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The Divine Apostle clearly proved that the incarnation of our God and Savior is necessary and brings untold benefits to believers. For he denounced the Jews as being subject to great accusations as a result of the law, and all others as having transgressed the natural law, and, having revealed the punishment that threatened them, he provided them with the gifts of gospel grace and showed them salvation from faith. And so that the Jews would not be indignant, supposing that the law was accused, and the heretics, armed against the Old Testament, would not turn the comparison made by the Apostle into a reason to slander the law, of necessity he proved the benefit of the law and crowned it with many praises. Since the Jews, exposing the Patriarch Abraham and the promises given to him by God, also attempted to prove that the apostolic preaching was contrary to these promises, as being offered, contrary to God’s promise, to the pagans, then, of necessity, he puts forward their objections and very wisely resolves them, by the way, using both the evidence of Scripture and ancient examples and clearly showing the truth of the Divine promises. Intending to blame the unbelief of the Jews, he first reveals the love that he has for them and says: Rom.9:1. I speak the truth about Christ, I do not lie, my conscience obeying me through the Holy Spirit. The Apostle showed that what he wanted to say would be free from lies and adorned with truth, because he called upon the grace of God’s Spirit and his conscience as a witness, with all this convincing him not to accept the word with unbelief. Rom.9:2. As sorrows are a great and never-ending illness to my heart. The composition of this speech is incomplete; it would be necessary to add: “I have unceasing sadness due to either the rejection or unbelief of the Jews”; but, observing caution, the Apostle did not use these sayings, but the meaning of what was said makes it clear from the following words. And he says this: Rom.9:3. I would pray for myself to be excommunicated (άυάθε µ α είυαι) from Christ, according to my brethren, my relatives in the flesh. The word "anathema" has a double meaning. For that which is dedicated to God is called “anathema,” and that which is alien to it has the same name. And the second meaning was taught to us by the divine Apostle in the Epistle to the Corinthians: If anyone does not love our Lord Jesus Christ, let him be cursed (άυάθε µ α) (1 Cor. 16:22). And the first is taught to us both by general custom (because we call what is offered to God άυαθή µ ατα), and by the God of all Himself, who commanded that Jericho should become a cursed city (άυάθε µ α) (Joshua 6:16). Here Blessed Paul used the word in the second meaning, making it known what kindness he had towards his fellow tribesmen. And he did not say: “I would like to,” but: I would pray to be alienated from Christ, so that my relatives in the flesh, having become close to Him, would reap the fruit of salvation. Very opportunely, I also added this: I myself, recalling what has already been said about love for Christ and as if saying: “I, whom neither life nor death, nor present, nor future, nor any other creature can separate from the love of God, even about Christ Jesus, would very willingly be separated from Christ for the sake of the salvation of the Jews.” It is clear that he did not prefer them to the Savior, but, expressing only his love and commitment to them, he said this, wanting to see that everyone would submit and willingly accept the saving sermon. Trying to make his word convincing, he points to their former nobility and the wealth of God-given gifts and says: Rom.9:4. The same is the essence of Israel, For this name was also named because it was given by God to the forefather and passed on to the descendants as an inheritance. because they received this name too; it is said: My son is the firstborn Israel (Ex. 4:22). For they became famous through miracles. For he promised to give them not only the old but also the new covenant; it is said: I command the house of Israel with a new covenant, not according to the covenant which their father commanded (Jer. 31:31-32); but they themselves did not want to accept it. because the law of Moses gave them. because, preferring them to other peoples, he taught them legal sacred rites. Both given by God to the fathers and proclaimed by the prophets. Those glorious and eminent ones, whose God God called Himself. Then, in conclusion, the Apostle set forth the greatest of blessings. and from them is Christ according to the flesh, Who is God blessed above all forever, amen. And although this addition according to the flesh was enough to allow one to see the Divinity of the Lord Christ? however, as at the very beginning, having said: who was of the seed of David according to the flesh, the Apostle added: the betrothed Son of God with power (Rom. 1:3-4), so here, having said: according to the flesh, he added: Blessed is God over all forever, Amen, and showing the difference of natures, and teaching that the Jews have good reason to weep, because from them is according to the flesh God is above all, and they have lost this nobility and become alien to this kinship. And the Apostle is likened to weeping women, who, in their lamentations over the dead and mourned, depict the beauty of the body, and flourishing age, and the celebrity of their ancestors, and wealth, and power. Having thus discovered his tender love for the Jews, he begins to express the thought he proposed. Rom.9:6. Not as if the word of God had fallen away, that is, I would not only wish, but would also pray to be alienated from Christ, if only through my alienation the Jews would receive the promised benefits. However, although they contradict and do not want to reap the fruits of salvation, the promises given to the fathers remain true. Why? Not all that exist are of Israel, but these are Israel. God seeks kinship not by nature, but by virtue. Then the Apostle expounds this