THE GENTILES AND THE RIGHTEOUSNESS OF GOD In the spirit of love, and as a true Jew, the Apostle St Paul addresses all the claims of the Jews in order to raise them above the spirit of fanaticism and narrow mindedness. He does not seek to minimize the privileges they enjoyed in the Old Testament, but wishes them to enjoy, together with all the other nations, the righteousness of the Lord Jesus Christ. He wishes them to feel their obligation to preach the Lord more than others. In that same spirit of love, and as an Apostle to the nations, St Paul also warns the converted Gentiles against pride or condescension towards their brothers, the Jews; and that this would make them lose the righteousness of the Lord Jesus Christ. He indicates God’s sublime plan for all mankind. 1- God does not Reject His Peoplev 1-10 2- God Accepts the Jews through their Repentancev 11-16 3- The Gentiles are a Wild Olive Treev 17-24 4- Awaiting the Repentance of the Jews 25- 32 5- God’s Sublime Planv 33- 36 1-God does not reject His People Once more, we wish to underline that the discourse of the Apostle in this Chapter as well as in the previous ones are directed to all nations and not to specific individuals In Chapters 4 to 10, the Apostle addresses the Jewish nation with the object of dismissing their pride in claiming to be the physical children of Abraham, and therefore are the ones who have been handed the Mosaic Law, and who have been chosen as God’s people. In this Chapter, St Paul addresses the Gentiles and warns them against misunderstanding his earlier speech directed to the Jews; and advises them not to harbor any pride or contempt towards the Jews. He explains that towards the end of time, the Jews will ultimately accept the Lord Jesus Christ and repent for the ingratitude they practice currently. In other words, when St Paul speaks to the Jews, he reproaches them in order to lead them to open their hearts with love towards the Gentiles. When he speaks to the Gentiles, he reproaches them in order to lead them to open their hearts to the Jews who repent and turn to God with faith. The Apostle yearns that all mankind support one another in the spirit of love and humility so that none would die guilty of pride and arrogance. In this Chapter, the Apostle gives hope to the Jews so that they might abandon their ingratitude towards the Messiah and their terrible fanaticism. He also proposes humility to the Gentiles who have obtained access to the faith by being grafted into the original tree. He begins his discourse by a question followed by a quick definite answer and an extended elaboration: “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. God hath not cast away his people which he foreknew. Wot ye not what the scripture saith of Elias? how he maketh intercession to God against Israel, saying, Lord, they have killed thy prophets, and digged down thine altars; and I am left alone, and they 275 seek my life. But what saith the answer of God unto him? I have reserved to myself seven thousand men, who have not bowed the knee to the image of Baal. Even so then at this present time also there is a remnant according to the election of grace” (1- 5). The Apostle is careful that his quote from Isaiah the Prophet would be misinterpreted: ‘But to Israel he saith, All day long I have stretched forth my hands unto a disobedient and gainsaying people, (Isa 65: 2)’; (Rom 10: 21). He does not want them to think that God had closed the door and rejected Israel…that is why he hastens to ask: ‘Hath God cast away his people?’ And the answer is definite: ‘God Forbid!’ We observe the following points which reveal the degree of attention St Paul includes in his answer, and how it is filled with accurate details and evidence: First: St John Chrysostom1, notes that St Paul in his answer does not only use the word ‘his people’ but says: “his people which he foreknew” (2)…those Jews who had accepted the faith were few, yet God ‘foreknew’ them, and these are His people! Clearly, God’s promise still stands and is being fulfilled even for the Jews though just a few have enjoyed it so far. God is not preoccupied with numbers for He seeks those who are faithful children even if they are a few. God knows His people, He knows their number and He calls each by his/her name. They could be a hidden few, as in the days of Elijah, when His people deviated to idolatry, killed the prophets, and destroyed the altars of God. However, His real people were known and numbered by Him (7,000 men). These people had not bowed before idols and were faithful as they worshiped Him. Even Elijah did not know about these men, for he believed that all were corrupt and so prayed that he himself might die and said: ‘I, even I only, am left; and they seek my life, to take it away’, (1Kings 19: 4, 14). In every generation, there are ‘His people whom He foreknew’-the seven thousand men who have never bowed to idols- known to God by their names. Being seven