Notes & Commentary:
Ver. 1. &c.
St. Paul in this chapter endeavours to comfort the Jews, though the greatest part of them were rejected for their blindness;
and to admonish the Gentiles, not to boast for being called and converted, but to persevere with humility, and the fear of
God. --- God hath not cast away his people. That is, not all of them, nor hath he cast off those whom he foreknew,
and decreed to save. --- The Scripture saith of Elias. He brings the example of Elias living among the ten tribes of
Israel, when all the people were forbidden to go and adore in the temple of Jerusalem, when the altars of the true God were
destroyed, and almost all in these tribes were fallen into idolatry, and worshipped Baal: he complains as if he were
left alone in the worship of the true God. But the divine answer shewed him his mistake. I have reserved to myself
seven thousand man, &c. Some take notice that seven is divers times put for a great number, as three and a
half for a small number: however, besides these seven thousand, all in the kingdom of Juda remained firm in the worship of
the true God. In like manner, a remnant is now saved by the election of grace, by God's free and liberal gift of divine
grace. Some pretended reformers of the faith of the Church bring this as an argument, that the Church of God may fail, and
fall into errors. It is sufficient to answer, that there is a wide difference betwixt the Jewish synagogue, which brought
nothing to perfection, and the Church of Christ, which he built upon a rock, with which he has promised to be to
the end of the world, and guide them by the Spirit of Truth. (Witham) --- This is very ill alleged by some
against the perpetual visibility of the Church of Christ: the more, because however the number of the faithful might be abridged
by the persecution of Jezebel in the kingdom of the ten tribes; the Church was at the same time in a most flourishing condition
(under Asa and Josaphat) in the kingdom of Juda. (Challoner) --- Our separated brethren add to this text, as in Acts xix.
35. the word image. They also cite it in proof of an invisible Church; but with no just grounds: for in Jerusalem the
faith and worship were public to the whole world. Besides, the Christian Church rests on better promises than the synagogue.
(Bristow) --- The Jews obtain not the justice they sought after, because they did not seek it as they ought; they expected
to obtain it by their works, whereas it can only be had from grace. (Estius)
Ver. 6. It
is not now by works: otherwise grace is no more grace. The election of God, and the first grace at least, are always without
any merits on our part; but if we speak of works done in a state of grace, and by the assistance of God's grace, we co-operate
with the graces given, and by thus co-operating, we deserve and merit a reward in heaven. (Witham) --- If salvation were to
come by works, done by nature, without faith and grace, salvation would not be a grace or favour, but a debt; but such
dead works are indeed of no value in the sight of God towards salvation. It is not the same with regard to works
done with and by God's grace; for to such works as these he has promised eternal salvation. (Challoner)
Ver. 8. God
hath given them, &c. Not by his working, or acting in them; but by his permission, and by withdrawing his grace in
punishment of their obstinacy. (Challoner) --- Permitted them (says St. Chrysostom) to fall into the spirit of insensibility.
Literally, the spirit of  compunction. Compunction is not here taken, as in some spiritual writers, for a
great sorrow for sins. In the Latin Vulgate (Isaias vi. 9.) it is called the spirit of slumber, as in the Protestant
translation. We cannot have a better judge of the sense of the word than St. Chrysostom, who tells us, that it signifies a
habit of the soul, firmly fixed in evil, and an insensible disposition: as, saith he, persons under a pious compunction
are not to be removed from their good resolutions; so the wicked, under a hardened compunction, are nailed, as it were, to
vice. And that here this is the true sense, appears by the following words out of Isaias: he hath given them eyes that
they should not see, &c. And also out of David, (Psalm lxviii. 23.) let their table be made a snare, &c.