more clearly. Rom.9:7. Not before are the seed of Abraham, all the children, that is, children of God? for this the Apostle makes clear in a few words. but in Isaac your seed will be called. (Gen. 21, 12) And having brought this promise of God, he reveals it and explains it by interpretation. Rom.9:8. That is to say, not the children of the flesh, these are the children of God: but the children of the promise are due to the seed. The Apostle calls those born according to the natural order children of the flesh, and children of promise those made sons by grace. Rom.9:9. For this is the word of promise: I will come at this time, and Sarah will have a son. (Gen. 18, 14) For when nature refused, through God’s generosity Abraham became the father. He says this because Ishmael was the son of Abraham and the firstborn son. So, why do you think highly of yourself, O Jew, as if you alone are called the seed of Abraham? If you think that Ishmael, as a half-slave, should be excluded from the family line, then you think it is unfair, because Divine Scripture usually traces genealogy from fathers, and not from mothers. The Divine Apostle could present on Wednesday those born of Keturah and show that although they were born of a free woman, they are not called the seed of Abraham. It would not be difficult for him to point out that the twelve sons of Jacob were born from different mothers, four of them were half-slaves, and all were called Israel, and suffered nothing from the slavery of their mothers. But, pronouncing the reproof with frugality, he put it aside, and won the victory with the multitude remaining at hand. For, citing what God said to Abraham: This seed will be called Isaac, shows that his family did not all participate in this blessing. One of his sons received the blessing, but the other lost it. This is what the Apostle added. Rom.9:10. Not exactly, but also Rebekah from the same bed of Isaac our father had: Rom.9:11. having not yet been born, nor having done anything good or evil, so that by election the offer of God may remain, Rom.9:12. not from works, but from the Caller who spoke to her: for the greater will work for the lesser. If you think, says the Apostle, that Isaac, for the sake of Sarah, is preferred to Ishmael and the children of Abraham born of Keturah, then what can you say about Rebekah? For here there is one mother, one father, and one conception, because the children are twins. The Apostle expressed this in the words: from one bed, that is, Rebekah conceived both at the same time. However, one is God-loving, and the other is not worthy of God’s care for him. And God did not expect a test in reality, but, when they were still carried in the womb, he foretold their difference. He foretold, foreknowing their predisposition, because this election is not contrary to justice, but is consistent with human predisposition. Then the Apostle gives prophetic testimony. Rom.9:13. As it is written: I loved Jacob, but I hated Esau. (Mal. 1, 2) Therefore, God does not pay attention to nature, but seeks a single virtue. The Apostle confirms this with many proofs. Rom.9:14. What are we talking about? Is food not right with God? It won't happen. In the Divine definition, says the Apostle, there is no untruth; on the contrary, it is decorated with justice. And having the opportunity to show this and make it clear that it is not usual for the God of all to look at nature, but He seeks good will, and also to remind the Jews that they were repeatedly betrayed to numerous enemies, without using any mercy for the sake of their ancestors, because they were not jealous of their virtues, and when they were all betrayed to the Babylonians, Abimelech, a slave and an Ethiopian received salvation for piety - the Apostle does not do this, not wanting to amaze them, but shows that God’s dispensations exceed human thought and that many dare to commit crimes, but not everyone suffers punishment. For even in the desert, very many worshiped the image of the calf as God, but not all were punished, but some suffered punishment, while others were saved by their executions. Thus, by punishing Pharaoh, God brought benefit to many through this. This is what the divine Apostle expounded; says this: Rom.9:15. Moses says: I will have mercy on him if I have mercy, and I will show mercy on him if I have mercy on him. God said this at the merging of the calf. But the Apostle, of necessity, also mentioned Moses, in order to prove to both those who spoke and those who heard the authenticity of what was said. Then he draws a conclusion. Rom.9:16. Moreover, there is neither a going nor a current, but a merciful God. And it does not provide a solution, but strengthens the issue by adding new proposals. Rom.9:17. For the Scripture of Pharaoh says that I have raised you up for this, that by you I will show My power, and that My name may be proclaimed throughout all the earth. Then he continues to draw conclusions again. Rom.9:18. In the same way, even if he wants, he has mercy; but if he wants, he hardens. Here, says the Apostle, are the clear passages of Scripture, for, having taken them from no other source, I bring them to you; I hear God Himself say: I will have mercy on him if I have mercy, and I will show mercy on him if I have mercy on him. They also spoke what was said about Pharaoh. He, leaving Ishmael and those born of Keturah, chose Isaac; He preferred Jacob over Esau, although they were given a device in the same womb at the same time. Therefore, why are you surprised if God has done the same thing now? And those of you who believed, he chose, and those who did not accept this ray of light, he rejected? But the Apostle does not say this yet, but increases the difficulty of the questions and says: Rom.9:19. Speak to me: why is he still reproaching? Who can resist His will? For if He wills and has mercy, and He wills and hardens, then human disposition depends on His will. If this is really so, then it is not right that He imposes punishments on those who sin, because it is