thousand is a reference to the number 7 which denotes perfection, and man is God’s most perfect creation on earth. Man carries a soul in the image of the Holy Trinity and a body from this world (its four corners); so that the numbers (4 + 3) represent the whole complete man. As for the number 1,000, it refers to the heavenly or spiritual life for ‘one day in the sight of the Lord is as a thousand years’, (Ps 84: 10). So that the number 1,000 denotes the congregation of the spiritually perfect who have been sanctified spiritually and physically by the Holy Spirit. Consequently, they exist with a spiritual mindset and on a heavenly level. Being men does not imply any sexual distinction as it simply denotes they live a mature life that is liberated of the fragility and playfulness of children and of female mannerisms and frivolity this has inspired the following apostolic recommendation: ‘be brave, be strong’, (1 Cor 16: 13). Second: St Paul the Apostle presents three specifics to prove that God has not rejected His people: (a) He presents himself as an example as he says: “I also am an Israelite, of the seed of Abraham, of the tribe of Benjamin”,(1). The word ‘also’ implies that there are 1 In Rom . hom 18 276 other Jewish believers in the Lord Jesus Christ, whether in the Church of Rome or in other Churches. He has clearly stated that God continues to fulfill His promise to His people. St Paul proclaims that he is a true Israelite from the tribe of Benjamin and a descendent of Abraham and not an outsider. He has attained the promise and has also become a preacher of it. As St John Chrysostom comments: [I am the teacher and preacher…if God had rejected them, He would not have chosen of their kind to carry the responsibility of this ministry, the concerns of the world, and all the mysteries and their comprehensive fulfillment1]. (b) The second proof is what the Scripture says in 1 Kings (Chapter 19) concerning Elijah the prophet who believed that none of God’s chosen people where to be found, as he says: “Lord, they have killed your prophets, and torn down your altars, and I alone am left, and they seek my life” (3). The Church had disappeared even in the eyes of the zealous prophet Elijah, yet it had not disappeared from before the Lord. This prophecy is a symbol of the Jewish nation who resisted the Messiah, killed His disciples, and sought to destroy His living altars. They all appeared corrupt and destructive, yet from among them there were the disciples who were of Jewish origin, and who had accepted the Lord and witnessed for Him. Moreover, many believed even though they were few compared to those who rejected Him. St John Chrysostom comments as follows: [If you are not aware, this is not such an amazing matter. The great and good prophet did not know them, but God had planned everything for Himself even though the Prophet had no knowledge…now the Apostle reads to them the words: ‘…they have killed your prophets and torn down your altars…’ to painfully reveal to them that what they have done to the Lord Jesus Christ and to the disciples is no strange incident. They were accustomed to behave in that manner…note how he addresses them with a strong accusation which involves the prophet whom they honor the most, and without mentioning St Paul, St Peter, St James, or St John. That prophet is the head of all prophets, the friend of God, the one who cares jealously for them (1 Kings 19: 14). He surrendered to hunger for their sake, and he continues to live until this day…in the same spirit, the Apostle expresses himself as he writes to the people of Thessalonica and says: ‘… for ye also have suffered like things of your own countrymen, even as they have of the Jews: Who both killed the Lord Jesus, and their own prophets, and have persecuted us; and they please not God, and are contrary to all men’, (1 Thes.2: 14,15)2]. . (c) The third evidence supporting the fulfillment of God’s promises to His people, whom He foreknew, occurs in the previous chapter where the word of God is proclaimed through the lips of Moses the prophet: ‘I will provoke you to jealousy by them that are no people, and by a foolish nation I will anger you’, (10: 19). This is what St Paul elaborates on in this chapter (11- 36). He clarifies that the result of the ingratitude of most of the Jews has led to the opening of the door of God’s mercy to the Gentiles. Ultimately, when 1Ibid 2 Ibid 277 all the Gentiles have accepted the Lord- at the end of time- then the Jews will repent for their ingratitude and pride, and will come and accept to believe in the Lord Jesus Christ. Third: In this manner, the Apostle provides unquestionable evidence that God keeps His promises. He has used his own life as well as the witnessing of the prophetsnamely Moses and Elijah as examples to reinforce this point- even though the promise has been validated only in a few elected. The mystery behind their ingratitude is the ‘hardness of the heart’. In