We may understand the spiritual food of the word of God, and of the Scriptures; which by the blindness of this people, have
served to their great condemnation. --- And a recompense, that is, for a just punishment of their obstinacy. --- And
bow down their back always, a metaphor to represent the condition of such, as are under heavy oppressions. (Witham) ---
Although by bending their back is literally understood the yoke of servitude and captivity, with which the Jews were oppressed
at the destruction of Jerusalem; yet it seems more conformable to the apostle's meaning, when considered in a spiritual sense,
and then it will signify the insensibility of the Jews, as to heavenly things, and their anxious solicitude for the things
of the earth. This their avaricious and carnal disposition was so manifest, that the poet said of them---
O curvę in terram animę et cœlestium inanes.--- (Estius)
Have they so stumbled, that they should fall? God forbid. That is, their fall is not irreparable, or so as never to
rise again: but by their offending, salvation (through the liberal mercy of God) is come to the Gentiles, that they,
the Jews, may be emulous of the Gentiles, and of their happiness, and so may be converted. (Witham) --- The nation
of the Jews is not absolutely and without remedy cast off for ever; but in part only (many thousands of them having been at
first converted) and for a time: which fall of theirs God has been pleased to turn to the good of the Gentiles. (Challoner)
--- How much more the fulness of them? As if he should say, if the obstinacy of so many Jews seem to be an occasion
upon which God, whose mercy calls whom he pleaseth, hath bestowed the riches of his grace on other nations; and while the
glory of the Jews, the elect people of God, has been diminished, the Gentiles have been made happy: how much more glorious
will be the fulness of them? that is, according to the common interpretation, will be the re-establishment and conversion
of the Jews hereafter, before the end of the world? See St. Chrysostom, om. ith. p. 164; St. Hilary, in
Ps. lviii; St. Jerome, in chap. iii. Osee. Habacuc iii.; St. Augustine, lib. xx. de Civ. Dei. chap. xxix. --- Then (ver. 15.)
the receiving of them into the Church, and their conversion to Christ, shall be like life from the dead, when
the Jewish nation in general, shall rise from the death of sin, and their hardened infidelity, to the life of faith and grace.
These things I speak to you, Gentiles, to honour and comply with my ministry of being your apostle: yet endeavouring
at the same time, if by a pious emulation, or by any other way, I may be able to bring any of my flesh, or of my brethren,
the Jews, to be saved by the faith of Christ. (Witham)
Ver. 16. &c.
If the first-fruit (see the Greek word) be holy, so also is the mass; so also the rest, the product that follows.
He alludes to the offering made by the law of the first-fruit, which was to acknowledge that all good things were from God,
and to bring a blessing upon the rest. --- If the root be holy, so are the branches. By the root, says St. Chrysostom,
he understands Abraham, and the patriarchs, from whom all the Jewish nation proceeded, as branches from that root: and these
branches are to be esteemed holy, not only because of the root they proceeded from, but also because they worshipped
the true God. And if some, or a great part of these branches, have been broken, they may, as it is said,
(ver. 23.) be ingrafted again. And you, Gentiles, ought to remember that, you were of yourselves a wild olive-tree:
and it is only by the merciful call of God, that you have the happiness to be ingrafted upon the same root of the patriarchs;
and so, by imitating the faith of Abraham, are become his spiritual children, and heirs of the promises, and by that means
have been made partakers of the root, and of the sap, and fatness of the sweet olive-tree. Remember that
you bear not the root, nor were you the root that was holy; but the root beareth you; and that being branches
of a wild olive, you ought naturally still to bear bad fruit, though ingrafted on the root of a sweet olive. It is only by
the mercies of God, if you bring forth good fruit. Do not then be high-minded, nor boast, but fear, and endeavour
to continue in goodness; lest God also spare not you, but cut you off, as unprofitable branches. And
let me tell you, as to the Jews, if they abide not still in unbelief, God is able to ingraft them again into their
own olive-tree; and it seems more easy, that they, who are naturally branches of the sweet olive-tree, should bring forth
good fruit, when they shall be ingrafted in their own olive-tree, being of the race of Abraham, to whom the promises were
made. (Witham) --- We see here, that he who standeth by faith, may fall from it; and therefore must live in fear, and not
in the vain presumption and security of modern sectaries. (Challoner) --- The apostle here exhorts the converted Gentiles,