impossible to resist what He pleases. So the Apostle, having increased the difficulty with many questions and presented all the objections, added: Rom.9:20. Moreover, O man, who are you against answering God? Since you said, says the Apostle: Whoever can resist His will, then tell me who you are? Isn't it a man? Therefore, how do you respond and enter into the study of the Divine economy? If you were not free and did not choose what you should do according to your own will, but out of necessity slavishly followed God’s will, you would remain silent, like inanimate creatures, loving what is happening according to God’s economy. But since you are respected by reason, you say and do what you please, and do not love what is happening, but seek the reasons for God’s dispensations. The food says to the one who created it, why did you create me? Rom.9:21. Or should the bastard in the mud not have the power, from the same confusion to create a vessel in honor, but not in honor? Look at the clay of a poor man: it, as if it does not have reasonable prudence, does not contradict the worker, but if it is assigned to the making of a vessel and a dishonest one, it accepts in silence what is done to it. And you resist and contradict. This means that you are not bound by natural necessity, you are not breaking the law against your will, but you arbitrarily love wickedness and, of your own free will, take upon yourself the labors of virtue. Therefore, the verdict of the God of all is right and fair; He lawfully punishes those who sin as those who arbitrarily dare to do so. There is justice in love for mankind, because by borrowing a reason from us, God shows mercy. Others say that this: Moreover, O man, who are you against answering God? - said in the form of a reproach. For the Apostle, they say, reproaching the inquisitive researchers of the affairs of God and showing their insignificance, because human nature is no different from decay, then added a solution. The solution is this: Rom.9:22. Even if God showed His wrath and revealed His power, He endured with much longsuffering the vessels of wrath, perfected for destruction: Rom.9:23. And let the riches of His glory speak upon the vessels of mercy which are prepared beforehand for glory: Rom.9:24. They also called us not only from the Jews, but also from the tongue. God is not the author of Pharaoh’s wickedness, says the Apostle; On the contrary, God is guided by His usual long-suffering, but Pharaoh considered this long-suffering to be weakness and, because of it, increased his disobedience. However, the Ruler of all, like the wise one, justly imposed punishment on him and, out of his wickedness, prepared healing medicine for others. And just as doctors do not create vipers themselves, but prepare medicine from them that is useful to people, so although God wanted Pharaoh not to suffer punishment, however, since he crawled towards great atrocity, he imposed all kinds of punishments on him and showed all people His own strength. Therefore it is said: For this purpose I have raised you up, so that by you I will show My power, and that My name may be proclaimed throughout all the earth. This means that he allowed you to have royal power, and when he could have prevented you, he did not prevent you, foreseeing the future benefit from this for others. The Apostle calls those who became vessels of wrath, perfect for destruction, those who became this by their own free will. He also wrote this to Timothy: In the great house there are not only vessels of gold and silver, but also wood and clay, and things for honor, and things not for honor (2 Tim. 2:20). And teaching that a person voluntarily becomes one or the other, he added: If anyone cleanses himself of these, the vessel will be an honor, sanctified, and useful to the ruler, prepared for every good work (21). So he writes to the Corinthians: If anyone builds on this foundation gold, silver, honest stone, wood, hay, reeds (1 Cor. 3:12), clearly making it clear to see the freedom of people. Thus, he called those worthy of God’s love for mankind vessels of mercy. And this: already prepared for glory, gives us to understand God’s foreknowledge. The Apostle said the same thing above: whom He foreknew, and created conformed to the image of His Son (Rom. 8:29). For the purpose of the Apostle is to show that God alone knows those worthy of salvation, and none among men. Having said that he called us not precisely from the Jews, but also from the tongue, he confirms this word with the testimony of Scripture and says: Rom.9:25. Just as in Hosea he says: I will call my people not my people, and not my beloved, beloved. Rom.9:26. And it will be in the place where it was said to them, “You are not my people; there you will be called sons of the living God.” God did not say this about the pagans, but about the Jews themselves. For, having ordered Hosea to take a wife who was a harlot, and an adulterer at that, he ordered the children born to be named this way: a son - not human, and a daughter - unloved, predicting what would happen to the Jews; and at the same time he also promised them good things for them, namely, that not men would be called people, and not beloved would be called beloved. Therefore, look, says the Apostle, and you did not always use the same thing, but sometimes you were called people, sometimes not people, and again people; sometimes a beloved, then not a beloved, and again a beloved. Therefore, nothing strange is happening at the present time. For by custom you are rejected; but if you wish again, you will be called both people and beloved, because the pagans, who were not people, are now called people. But the Apostle also gave other evidence of his word. Rom.9:27. Isaiah cries out for Israel: Though the number of the children of Israel be like the sand of the sea, the remnant will be saved: Rom.9:28. For the Lord will create a shortened word on the earth. The Apostle brought this testimony especially opportunely, letting us know that God from the beginning