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Rom.11:1. So, I ask: has God really rejected His people? No way. For I also am an Israelite, from the seed of Abraham, from the tribe of Benjamin. Rom.11:2. God did not reject His people, whom He knew in advance. Having called the Jews a disobedient people, he presents himself as doubting, saying: were the promises of God not fulfilled because the people of Israel became disobedient? No, he answers. God did not reject His people, “whom He knew in advance,” that is, whom He knew were capable of accepting faith. “For I also am an Israelite.” Then, so that no one objects: are you the only people? adds: God did not reject His people, that is, others besides me, there are three thousand, there are five thousand, there is a great multitude of the people who believed, as the Acts of the Apostles show (Acts 2:41, 4:4, 5:14). Or do you not know what Scripture says in the story of Elijah? how he complains to God about Israel, saying: Rom.11:3. God! They have killed Your prophets, They have destroyed Your altars; I am left alone, and they are looking for my soul. Rom.11:4. What does God's answer tell him? I have reserved for Me seven thousand men who did not kneel before Baal. They could object to the apostle: what are you saying, Paul? Do you really believe that in three, five thousand, in a great multitude of people, that people is likened to sand and stars? Therefore he says: and under Elijah no more than seven thousand were saved; but Elijah did not know them either. And now there are probably many who believe. If you don't know them, it's not news: neither did Elijah know them. At the same time, inconspicuously touching another object with a word, he shows that the murder they committed had long been predicted from above. Namely, so that they would not say: we killed Christ as a deceiver, he asks: how did your ancestors kill the Old Testament prophets? Were they really deceivers? Did they boldly upset? But how did your ancestors excavate the altars? Were the altars also insulted? And how did they try to kill Elijah himself, who was jealous of the Jews and famous for his miracles? If in those times when there were so many vicious people, the Lord chose for himself only seven thousand, as Scripture shows, that is, the revelation and word of God, then there is nothing new at all if He now chooses only the worthy. This explains further. Rom.11:5. So at this time, according to the election of grace, a remnant has been preserved. And now, he says, there is a “remainder,” that is, the best. When the milk is winnowed, the remainder is grain. Likewise, God, rejecting the bad, leaves for himself the worthy. When he said: “by election,” he showed the diligence of those being saved, because they became worthy of election as a result of their diligence, and when he said “grace,” he meant the gift of God. Rom.11:6. But if by grace, then not by works; otherwise grace would no longer be grace. This shows that those Jews who did not believe have no excuse. You cannot, he says, say that God demanded deeds and labors from you. Everything is a work of grace. Why don’t you want to be saved when such a benefit is offered to you without requiring any work from you? Therefore, those who wanted to were saved. These are the people of God. This means that God did not reject His people worthy of salvation. But if it is by works, then this is no longer grace; otherwise the matter is no longer a matter. If we pleased God with works, then grace would no longer be appropriate; and if there is room for grace, then there is no longer work and work is not work. For where there is grace, work is not required; and where there is business, there is no grace. Rom.11:7. So what? Israel did not receive what it sought; the chosen ones received Having explained what grace is, that is, that it is the gift of God apart from works, he says that the Israelites, seeking righteousness, did not receive it, because they sought it badly and from works, which is why it is impossible to receive it. “The elect have received.” The word “received” shows the greatness of the blessings and the fact that everything is the work of God’s grace. And in ordinary conversation we say: he made a profit, that is, he acquired the benefit without difficulty. Rom.11:8. as it is written: God gave them a spirit of slumber (κατανύξεως), eyes with which they do not see, and ears with which they do not hear, even to this day. He brings Isaiah as a witness to their blindness, so that it does not seem that he is speaking his own way. The words “God gave” are said instead of “provided,” that is, he allowed, allowed them to have a “spirit of sleep.” Insensibility refers to such a habit of the soul towards evil that is incorrigible and irreplaceable; for to be insensitive (κατανύσσεσθοα) means to be infected or cling to something. They, having eyes to see miracles and ears to hear the teaching of the Lord, did not use either one or the other as they should. They did this not in relation to Christ alone, but also in relation to the apostles. “Even to this day,” it says. Rom.11:9. And David says: let their table be a snare, snares and a noose for their retribution; Rom.11:10. let their eyes be darkened so as not to see, and let their back be bent forever. Since they, he says, are indispensable in malice, they will be subjected to extreme punishment. “Their meal”, that is, all the benefits and fun will turn into the opposite; they will be caught in the net and caught, becoming easily captured and overcome by everyone and always having temptations and stumbling blocks in their life. And so that it could be seen that they would tolerate this for their sins, he said: “in retribution.” In addition, their eyes, both spiritual and physical, were darkened by disasters. And their backbone is bent, for they are in such slavery to the Romans that will never end. This means the word “forever”, that is, they will never be freed from that slavery. Rom.11:11. So I ask: did they really stumble in order to completely fall? No way. Having sufficiently reproached the Jews, he now comes up with a consolation for them and asks: “Have they really stumbled in order to completely fall?” - that is, have they really sinned so much that it is no longer possible to heal them in any way. They stumbled, but their fall was not such that there was no means to correct the matter. At the time of the end of the world, as will be seen later, they too will be saved. Rom.11:11. But from their fall the salvation of the Gentiles is to arouse jealousy in them. Here he wants to accomplish two tasks: firstly, to console the Jews, and secondly, to curb the arrogance of the pagans. He says: salvation became the property of the pagans when the Jews stumbled and did not believe. In order, the Jews should have been saved first, and then the pagans; but since the Jews turned out to be unbelievers, the pagans were chosen. This is indicated in many places in the Gospel. And the pagans were saved “in order to arouse jealousy in them,” that is, so that the Jews would be stung by the honor shown to the pagans and be convinced to come to Christ, at least out of competition with them. Rom.11:12. If their fall is wealth to the world, and their lack of wealth is wealth to the Gentiles, then how much more is their fullness. If, he says, the Jews, having stumbled, prepared salvation for the pagans, and the pagans were accepted when the Jews were rejected, and the fall of the Jews became the wealth of the pagans, then much more “their fullness,” that is, when they, having turned, will all be saved. He says this to please the Jews and to console them. For although the Jews fell, the pagans would not have been saved if they had not had faith. Rom.11:13. I'm telling you, pagans. As the Apostle of the Gentiles, I glorify my ministry. Rom.11:14. Will I not arouse jealousy in my relatives according to the flesh and save some of them? Again, comforting the Jews, he crushes the arrogance of the pagans, saying: I praise you for two reasons: firstly, because, having been appointed as your teacher, I have the need to glorify “my ministry,” that is, you, and secondly, because I mean to arouse “my relatives according to the flesh”—the Jews—to jealousy. With the word “flesh” he showed his kinship with the Jews and his tender love for them. “And shall I not save” - he did not say: all, but: “some”. For it unnoticed reveals their hardness of heart; because it could happen that some, inflamed by competition, would imitate the pagans and believe. Rom.11:15. For if their rejection is the reconciliation of the world, then what will there be acceptance if not life from the dead? If, he says, being angry with them, he gave so much to others, and made enemies friends, then what does he not give when he accepts them? Then there will be “life from the dead,” that is, endless benefits; for they are indicated by the word “life”. At the same time, it also hints at something more sublime, namely, that just as the resurrection from the dead will not depend on the acceptance of the Jews, so the salvation of others will not depend on them if they do not have faith. All this seems to speak in favor of the Jews, giving them a refreshing drink, as doctors often do with the seriously ill. Rom.11:16. If the first fruit is holy, so is the whole; and if the root is holy, so are the branches. He calls the patriarchs “the firstfruits” and “the root,” and “whole” and “branches” those of their descendants who believed. So, he consoles the unbelieving Jews, saying: you too will be holy if you believe. For it is necessary