to fear lest they fall, and bring upon themselves a punishment similar to that of the Jews. The Jews were his chosen people,
the children of the alliance; they have now been stripped of all; the same may also happen to you. You may fall into presumption
and incredulity; if you remain firm, it is not by your own merits or works, but by faith, the pure gift of God. Neither faith,
nor vocation, nor grace, are inadmissible. You may lose all; and therefore ought always to fear and live in humility. If God
has not spared the natural branches, fear, lest he should not spare you. (ver. 21.) (Calmet) --- The Gentiles are here admonished
not to be proud, nor to glory over the Jews; but to take occasion rather from their fall to fear and to be humble, lest they
be cast off. Not that the whole Church of Christ can ever fall from him; having been secured by so many divine promises in
holy writ; but that each one in particular may fall; and therefore all in general are to be admonished to beware of that,
which may happen to any one in particular. (Challoner)
I would not have you ignorant, brethren, of this mystery, this hidden truth of God's justice and mercy, that blindness
in part hath happened in Israel, or to part of them, until the fulness of the Gentiles should come in, by the
conversion of all nations: and then all Israel should be saved, when they shall submit to the faith of Christ: as it
is written by the prophet Isaias, (lix. 20.) there shall come out of Sion he that shall deliver; that is, their Redeemer,
Christ Jesus, who is indeed come already, but who shall then come to them by his powerful grace. This is my covenant
with them. (Witham)
Ver. 28. According
to the gospel, indeed, they are enemies for your sake. That is, enemies both to you, because they see the gospel
preached and received by you, and enemies to God, because he has rejected them at present for their wilful blindness: yet
according to election, God having once made them his elect, and because of their forefathers, the patriarchs, they
are most dear for the sake of the fathers: for the gifts and the calling of God are without repentance, in as much as
God is unchangeable, and his promises, made absolutely, cannot fail. (Witham)
Ver. 30. &c.
As you also in times past did not believe God, but now have obtained mercy through their unbelief, which was an occasion
of God's sending his preachers to you: but the cause of your salvation is God's mercy. --- That they also may obtain mercy.
That is, God has permitted their incredulity, that being a greater object of pity, he may shew greater mercy in converting
them by the free gift of his grace. --- For God hath concluded  all, that is, has permitted at different
times, both Gentiles and Jews, to fall into a state of unbelief, that the salvation of all may be known to come, not from
themselves, but as an effect of his mercy and grace. (Witham) --- He hath found all nations, both Jews and Gentiles, in unbelief
and sin; not by his causing, but by the abuse of their own free-will; so that their calling and election are purely owing
to his mercy. (Challoner)
O the depth, &c. After he hath spoken of the mysteries of God's grace and predestination, of his mercy and justice,
which we must not pretend to dive into, he concludes this part of his epistle, by an exclamation, to teach us submission of
our judgment, as to the secrets of his providence, which we cannot comprehend. --- How incomprehensible are his judgments,
&c. --- Who hath first given to him, and recompense shall be made him? That is, no one, by any merit on his part,
can first deserve God's favours and mercy, by which he prevents us. --- For of him, from God, or from Jesus Christ,
as God, and by him, who made, preserves, and governs all things, and in him, is our continual dependance: for
in him we live, we move, and exist. In the Greek, it is unto him, to signify he is also our last end. See the notes,
John chap. i. (Witham) --- All things are from God, as their first cause and creator; all things are by God, as the ruler
and governor of the universe; and all things are in God, or (as the Greek has it) for God, because they are all directed to
his honour and glory. For he hath made all things for himself. (Psalm xvi; St. Basil, lib. de Spiritu sto. chap. 5.)
 Ver. 8. Spiritum compunctionis; pneuma katanuxeos.
In the Latin Vulgate, Isaias xxix. 10, the same Greek words are translated, spiritum soporis; the spirit of slumber. See Mr.
Legh, Crit. Sacr. on the word katanusso. St. Chrysostom, om. ith. p. 163. katanuxin,
entautha ten peri to cheiron exin tes psuches, &c. See Cornelius a Lapide. St. Chrysostom in the same place; katanugenai
gar ouden eteron esti to empagenai, kai proselosthai.
 Ver. 32. Conclusit omnia. pantas.
 Ver. 36. Et in ipso, kai eis auton.
Bible Text & Cross-references:
God hath not cast off all Israel. The Gentiles must not be
proud; but stand in faith, and fear.