other words, ingratitude is due to the corruption of the inner eye (the heart) and its disability to see God and recognize His redeeming deeds. This is what the Apostle proclaims in the following words: “Even so, then, at this present time also there is a remnant according to the election of grace. And if by grace, then is it no longer of works; otherwise grace is no more grace. But if it is of works, is it no longer grace; otherwise work is no more work. What then? Israel has not obtained what it seeks; but the elect have obtained it, and the rest were hardened Just as it is written, “God has given them a spirit of stupor, eyes that they should not see, and ears that they should not hear 😉 to this very day. And David says: “Let their table become a snare, and a trap. A stumbling block, and a recompense unto them; let their eyes be darkened, that they may not see, and bow down their back always” (5-10). The Apostle presents us with a realistic picture of Israel’s condition: most of them have rejected the faith; and only few- as God’s true people- have accepted to enjoy the promise. St Paul explains the mystery behind the ingratitude of the majority, and he reinforces this point by quoting evidence from the Old Testament testifying to their hardness. Note the following points in these apostolic words: (1) The remnant enjoying salvation is doing so through the free grace of God, and not through the literal observance of the Law or self righteous deeds.for these deeds contradicts grace: deeds based on the deadliness of the literal word and which lack spirit and which are dictated by the ego. As for spiritual deeds, these are the outcome of the Holy Spirit working within us; and they respond and interact with grace for they do not resist Him. St John Chrysostom writes: [Once more, the Apostle underlines grace and reveals its power: it is through grace that a person is constantly saved, and he would perish without it. Let us give thanks that we belong to the ranks of the saved; and that we are not of those who believe that they can be saved through their own deeds rather than blessed by God. As we give thanks, we do so through our deeds and conduct and not by mere words. These thanks are genuine as we do things that definitely glorify God, and as we avoid acting in a manner that would release us from our commitment1]. St. John Chrysostom elaborates on the relationship between grace and spiritual endeavor, and how this opposes deeds arising from self righteousness and literal 1 Ibid 278 dictates…the thanks we give to God for the free gift of grace come in the form of holy actions we do through God, and in avoiding evil of which we have been liberated. Our deeds-whether they are positive as we lead a virtuous life through the Holy Spirit; or negative as we reject the evils of which the Holy Spirit has liberated us- do not oppose divine grace but glorify God in us. As divine grace transforms the earthly person into a heavenly one, the Psalmist proclaims: ‘The heavens declare the glory of God’, (PS19: 1). He is transformed not through words but by living a glorious active life. This is how grace has worked in the heart of St Paul, so that it shone with divine glory which was reflected in a life inspired and motivated by God, and in attracting many for His glory. St. John Chrysostom goes on to say: [St Paul had a soul that could be no less than the heavens, for he was able to attract all mankind to himself. Our souls cannot be equated with the earth, yet his soul equaled the heavens! The sublimity of his soul surpassed all the heavens in order to become engaged in a conversation with the Lord Jesus Christ Himself! The state of his soul is so elevated that God Himself proclaims it! The angels themselves were astonished when the stars were created (Job 38: 7); whereas God, concerning Paul, is pleased with him and says: ‘…he is a chosen vessel of Mine’, (Acts 9: 15). The heavens are covered with clouds every now and then, but the soul of St Paul was not clouded for a single moment! Even in the heart of temptation, his soul was more transparent than the heavens at noontime, shinning constantly without allowing the clouds to overtake her. This was because the rays of the ‘sun’ that shone in his soul surpassed the clouds of trials making her shine with greater brilliance. That is why he says: “My grace is sufficient for thee: for my strength is made perfect in weakness” (2Cor:12:9). Therefore, let us follow his example and struggle. Then this heaven will have no effect on us, and even the sun and the moon will not count. Indeed, all these have been created for our sakes, and not that we have been created for them1]. May we accept the work of free grace so that our souls become a heaven for God. Such grace affects souls that respond to her with demonstrated love and spiritual struggle according to the Law, having no self righteousness or deadly literal claims. (2) St Paul underlines the sublime power of grace as well as the ingratitude of the majority of the nation of Israel. He reveals that their ingratitude arises from their pursuit of self righteousness; therefore they have not received the grace that transforms the heart and that opens their insight to comprehend the redeeming work of God. He says: “What then? Israel has not obtained what it seeks”(7), because they sought to become righteous through the literal practice of the Law and their own self righteousness. Consequently, they have been deprived of the gift of righteousness. 