that the whole and the branches be like the firstfruits, that is, this is the firstfruit, and these are the root. If you have not become like them, then this is a sign of great depravity. Rom.11:17. If some of the branches were broken off, and you, a wild olive tree, were grafted into their place and became a sharer of the root and juice of the olive tree, Rom.11:18. then do not be arrogant before the branches. He called the infidel Jews broken branches; for they have become unworthy of the holy root. And he said beautifully: “they broke off”; for God never so rejected them, although they sinned in many ways. And instead of them, who were broken off, you, a pagan, are grafted in, he says. He did not say: you are planted, but: “grafted in,” and thereby offends the Jew and shows that on the tree of the Jew, that is, on the patriarchs, a pagan stands and “became a sharer of the root and sap,” that is, he achieved from God the same nobility and glory as the Jews. So, do not be arrogant or conceited before the branches. If you are arrogant, then remember that it is not you who holds the root, but the root of you. What good does this do to the broken branches? After all, it is characteristic of the root to hold. Do you see how he only apparently praises the Jews, trying only to console them? However, this also encourages the Jews to be jealous, showing the harm they have suffered and how others have received their property and own it. Rom.11:19. You will say: “The branches were broken off so that I could be grafted in.” Rom.11:20. Fine. They were broken off through unbelief, but you hold on by faith: do not be proud, but be afraid. Here he proves that the pagans were not chosen to replace the Jews because the Jews sinned, but because of the faith that the pagans discovered. So, where he seems to overthrow the pagan, he shows that the fall of the Jews was not excusable. But he corrects both. You, pagan, will you say that branches were broken off so that they could be grafted in on you? Yes, they broke off, but through their unbelief, and not because God owes you that honor: for “you hold on by faith,” having been grafted into the root. Therefore, “be afraid,” because grafting is not a matter of nature, but of faith. Rom.11:21. For if God did not spare the natural branches, then see if He will also spare you. The Jews were sons of the patriarchs by nature, but they were broken off through unbelief. Be all the more afraid, you grafted one, whether God will spare you in the event of your fall. Rom.11:22. So you see the goodness and severity of God: severity towards those who have fallen away, but kindness towards you, if you continue in the goodness of God; otherwise you too will be cut off. Rom.11:23. But even those, if they do not remain in unbelief, will be grafted in, because God is able to graft them in again. Didn't say; “you see” your merit, but: “the goodness of God”; for everything is a work of God’s grace. And try to remain - I didn’t say: in faith, but: “in goodness,” that is, until the end of your life, do things worthy of God’s love for mankind. If you do not do this, you will be cut off. So the Jews would have been grafted in if they had not continued to remain in unbelief; for it was not God who cut them off first, but they themselves fell away and were cut off by their unbelief. Saying that “God did not spare” means that God does not have mercy on the Jews, but considers them unworthy of communication and the company of their holy ancestors. Paul very wisely frightens the pagan with what happened to the Jews, and in the Jew, by the example of what happened to the pagans, he inspires the courage to instill faith and encourages him with trust in the power of God. God is strong, he says, to graft them in; He does everything that exceeds our hopes. Rom.11:24. For if you were cut off from the olive tree that is wild by nature, and were not grafted into the good olive tree by nature, much more will these natural ones be grafted into their own olive tree. If, he reasons, if you, a pagan, who by nature is akin to evil and who has ancestors like the wild olive tree, are cut off from them by faith, and, which was not in your nature, are grafted into a good olive tree, that is, to the patriarchs, then how much more will the Jew, who is by nature akin to goodness, return to his olive tree, that is, to his fathers? When you hear that Paul says: “by nature,” then understand: it is natural and consistent, for example: it was natural that the son of holy Abraham should be holy. On the contrary, understand the expression: “not by nature”: unnatural and inconsistent, for example: it is unnatural for the son of a nasty pagan to be a saint. Rom.11:25. For I do not want to leave you, brethren, ignorant of this mystery, so that you do not dream about