21.For if God has not spared the natural branches, etc. This is a most powerful reason to beat
down all self-confidence: for the rejection of the Jews should never come across our minds without
striking and shaking us with dread. For what ruined them, but that through supine dependence on
the dignity which they had obtained, they despised what God had appointed? They were not spared,
though they were natural branches; what then shall be done to us, who are the wild olive and aliens,
if we become beyond measure arrogant? But this thought, as it leads us to distrust ourselves, so it
tends to make us to cleave more firmly and steadfastly to the goodness of God.
And here again it appears more evident, that the discourse is addressed generally to the body
of the Gentiles, for the excision, of which he speaks, could not apply to individuals, whose election
is unchangeable, based on the eternal purpose of God. Paul therefore declares to the Gentiles, that
if they exulted over the Jews, a reward for their pride would be prepared for them; for God will
again reconcile to himself the first people whom he has divorced.
Romans 11:22-24
- Vide igitur lenitatem^359 et severitatem
Dei; in eos quidem qui ceciderunt, severitatem; - Behold therefore the goodness and
severity of God: on them which fell, severity; but
(^360) in te vero lenitatem, si permanseris in lenitate;
alioqui tu quoque excideris:
toward thee, goodness, if thou continue in his
goodness: otherwise thou also shalt be cut off.
- Et illi, si non perstiterint in incredulitate,
inserentur; potens enim est Deus rursum inserere
ipsos. - And they also, if they abide not still in
unbelief, shall be graffed in: for God is able to
graff them in again. - Si enim tu ex oleastro, quae tibi nativa
erat, exectus es, et printer naturam insitus es in - For if thou wert cut out of the olive tree
which is wild by nature, and wert graffed contrary
veram oleam; multo magis hi secundum naturam
propriae oleae inserentur.
to nature into a good olive tree: how much more
shall these, which be the natural branches, be
graffed into their own olive tree?
22.See then, etc. By laying the case before their eyes he more clearly and fully confirms the
fact, — that the Gentiles had no reason to be proud. They saw in the Jews an example of God’s
severity, which ought to have terrified them; while in themselves they had an evidence of his grace
and goodness, by which they ought to have been stimulated to thankfulness only, and to exalt the
Lord and not themselves. The words import the same, as though he had said, — “If thou exultest
(^359) “Lenitatem;” ; “indulgentiam — indulgence,” Jerome; “benignitatem — benignity,” Beza. Its most literal meaning
is “beneficence,” as is useful or beneficial: but “goodness,” as in our version, expresses its sense here perhaps better than
any other word. It is rendered “kindness” in 2 Corinthians 6:6; Ephesians 2:7; Colossians 3:12; Titus 3:4; — “gentleness” in
Galatians 5:22, — and “good” in Romans 3:12. It is nowhere else found and has a similar meaning in the Septuagint, and stands
often for , which signifies good, goodness, benevolence. — Ed.
(^360) “Severitatem;” μ ; “rigorem — rigor,” Erasmus, “praecisam severitatem — a cut-off severity,” Beza. It means literally
excision, cutting off, amputation, and metaphorically, rigor, severity; and it is taken, says Schleusner, not from the amputation
of infected limbs, but from the cutting off of barren and useless branches of trees. It occurs here only, and is not found in the
Septuagint μ μ — rigor of the laws, Diod. Sic. It is used adverbially in two places, 2 Corinthians 13:10, and Titus 1:13;
where it means rigidly, sharply, severely. The adjective, μ , is found in Wisdom of Solomon 5:20, and Solomon 6:6, connected
with “wrath” and “judgment,” and means rigid or severe. — Ed.