1 I say then: Hath 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 hath not cast away his people, which he foreknew. Know you not what
the Scripture saith of Elias; how he calleth on God against Israel?
3 *Lord, they have slain thy prophets, they have dug down thy altars: and
I am left alone, and they seek my life.
4 But what saith the divine answer to him? *I have reserved to myself seven
thousand men, who have not bowed their knees to Baal.
5 Even so then at this present time also, there is a remnant saved, according
to the election of grace.
6 And if by grace, it it not now by works: otherwise grace is no more grace.
7 What then? that which Israel sought, he hath not obtained: but the election
hath obtained it, and the rest have been blinded:
8 As it is written: *God hath given them the spirit of insensibility: eyes,
that they should not see, and ears, that they should not hear, until this present day.
9 And David saith: *Let their table be made a snare, and a trap, and a
stumbling-block, and a recompense to them.
10 Let their eyes be darkened, that they may not see: and bow down their
11 I say then, have they so stumbled, that they should fall? God forbid.
But by their offence, salvation is come to the Gentiles, that they may be emulous of them.
12 Now if the offence of them be the riches of the world, and the diminishing
of them, the riches of the Gentiles: how much more the fulness of them?
13 For I say to you, Gentiles: *As long, indeed, as I am the apostle of
the Gentiles, I will honour my ministry,
14 If by any means I may provoke to emulation them who are my flesh, and
may save some of them.
15 For if the loss of them be the reconciliation of the world: what shall
the receiving of them be, but life from the dead?
16 For if the first-fruit be holy, so is the mass also: and if the root
be holy, so are the branches.
17 And if some of the branches be broken, and thou being a wild olive-tree,
art ingrafted in them, and art made partaker of the root and of the fatness of the olive-tree,
18 Boast not against the branches. But if thou boast: thou bearest not
the root, but the root thee.
19 Thou wilt say then: the branches were broken off that I might be grafted
20 Well: because of unbelief they were broken off. But thou standest by
faith: be not high-minded, but fear.
21 For if God hath not spared the natural branches: he may not perhaps
spare thee also.
22 See, therefore, the goodness, and the severity of God: towards them,
indeed, that are fallen, the severity: but towards thee, the goodness of God, if thou continue in goodness, otherwise thou
also shalt be cut off.
23 And they also, if they abide not still in unbelief, shall be ingrafted:
for God is able to ingraft them again.
24 For if thou wert cut out of the wild olive-tree, which is natural to
thee, and, contrary to nature, wert grafted into the good olive-tree: how much more shall they, that are the natural branches,
be grafted into their own olive-tree?
25 For I would not have you ignorant, brethren, of this mystery, *(lest
you should be wise in your own conceits) that blindness in part has happened in Israel, until the fulness of the Gentiles
should come in,
26 And so all Israel should be saved, as it is written: *There shall come
out of Sion he that shall deliver, and shall turn away impiety from Jacob.
27 And this is to them my covenant: when I shall take away their sins.
28 According to the gospel, indeed, they are enemies for your sake:
but according to election, they are most dear for the sake of the fathers.
29 For the gifts and the calling of God are without repentance.
30 For as you also in times past did not believe God, but now have obtained
mercy, through their unbelief:
31 So these also now have not believed for your mercy, that they also may
32 For God hath concluded all in unbelief, that he may have mercy on all.
33 O the depth of the riches, of the wisdom, and of the knowledge of God!
How incomprehensible are his judgments, and how unsearchable his ways!
34 *For who hath known the mind of the Lord? Or who hath been his counsellor?
35 Or who hath first given to him, and recompense shall be made him?
36 For of him, and by him, and in him, are all things: to him be glory
for ever. Amen.
3: 3 Kings xix. 10.
4: 3 Kings xix. 18.
8: Isaias vi. 9. and x. 29.[xxix. 10.?]; Matthew xiii. 14.; John xii. 40.;
Acts xxviii. 26.
9: Psalm lxviii. 23.
13: Acts ix. 2. and 15.; Galatians ii. 7.
25: Proverbs iii. 7.; Isaias v. 21.
26: Isaias lix. 20.
34: Wisdom ix. 13.; Isaias xl. 13.; 1 Corinthians ii. 16.