which is said more as a prediction than as a desire: having their understanding darkened (Eph 4:18).

λεγω ουν μη επταισαν ινα πεσωσιν μη γενοιτο αλλα τω αυτων παραπτωματι η σωτηρια τοις εθνεσιν εις το παραζηλωσαι αυτους

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

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

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

ει δε το παραπτωμα αυτων πλουτος κοσμου και το ηττημα αυτων πλουτος εθνων ποσω μαλλον το πληρωμα αυτων

"But if their transgression is the riches of the world, and their diminishment the riches of the Gentiles, how much more their fullness?" Consider in these things the wisdom of God, how with him not even transgressions and falls themselves turn out to be useless; but while each one transgresses out of the freedom of his own purpose, the dispensation of divine wisdom, in that ve…

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

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

υμιν γαρ λεγω τοις εθνεσιν εφ οσον μεν ειμι εγω εθνων αποστολος την διακονιαν μου δοξαζω

"For I say to you Gentiles: As long indeed as I am the apostle of the Gentiles, I will glorify my ministry, if by any means I may provoke to emulation my own flesh, and may save some of them." As we have often observed in this Epistle, Paul sometimes speaks on behalf of the Jews, sometimes on behalf of the Gentiles, and at times directs his discourse to one or the other of thes…

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

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

ει πως παραζηλωσω μου την σαρκα και σωσω τινας εξ αυτων

For this is what Paul also was doing, by teaching and instructing the Gentiles, whose apostle he was; nourishing the weak with herbs, feeding the little ones with milk, offering to the strong the stronger food of the word; and travailing again in birth with a mother's affection over those who erred and wavered in the faith and were reduced as it were to something abortive, unti…

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

Hence he adds: if, by any means, I may provoke to emulation them who are my flesh, i.e., the Jews, who are my kinsmen according to the flesh (Rom 9:3): do not despise your own flesh (Isa 58:7). And that they may emulate by good emulation, as is said in 1 Corinthians: emulate the better gifts (1 Cor 12:31).

ει γαρ η αποβολη αυτων καταλλαγη κοσμου τις η προσληψις ει μη ζωη εκ νεκρων

"For if the loss of them is the reconciliation of the world, what shall the receiving of them be, but life from the dead?" This is what the Apostle seems to me to show in these words: that, Israel having been cast off and the preaching necessarily transferred to the Gentiles, the world (that is, all the nations) has been reconciled to God, according to what is written: "For God…

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

Then when he says, for if, he assigns the reason for his interest, namely, that the conversion of the Jews would contribute to the salvation of the gentiles. Hence he says, for if the loss of them, i.e., their unbelief and disobedience, as a slave is said to be lost when he flees from the care and obedience of his master: my people have been a lost flock (Jer 50:6).

ει δε η απαρχη αγια και το φυραμα και ει η ριζα αγια και οι κλαδοι

And the Shepherd bade me call them as each one was placed. And they came, rank by rank, and gave their branches to the Shepherd.

"For if the first-fruits be holy, the lump also is holy; and if the root be holy, so are the branches;" So calling in this passage by the names of the first-fruit and root Abraham, and Isaac, and Jacob, the prophets, the patriarchs, all who were of note in the Old Testament; and the branches, those from them who believed.

Then when he says, for if the firstfruit, he proves the same thing by considering the status of the Jewish race. This he does in two ways. First, on the part of the apostles, when he says: if the firstfruit be holy, so is the lump also. That is called the representative portion which is taken from the whole lump of dough, as if for approval.

ει δε τινες των κλαδων εξεκλασθησαν συ δε αγριελαιος ων ενεκεντρισθης εν αυτοις και συγκοινωνος της ριζης και της πιοτητος της ελαιας εγενου

This truth, therefore, [he declares], in order that we may not reject the engrafting of the Spirit while pampering the flesh. "But thou, being a wild olive-tree," he says, "hast been grafted into the good olive-tree, and been made a partaker of the fatness of the olive-tree.

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

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

μη κατακαυχω των κλαδων ει δε κατακαυχασαι ου συ την ριζαν βασταζεις αλλ η ριζα σε

It displeases God if someone rejoices at the misfortune of others, as Solomon says. In any case, the Jews were not rejected for the sake of the Gentiles. Rather, it was because they were rejected that they gave an opportunity for the gospel to be preached to the Gentiles.

Believe me: as often as I see synagogues, I always have in my mind that which is said by the apostle, that we ought not to exult over the olive tree whose branches were broken, but to fear; since if the natural branches were cut off, how much more should we, who are grafted in from the wild olive, fear lest we become like our fathers, "a generation crooked and provoking, a gene…

Then when he says, but if you boast, he gives the reason for his admonition, saying: but if in spite of this admonition you boast by insulting the Jews, who stand upright or have been cut off, you should consider as a check to your boasting that you do not bear the root: but the root bears you, i.e., Judea did not receive salvation from the gentiles, but just the reverse: salva…

ερεις ουν εξεκλασθησαν οι κλαδοι ινα εγω εγκεντρισθω

A believing Gentile says that he can rejoice that the Jews did not believe, saying that their condemnation made room for the Gentiles. But the Jews were not condemned by God in order to let the Gentiles in. They condemned themselves by rejecting God's gift, and by doing that they gave the Gentiles an opportunity to be saved.

"Thou wilt say then," he goes on, "The branches were broken off that I might be grafted in." Again he establishes, by way of objection, the opposite to the former position, to show that what he said before, he had not said as directly belonging to the subject, but to draw them to him.

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

καλως τη απιστια εξεκλασθησαν συ δε τη πιστει εστηκας μη υψηλοφρονει αλλα φοβου

But I hear that some infect your number, and destroy the praise of a distinguished name by their corrupt conversation; whom you yourselves, even as being lovers and guardians of your own praise, should rebuke and check and correct.

"Well," he praises what they said, then he alarms them again by saying, "Because of unbelief they were broken off, and thou art grafted in by faith." So here another encomium, and for the other party an accusation. But he again lays their pride low by proceeding to say, "be not high-minded, but fear." For the thing is not matter of nature, but of belief and unbelief.

Then when he says, well, he excludes the objection. First, he assigns the reason why the Jews fell away and the gentiles were promoted, saying: well, i.e., it is good that God permitted branches to be broken off, so that you might be grafted in, but consider the cause of the breaking off of the branches.

ει γαρ ο θεος των κατα φυσιν κλαδων ουκ εφεισατο μηπως ουδε σου φεισηται

For if these men of old time, who preceded us in the gifts [bestowed upon them], and for whom the Son of God had not yet suffered, when they committed any sin and served fleshly lusts, were rendered objects of such disgrace, what shall the men of the present day suffer, who have despised the Lord's coming, and become the slaves of their own lusts?

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

The reason for this admonition is given when he says: for if God has not spared the natural branches, i.e., the Jews, who descended by natural origin from the patriarchs, but allowed them to be broken off, fear lest perhaps also he does not spare you, i.e., lest he permit you to be broken off because of unbelief: the jealously and rage of the husband will not spare on the day o…

ιδε ουν χρηστοτητα και αποτομιαν θεου επι μεν τους πεσοντας αποτομιαν επι δε σε χρηστοτητα εαν επιμεινης τη χρηστοτητι επει και συ εκκοπηση

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

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

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

και εκεινοι δε εαν μη επιμεινωσιν τη απιστια εγκεντρισθησονται δυνατος γαρ εστιν ο θεος παλιν εγκεντρισαι αυτους

ει γαρ συ εκ της κατα φυσιν εξεκοπης αγριελαιου και παρα φυσιν ενεκεντρισθης εις καλλιελαιον ποσω μαλλον ουτοι οι κατα φυσιν εγκεντρισθησονται τη ιδια ελαια

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

Their fathers had fallen away from nature because they had forgotten the law of nature, and when their habits had become fixed through repeated sinning, they came to be bitter and unproductive, as it were, by nature."And grafted, contrary to nature." … It is against nature to graft a wild olive tree into a cultivated olive tree, because the branch usually alters the effectivene…

Second, by arguing from the lesser, saying: for if you, O gentile, were cut out of the wild olive tree, i.e., from gentileness, which by nature was not fruit-bearing, not as God made nature, but because it was spoiled by sin: they were a wicked generation, and their malice natural (Wis 12:10); we were by nature children of wrath (Eph 2:3); and were grafted into the good olive t…

ου γαρ θελω υμας αγνοειν αδελφοι το μυστηριον τουτο ινα μη ητε παρ εαυτοις φρονιμοι οτι πωρωσις απο μερους τω ισραηλ γεγονεν αχρις ου το πληρωμα των εθνων εισελθη

"For I would not have you ignorant, brethren, of this mystery, that you be not wise in your own conceit: that blindness in part has happened to Israel, until the fullness of the Gentiles should come in: and so all Israel should be saved, as it is written: There shall come out of Sion he who shall deliver and shall turn away impieties from Jacob: and this is my covenant with the…

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

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.

και ουτως πας ισραηλ σωθησεται καθως γεγραπται ηξει εκ σιων ο ρυομενος και αποστρεψει ασεβειας απο ιακωβ

και αυτη αυτοις η παρ εμου διαθηκη οταν αφελωμαι τας αμαρτιας αυτων

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.

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

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).

κατα μεν το ευαγγελιον εχθροι δι υμας κατα δε την εκλογην αγαπητοι δια τους πατερας

αμεταμελητα γαρ τα χαρισματα και η κλησις του θεου

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.

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.

ωσπερ γαρ και υμεις ποτε ηπειθησατε τω θεω νυν δε ηλεηθητε τη τουτων απειθεια

"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.

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.

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.

ουτως και ουτοι νυν ηπειθησαν τω υμετερω ελεει ινα και αυτοι ελεηθωσιν

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 we…

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.

συνεκλεισεν γαρ ο θεος τους παντας εις απειθειαν ινα τους παντας ελεηση

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…

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.

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).

ω βαθος πλουτου και σοφιας και γνωσεως θεου ως ανεξερευνητα τα κριματα αυτου και ανεξιχνιαστοι αι οδοι αυτου

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.

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.

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.

τις γαρ εγνω νουν κυριου η τις συμβουλος αυτου εγενετο

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 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.

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?

η τις προεδωκεν αυτω και ανταποδοθησεται αυτω

And in like manner also, "Or who has first given to him, and it shall be recompensed to him?" is to be understood. For no one has first bestowed anything upon his Maker: since even this very thing that he is, each one has received from his Creator.

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.

οτι εξ αυτου και δι αυτου και εις αυτον τα παντα αυτω η δοξα εις τους αιωνας αμην

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.

"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.

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.

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