foresaw both those who came to faith and those who were sick with unbelief. Since the Jews said that not many of them accepted the sermon, while others were fleeing it as a deception, he showed that this had been foretold from ancient times and that if they surpass every number in multitude and become like the sand of the sea, then not all will receive salvation, but only those who are adorned with faith, because the Prophet called faith by an abbreviated word. For what the law taught with many commandments and could not achieve perfect salvation, in this the confession of Christ succeeded and brought faith. Faith is shortened and has no need for long detours; judged by the disposition of the soul and preached by the tongue. Rom.9:29. And as Isaiah prophesied: had not the Lord of hosts left us seeds, as Sodom they would have been, and as Gomorrah they would have been like. (Isa. 1:9) The Prophet, whom he called above a remnant, also called the same ones a seed; for their sake, he says, the Jews will not tolerate the same thing as Sodom and Gomorrah, for they suffered final destruction. Thus, the Apostle, having taught that the God of all does not look at kinship by nature, but seeks the communion of faith, sets out more clearly why the Jews lost the nobility of their ancestors, and the pagans became partakers of salvation, and says: Rom.9:30. What are we talking about? Like the pagans, who do not persecute the truth, they comprehend the truth, the truth that comes from faith. Rom.9:31. But Israel, persecuting the law of righteousness, did not comprehend the law of righteousness. Know, says the Apostle, that faith is the cause of good things for the pagans, for it has made them worthy of truth by grace; Although Israel had a law and sought righteousness according to the law, it did not achieve its goal and did not obtain righteousness. Then the Apostle asks the question again. So it would be desirable for you to know the reason for this? Not from faith, but from the works of the law! They thought that living according to the law was enough for them to acquire righteousness, and they neglected faith. And therefore they did not become partakers of the gifts of faith and did not acquire the truth of this life. Then the Apostle explains why they did not take advantage of the benefits of faith. Having stumbled over a stumbling stone, Rom.9:33. as it is written: Behold, I lay in Zion a stone of stumbling and a stone of offense: and whoever believes in it will not be put to shame. (Isa. 28:16) Those who usually stumble are those who turn their thoughts to something else and do not want to consider the path. This happened to the Jews. For, chasing excesses in the law, they did not want to see the stone predicted by the prophets, although it was clearly foretold to them that those who believe in Him will be rewarded with the greatest blessings; for the Prophet expressed this in the word: He will not be ashamed, for those who hope and those who are deceived in their hope are put to shame. Thus, touching the Jews lightly, the Apostle again shows what kind of disposition he has towards them, so that the reproofs would not inspire them with thoughts of hostility. For he complied with the most important charges towards the end. Rom.10:1. Brothers, the good will of my heart and prayer, even to God in Israel, is for salvation. The apostle here called a strong desire “favor.” For he says: “I strongly wish and pray that they may receive salvation.” Rom.10:2. I testify to them that they have the zeal of God, but not according to reason. He combined censure with praise, as if covering the bait with some kind of bait, so that the benefit of the word would become acceptable to them. Rom.10:3. Because they do not understand God’s truth and seek to establish their own truth, they do not obey God’s truth. The Apostle called the untimely keeping of the law his righteousness, because they are trying to keep a law that has already lost its power; and he called the righteousness of God the truth acquired by grace through faith. For he added this: Rom.10:4. The end of the law is Christ, in righteousness to everyone who believes. For faith in the Lord is not contrary to the law, but is also very much in agreement with it; the law guided us to the Lord Christ. Therefore, he who believes in the Lord Christ fulfills the purpose of the law. The Apostle also said excellently; to every believer, because he has embraced all human nature: whether one is Greek or barbarian, but if he believes, he will receive salvation. Then he again explains the difference between law and grace and introduces the lawgiver Moses as the teacher of both, and says: Rom.10:5. Moses writes the truth, even from the law: for whatever man has done, he will live in them. (Lev. 18:5) He who fulfills everything commanded by the law, the fruit of this keeping has life, and every transgression of the law attracts punishment. Rom.10:6. And even from faith the truth says: that is, about the righteousness of faith, not Moses, but the God of all through Moses says the following: Do not say in your heart: Who will ascend to heaven? That is to say, bring Christ together: Rom.10:7. or who will go down into the abyss? That is, to raise Christ from the dead. Rom.10:8. But what does Scripture say? The word is near, in your mouth and in your heart (Deut. 30:12–14) Although the God of all things spoke about the law, teaching the Jews that they easily accepted the teaching about what one should do, and have no need to either ascend to heaven or go to hell, because the verb is near and the knowledge of what one should do has been given to you, however, the divine Apostle accepted this as a teaching about faith, teaching that one should not enter into studies about the Sovereign economy or not subject doubt how the Only Begotten Son of God became man and, having suffered, accomplished the resurrection, but through faith to bear fruit in salvation. For the word is near you, in your mouth and in your heart. Then he adds: that is, the verb of faith, which we preach. What Moses said about the commandments of the law, we are talking about faith. Rom.10:9. For if you confess the Lord Jesus with your mouth, and believe in your heart that God raised him from the dead, you will be saved: Rom.10:10. with his heart he believes in the truth, but with his lips he confesses for salvation. There is a need for both, both true and firm faith, and confession pronounced with boldness, so that the heart is adorned with the certainty of faith, and the tongue shines, fearlessly preaching the truth. Then the Apostle again recalls the testimony of Scripture. Rom.10:11. For the Scripture says: whoever believes in Him will not be put to shame (Isa. 28:16) The Apostle interprets every word. Rom.10:12. There is no difference between Jews and Greeks: He is the God of all, rich in all who call on Him. Rom.10:13. Whoever calls on the name of the Lord will be saved. (Joel 2:32) The Apostle called the salvation of people the wealth of God, for he knew the Lord’s love for mankind. And he adapted the evidence very closely to his heart and tongue; to the heart this: Whoever believes in Him will not be ashamed; and to this language: Whoever calls on the name of the Lord will be saved. Then he teaches that the Jews voluntarily deprived themselves of salvation, not wanting to accept the preaching preached to them. But he does not pronounce the reproof clearly, but uses a different way of speaking. Rom.10:14. Why the hell will they call you, in Negozha you have no faith? How can they believe without hearing it? How can they hear without someone preaching? Rom.10:15. How can they preach if there are no messages? One must first believe, says the Apostle, and then call; but it is impossible for one who has not taken advantage of the teaching to believe; There is no way to hear the teaching when there are no preachers, and again the preachers make ordination. So, having said this as if to justify the Jews, he thereby increases the accusation against them, and in last place he put the first, that is, what was said about the message of the preachers, showing that this was foretold from ancient times. For this should have been pointed out before anything else. First they had to ordain preachers, then preach to them, and then hear the sermon and then believe. Therefore he quotes the prophecy of Isaiah and says: How red are the feet of those who bring peace, those who bring good news. (Isa. 52:7) For the Lord also commanded the apostles, when entering a house, to say: Peace to this house (Luke 10:5), because they proclaimed Divine reconciliation and preached the enjoyment of good things. The Prophet calls their feet red, as if they were flowing beautifully, as if they had been worn out by the Master’s hands. Thus, having given evidence about the preachers, he speaks in the form of a question. Rom.10:16. but did not all hear the gospel? Isaiah says: Lord, who believes our hearing? (Isa. 53:1) And about this, says the Apostle, the Divine Scripture was not silent, but God also predicted this from ancient times through the mouth of Isaiah. Then it prints a conclusion Rom.10:17. Moreover, faith comes from hearing, and hearing is by the word of God. Consequently, the unbeliever does not believe the Divine sayings, and the believer, receiving the Divine verbs, brings faith by the fruit of hearing. Rom.10:18. But I say: don’t you hear food? And this should also be read as a question; and then, as an answer: In the same way, their messages went out into the whole earth, and their words went out to the ends of the world (Ps. 18:5). Was it possible for the Jews not to hear when the Gentiles heard throughout the entire universe? The preachers of truth were the first to preach to the Jews. For the Lord Himself said to them: Go rather to the lost sheep of the house of Israel (Matthew 10:6); and in the Acts of the Apostles it is said: You should not first speak the word of God (Acts 13:46). And the divine Apostle maintained the same manner of speech, giving more clarity to the word with questions and answers. For again it should read like a question: Rom.10:19. But I say: food is not in the mind of Israel? And the following is the answer: The first Moses says: I will provoke you not because of the heathen, but because of the foolish heathen I will anger you. (Deut. 32:21) Moses called us foolish, showing our lack of prudence before faith. For the divine Apostle also said this: For sometimes we are foolish, and unsubdued, and seduced, working with lusts and various pleasures, living in malice and envy, being abominations and hating one another (Titus 3:3). By this, God primarily upset the Jews, for slavery, dispersion, and desolation of the temple were not as deplorable to them as the piety and celebrity of the pagans. Rom.10:20. Isaiah dares and says: I was found to those who did not seek Me, I was revealed to those who did not ask about Me. (Isa. 65:1) The Apostle pointed out both the prophecy about the knowledge of God of the pagans and the murder of the Jews. For this is expressed by the word bold, that is, he was not afraid of the Jews who were ready to kill and raging, but with great boldness he proclaimed the salvation of the pagans, and also foretold the unbelief of the Jews. For this is what the following words express. Rom.10:21. To Israel he says: All day long I have lifted up my hands to a disobedient and discordant people. (Isa. 65:2) This all day means: always. For both Symmachus and Aquila translated it: every day. Thus, the Apostle, pointing to the wonderful prophets who accuse the Jews and foretell the faith of the pagans, subsequently, apparently, offers consolation to the Jews, but in reality strengthens the accusation of the unbelievers. Rom.11:1. I say: God will reject food from His people? It won't happen. Then, having the opportunity to present much more as proof of this and bring to light three thousand who believed in Jerusalem, and many tens of thousands about whom the great James spoke (Acts 21:20), and in the whole universe who accepted the preaching of the Jews, the Apostle, instead of all this, points to himself and says: For I am also an Israelite, from the Seed of Abraham, the tribe of Benjamin. Rom.11:2. God will not reject His people, who were already in their minds. For if I had rejected it, then I too would have been one of the accused, because I too came from the same root, I am called the forefather Abraham and the ruler of the tribe of Benjamin and I boast in the name of an Israelite. He also added this beautifully: he understood them before, that is, he understood them to be worthy of the knowledge of God, accepting the light of faith. For this is what allows us to see after that. Or don’t you know what Scripture says about Elijah? For he commanded God against Israel, saying: Rom.11:3. Lord, Thy prophets have been destroyed, and Thy altars have been dug up: and I am left alone, and they seek my soul. Rom.11:4. But what does the Divine answer say to him? I left for myself seven thousand men who did not bow the knee to Baal. (1 Kings 19, 14, 18) And at that time, says the Apostle, there were many thousands in Israel, and all were called Israel; but the God of all called Himself the God of the seven thousand, and rejected all others. I left for myself, he said, seven thousand men who did not bow the knee to Baal. But the Prophet did not know even this, and thought that in him alone the remains of piety were saved. Therefore, it is not at all new or strange, if you do not know those of you who believed in the Savior and whom the God of all things calls His people. By the way, the Apostle brought out the great Elijah on Wednesday, bringing a complaint against them that they not only beat the prophets, but also destroyed the altars to the ground. For suppose that they were hostile to the prophets, what could they accuse the Divine altars of? On the contrary, by the very thing they dared, they made it clear that they hated their God. However, the divine Apostle moves from the evidence of Scripture to his own word and says: Rom.11:5. So even in the present time there is a remnant of the election of grace. Rom.11:6. If it be by grace, then it is not by works: grace is no longer without grace. If it is by works that no one brings grace, then the work is no longer a work. Just as then, says the Apostle, out of countless thousands only seven thousand remained free from wickedness, so now there are more who did not believe, and fewer who believed and took advantage of Divine grace; because it was not living according to the law that justified them - this is what the Apostle means: from works - but the grace of God saved them. That is why salvation is called grace, as accomplished through Divine generosity. This is what the Apostle understood in what was said about the patriarch Abraham: But to the one who works, wages are not imputed according to grace, but according to debt (Rom. 4:4). Rom.11:7. What the hell? What Israel sought, it did not receive, but received election: but the rest were blinded. The Apostle calls those who believed among the Jews election. He says this: Israel, having become attached to the law, did not achieve the goal, because now it is illegal to keep the law and therefore does not reap any righteousness, but those who believed among the Israelites received it. The others were blinded, that is, unbelief hardened their hearts. The Apostle shows that this too was foretold from ancient times. Rom.11:8. As it is written: God may give them the spirit of tenderness, so that their eyes will not see and their ears will not hear, even to this day. (Isa. 6:9, 29:10) The word dade, like betrayed, means - allowed. For it was not God who did it, that they did not believe; Otherwise, is it possible that He Himself put unbelief in them and Himself subjected them to punishment for it? The Prophet also taught this more clearly: For the hearts of these people are clouded, and their ears are hard to hear, and their eyes are closed (Isa. 6:10). Therefore, it was not another who blinded them, but their own eyes were closed and did not want to see the light. The Prophet called the indispensable disposition of the heart the spirit of tenderness, for just as one who has laudable tenderness does not accept change for the worse, so one who has completely given himself over to vice does not allow change for the better. Rom.11:9. And David says: Let their table be a net, and a catch, and a temptation, and a reward for them: Rom.11:10. let their eyes be darkened, so that they cannot see, and let their backs be cut off. (Ps. 68, 23–24) David called pleasure a meal and predicted that it would turn into something nasty. Rom.11:11. I say this: if you sin, let them fall away? Let it not be: but those who fall are saved by the tongue, in order to irritate them. For those among them who believed were the first to offer a saving sermon to them. since they contradicted and did not accept the teaching, they offered the Divine Gospel to the pagans, and those who believed took advantage of salvation. And this is enough to irritate the opposing Jews, arouse jealousy in them and lead them to participate in salvation. For they see that the last have become the first. Rom.11:12. If their transgression is the riches of the world, and their falling away, the riches of tongues: how much more is their fulfillment? For if, when most of them did not believe, those who believed among them brought the wealth of the knowledge of God to the pagans, then it is clear that, having believed all, they would have become providers of great benefits for all people. For it would be easier for everyone to believe if they did not contradict, but preached the truth with us. After this, the Apostle offers instruction to the pagan believers, advising them not to think highly of themselves, and thereby achieving two goals, that is, reducing the arrogance of the pagans and instilling fear in them, and also turning the Jews to take part in the paternal inheritance. It starts like this: Rom.11:13. I say to you with my tongue: because I am an Apostle with my tongue, I glorify my service. Rom.11:14. How can I irritate my flesh and save someone from them? Since God appointed me to be a preacher for the pagans, then, of necessity, I seek the salvation of the pagans, and for them I lead the word and prove that the divine prophets foretold this from ancient times, so that by this at least arouse the Jews to competition and make some of them partakers of salvation. For he calls the Jews his flesh, as alien to him in their way of thinking, but having fellowship with him by one affinity. Rom.11:15. Otherwise, putting off their reconciliation to the world: what is acceptance, is it life from the dead? If, says the Apostle, even when they did not believe, the pagans were accepted and freed from their former ignorance, then it is clear that if they all wanted to believe, nothing else would have to happen but the resurrection of the dead. The Lord also said this: And this gospel of the kingdom will be preached to all nations as a testimony to them; and then death will come (Matthew 24:14). It is necessary, however, to know that the divine Apostle said this so that his word would achieve various goals - and teach the pagan believers a modest way of thinking about themselves, and serve as an aid to the unbelieving Jews, and show the saving power of repentance. And this is stated more clearly in what follows. Rom.11:16. If the firstfruit is holy, then so is the mixture; and if the root is holy, so are the branches. Rom.11:17. Even if one were broken off from the branches, you, this wonderful olive tree, clung to them and you were created as a partaker of the root and ointment of the olive tree, Rom.11:18. do not boast on the branches. The Apostle calls the Lord Christ according to human nature the firstfruits, and the patriarch Abraham the root; and olive branches - the Jewish people, as descended from Abraham, and olive oil - the teaching of piety. Therefore, he advises those who have believed among the pagans not to be proud of themselves over those who have not believed among the Jews; because he calls these Jews broken branches. Look, he says to the pagans, coming from another family, you have clung to this tree and received into yourself the fatness of the pious root. If you boast, it is not you who bear the root, but the root for you. Consider that the root carries you, and not you carry the root; and you have a need for him, and not he for you. Rom.11:19. You say: the branches have broken off, but I will cling to them. Rom.11:20. Good: you were broken by unbelief, but you stand by faith. Don't be arrogant, but be afraid. And unbelief made the Jews strangers to the root, and faith united you with the root and made you partaker of its fatness. Therefore, one should not become arrogant, but fear and tremble. Why? Rom.11:21. If God does not spare the natural branches, neither will He spare you. For if affinity by nature did not bring them the slightest benefit, because they did not have the same will, much more will you, without preserving grace, become alien to the root. Rom.11:22. See therefore the goodness and mercilessness of God: on those who have fallen away there is mercilessness, but on you the goodness of God, whether you remain in goodness, or otherwise, you too will be cut off. Now look: God did not spare them, who were not jealous of the faith of their ancestors, but He honored you with love for mankind and attached you to an alien root; but if you do not preserve the gift given to you, you will certainly become alien to this root. Rom.11:23. And if they do not continue in unbelief, they will cling to it. For it is fitting for the truth of God that you, having been worthy beyond hope to join their root and then not retaining the given grace, should again be separated from the root, and they, freed from unbelief, should be united again with the root. The Apostle said beautifully about the Jews: they will cling, because they were completely separated by unbelief, just as the pagans were united to the root by faith. Because God is strong, he will again attach them. The Apostle proved the convenience of the matter by the power of God and presents an example that is not alien or ancient, but close and recent. For he calls them themselves as testimony to this and says: Rom.11:24. If you were cut off from the natural olive tree, and through nature you clung to the good olive tree: how much more will these, like those by nature, cling to their own olive tree? If you, being a wild olive tree (because you had no law to cultivate, no prophets to water, cleanse and take proper care of you), are separated from evil ancestors and relatives, but made a partaker of the Abrahamic faith and boast that Abraham is your root, father and forefather, not by natural law, but by the generosity of God; the more legitimate and natural it is, of course, for them, having believed, to be attached to their own root. This, as I said, says the Apostle, teaching modesty to those among the pagans who believed, and drawing those among the Jews who did not believe to salvation. In accordance with this and the following. Rom.11:25. I do not want you to be ignorant of this secret, brothers, so that you will not be wise about yourself. A secret is something that is not known to everyone, but only to those trusted. Therefore, says the Apostle, I want to make it known to you what secret we know about the subject of our discussion, so that you, considering yourself to be very reasonable, do not form a high opinion of yourself. What kind of secret is this? As blinding came upon part of Israel, until the fulfillment of tongues came. Rom.11:26. And thus all Israel will be saved, The apostle said: in part, making it known that not all disbelieved, for many of the Jews believed. He advises not to despair of the salvation of others. For, after the pagans accept the preaching, they will also believe when the great Elijah comes and proclaims to them the doctrine of faith. The Lord also spoke this in the Holy Gospel: Elijah