1 Ibid 279 “…but the elect have obtained it…” (7)…this is the minority that has accepted to believe in the Lord Jesus Christ and has received divine grace, enjoying redemption as an elect people. So that the majority does not object and ask ‘How are we to blame since we have not been elected? St Paul reveals their role in the lines of the ungrateful and says: “and the rest were hardened”, (7). Just as grace is a free gift from God, so does the hardness of heart arise from our own selves. “They have resisted the Truth, and have not responded to the free gift of God. Surrendering to their corrupt hearts, their inner vision could not see God, and their inner ears were unable to hear His voice…a matter foretold by the prophets, and which the Apostle sums up in these words: ‘Just as it is written: God has given them a spirit of stupor, eyes that they should not see and ears that they should not hear, to this very day” (8). The Old Testament also says: ‘Hear ye indeed, but understand not; and see ye indeed, but perceive not.. ‘, (Isa 6: 9); and ‘Yet the Lord hath not given you an heart to perceive, and eyes to see, and ears to hear, unto this day’, (Deut 29: 4). “For the Lord hath poured out upon you the spirit of deep sleep, and hath closed your eyes’, (Isa 29: 10). In this manner, St Paul explains to them how they have reached a deplorable condition due to their rejection of God’s deeds: their souls have been unable to see and hear the Truth. Indeed, their souls have fallen asleep and become lazy and burdened with heaviness. This indicates rigidity or submission to the state of corruption in which the soul finds her. The prophet David indicates the fruit of all this as he says: “Let their table become a snare, and a trap, a stumbling block, and recompense to them…” (9), (Ps 69: 22)…This implies that while they feel confident and settled in their corruption, they will face catastrophes even while they are celebrating. Then their joy will be turned into sadness, and their peace into confusion. The word ‘table’ could refer to symbols and prophecies in the Old Testament which provide a fulsome table if presented in a spiritual manner. Indeed, this table presents to us ‘the person of the Lord Jesus Christ Himself’. However, the majority have grasped the literal words only. As a result, what was intended to be constructive became a cause of destruction for them, as well as a trap and stumbling block for their reward…testifying against them. The word ‘table’ could refer more strongly to the sacrificial lamb that is intended to establish fellowship with God through the reconciliation by the holy Blood. Judas- who represents all the ungrateful- played the role of the traitor rather than accepting the reconciliation. “Let their eyes be darkened…” for they have held on to the veil of the literal word and have rejected to change such ways. The apostle refers to this attitude by saying: ‘But even unto this day, when Moses is read, the vail is upon their heart. Nevertheless when it shall turn to the Lord, the vail shall be taken away. Now the Lord is that Spirit: and where the Spirit of the Lord is, there is liberty. But we all, with open face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory, even as by the Spirit of the Lord,’(2Cor 3: 15-18). “…and bow down their back always” indicates weakness, spiritual disability and slavery because sin is heavy and burdens the soul. At the same time, the Law is unable to lift the soul that lives without grace. 280 (3) St Augustine informs us about the mystery behind Israel’s ingratitude and says: [They could not believe but Isaiah had predicted that, and God had definitely foreseen their corrupted will. Therefore He informed the prophet since nothing is hidden from God1]. 