yourself, that the hardening has happened in Israel in part, until the time when the full number of the Gentiles comes in; Rom.11:26. and so all Israel will be saved. Here the unknown and hidden is called mystery. What is this secret? The fact is that the Jews did not all disbelieve, but they became somewhat hardened. Of these, many believed, about whom, as stated above, God knew in advance, and many will believe later; for the Israelites are hardened until all the Gentiles, whom God foreknew, shall be saved; then all Israel will be saved, obviously by believing. As it is written: The Deliverer will come from Zion and will turn away wickedness from Jacob. Rom.11:27. And this is my covenant to them, when I take away their sins from them. Again he brings Isaiah, who exclaims that he will come from Zion who can save and cleanse the sins of the Israelites. When will this be? “When I take away their sins from them,” that is, when I merit their remission through baptism. Therefore, although they have not received remission of sins now (for they are hardened), this will be fulfilled later. Rom.11:28. In regard to the gospel, they are enemies for your sake; and in relation to election, beloved of God for the sake of the fathers. Rom.11:29. For the gifts and calling of God are irrevocable. Since, he says, you submitted to the Gospel and were accepted by God, they became more stubborn and recoiled more 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. Rom.11:30. Just as you were once disobedient to God, but have now received mercy because of their disobedience, Rom.11:31. so they too are now disobedient, so that you may have mercy, so that they themselves may receive mercy. You, he says, who were formerly called pagans, did not want 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 received mercy. But your pardon will also be their pardon: they will compete with you and believe, and thus will be worthy of your pardon. Rom.11:32. For God imprisoned everyone in disobedience in order to have mercy on everyone. That is, he exposed and declared disobedient in order to save some through the stubbornness of others. For before, when the pagans were disobedient, he saved, as it is said, the Jews; again, when the Jews did not obey Christ, the pagans were saved, and when the pagans were saved, the Jews, competing with them, would be saved, and thus everyone would receive mercy. Rom.11:33. Oh, the depth of wealth and wisdom and knowledge of God! How incomprehensible are His destinies and unsearchable His ways! Reflecting on the economy of God from the beginning of the world, about how God arranges the opposite through the opposite and through some disobedient shows others to be obedient, I came to amazement, confirming that the One who so arranges our affairs will certainly arrange the future salvation of the Jews. “Wealth” refers to goodness, the depth of which only leads to amazement, and the greatness of which is unknown: for to enrich the pagans in this way is a matter of wealth. Along with goodness, one is amazed at the “wisdom” by which God governs our lives and has made the ignorant pagans wise, and the “knowledge” by which He knows what is good for everyone. About the ways he did not say: incomprehensible, but: “unsearchable,” that is, they cannot even be explored. “His ways,” that is, the methods of house-building, not only cannot be comprehended, but even explored, that is, one cannot even see a trace of them. Rom.11:34. For who has known the mind of the Lord? or who was His counselor? Rom.11:35. Or who gave Him in advance that He should repay? He alone, he says, knows His works, and besides Him no one else. Being wise, He does not borrow wisdom from council with others, but He was and is self-sufficient in Himself. He is also the source of all blessings, and whatever He gives, He gives not as obligated to reward, like one who took something from another, but according to His goodness. For “who gave it in advance to Him,” that is, to God, so that it would be repaid to him? that is, so that the benefit bestowed by God is considered a return to the one who gave? Rom.11:36. For all things are from Him, by Him and to Him. He Himself is the source of everything: this means: “from Him.” He is the support of everything: this means: “To Him.” Everything had its beginning from Him, and was created by Him, and everything stands and rests, relying on Him as its foundation. To him be glory forever, amen. It is Paul's custom to end his speech with thanksgiving when he speaks about something important. This is what he does now. Since he was filled with amazement at the goodness, wisdom, knowledge and methods of God’s economy, he finally glorified God, thereby teaching us to thank God for great blessings and glorify Him with words and life. You might be interested in: