Chapter 11

1 I demand then, has God cast away his people? God forbid: for I also am an Israelite, of the seed of Abraham, of the tribe of Benjamin. 2 God has not cast away his people which he knew before. Do you not know what the scripture says of Elijah, how he makes request to God against Israel, saying: 3 Lord, they have killed your prophets, and dug down your altars, and I am left alone, and they seek my life. 4 But what says the answer of God to him? I have reserved to myself seven thousand men, who have not bowed the knee to Baal. 5 Even so then at this present time there is a remnant, through the election of grace. 6 And if it be of grace, it is no more of works: or else were grace no more grace. But if it be of works, it is no more of grace: or else were work no more work.

[reconstructed: I demand] then, etc. That which he has hitherto said of the blindness and obstinacy of the Jews, might seem to tend to this, as though Christ by his coming had translated the promises elsewhere, the Jews being put out from all hope of salvation. Therefore he prevents that objection in this place: and so moderates what he had said before of the rejection of the Jews, that no man should think the covenant which God made in old time with Abraham, was now abrogated: or that God had so forgotten it, that the Jews now should be utterly estranged from his kingdom, as the Gentiles were before the coming of Christ. He denies that, and will surely straightway show it to be false. Neither is this the question, whether God has rightly, or unjustly rejected his people. For in the former chapter it has been proved, that when the people through a wrongheaded zeal did reject the righteousness of God, being justly punished for their pride, they were worthily blinded, and at length cut off from the covenant. So that now the cause of their rejection is not in dispute: but the question is of another matter, namely, although they have deserved such vengeance of God, whether yet the covenant which God made in old time with the fathers, be abolished, which covenant, that it should through any unfaithfulness of men be overthrown, were absurd. For Paul retains this principle, seeing the adoption of God is free, and is founded upon God only, and not upon men, it does stand firm, whatever incredulity of men conspire to overthrow it: this knot must be loosed, lest the truth and election of God should be thought to depend upon the dignity of men. For I myself am an Israelite. Before he enters into the cause, by the way he proves in his own example, how absurd it is to think that nation is utterly forsaken of God. For he was an Israelite from the first beginning, not a proselyte, or newly received into the common wealth of Israel. And seeing he was worthily counted among the special servants of God, it is an argument that the grace of God did rest in Israel. He therefore takes the conclusion as proved, which yet he will afterward open by a necessary discourse. Whereas besides the title of an Israelite, he calls himself the seed of Abraham, and also expresses his tribe, it is to the end, he might be counted for a natural Israelite. As to the Philippians: whereas some think it serves to the commendation of the mercy of God, that Paul came of the tribe of Benjamin, which was almost cut off, that seems to be forced and far-fetched.

2 God has not. It is a negative answer, and with a moderation. For the Apostle, in denying precisely the people to be rejected, had been contrary to himself. But by adding a correction, he teaches that it is such a kind of rejection, as the promise of God is not thereby made void. So the answer is distributed into two parts, namely, that God has not, contrary to the faith of his covenant, rejected the whole progeny of Abraham: neither yet is the effect of the adoption present in all the sons of the flesh, because the secret election goes before. So the general rejection could not prevent some seed from being saved: for the visible body of the people was so rejected, that no member should fall away from the spiritual body of Christ. If any demand, whether circumcision were not a common pledge of the grace of God to all the Jews, so that they ought all of them to be counted among the people of God: the answer is at hand, because the external calling by itself, is ineffectual without faith, that honor is justly taken from the faithless, which they refuse being offered. So there remains a special people, in whom God shows a testimony of his constancy: and Paul brings the origin of constancy, from the secret election. For here God is not said to respect faith, but to stand to his purpose, that he might not reject that people, whom he knew before.

And here again that is to be noted which I admonished before, namely, that by the word 'foreknow,' is not understood a certain (I know not what) speculation or beholding, whereby God did foreknow what every one would be, but his good pleasure, whereby he chose those to himself for sons, who because they were not yet born, could not insinuate themselves into his favor. So to the Galatians, he says they were known of God, because he prevented them with his favor, that he might call them to the knowledge of Christ. Now we understand, although the universal calling does not bring forth fruit, yet the faith of God has not fallen away, but always he conserves a Church, so long as the elect remain alive: for although God does indifferently invite the whole people to him, yet he does not inwardly draw any, but such as he knows to be his, and has given to his son: whom also he will keep faithfully to the end. Know you not. Seeing there were so few, who of the Jews believed in Christ, it could hardly be, but by the smallness of the number, they should gather that the whole stock of Abraham was rejected. And this cogitation also would creep in, namely, that in so deformed a ruin there appeared no sign of God's grace. For seeing adoption was the sacred bond whereby the sons of Abraham being gathered under the faith of God, were retained in the same, except the same had fallen away, it is no way likely that the people could have been so miserably and unhappily scattered. That Paul might turn away this offense, he uses a very fit example. For he shows how in the time of Elias, there was such a waste, so that now there was no appearance of a Church, and yet when there appeared no footstep of the grace of God, the Church of God did lie so hidden (as it were) in a grave, that the same was wonderfully preserved. It follows therefore, they do nothing who esteem the Church by their sense. And surely if that excellent prophet, who was endowed with such plenty of the spirit, when he would by his own judgment esteem the people of God, were so deceived: what shall befall us, whose greatest sharpness, if we be compared with him, is but mere dullness? Therefore let us decree nothing here rashly, but rather let this abide fast in our hearts, that there is a Church nourished by the secret providence of God, when there appears none to our eyes. And withal let us remember, that they deal foolishly, and proudly, who define the number of the elect according to the measure of their sense. For God has a means, unknown to us, easy to himself, whereby he does wonderfully keep his elect, when all things seem lost. And let the readers mark this, that Paul does here, and elsewhere, diligently compare the state of his time, with the old condition of the Church, which makes greatly to the confirmation of our faith, while we consider, nothing does happen to us at this day, which the holy fathers have not had experience of in old time. For we know how hard an engine, newness is, to trouble weak minds, touching the parcel, in Elias, in the translation I have retained the phrase of Paul, because it may signify as much, as in the history, or in the things done by Elias: although I think rather that Paul spoke so, according to the manner of the Hebrews: because Beth which answers the Greek En, is often taken for 'of.' How he makes request to God against Israel. This surely was an argument, how much Elias esteemed of the Lord, that he doubted not, for his glory to constitute himself an adversary of his own nation, and to wish the utter ruin thereof, because he thought the religion and worship of God, was perished in it. But therein he was deceived, that he condemned the whole nation, himself only excepted, of the impiety, which he would have had so severely punished. Furthermore, in the same place which Paul cites, there is no imprecation or wishing, but a bare complaining. But because he so complains, that he despairs of the whole people, no doubt but so he did bequeath them to destruction. Let us note then what Elias preached: namely, that when impiety, had everywhere prevailed, and in a manner overspread the whole land, he thought he had been left alone.

4 I have reserved to myself. However you take a finite number, for an infinite, assuredly the Lord would note a great multitude. Seeing therefore the grace of God prevailed so much in things most desperate: let us not lightly condemn all those, whose piety does not appear openly to us. And withal let this be thoroughly printed in us, that although ungodliness rage everywhere, and horrible confusion does thrust itself in all abroad: yet the salvation of many abides shut up under the seal of God. But lest any under this pretense, should coddle their slothfulness, as many do seek lurking places for their vices, from the secret preservation of God, we must mark again, that they are said to be saved who abide sound and undefiled in the faith of God. And also the circumstance of judgment is to be noted, namely, that those are they who abide safe, who have not so much, as by outward dissimulation prostrated their bodies to the worship of idols. For he does not only give to them the purity of mind, but also that they have kept their bodies undefiled from all uncleanness of superstition.

5 Even so then at this present time. He applies the example to his time: and to the end he might make all things like, he calls them a remnant, namely in comparison of that great number, whose eyes were set upon ungodliness. Although together alluding to that testimony of Isaiah he alleged before, he shows that yet in a miserable and confused desolation, the faith of God shined: because there remained some remnant. And that he might confirm that more surely, he does precisely call those, remnants, who being left by the grace of God, do testify that the election of God is immovable: as the Lord said to Elias, when the whole people was fallen to idolatry, that he had reserved those seven thousand. Whereby is gathered, that through his benefit they were preserved from perishing. Neither does he simply preach grace, but now also he calls us to election, that we might learn reverently to depend upon the secret counsel of God. One proposition therefore, is, that but a few are saved, in comparison of the great number of them, take to themselves, the name of the people of God. Another, that those are saved whom he has chosen, without respect of merit. For election of grace, after the Hebrew manner, is put for free election.

6 If by grace now then not of works. This is an amplification taken from the comparing of contraries: for such is the case between the grace of God, and the merit of works, that he which maintains the one, overthrows the other. Again, if no consideration of works can be admitted in election, which does not obscure the free goodness of God, which he would have so greatly commended to us therein: let those frenzy persons, which make the dignity which God foresaw in us, the cause of election, see what they will answer to Paul. For whether you shall give place to works to come or past, this sentence of Paul will always cry out against you, which says that grace leaves no place for works. Paul does not here dispute only of our reconciliation with God, neither of the means or next causes of our salvation, but he ascends higher, namely, why God before the world was made, some being rejected, did only choose other some. And he denies that God was brought to this by any other cause, than his mere pleasure. For if any place be given to works so much he proves to be taken from grace. Whereby it follows, that the foreknowledge of works is wickedly mixed with election. For if God has chosen some, and rejected other some, as he foreknew them to be worthy or unworthy of salvation: now the merit or wages of works being put down, the sole grace of God shall not reign, but shall only be in half part, cause of election. For as Paul reasoned before in the justification of Abraham, where wage is paid, there grace is not freely given: so now he takes an argument from the same fountain, if works come in to be a cause, when God adopts a certain number of men to salvation, then wage is due: and therefore it is not a free benefit. And although he speaks here of election: yet because it is a general reason which Paul uses here, it ought to be extended to the whole cause of our salvation: that we might know, it is so often said there is no merit of works, as our salvation is attributed to the grace of God: or rather that we might believe the righteousness of works is so often brought to nothing, as grace is named.

7 What then? Israel has not obtained that he sought: but the election has obtained it, the rest have been blinded.

8 As it is written, God has given them the spirit of slumber, eyes that they should not see, and ears that they should not hear to this day.

9 And David says, let their table be made a snare, and a net, and a stumbling block, even for a recompense to them.

10 Let their eyes be darkened that they see not, and bow down their back always.

7 What then? Because he was occupied here in a hard question, he makes a demand as though he doubted. Yet by this kind of doubting, he goes about to make the answer which follows more certain: for he insinuates that no other cause can be given. And that is, namely, that Israel in seeking salvation labored in vain: because he went about it by a preposterous study. Although he makes here no mention of the cause: yet seeing he had expressed it before, assuredly he would also have it understood in this place. For his words are as much as if he said, now it ought not to seem strange, that Israel in striving to righteousness, has profited nothing. And from there is that brought to pass which he adds straightway of election. For if Israel has obtained nothing by merit: what have others obtained, whose cause or condition was no better? From where comes so great difference among equals? Here who does not see, it is election only which makes the difference? And the signification of this word is doubtful. For it seems to some to be taken collectively for the elect, that the parts of the contrariety may agree among themselves: whose sentence I dislike not, so that also they grant to me, that there is somewhat more in this word, than if he had said the elect: namely, that he might infer, how there was no other cause of obtaining, than election: as if he said, not they who labor trusting to their merits, but they whose salvation depends upon the free election of God: for he does precisely compare that remnant which was saved by the grace of God, with all Israel, or the whole body of the people. Whereby it follows that the cause of salvation rests not in men, but in the mere good pleasure of God. The rest have been blinded. As the elect only are delivered from perishing by the grace of God, so, whoever are not elected, must needs remain in blindness. For this is the meaning of Paul, that touching the reprobate, the beginning of ruin and condemnation is from there, that they are forsaken of God. The testimonies which he brings, although they are rather gathered out of diverse places of the scripture, than taken out of one place, yet all of them seem to be strange from his purpose, if you weigh them more nearly by their circumstances. For everywhere you may see excaecation and hardening to be mentioned, as the scourges of God, whereby he punished the offenses of the wicked already committed. But Paul here contends to prove by them, that they are blinded, not who have already deserved it, by their wickedness, but which were reprobated of God, before the creation of the world. This knot you may thus briefly resolve, that the original of wickedness, which so provokes the fury of God, is the perversity of nature, forsaken of God. Therefore not without cause has Paul cited these testimonies of eternal reprobation, which proceeds from there as the fruit from the tree, and river from the fountain. Surely the godless for their sins, by the just judgment of God are punished with blindness: but if we demand the fountain of their perishing, we must have recourse there, that they being accursed of God, can get and bring nothing by all their deeds, sayings, and counsels, than malediction and curse. Yet the cause of eternal reprobation is so secret, that nothing else remains for us, than to wonder at the incomprehensible counsel of God, as at length we shall see by the conclusion. And they do foolishly, who as soon as there is speech of the next causes, under pretense of them, go about to cover this first cause, which is hidden from our sense: as though God had not freely before the fall of Adam determined what he thought good of all mankind, because he does condemn his corrupt and wicked seed, secondarily because he does recompense to every one particularly, the reward of their wickedness which they have deserved.

God gave to them the spirit. I doubt not but the place of Isaiah is cited, which Luke says in the Acts was alleged of him, yet the words being a little altered. Neither does he here recite the words as had with the Prophet, but only he gathers this sentence, namely, that they are endued from above with the spirit of bitterness, that they might remain dull in seeing and hearing. Indeed the Prophet is commanded to harden the heart of the people, but Paul does pierce to the fountain, namely, that a brutish dulness does possess all the senses, after that men are delivered into this madness, that they sharpen themselves, with poisonous provocations against the truth. For he does not only call that the spirit of giddiness, but also of compunction, namely, where a certain bitterness of gall does declare itself: indeed also where there is a fury in rejecting the truth. And he says the reprobate are made so foolish by the secret counsel of God, that they being amazed can judge nothing. For in that they are said, by seeing not to see, thereby the dulness of all their senses is noted. And Paul adds of his own until this day: lest any should except, that that prophecy was fulfilled long ago, and therefore was sinisterly drawn to the time of the Gospel, he prevents this objection, declaring how that blinding which is described there, was not for one only day, but did continue together with the incurable pertinacity of the people until the coming of Christ.

And David says. In this testimony also of David, there is some changing of the words, but which does not violate the sense. For thus he says, Let their table be made a snare before them, and their prosperity their ruin. There is no mention of recompense or retribution. In substance they agree sufficiently. There the Prophet wishes to the godless, that whatever thing is otherwise to be wished for, and wholesome, might turn to their ruin and destruction. And that he notes by their table and prosperity. Secondly he bequeaths them into the blindness of spirit, and enervation or weakening of strength: the one of which he signifies by the darkening of their eyes, the other by the bowing of their back. Furthermore, it is no marvel though it be extended almost to the whole nation, seeing we know that not only the chiefest were enemies to David, but also the common people was against him: so that it may easily appear, how those things which are read there, do not serve only to a few, but to a multitude. Indeed if we consider whose image David was, there shall also be an easy spiritual sense in the contrary member. Seeing then this imprecation abides for all the adversaries of Christ, that their meat should be turned into poison to them (as we see the Gospel is to them the savor of death to death) let us embrace the grace of God with humility and fear. Add also that seeing David spoke of the Israelites, who were begotten of Abraham according to the flesh, and who then obtained the first place in the kingdom, Paul does fitly apply his testimony to this matter, lest the blinding of a great part of the people, should seem new or strange.

11 I demand then, have they stumbled that they should fall? God forbid. But by their fall salvation comes to the Gentiles, to provoke them to follow them.

12 Therefore, if the fall of them be the riches of the world: and the diminishing of them, the riches of the Gentiles, how much more shall their abundance be?

13 For I say to you Gentiles, in as much as I am the Apostle of the Gentiles, I magnify my office.

14 If by any means I might provoke them of my flesh to follow, and might save some of them.

15 For if the casting away of them, be the reconciling of the world: what shall the receiving be, but life from the dead.

11 Have they stumbled? etc. You shall trouble yourself greatly in this disputation, unless you observe that the Apostle sometimes speaks of the whole nation of the Jews, sometimes but of particular men. For from there comes that diversity, that sometimes he says the Jews were banished from the kingdom of God, cut off from the tree, and by the judgment of God, thrown into destruction: other times again he denies them to be fallen from grace, but rather to abide in the possession of the covenant, and to have place in the Church of God. So then according to this distinction he speaks now. For seeing the Jews for the most part did reject Christ, so that that perversity did in a manner possess the whole nation, and there appeared but few among them of a better mind, he demands whether the nation of the Jews had so stumbled, that it were forever to be despaired of, neither was there any hope of repentance left. And here he worthily denies the salvation of the Jews to be past hope, or that they are so cast off of the Lord, that there is no restitution to be looked for, or that the covenant of grace is utterly extinguished, which God once made with them: seeing there remained always in that nation, a blessed seed. That his meaning is thus to be understood it appears by this, namely, that before he joined most sure ruin to [reconstructed: hardening], and now makes hope of rising again: which two could not agree in one. Then they are fallen, and fallen to destruction, who were obstinately offended at Christ: yet the nation is not so fallen, that it should follow of necessity, whoever is a Jew is lost, or fallen away from God. But their fall is salvation to the Gentiles. The Apostle in this place notes two things: namely, that the fall of the Jews turned to the salvation of the Gentiles: but to this end, that they might be kindled with a certain jealousy, and so consider themselves of repentance. Surely he respected the testimony of Moses which he had already cited: where the Lord threatens Israel, that as he was provoked of them through false gods to emulation: so also by the law of retaliation he would provoke them with a foolish people. The word that is used there, notes the affection of emulation and jealousy: namely, that we burn, when we see another preferred before us. Then if the counsel of the Lord be, that Israel should be provoked to emulation, Israel is not therefore fallen, that he should be thrown into eternal destruction: but that the blessing of God, which was despised of them, might come to the Gentiles: to the end that they also at length, might be stirred to seek the Lord, from whom they are fallen. But there is no cause why the readers should greatly weary themselves in applying the testimony: for Paul does not urge the proper sense of the word, but only alludes to the common and known manner. For as emulation provokes the wife being rejected from her husband for her fault, that she should study to reconcile herself: so now he says it may come to pass, that when the Jews shall see the Gentiles placed in their room, they being touched with the sorrow of their divorce, should seek for reconciliation.

12 Therefore if the fall of them. Because he had taught, that after the Jews were divorced, the Gentiles entered in their stead: lest he should make the salvation of the Jews odious to the Gentiles, as though the salvation of the Gentiles stood upon the destruction of the Jews: he prevents the false opinion, and puts down the contrary sentence, namely, that nothing serves more to promote the salvation of the Gentiles, than if the grace of God did flourish and abound greatly with the Jews. Which thing, that he might prove, he uses an argument from the less. If their fall could raise up the Gentiles, and their diminishing enrich them, how much more shall their fullness? For that was done against nature, but this should come to pass by the order of nature. Neither does it hinder this reason, that the word of God came to the Gentiles, after the Jews by refusing of it, had (as it were) vomited it. For if they had received it, their faith had brought much more fruit, than their infidelity brought by this occasion. For so both the truth of God had been confirmed, because it had appeared to be fulfilled in them: and they also by doctrine had brought many, whom by their stubbornness they rather turned away. And he had spoken more properly, if he had opposed rising of the Gentiles against the fall of the Jews. Which I therefore note lest any should seek here for the elegance of speech, or be offended at the rudeness of speech. For these are spoken not to frame the tongue, but the heart.

13 For I say to you Gentiles. He proves by a notable reason, that the Gentiles shall lose nothing, if the Jews returned again into favor with God. For he shows that the salvation of them both is so joined together, that by one and the same work it may be promoted. For thus he speaks to the Gentiles, notwithstanding I am an Apostle peculiarly appointed for you, and therefore ought in a special sort procure your salvation committed to me, and (as it were) all other things laid apart, to seek that only: yet I shall do my duty faithfully, if I can win any to Christ of my own nation. And that shall be to the glory of my ministry, and so for your benefit. For whatever did serve to set forth the ministry of Paul, it was an ornament to the Gentiles: whose salvation was the end thereof. And here also he uses the verb Parazelosai, to provoke. That the Gentiles might seek for the event of Moses's prophecy, such as he describes, when they should understand it to be profitable for them.

14 Might save. Here note how the minister of the word is said in his manner to save those, whom he has brought to the obedience of faith. For the dispensation of our salvation must be so moderated, that we know all the virtue and efficacy thereof to be in God, and give to him due praise: yet that we know also preaching is an instrument to bring to pass the salvation of the faithful: which although it can profit nothing without the Spirit of God, yet the same Spirit working inwardly does mightily show forth his virtue.

15 For if the rejection. Some do lewdly corrupt this place which many count to be obscure: in my judgment it ought to be so understood, that it is another argument taken from the comparing of the less and greater, to this sense, if the casting off of the Jews could do so much, that it should give cause to the reconciling of the gentiles: of how much more force shall their receiving be? Ought it not even to raise from the dead? For Paul persists still in this, that the gentiles have no cause of envy, as though, the Jews being received into favor, their estate should be the worse. He reasons therefore, that seeing God has wonderfully brought life out of death, and darkness out of light, it is much more to be looked for, that the raising again of a people as it were clean dead, should quicken the gentiles. Neither prevents that which some allege, namely, that reconciliation differs not from resurrection, as we do here understand resurrection, namely, whereby we are translated from the kingdom of death into the kingdom of life. For although the thing be one, yet there is less and more weight in the words, which suffices to the force of the argument.

16 For if the first fruits be holy, so is the whole lump: and if the root be holy, so are the branches.

17 And though some of the branches be broken off, and you being a wild olive tree, were grafted in for them, and made partaker of the root, and fatness of the olive tree:

18 Boast not yourself against the branches: and if you boast yourself, you bear not the root, but the root you.

19 You will say then, the branches are broken off, that I might be grafted in.

20 Well: through unbelief they are broken off, and you stand by faith: be not high-minded, but fear.

21 For if God spared not the natural branches, take heed, lest he also spare not you.

6 For if the first fruits. Now by comparing the dignity of the Jews with the Gentiles, he takes from these, pride, and pleases or pacifies those as much as he can. For he shows how the gentiles do no way excel the Jews, if they claim any prerogative of honor that is their own: yes if they did strive therein, they should be left far behind. In which comparison we must remember, that man is not compared with man, but nation with nation. Therefore if they be compared together between themselves, herein they shall be found like that they are both the sons of Adam: this only is the difference, that the Jews were separated from the gentiles, that they might be a peculiar people to the Lord. Therefore they were sanctified by the holy covenant, and adorned with peculiar honor, with which the Lord did not vouchsafe the gentiles at the time: but because little virtue of the covenant appeared then, he bids us look to Abraham and the Patriarchs, with whom assuredly the blessing of God was not in vain or void. He therefore gathers, that hereditary holiness descended from them to all the posterity: which collection could not hold, if he spoke of the persons only, and rather had not regard to the promise. For it follows not straightway because the father was just, therefore he passes over his honesty into his son: but because the Lord sanctified to himself Abraham upon this condition, that his seed also should be holy: and so put sanctity not only into the person of Abraham, but also into the whole kindred: thereupon Paul does not reason amiss, that all the Jews were sanctified in their father Abraham. Finally, to prove that, he brings two illustrations: the former being taken from the ceremonies of the law: and the other taken from nature. For the first fruits which were offered, did sanctify the whole lump: likewise from the root, the goodness of juice is dispersed into the branches: But the same reason have posterities with their parents of whom they come, which the lump has with the first fruits, and branches with the root. Therefore it is no marvel, though the Jews be sanctified in their father Abraham. Here shall be no difficulty, if you do understand sanctity to be nothing else, than spiritual nobility of stock, and the same not proper to nature, but which did proceed from the covenant. I confess it shall be truly said, that the Jews were naturally holy, because the adoption was hereditary among them: but now I speak of the first nature, according to which we know all are cursed in Adam. Therefore the dignity of the elect people (to speak properly) is a supernatural privilege.

17 And though some of the branches. Now he touches the present dignity of the Gentiles, which is no other, than that should be of branches, if any being taken from some other place, were grafted into some noble tree. For the origin of the Gentiles, was (as it were) of a wild and barren olive: because they found nothing in their whole pedigree but malediction. Therefore whatever glory they have, that is of the new grafting and not of the old stock: there is then no cause why the Gentiles should boast themselves of any honor of theirs, above the Jews. Add also, that Paul does prudently mitigate the bitterness, not saying, the whole top of the tree was cut off, but certain of the branches were broken: as God did now and then take some among the gentiles, whom he might graft in the sacred and blessed stock.

18 But if you do boast yourself, you do not bear the root. The gentiles cannot contend with the Jews of the dignity of their kindred, but they must strive with Abraham: which were too bad, seeing he is instead of a root, on the which they are born and moved. Look therefore how absurd it should be for the branches proudly to boast themselves against the root: so absurd it were for the gentiles to glory against the Jews: namely in respect of the excellency of kindred. For Paul would have it always weighed, from where the beginning of salvation is. And we know, after Christ by his coming had pulled down the partition wall, the whole world was replenished with that grace, which God before had laid up with an elect people. Whereby it follows, that the calling of the gentiles is like to a grafting, neither did they otherwise grow up into the people of God, than as they took root in the stock of Abraham.

18 You will say then. In the person of the Gentiles he pronounces whatever they could pretend for themselves: and that was such, that it should have been so far from puffing them up, that rather it should give to them, matter of humility. For if the cutting off of the Jews was through unbelief, and the grafting in of the Gentiles by faith: what remains, but that by acknowledging the grace of God, they might thereby be prepared to modesty and submission? For this arises from the nature of faith, and is proper in it, that it should beget in us the humbling of ourselves, and fear. But understand that fear, which is not contrary to the assurance of faith: For Paul would not have our faith to waver, or to change with any doubting, much less would he have us to be overthrown or to tremble. What kind of fear then shall this be? Namely as the Lord bids us bestow ourselves in the consideration of two things, so it is fitting a twofold affection should proceed from there. For he would have the miserable condition of our nature to be still considered by us, the same can bring forth nothing but horror, weariness, anxiety, and desperation: and so it is fitting we should be utterly thrown down and broken, that at length we might mourn to him. Yet that horror holds not from the consideration of our conceit, but our minds trusting to his goodness may abide calm: that weariness hinders not, but we may enjoy full consolation in him: that anxiety and desperation lets not but we obtain sure joy and hope with him. Therefore he does nothing else but oppose this fear of the which he speaks as a preservative against proud contempt: because as everyone takes more to himself than is fitting, so he is too secure, and at the length insolent against others: therefore so far forth we are to fear, lest our heart being lifted up by pride do advance itself. But he seems to cast a doubt of salvation, while he admonishes them to take heed, lest they also not be spared. I answer, seeing this exhortation serves to the taming of the flesh, which always is insolent, indeed even in the sons of God, it derogates nothing from the certainty of salvation. But chiefly we are to note, and remember that I said of late, namely that the speech of Paul is not so much directed against private men, as against the whole body of the Gentiles: among whom there might be many vainly puffed up, professing rather than having faith. For their cause Paul (not amiss) threatens cutting off to the Gentiles: as we shall see afterward again.

21 For if he spared not the natural branches. This is a most strong reason to beat down all security. For the rejection of the Jews ought never to be remembered, but it should pierce and shake us with horror. For what was it that destroyed them, but that through the reckless security of the preeminence they had gotten, they despised the judgment of God? They were not spared when they were natural branches: what then shall become of us being wild and foreign, if we grow proud above measure? But this cogitation, as it prepares us to distrust of ourselves, so it causes us that we cleave faster and more surely to the goodness of God. And here again it appears more certainly, that the speech is generally directed to the body of the Gentiles, because this cutting off, of the which he speaks, could not apply to private men, whose election is immutable, namely being founded upon the eternal purpose of God. Therefore Paul denounces against the Gentiles, if they advance themselves against the Jews, that there is prepared a reward for their pride, because God will again reconcile to himself that former people, with whom he made a divorce.

22 Behold therefore the leniency and severity of God: toward them which have fallen, severity: but toward you leniency, if you do abide in his leniency. Otherwise you shall also be cut off.

23 And they, if they abide not in their unbelief, shall be grafted in. For God is able to graft them in again.

24 For if you were cut out of the olive tree, which was natural to you, and were grafted contrary to nature, in a right olive tree: how much more shall they which are by nature, be grafted in their own olive tree?

22 Behold therefore. By setting down the thing itself, he does more clearly and amply confirm that the Gentiles have no occasion to be proud. They do see in the Jews an example of God's severity, which ought to make them afraid; but in themselves they have a testimony of his grace and goodness, whereby they ought to be provoked to thankfulness only, and to praise the Lord and not themselves. These words therefore are as much as if he said: if you do triumph at their calamity, first remember what you were, for the same severity of God did hang over your head, but that you were delivered by his free mercy. Secondly, consider also what you are now, for you shall not otherwise be saved than if you acknowledge the mercy of God with humility; but if you, forgetting yourself, do insolently triumph, the same ruin awaits you into which they have fallen. For it is not enough to have once embraced the grace of God, unless through the whole course of life you do follow his calling. For those who are illuminated of the Lord must always think of perseverance, seeing they do not abide in the goodness of God, who after they have sometime answered his calling, at length begin to despise the kingdom of God, and so by their ingratitude deserve to be blinded again. Furthermore, he does not one by one speak to every one of the godly, but (as we said before) he compares the Gentiles together with the Jews. Indeed it is true that every one of the Jews did receive the reward of their unbelief when they were banished from the kingdom of God, and whoever of the Gentiles were called, they were the vessels of the mercy of God; but in the meantime the counsel of Paul is to be observed. For he would have the Gentiles to depend upon the eternal covenant of God, that they might join their salvation with the salvation of the elect people. Again, lest the rejection of the Jews should breed offense, as though their old adoption were void, he would have them terrified by the example of punishment, that they might reverently hold that judgment in admiration. For from where comes so great licentiousness of curious disputations, but that we do almost neglect those things which ought worthily to instruct us to humility? And because he disputes not of every one of the elect particularly, but of the whole body, a condition is added: if they shall abide in his lenity. Indeed I confess, as soon as any one abuses the goodness of God, he is worthy to be deprived of the offered grace; but it would be improper to say of any of the godly particularly that God therefore had mercy on him when he chose him, if it depended on his abiding in his mercy. For the perseverance of faith, which makes perfect the effect of the grace of God in us, proceeds from election. Paul therefore teaches that the Gentiles are received into the hope of eternal life upon this condition, that by their thankfulness they should hold the possession of it. And surely that horrible defection of the whole world which followed afterward does plentifully testify how this admonition was not in vain. For when God had almost in a moment so watered far and wide with his grace that religion flourished everywhere, shortly after the truth of the Gospel vanished, and the treasure of salvation was taken away. And from where came so sudden a change, but because the Gentiles were fallen from their calling? "Otherwise you shall also be cut off." Now we understand in what sense Paul threatens them with cutting off, whom before he confesses to be grafted into the hope of life by the election of God. For first, although this cannot happen to the elect, yet they stand in need of such exhortation, to tame the pride of the flesh, which, as it is in truth contrary to their salvation, so ought it to be terrified with the fear of damnation. As Christians therefore are illuminated by faith, they hear to their assurance that the calling of God is without repentance; but as they carry the flesh about with them, which wantonly kicks against the grace of God, by this speech they are taught to humility: "take heed you be not cut off." Nevertheless that resolution which I brought is to be remembered, namely that Paul speaks not here of the particular election of every one, but opposes the Jews to the Gentiles; and therefore in these words he does not so much speak to the elect as to such as did falsely boast themselves to have gotten the place of the Jews. Indeed he speaks to the Gentiles together, and generally the whole body, wherein many were only in title faithful and the members of Christ. Whereas the demand is made of particular men, how any may be cut off from the grafting, and how after the cutting off he may be grafted in again, set before yourself a threefold form of grafting, and a twofold form of cutting off. For the children of the faithful are grafted in, to whom the promise is due by the covenant made with their fathers; secondly they are also grafted in who conceive the seed of the gospel in them, but which either takes no root or else is choked before it comes to fruit; thirdly the elect are grafted in, namely those who are illuminated by the immutable purpose of God to eternal life.

The first sort are cut off when they refuse the promise given to their fathers, or else do not receive it through their unthankfulness. The second, when the seed of the Gospel withers and is corrupted in them. The peril of which evil, seeing it hangs over all men in respect of their nature, we must confess that this admonition which Paul uses does in some sort appertain to the faithful, lest they should pamper themselves in slothfulness of the flesh. But concerning the present place, it ought to suffice us that the same punishment which God executed upon the Jews is denounced against the Gentiles, if they shall become like to them.

23 For God is able. This were a cold argument with profane men. For however they grant power to God, yet because they behold it afar off, as though it were included in heaven, they do for the most part deprive it of his effect. But because the faithful, as often as they hear the power of God to be named, do behold it as a present work, he thought this reason sufficient to pierce their minds. Add also that he takes this as a maxim granted, namely that God did so punish the unbelief of the people, that yet he forgot not his mercy: as else often, after he had seemed to have banished the Jews from his kingdom, he restored them again. And by comparison he shows, how much more easily the present state of things might be undone, than it was done: namely how much more easy it is that the natural branches, if they were put in their place, from which they were cut, should take substance from their own root, than wild and barren branches should do it of another. For the same proportion was between the Jews and the Gentiles.

25 For I would not, brethren, that you should be ignorant of this mystery, lest you should be arrogant in yourselves: that blindness is partly come to Israel, until the fullness of the Gentiles be come in.

26 And so all Israel shall be saved. As it is written, the deliverer shall come out of Zion: and he shall turn away the ungodliness from Jacob.

27 And this shall be my covenant to them, when I shall take away their sins.

25 I would not have you ignorant. Here he prepares his auditors to greater attention, while he professes that he will utter a thing which otherwise is secret. Neither does he that without cause: for he goes about to conclude this exceeding hard question, in a brief and plain sentence: and yet he opens that, no man would ever have looked for. But the causal particle, lest you should be arrogant in yourselves, does declare what his purpose is now: namely to bridle the insolence of the Gentiles, lest they should grow proud against the Jews. Furthermore, this admonition was very necessary, lest the falling away of that people, should trouble the weak above measure, as though the salvation of them all were forever to be despaired of. Although the same at this day is no less profitable for us, to the end we might know, that the salvation of a number left, which the Lord at length will gather to himself, lies hidden as it were sealed with a signet.

And so often as longer delay shall put us in despair thereof, let us remember the name of mystery: whereby Paul clearly admonishes, that the manner of their conversion, shall neither be common nor usual. And therefore they do lewdly, who shall go about to measure it by their own sense. For what is more peevish, than to count that incredible, which is removed from our sense? Seeing it is therefore called a mystery, because it is incomprehensible until the time of revelation. Furthermore it is opened to us as to the Romans, that our faith being content with the word, might support us with expectation, until the effect itself come to light. That blindness has partly. I suppose the word partly, neither simply to respect the time, nor multitude: but I understand it to be put, for, in a sort. By which particle he seems to me, only to go about to temper a word otherwise bitter or sharp by itself. And the word, until, does not infer the proceeding or order of time, but rather is as much as if it were said, that the fullness of the Gentiles, etc.

The meaning then shall be, that God did so in a sort blind Israel, that while they refuse the light of the gospel, it might be translated to the Gentiles: and they might occupy the possession was empty. Therefore this blindness serves the providence of God, to work the salvation of the Gentiles which he had ordained. And the fullness of the Gentiles is taken for a great concourse. For it was not then as before, that some few Proselytes did assemble themselves to the Jews: but there was such a change, that the Gentiles almost made the substance or body of the church.

26 And so all Israel. Many understand this of the people of the Jews, as though Paul said, the religion should be restored again among them as before: but I extend the name of Israel to all the people of God, to this sense, when the Gentiles shall be come in, the Jews also shall turn from their defection to the obedience of faith: and so the salvation of the whole Israel of God shall be fulfilled, which Israel must be gathered of them both: yet so, that the Jews have the first place, as the firstborn in the house of God. This interpretation does therefore seem to me more convenient, because Paul here goes about to note the consummation of the kingdom of Christ, which is not included in the Jews, but comprehends the whole world. In the same manner, to the Galatians he calls the church consisting together of Jews and Gentiles, the Israel of God, by that, opposing the people gathered from the dispersion, to the carnal sons of Abraham, who were fallen away from his faith: as it is written. By this testimony of Isaiah he does not confirm the whole sentence, but one member only: namely that the sons of Abraham are partakers of redemption. For if any take it, that Christ was promised and offered to them, but because they did refuse him, they were deprived of his grace: the words of the Prophet express more, namely that there is some number left, which after it repents, shall enjoy the grace of deliverance. And yet Paul cites not word for word, that is read with Isaiah, the redeemer (says he) shall come to Zion, and they which shall repent from iniquity in Jacob, says the Lord. But it becomes not us to be too curious herein. For this is to be regarded, how fitly the Apostles apply to their purpose, whatever probations they bring out of the old testament: seeing they coveted nothing else, than as it were by the finger to point out, that the readers might be led to the fountain.

Furthermore, although in this prophecy, deliverance be promised to the spiritual people of God, under whom the Gentiles are contained: yet, because the Jews are the first begotten, that which the Prophet denounces, must needs be chiefly fulfilled in them. For in that the Scripture calls all the people of God Israelites, that is ascribed to the excellence of that nation, which God preferred before all others. Secondly, he says that he which shall redeem, shall come, namely, to Sion, having respect to the old covenant. He adds also, that he shall be redeemed in Jacob, who shall turn from his transgression. In which words God does plainly challenge to himself a certain seed, that the redemption might be effectual in the elect and peculiar nation.

And albeit the phrase of speech which the Prophet uses did serve better to the purpose: namely, Shall come to Syon: Yet Paul made no religion in the matter, to follow the common received translation, where it is said the redeemer shall come out of the hill of Syon. And there is also like reason of the second part, He shall turn iniquities from Jacob. For Paul thought it sufficient, only to respect this, (because the proper office of Christ is to reconcile to God a people that is a revolter from the Lord, and covenant breaker) that undoubtedly there was some conversion to be hoped for, lest they should all perish together.

27 And this is my covenant to them, when I shall take away their sins. Notwithstanding Paul had briefly touched, in the former prophecy of Isaiah, the office of the Messiah, yet that he might advise the Jews, what they were principally to hope for of him, he purposely adds these few words out of Jeremiah to the same end. For in the former place is not read that a new covenant should come. This also appertains to the confirmation of the cause he has in hand. For that which he spoke of the conversion of the people, in so obstinate a stubbornness, might seem incredible. Therefore he removes this impediment, by saying the new covenant consists in the free remission of sins. For it may be gathered out of the words of the prophet, that God has no more to do with an apostate people, but so far as he shall as well remit the crime of their faithlessness, as other sins.

28 As concerning the Gospel they are enemies for your sakes: but as touching the election: they are beloved for their fathers' sake.

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

30 For you also were faithless toward God, but now have obtained mercy through their unbelief:

31 So they now are become unbelievers, because you have obtained mercy: that they also may obtain mercy.

32 For God has shut all under belief, that he might have mercy on all.

28 As concerning the Gospel. He shows how that which was evil in the Jews, did not serve to the end that they should therefore be despised of the Gentiles, unbelief was the chief crime in them. And Paul shows they were so for a time through the providence of God blinded, that a way might be made for the gospel to the Gentiles: and yet they not forever excluded from the grace of God. He confesses therefore that presently they were alienated from God, by occasion of the gospel, that this way, that salvation which was laid up with them might come to the Gentiles: and yet God not unmindful of that covenant which he made with their fathers, and wherein he testified that in his eternal counsel he loved that nation. And this he proves by a notable sentence: namely, that the grace and calling of God cannot be void. For this is the meaning of these words. The gifts and calling of God are without repentance. He has put gifts and calling by the figure Hypallage, for the benefit of calling: neither ought this to be understood of every particular calling, but of that whereby God adopted the posterity of Abraham into covenant: seeing the disputation was specially of this, as a little before under the name of election he noted the secret counsel of God, whereby the Jews were distinguished from the Gentiles. For this is to be observed, that the question is not of the private election of every one, but of the common adoption of a whole nation, which for a time in outward appearance might seem to be fallen, but not cut down by the roots. Because the Jews were fallen from their prerogative, and salvation promised them, that there might be some hope of the remnant, Paul proves that the counsel of God stands firm and immutable, whereby he vouchsafed once to choose them to himself for a peculiar people. If then it cannot be that the Lord should fall from that covenant which he established with Abraham, I will be the God of your seed: he has not utterly taken his favor from the people of the Jews, he does not oppose the Gospel to election, as though they were contrary one to the other: for whom God has chosen, those he calls: but because the Gospel was suddenly beyond the expectation of the world published to the Gentiles, he worthily compares this grace, with that old election of the Jews, which so many ages before was manifested. Election therefore is named of antiquity, because in that part of the world is past, God did choose to himself one people. He says for the fathers, not as though they gave any cause of love, but for that the grace of God descended from them to the posterity, according to the form of the covenant, Your God, and of your seed. How the Gentiles have obtained mercy by the unbelief, it is already declared: namely, God being angry with the Jews for their infidelity, converts his favor to the Gentiles. And whereas it is straightway added, they became unbelievers for the mercy showed to the Gentiles, it is something hard: yet there is no absurdity in it, because Paul does not set down the cause of their excecation or blinding, but only shows that that was taken from the Jews, which God translated to the Gentiles.

Furthermore, lest the Gentiles should think that they obtained that by the merit of their faith, which the Jews lost through their incredulity, there is only mention made of mercy. The sum therefore is, because God would show mercy upon the Gentiles, by this occasion the Jews were deprived of the light of faith.

32 For God has shut up, etc. A notable sentence by which he declares there is no cause why they should despair of others, who have some hope of salvation, for whatever they are now, they were as all others are: so then, if through the only mercy of God they have escaped from unbelief, they ought to leave place to the same mercy for others also. For as concerning guiltiness he makes the Jews equal with the Gentiles, that both of them might understand the way to salvation is open to others as well as to them. For there is one only mercy of God which saves: and that may offer itself to them both. This sentence therefore answers that testimony of Hosea, which he cited before: I will call that my people which was no people (Hosea 9:25). Moreover, his meaning is not that God does so blind all men, as though their unbelief were to be imputed to him: but by his providence he has so disposed it, that all should be guilty of unbelief, and so he might have them subject to his judgment: to this end verily that all merits being buried, salvation might be of his only goodness. Here therefore Paul intends two things. First, that there is nothing in any man, for which he should be preferred before others, besides the mere grace of God. And secondly, that God in the dispensation of his grace is not hindered, but he may bestow the same upon whom he will. There is an emphasis in this word mercy, for it signifies that God is tied to none, and therefore does save all freely, because all are in like sort lost. Furthermore, their folly is too gross, who gather from here that all shall be saved. For Paul means simply that as well Jews as Gentiles are saved no other way than by the mercy of God: lest he should leave to any some matter of complaint. And surely it is this mercy that is offered indifferently to all, but to those who seek it by faith.

33 O the deepness of the riches, and wisdom, and knowledge of God, how incomprehensible are his judgments, and his ways past finding out.

34 For who has known the mind of the Lord? Or who has been of his counsel?

35 Or who has given to him first, and it shall be restored to him again.

36 Because all things are of him, and by him, and for him. To him be glory forever. Amen.

33 O the deepness. Here first of all the Apostle bursts forth into a speech which voluntarily arises from the consideration of the works of God with the faithful. Secondly, he does by the way restrain the boldness of impiety, which is accustomed to murmur against the judgments of God. Therefore when we hear, O the deepness, it cannot be said how valuable this admiration ought to be, to beat down the temerity of the flesh. For after he had disputed out of the word and Spirit of the Lord, at length being overcome with the highness of so great a secret, he can do nothing but wonder and cry out, that these riches of the wisdom of God are deeper than our reason is able to pierce into them. If therefore at any time we enter into talk of the secret counsels of God, let this bridle be put always before our wit and tongue, that when we have spoken soberly and within the bounds of the word of God, at length our disputation end with an admiration. Neither ought we to be ashamed, if we be no wiser than he, who being caught up even into the third heaven, had seen secrets not to be opened to man: yet here could find no other end, than so to humble himself. Whereas some resolve the words of Paul thus: O the deep riches and wisdom, and knowledge of God — as though the noun deep were put for a common epithet, expounding riches for liberality — it seems to me to be wrested. Therefore I doubt not but he extols the deep riches of wisdom and knowledge in God. How incomprehensible. By various words according to the usual repetition of the Hebrews, he expresses the same thing. For having spoken of judgments, he adds ways for the rules or reason of doing, or order of governing of his judgments. And still he persists in his exclamation: in which the more he extols the highness of the secrets of God, the more he deters us from the curiosity of searching. Let us learn therefore to search after nothing in the Lord, but what he has revealed by his Scriptures, for otherwise we enter into a labyrinth, from which there is no easy passage: for it is to be noted that here the question is not of every one of the mysteries of God, but of those which being laid up within himself, he will have only to be wondered at and reverenced by us.

34 For who has known the mind of the Lord? Here he begins as it were by laying hands on them, to bridle the boldness of men, lest they should murmur against the judgments of God, and that he does by two reasons. The first is, that all men are altogether blind to consider the predestination of God, by their own sense: and to dispute of a thing that is unknown is temerity and wickedness. The second reason is, that we have no cause to complain of God, seeing no man can say that God is a debtor to him: but on the contrary all men are bound to him for his bountifulness.

Let everyone therefore remember to keep his mind within this compass, lest in seeking after predestination, he be carried above the revealed will of God: seeing we hear that man can judge no more herein, than the blind in darkness. Which nevertheless makes not to shake the certainty of faith, which arises not of the dexterity of man's wisdom, but of the only illumination of the spirit. For even Paul himself in another place, after he has testified, that all the mysteries of God do far exceed the capacity of our understanding, straightway adds, that the faithful understand the mind of the Lord: because they have not received the spirit of this world, but the spirit which is given them of God: by which they are taught of his goodness, which otherwise is incomprehensible. Therefore as we are not able by our own strength to find out the secrets of God: so by the grace of the Holy Spirit we have access into the sure and clear knowledge of them. Now if it be our part to follow the spirit our guide, wherever the same leaves us, there we are to stay, and as it were stand still. If any covet to know more, than he has revealed, he shall be overcome with the brightness of that inaccessible light. That distinction which I brought of late, between the secret counsel of God, and his revealed will in the scripture, is to be remembered. For although all the doctrine of the scripture, in highness, exceeds the wit of man, yet is not the way thereto shut up against the faithful, which do reverently, and soberly follow the spirit for their guide. But there is another consideration of his secret counsel, the depth and height whereof cannot by searching be come to.

35 Who has given to him first. Another reason, whereby the righteousness of God is mightily defended against all the accusations of the wicked. For if no man has by his merits bound God to him, then none can justly expostulate with him, because he has not received a reward. For he that will force any to do him good, must needs show his merits, whereby he has deserved so at his hands. This is then the meaning of the words of Paul, God cannot otherwise be charged with unrighteousness, unless it be said that he gives not to every one their own: but it is evident that none is defrauded of his right by him, seeing he is bound to no man. For what man can boast of any work of his, whereby he has merited his favor? And this place is worthy to be noted, wherein we are taught, that it is not in our power, by our good works to provoke the Lord to save us: but he prevents us being unworthy, by his mere goodness. For he does not only show what men are wont to do, but what they are any way able to do. If so be that we would diligently examine ourselves, we should not only find, that God is not indebted to us, but that we altogether are subject to his judgment: so that we have not only deserved no favor at his hands, but also are more than worthy of eternal death. And Paul does not only gather, that he is no debtor to us, because of our corrupt, and contaminated nature: but also though man were perfect, yet he denies that he could bring anything at all before God, whereby he might win his favor: for as soon as man begins to be, even by the right of creation he is so bound to his Creator, that he has nothing of his own. In vain therefore shall we go about to take from him his right, that he may not freely, according to his pleasure, deal with his own workmanship, as though there were a mutual regard of something received and bestowed.

36 Because all things are of him and by him. This is a confirmation of the former sentence. For he shows, it is far off, that we should be able to glory in any good thing of our own, against God, seeing we were created by him of nothing, and in him have our present being. Hereby he gathers it to be meet, that our being should be directed to his glory. For how unorderly a dealing were it, that the creatures which he has made and preserves, should be otherwise employed than to the setting out of his glory? I know this particle eis auton, to be taken sometimes, for en auto, yet abusively. But seeing the proper signification serves best to the present argument, it is better to retain it, than to flee to that which is improper. The sum is, that the whole order of nature is everted and overthrown, if the same God which is the beginning of all things, be not also the end. To him be glory. Now he does boldly take to him the proposition as though it were proved, for an infallible proposition: namely, that the glory of God ought every way abide immovable. For it shall be a cold sentence, if you take it generally: but the force consists upon the circumstance of the place: namely, that God does challenge to himself an absolute authority, and that in the estate of mankind, and all the world, nothing is to be sought for but his glory: whereupon it ensues, that those cogitations are absurd, and far from reason, indeed they are mad, whatever they be, that tend to the diminishing of his glory.