2- God Accepts the Jews through their Repentance : The Apostle has previously indicated that the Jews would overturn their ingratitude once they accept, believe, and acknowledge the One whom they had crucified. St Ambrose2 writes that Samson, the Jew who had killed the lion, was a symbol of the Jews who had crucified the Lord Jesus Christ. He is the lion born from the tribe of Judah. Samson had gone back and found in the lion’s corpse a store of the honey of wisdom, (Judges 14:8). Samson could be a symbol of the Jews who repent and return to the Lord Jesus Christ; and who consequently find in Him their fullness of all the beauty of wisdom.St Paul considers that God has allowed the Jews to have this hardness of heart in order to open the gates before the Gentiles. If the Jews returned with repentance and faith to God how much better off would this be for everyone?!! The Apostle says: “I say then, have they stumbled that they should fall? Certainly not! But through their fall, provoke them to jealousy, salvation has come to the Gentiles. Now if their fall is riches for the world, and their failure riches for the Gentiles; how much more their fullness? For I speak to you Gentiles, inasmuch as I am the apostle of the Gentiles, I magnify mine office: If by any means I may provoke to emulation them which are my flesh, and might save some of them. For if the casting away of them is the reconciling of the world, what shall the receiving of them be, but life from the dead? For if the first fruit be holy, the lump is also holy: and if the root be holy, so are the branches” (11-16). Note the following points in the above apostolic words: First: St John Chrysostom3 notes that St Paul in the previous Chapters brings consecutive indictments against the Jews. Consequently, he quotes repeatedly from the writings and testimonies of the prophets such as Isaiah, Elijah, Moses, and Hosea. In this Chapter, however, he uses a gentler tone and finds he no longer needs the help of prophetic testimony. Second: God is awesome in His love and wisdom. He uses the fall of the Jews to redeem the nations, and He uses the salvation of the nations to stir the jealousy of the Jews and make them repent and return to Him…He is the Creator of all that is good, and He transforms evil as well as goodness to establish mankind in Him. Third: St John Chrysostom4 comments on these words: “I say then, Have they stumbled that they should fall? God forbid: but rather through their fall salvation is come unto the Gentiles, for to provoke them to jealousy” (11) and says: The Apostle 1 In Ioan. tr 53:6 2 Of the Holy Spirit 2:intr. (9) 3 In Rom. hom 19 4 In Rom. hom 19 281 seeks to dismiss the spirit of despair from the Jews, and to prepare them to accept grace. He indicates that their fall has been permitted by God in order to redeem the Gentiles. He could have said that they had stumbled and fallen away from the faith due to their foolishness, whereas redemption has been fulfilled to the Gentiles by their acceptance of the faith. However, St Paul seeks to lift their spirits so that they would arise from the block against which they had fallen, and he proclaims that this fall has caused the salvation of the Gentiles. This kind of language has been used not only by St Paul, but examples recur in other Gospels where this theme is addressed. In the parable of the wedding: when those that were invited rejected to attend, those in the streets and alleys were invited, (Matt 22: 9). In the parable of the vineyard: when the vinedressers killed the heir, the owner of the vineyard came and leased his vineyard to other vinedressers, (matt 21: 38)…When the Jews opposed Paul and blasphemed, ‘he grew bold and said to them: ‘It was necessary that the word of God should be spoken to you first; but since you reject it and judge yourselves unworthy of everlasting life, behold, we turn to the Gentiles’, (Acts 13: 46). This illustrates that preaching had to come to them first, and then it would be directed to the Gentiles. However, when they rejected the faith, the issue changed to being directed to the Gentiles first. The Lord Jesus Christ had come to them and they neither accepted Him nor gave any attention to His deeds and miracles. Indeed, they crucified Him. Therefore He attracted the Gentiles to Him and the last became first, as they accepted the faith and would receive the promises, without the participation of the Jews. Fourth: St John Chrysostom also comments on these apostolic words: “Now if the fall of them be the riches of the world, and the diminishing of them the riches of the Gentiles; how much more their fullness” (12)?’ He says: [Here he speaks in order to honor them…for if by their stumbling many have come to enjoy salvation, and if by their rejection many have become invited, then how much better would the conditions be when they would return?!1 ]. In this apostolic passage, the gentle tone is noticeable as St Paul seeks to lift up the spirit of the Jews after having dismissed their claims. He uses two other words for their ingratitude: ‘stumbling’ and ‘failures’…. ‘Stumbling’ indicates a falling that could be followed by a rising or a desire to arise. ‘Failures’ could refer to some who have believed and others who have not yet believed and are therefore in a state of ‘failure’ or incompleteness, and until all or the majority have accepted the faith. Another consideration is that St Paul addresses this Chapter to the Gentiles in order to comfort them. He explains that even though the rejection of the Jews has opened the door to them, their return to the faith does not mean that the door has been closed. Rather, the door has been greatly and generously enlarged with heavenly blessings. His use of the word ‘fullness’ rather than ‘return’ or ‘change’ – according to St John Chrysostom- indicates the return of the majority of them at the end of time, who will join the others who had accepted the Lord before them. 1 Ibid 282 Fifth: The Apostle presents two principal reasons for his ministry to the Gentiles: (a) His obligation to work as a minister separated to serve the Gentiles. He feels the burden of the responsibility, which God Himself has cast on his shoulders ever since he was in his mother’s womb, when he was sanctified for this work. This leads him to say: “For I speak to you Gentiles; in as much as I am an apostle to the Gentiles, I magnify my ministry” (13). This feeling never left him as he was eager to embrace the Gentile world with his arms and carry them lovingly to the Cross where they would enjoy God’s redeeming work. (b) The second reason is that he finds in his ministry to the Gentiles a means to stir the jealousy of the Jews. He is eager to have them accept the grace offered to them but which they have rejected: “…I may provoke to jealousy those who are my flesh and save some of them” (14). The Greek word for ‘my relatives’ is, literally translated as: ‘those of my flesh’; for he considers the Jews as being his flesh! Sixth: St Paul intends to underline the power of the return of the ungrateful Jews to the faith in the Lord Jesus Christ. He considers such an event similar to the resurrection of the dead. He says: “For if their being cast away is the reconciling of the world, what will their acceptance be but life from the dead?!” (15). God would be glorified in them; and the Church, in the whole world, would rejoice by the return of the ungrateful. Everyone would be glad to see them, just as one would be on seeing the dead resurrected to life! Seventh: St Paul does not ignore the firstborn. In other words, he does not ignore the men of the Old Testament who were Jews, such as Abraham, Isaac, Jacob, and other prophets. He calls these the firstborn holy men or the originally sanctified, and says: “For if the first fruit is holy, the lump is also holy; and if the root is holy, so are the branches” (16)…It is as though they will return at the end of time, and bear the same sanctity which their fathers possessed. St John Chrysostom adopts a literal translation of the expression and says: The fathers and prophets of the Old Testament represent the holy first fruit and through them the whole dough will necessarily become sanctified. St Iraneous1 considers that the first fruit refers to the Word of God who took upon Himself a body, which is to say that He carried us in Him, the dough, in order to sanctify us. St Gregory of Nicea presents the same interpretation as he says: [By becoming the First Fruit, I present in Me all humanity to her God and Father. The First Born has made the true God a God for mankind, and the good Father a Father for them, while blessedness has been assured for human nature as a whole. Through the First Born, the true God the Father has become a Father and God for all mankind, for ‘if the first fruit is holy, the lump is also holy’. Where the Lord Jesus Christ the First Born is found, those who are His own will also be found2]. [The whole dough will be sanctified through the First Born within Himself]1. 1 Adv. Haer 1:8:4 2 Adv. Eunomius 2:8 283 [The One who shared our blood and flesh for our sakes, heals and brings us back to the place from which we had been exiled and had become mere flesh and blood on account of sin (Heb 2: 14)2]. Let us accept our Savior who is able to sanctify the whole lump of our lives, that is, bring fullness to our human nature, so that our souls, bodies, thoughts, and hearts become altars for God. Then the kingdom of God would be proclaimed within us as we receive Him as the Original One bearing the branches and sanctifying them. In other words, the Lord Jesus Christ is the mystery of our sanctification. We carry Him within us as the First Fruit; and He carries us in Him for He is the First Fruit bearing the branches. He hides within us in order to sanctify us and we are carried by Him in order to bear fruit. Indeed, He says: “Abide in me, and I in you. As the branch cannot bear fruit of itself, except it abide in the vine; no more can ye, except ye abide in me. I am the vine, ye are the branches: He that abideth in me, and I in him, the same bringeth forth much fruit: for without me ye can do nothing” (Jn 15: 4,5). 3- The Gentiles are a Wild Olive Tree : St Paul the Apostle warns the victorious and redeemed Gentiles who have accepted the faith. Now that they have been grafted into the original olive tree and have been counted as children of Abraham, he cautions them that they could be deprived of that blessing if they submitted to vanity. He says: “And if some of the branches be broken off, and thou, being a wild olive tree, wert graffed in among them, and with them partakest of the root and fatness of the olive tree; Boast not against the branches. But if thou boast, thou bearest not the root, but the root thee” (17, 18). Note the following points in this warning: First: St John Chrysostom notes that the Apostle says ‘…some of the branches …’ there are some left- even though the majority have been cut off from the original tree, and have been denied their claim to be descendents of Abraham because of their unbelief. Such gentle language is intended to comfort the Jews so that they do not despair. The Apostle, on the one hand, likens the Church of the Old Testament to an olive tree with holy roots and spiritual fatness, even though a few branches have turned out to be unholy and needed to be cut off. On the other hand, he likens the Gentiles to a wild olive tree that bears no fruit and no fat. However, through faith, some of its branches have been blessed and have become grafted into the original holy one. In this manner, the Gentiles have become counted as children of Abraham. Second: The Apostle asks the converted Gentiles: “…do not boast against the branches…Do not be haughty, but fear” (18, 20). Whereas he rebukes the Jews for their unbelief and says: “Well said. Because of unbelief they were broken off’ (20); he speaks firmly to the Gentiles and asks them to be 1 Ibid 4 :3 2 Ibid 12:1 284 steadfast in the faith that they have accepted ‘by fearing God’. He asks them not be vain and to be fearful lest they be deprived of divine grace. This fear does not arise from lack of faith which love expels, (1Jn 4: 18); but it is the holy fear of God. The Scripture speaks about that and says: “I will put my fear in their hearts, that they shall not depart from me’, (Jer 32: 40); and ‘work out your own salvation with fear and trembling. For it is God which worketh in you” (Phil 2:12, 13). St Iraneous comments: [We need to avoid pride and harshness toward the Old Testament people. Indeed, we need to be fearful lest we anger God. Having come to know the Lord Jesus Christ, we should avoid acting in a manner that displeases Him. Otherwise, our sins will not be forgiven and we would be deprived of His kingdom, (Rev 3: 32)1]. Satan has conquered many of the Jews through their complete rejection of the faith. He does not draw his sword before believers as he attempts to break them through pride Having received God’s grace, we are supported in our struggle, yet He arouses the enemy against us all the more. Therefore it is appropriate to be cautious, and to struggle with that same grace which we have received.. With this spirit, St Jerome advises Stowkhiom and says: [I hope you draw from your vow of virginity a sense of fear rather than haughtiness. You walk carrying gold, avoid the path of the thief (pride)2]. God has granted us His rich grace to work within us when we respond with her and therefore carry spiritual fruits in our lives. St Jerome writes in this context and says: [Our vinedresser demands fruits. Just as He has truly cut off the first branches due to corruption, He will apply the same judgment to us should we not bring any fruit. Besides, fruit involves not only fruit of the body but of the soul as well. Surely, just as God cares for the body, He cares that the soul also works with the body3]. Third: God demands that we bear fruit, and the Apostle assures us that this can be achieved by being steadfast in God’s goodness (v22). Through faith, we enjoy His bountiful grace; and through steadfastness in that faith, which is evident in our response to such divine grace and in our everyday conduct, we enter more fully into the circle of God’s goodness. In other words, God takes the lead and has priority as we walk down the road of our lives, He is the One who completes the road with us, and He is the aim or goal. However, there should not be any negativity on our part…and as the Apostle says: “…toward you, goodness, if you continue in His goodness. Otherwise you also will be cut off” (22). St John Chrysostom comments: [The Apostle does not say: ‘consider your good deeds, consider your reward’. Rather, he says: “…consider the goodness of God…” towards mankind. He wishes to indicate that what we enjoy arises wholly from heavenly grace and therefore we should tremble…and fear. Indeed, blessings will not be ours constantly if we become careless. In the same manner, evil will not remain transfixed in 1 Adv. Haer 4:24:1 2 Ep. 22:3 3 On Ps. hom 33 285 us if we become transformed. That is why the Apostle says: “Otherwise you also will be cut off”]. On the one hand, the Apostle warns believers lest they be cut off. They need to be steadfast by maintaining the grace of God and responding in a practical manner. On the other hand, he asks unbelievers not to insist on their ingratitude but to be transformed by accepting the faith. He says: “And they also, if they do not continue in unbelief, will be grafted in, for God is able to graft them in again” (23)’. Here, too, the Apostle stresses the free will of mankind. Man is able to be steadfast in faith or to abandon faith; he can choose to be ungrateful or he can reject such an attitude. This does not mean that a person behave independently and through his own means. Indeed, God has His arms outstretched constantly to support everyone even in having good will, (Phil2: 12). St John Chrysostom agrees and says: [You here see the magnitude of man’s freedom and the power of his mind, for nothing is constant: neither good nor evil. Note how he elevates the spirit of the broken man, and downgrades that of the self confident. Therefore do not despair when you hear of God’s severity, and do not become conceited when you hear of His goodness1]. Fourth: Many would find it hard to consider that the Jews would return and accept the Lord Jesus Christ whom they have crucified and resisted even after His resurrection. Is it possible for a Jew to accept the Christian faith and discard his fanaticism? The Apostle answers by saying that even though faith is a task that transcends nature, yet the branches of the wild olive tree have been grafted in the original fat and fruitful one, and the Gentiles- who had inherited the corruption of the heathenhave become counted as spiritual children of Abraham. Would it be hard then to retrieve the natural branches and reinstate them to their original place?! “For if thou wert cut out of the olive tree which is wild by nature, and wert graffed contrary to nature into a good olive tree: how much more shall these, which be the natural branches, be grafted into their own olive tree?” (24). 4- Awaiting the Repentance of the Jews : St Paul considers that he has unveiled ‘a mystery’ (25), and by mystery he means a divine matter that has remained concealed. Moreover, it is a difficult matter for a person with human wisdom to digest. The points relevant to that mystery are: (a) The ingratitude of Israel is partial and not total…for some Jews have accepted to believe in the Lord Jesus Christ, such as the disciples and others (25) (b) God awaits the fullness of the Gentiles (25) (c) When the fullness of the Gentiles is fulfilled, Israel will return and accept to believe in the Lord Jesus Christ, even though this would not include all the people St John Chrysostom comments on this passage as follows: [The Apostle uses the word ‘mystery’ to refer to an unknown and unspoken matter which is most astonishing and totally unexpected. In another passage, St Paul says: 1 In Rom. hom 19 286 “Behold, I shew you a mystery; We shall not all sleep, but we shall all be changed” (1 Cor 15: 51). So what is this mystery? “…hardening in part has happened to Israel” Here too, St Paul slaps the Jews while he seems to downgrade the Gentiles at the same time…he quotes Isaiah as a witness for he shouted and said: “And the Redeemer shall come to Zion, and unto them that turn from transgression in Jacob” (Isa 59: 20)…. “By this therefore shall the iniquity of Jacob be purged; and this is all the fruit to take away his sin” (Isa 27: 9; Jer 31: 31) . The Scriptures say ‘when their sins are taken away, and not when they apply the other acts in the Law. This promise has not been fulfilled in them because they have not received the forgiveness of sin through baptism. Therefore this condition will come to an end… “Concerning the Gospel they are enemies for your sake” (28); for when you were called, they were exiled. In spite of that, God does not wish to cancel the invitation to you. Indeed, he is waiting until all the Gentiles believe, and then the Jews will come into the faith… The Apostle does not conclude with the Jew’s rejection, for a second chance to receive mercy will be granted to them1]. 5- God’s Sublime Plan : St Paul concludes this Chapter with praise as he proclaims the glory of God: His sublime and incomprehensible wisdom and His great love for all mankind. This song of praise arises from a heart that contemplates God’s grace and goodness and that is filled with amazing hope for the salvation of the world. Therefore he sings and says: “O the depth of the riches both of the wisdom and knowledge of God! How unsearchable are his judgments, and his ways past finding out! For who hath known the mind of the Lord? or who hath been his counsellor? Or who hath first given to him, and it shall be recompensed unto him again? For of him, and through him, and to him, are all things: to whom be glory for ever. Amen” (33-36). St John Chrysostom comments on this doxology and says that as the Apostle reviews the past, and contemplates God’s plans and their workings to establish the present world, he is seized with awe at God’s care. Therefore he shouts out so that his hearers trust in that what has been promised will be fulfilled…filled with that immense awe as he stands before God’s deeds, he offers thanks and praises to God. 1 Ibid
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