will come and arrange everything (Matthew 17:11). The apostle also brought prophetic testimony. just as it is written: He who delivers 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. If living according to the law grants remission of sins, then it is foreshadowed by the prophetic word. And if the law punishes criminals, but the Jews were always accused of breaking the law, then it is clear that this word means the remission of sins given by baptism. The Apostle calls the believers all Israel, whether they be Jews who have a natural affinity with Israel, or pagans who are united to Israel by the affinity of faith. Rom.11:28. According to the gospel, therefore, defeat you for the sake of: according to the election of the father, for the sake of love. When I look at you, to whom I have been entrusted to teach the doctrine, says the Apostle, then I recognize them as enemies and hostiles, doing everything to your harm. And when I turn my gaze to my ancestors and judge that God chose them from the whole universe, then for the sake of my ancestors I love them too. Rom.11:29. Unrepentant for the gifts and calling of God. The Apostle says all this to encourage the Jews. That God will take away the blessings that he gives, as soon as he sees that those who have accepted them suffer from ingratitude, he will again take them away, Saul is a witness to this, having been granted spiritual grace and then subsequently deprived of it. And also Solomon, having enjoyed the world through God’s generosity, was deprived of grace by crime. And the Jews themselves, who constantly enjoyed the care of the prophets, are now deprived of this care for them. Not long before this, the Apostle threatened those who believed among the pagans. For it is said: If you continue in goodness, or else, you will also be cut off. Rom.11:30. Just as you sometimes resisted God, now you have mercy on this resistance: Rom.11:31. Likewise, these too are now resisting your mercy, so that you too will receive mercy. Remember how all of you were dishonest for a very long time and the humane-loving Lord did not look at this long-term and persistent wickedness, but awarded those who desired ineffable love for mankind and, when the Jews did not believe, he called you in their place. Therefore, it is not at all strange if those who oppose now, wishing to believe, will be accepted by God and receive the same love for mankind. Again the Apostle used the expression yes, according to his characteristic way of expression. For they did not resist in order that they might receive mercy; but although they resisted due to the stubbornness of their minds, they will nevertheless be pardoned by resorting to repentance. Rom.11:32. For God shut everyone into rebellion, and may He have mercy on everyone. The Apostle said: shut up, - instead: denounced. He denounced the pagans, and those who accepted natural knowledge, who had the creation as a teacher of the knowledge of God, but did not take advantage of either one or the other. He also denounced the Jews, who were taught a greater teaching, because, beyond nature and creation, they accepted both the law and the prophets who taught what was due, and therefore became subject to greater punishments. However, God granted salvation to both of them, although they were worthy of final death, as quickly as they wished to believe. Having grasped this with his mind and seeing before him the abyss of God’s love for mankind and the incomprehensibility of wisdom, the Apostle exclaimed: Rom.11:33. O the depth of the wealth and wisdom and mind of God! For from ancient times and from the beginning God foreknew this, and having foreknowledge, he wisely built his economy, and, by building his economy, he showed the wealth of love for mankind. For His judgment has not been tried, and His ways have not been explored. This law of God’s economy exceeds the human mind, and the Providence of God of all is incomprehensible to the invisible Forces. Rom.11:34. Who understands the mind of the Lord? Or who will be His adviser? Rom.11:35. Or who gave to Him first, and will be rewarded to him? The Apostle proposed these three questions to demonstrate three advantages: wealth, wisdom and knowledge; Who understands the mind of the Lord? – as a reference indication; Who will be His adviser? - as a testimony of wisdom; and who gave to Him first, and will be rewarded to him? - as an indication of wealth. For the wealth of goodness is so immeasurable that he gave existence to those who did not exist, and bestows goodness on those brought into being, and does not reward, but gives benefits, and out of love for mankind he calls giving recompense. Rom.11:36. For from That and by That and in Him are all things. To him be glory forever, amen. For He Himself created everything, He Himself continues to rule over creation. Everyone should turn their eyes to Him, giving thanks for what they have in the present and asking for provision for the future; We must also send him the appropriate praise. And by this the divine Apostle showed that he did not know the difference in expressions: from Him and By Him, and as if one, as meaning something greater, belongs to the Father, and the other, as expressing something less, befits the Son, for he used both of them about one Person. And if those who agree with Arius and Eunomius say that the Face of the Father is understood, they will find that the expression from Him is associated with the expression by Him. And if they apply it to the Son, they will see that with the expression He is connected the expression: from Him. But if the expression: from Him means something greater, and the expression: By Him - something less, and yet both are applied to one Person, then it will be fair to understand that the same Person, due to the expression from Him, is greater than itself, and because of the expression by Him, is less than itself. But we, leaving the heretics this time, will glorify our Creator and Savior. To Him be glory forever and ever! Amen. You might be interested in: