Commentary on Romans (Super Epistolam B. Pauli ad Romanos Lectura)

After the Apostle has shown that the fall of the Jews is to be pitied, yet not entirely excusable, here he shows that the fall of the Jews is not universal. And first he raises the question; second he resolves it, at the place, far be it, etc.; third he draws the conclusion, at the place, what then, etc.

He says therefore first: I say, in inquiring into these things, has God cast off, totally, his people? Namely, of the Jews, because he calls them not unbelieving but contradicting. And this the Psalmist also inquires, saying: why, God, have you cast us off unto the end? Lamentations 2:7: the Lord has cast off his altar.

Then, when he says far be it, etc., he resolves the question by showing that God has not totally cast off the people of the Jews. And this is what he says, far be it, namely, that the people of the Jews should be totally cast off. And this indeed, first, he proves as regards his own person, saying: for I also, namely existing in the faith of Christ, am an Israelite, namely by nation; 2 Corinthians 11:22: are they Israelites? so am I.

And because among the people of Israel there were some proselytes who did not descend according to the flesh from the patriarchs, second, he excludes this from himself, adding, of the seed of Abraham. 2 Corinthians 11:22: are they the seed of Abraham? so am I. Now there were among the people of the Jews tribes distinguished according to the sons of Jacob, of whom some were the sons of maidservants, some of wives; but Joseph and Benjamin were the sons of Rachel, the beloved wife. Whence, third, showing his excellence within the people of the Jews, he says, of the tribe of Benjamin. Philippians 3:5: of the race of Israel, of the tribe of Benjamin. Whence also concerning him it is explained by some what is read in Genesis, the last chapter: Benjamin, a ravenous wolf, in the morning shall eat the prey, and in the evening shall divide the spoils.

Second, at the place: has not cast off, etc., he shows that that people has not been cast off by God even as regards many of his elect. And first he proposes what he intends; second he brings in a similitude, saying, do you not know; third he adapts it, at the place, so then also at this present time, etc.

He says therefore first: not only have I not been cast off, but God has not cast off his people, the whole people, whom he foreknew, that is, predestined. Above, 8:8: whom he foreknew, these also he predestined. Psalm 93:14: the Lord will not cast off his people. This the Apostle here expounds as regards the predestined.

Then, when he says, do you not know, etc., he brings in a similitude drawn from what happened in the time of Elijah, when even the whole people seemed to have strayed from the worship of the one God. Here he first sets forth Elijah's plea; second, the Lord's answer, at the place, but what does the divine Scripture say, etc.

He says therefore first: do you not know what sacred Scripture says in Elijah, that is, concerning Elijah, 3 Kings 19:10. Or, in Elijah, that is, in the book written about Elijah. For the whole book of Kings is written principally to make known the sayings and deeds of the prophets; whence it is also reckoned among the prophetic books, as Jerome says in the prologue to the book of Kings. As, namely he, Elijah, pleads with God against Israel. Against which seems to be the word of Samuel, saying, 1 Kings 12:23: far be this sin from me before the Lord, that I should cease to pray for you. Much less, therefore, is one to plead against the people.

But it must be understood that the prophets plead against a people in three ways. In one way, by conforming their own will to the divine will revealed to them, as also is said in Psalm 57:11: the just man shall rejoice when he shall see the revenge. In another way, by pleading against the kingdom of sin, namely so that not the men, but the sins of men, be destroyed. In a third way, so that the plea, or prayer, is to be interpreted by way of a declaration, according to that word of Jeremiah 17:18: let them be confounded who persecute me, that is, they shall be confounded.

Now in this his plea against them he alleges two things. First, indeed, the impiety which they had committed against the worship of God, in one way by persecuting his ministers, which he touches on saying: Lord, they have slain your prophets. 3 Kings 18:13: has it not been told to you, my lord, what I did when Jezebel slew the prophets of the Lord? Acts 7:52: which of the prophets have not your fathers persecuted? In another way as regards the places sanctified to God, according to that word of Psalm 73:7: they have burned your sanctuary with fire. And as to this he says: they have dug down your altars.

Whence it should be noted that, Deuteronomy 12:5, the Lord commanded, saying: to the place which the Lord your God shall choose out of all your tribes, that he may put his name there and dwell in it, you shall come, and there you shall offer your holocausts and your victims. Yet before the building of the temple it was permitted to the people to construct altars in various places for divine worship; and because this was against the law once the temple had been built, Hezekiah, that most pious king, had all altars of this kind destroyed. And this is what is said, 4 Kings 18:22: is not this Hezekiah, who took away the high places and the altars, and commanded Judah and Jerusalem, before this altar shall you worship in Jerusalem? What therefore Hezekiah did out of piety, this Ahab and Jezebel did out of impiety, wishing to root out the worship of God entirely.

Third, he alleges against them the impiety which they were intending to commit, saying: and I alone am left, namely in the worship of the one God; which indeed Elijah said, because the others did not so openly manifest themselves to be worshippers of God. For it is said of him, Ecclesiasticus 48:1: Elijah the prophet stood up as a fire, and his word burned like a torch. And they seek my soul, namely that they may take it away. For Jezebel had sent to Elijah, 4 Kings 19:2, saying: may the gods do so to me, and add more also, unless by this hour tomorrow I make your soul as the soul of one of them, namely of the prophets of Baal, whom Elijah had slain.

Then, when he says, but what does it say, etc., he sets forth the divine response, saying: but what does the Scripture say to him there, namely that the divine response was said to him, namely to Elijah? This, I say, which follows: I have left me, that is, in my worship, by not allowing them to fall into sin, seven thousand men, a certain number is put for an uncertain one on account of the perfection of the number seven and of a thousand, who have not bowed the knee before Baal, that is, who have not forsaken the worship of God. Isaiah 47:7: everyone who calls upon my name, I have created for my glory, etc.

Then, when he says, so then, etc., he adapts what he had said to the matter proposed. And first he sets forth the adaptation, saying: so then also at this present time, in which the multitude of the people seems to have strayed, a remnant, that is, many who have been left over from that destruction, shall be saved, or have been saved, according to the election of the grace of God, that is, according to the gratuitous election of God. John 15:16: you have not chosen me, but I have chosen you.

Second, from this he draws a conclusion, saying: but if by grace, they have been saved, then no longer of their works. Titus 3:5: not by the works of justice which we have done, but according to his own mercy he has saved us.

Third, he shows the conclusion to follow from the premises, saying: otherwise, namely if it is by grace out of works, it is no longer grace, which is so called from the fact that it is given freely. Above, 3:24: justified freely by his grace.

Then, when he says, what then, etc., he draws the intended conclusion. And first he sets it forth, saying: what then shall we say according to the foregoing? This, namely, that Israel, as regards the greater multitude of the people, has not obtained what it was seeking, namely righteousness. And this is to be understood in the way that was said above, 9:31, that Israel, following after the law of righteousness, has not arrived at the law of righteousness. John 7:34: you shall seek me, and shall not find me. Yet in such a way that the election, that is, those elected from among the Jews, has obtained righteousness, Ephesians 1:4: he has chosen us in him, that we should be holy, but the rest, that is, the other part of the people, have been blinded on account of their own malice. Wisdom 2:21: their own malice has blinded them.

Second, at the place, as it is written, etc., he manifests the conclusion as regards this last part. And first by the authority of Isaiah; second, by the authority of David, at the place, and David says. Concerning the first it should be noted that the Apostle composes his authority out of two texts. For it is read, Isaiah 19:10: I have mingled for you the spirit of deep sleep. And as to this he says: God has given them the spirit of compunction, which pertains to the perversity of the affections. For compunction implies a certain piercing or pain of the heart. There is therefore a certain good compunction by which someone grieves over his own sins, according to that word of Psalm 59:5: you have given us to drink the wine of compunction. But there is also an evil compunction, namely of envy, by which someone grieves over the goods of others. This spirit of compunction, therefore, that is, of envy, God gave them, not indeed by instilling malice but by withdrawing grace, as was said above, 10:10: I will provoke you to jealousy by bringing in a people that is no people.

Likewise it is read, Isaiah 6:10: blind the heart of this people, and make their ears heavy, and shut their eyes; lest perhaps they should see with their eyes, and hear with their ears. And as to this, designating the defect of the cognitive faculty, he adds: eyes, that they should not see, namely by themselves as regards the miracles which Christ did while they looked on, and ears, that they should not hear, namely fruitfully the teaching of Christ and the apostles. Isaiah 42:20: you who see many things, will you not keep them? you who have ears open, will you not hear? But the Apostle adds of his own, unto this present day, because at the end of the world they will see and hear, when the hearts of the children shall be turned to their fathers, as is said in the last chapter of Malachi.

Then, when he says, and David says, etc., he sets forth to the same effect the authority of David. In which, first, he touches on the occasion of the failure of the Jews, saying: let their table become, that is, the malice by which sinners are refreshed. Job 20:12: when evil shall be sweet in his mouth, he will hide it under his tongue. This table indeed is before them when they sin out of settled malice. This indeed becomes a snare when out of it a temptation to sin is prepared, Isaiah 24:18: he who shall flee from the pit shall be caught in the snare; and a trap, when he succumbs to delight through consent, Isaiah 8:15: they shall be taken and ensnared; and a stumbling block, that is, an occasion of falling, when they rush from sin to sin, Psalm 118:165: much peace have they who love your law, and it is no stumbling block to them; and a retribution to them, namely when they shall be punished for their sins. Or because this very thing is the retribution of sins, that God permits them to fall thus. Psalm 93:2: render a reward to the proud. Or the table is the sacred Scripture set before the Jews. Proverbs 9:2: she has set forth her table. Which indeed becomes a snare, when some ambiguity occurs; a trap, when it is badly understood; a stumbling block, when one falls into the obstinacy of error; and a retribution, as above.

Second, he sets forth the defect itself as regards the cognitive faculty, when he says: let their eyes be darkened, that they may not see, which is said more by way of foretelling than of wishing. Ephesians 4:18: having their understanding darkened with darkness. And as to the effect, when he says: and their back, that is, the free will which carries toward good things and toward evil things, bow down always, that is, permit it to be bent down from things eternal to things temporal, from the rectitude of righteousness to iniquity. Isaiah 51:23: bow down, that we may pass over.

After the Apostle has shown that the fall of the Jews is not universal, here he begins to show that their fall is neither useless nor irreparable. And concerning this he does two things. First he shows that the fall of the Jews is useful and reparable; second he excludes the boasting of the Gentiles who insult the Jews, at the place, but if some of the branches, and so on. Concerning the first he does two things. First he proposes a question; second he resolves it, at the place, far be it, and so on. He says therefore first: it has been said and proved that the rest of the Jews besides the elect have been blinded. He says therefore, raising a question, have they so stumbled that they should fall? This can be understood in two ways. In one way thus: did God permit them to stumble only that they should fall, that is, for no other advantage following from it, but only willing them to fall? This indeed would be against the divine goodness, which is so great, as Augustine says in the Enchiridion, that it would never permit anything evil to happen except for the sake of the good which it draws out from the evil. Hence also it is said in Job 34: he will crush many and innumerable, and will make others to stand in their place. And it is said in Apocalypse 3:11: hold fast what you have, lest another take your crown, namely because God permits some to fall in such a way that the fall of some may be the occasion of salvation for others. In another way it can be understood thus: have they so stumbled that they should fall? That is, that they should remain perpetually in their fall? Psalm 40:9: shall not he who sleeps rise again? Then when he says far be it, etc., he resolves the question. And first according to the first understanding, showing that the fall of the Jews was useful; second he resolves the question as to the second understanding, showing that the fall of the Jews is reparable, at the place, but if their offense, and so on. He says therefore first, far be it, namely that they should fall uselessly. But, rather, by their offense, namely that of the Jews, salvation has come to the Gentiles occasionally. Hence also the Lord says in John 4:22: salvation is from the Jews. This indeed can be understood in three ways. In the first way, because through the offense which they committed in the killing of Christ, the salvation of the Gentiles followed by the redemption of the blood of Christ. 1 Peter 1:18: for you were not redeemed with corruptible things, gold or silver, from your vain manner of life handed down from your fathers, but with the precious blood of the immaculate lamb. In the second way it can be understood of the offense by which they rejected the teaching of the apostles, from which it came about that the apostles preached to the Gentiles, according to that word of Acts 13:46: it was necessary that the word of God be spoken to you first, but since you have rejected it, behold we turn to the Gentiles, and so on. In the third way it can be understood of this, that on account of their impenitence they have been dispersed among all the nations. And thus Christ and the Church everywhere had testimony to the Christian faith from the books of the Jews, for the converting of the Gentiles, who might have suspected that the prophecies concerning Christ, which the preachers of the faith brought forward, were fabricated, unless they were proved by the testimony of the Jews; hence in Psalm 58:12 it is said: he has shown me concerning my enemies, namely the Jews, slay them not, lest at any time my people forget: scatter them by your power. There follows, that they may be zealous of them. And because he does not say who or whom, since there is also a twofold zeal, namely of indignation and of imitation, this can be explained in four ways. In the first way, so that it is understood thus: that the Gentiles may be zealous of them, namely of the Jews, that is, may imitate them in the worship of the one God. Ephesians 2:12: at that time you were without Christ, alienated from the way of life of Israel, and afterward he adds: but now you, who once were far off, have become near in the blood of Christ. 1 Thessalonians 2:14: you have become imitators of the Churches of God, which are in Judea. Or that the Gentiles may be zealous of the Jews, that is, may be indignant against them on account of their unbelief. Psalm 118:158: I saw those who transgressed and I pined away, because they did not keep your words. In the third way it can be understood thus: that the Jews may be zealous, that is, may imitate the Gentiles, when here and there and now some of them are individually converted to the faith, imitating the faith of the Gentiles, and finally all Israel will be saved when the fullness of the Gentiles shall have entered in, and thus what is said in Deuteronomy 28:44 will be fulfilled: he shall be the head, and you shall be the tail. In the fourth way it can be explained thus: that the Jews may be zealous of the Gentiles, that is, may be stirred up against them out of envy when they see their glory transferred to them. Deuteronomy 32:21: I will provoke them by that which is not a people. Then when he says but if their offense, etc., he resolves the question as to the second understanding, showing that the fall of the Jews is reparable, which indeed he shows in three ways. First from its usefulness; second from the Apostle's intention, at the place, for I say to you, etc.; third from the condition of that people, at the place, but if the firstfruit is holy, and so on. Concerning the first he sets forth this argument: good is more powerful for conferring benefit than evil; but the evil of the Jews conferred a great benefit on the Gentiles, therefore their good confers a much greater benefit on the world. This, then, is what he says: it has been said that by their offense salvation has come to the Gentiles, and, in place of but, their offense, namely that of the Jews, is the riches of the world, that is, of the Gentiles, because namely the offense of the Jews redounded to the spiritual riches of the Gentiles, of which it is said in Isaiah 33:6: the riches of salvation are wisdom and knowledge, which indeed refers to their guilt. And their diminishing, by which namely they fell away from that height of glory which they had, which pertains to punishment. Daniel 3:37: we have been diminished more than all nations, and we are brought low in all the earth this day because of our sins. But these are the riches of the Gentiles by occasion, as has been said. Or their diminishing, that is, some of the least and most abject of the Jews spiritually enriched the Gentiles, namely the apostles, of whom 1 Corinthians 1:27: God has chosen the weak things of the world, to confound the strong. How much more will their fullness, that is, their spiritual abundance, or their multitude converted to God, redound to the riches of the Gentiles? Ecclesiasticus 24:16: in the fullness of the saints is my abode. And thus, if God for the benefit of the whole world permitted the Jews to offend and to be diminished, much more will he make good their ruins for the benefit of the whole world. Then when he says for I say to you Gentiles, etc., he shows the same thing from his own intention, which he first proposes; second he assigns the reason for it, at the place, for if the loss, and so on. Concerning the first it is to be considered that, whereas in the earlier parts of this epistle he had spoken to all the faithful existing at Rome, whether they were of the Gentiles or of the Jews, now he directs his discourse specially to the converted Gentiles. He says therefore: I have said that their fullness would be the riches of the world. As a sign of this, I say to you Gentiles, namely to the Gentiles converted to the faith. Isaiah 65:1: I said, behold I am to the nations, and so on. This, I say, I say to you as long as I am the apostle of the Gentiles, whose care specially rests upon me from the office enjoined on me. Galatians 2:9: they gave to me and to Barnabas the right hands of fellowship, that we should go to the Gentiles, and they to the circumcision. 1 Timothy 1:7: in which I have been appointed a preacher and an apostle, for I speak the truth in Christ Jesus, I do not lie, a teacher of the Gentiles in faith and truth. I will honor my ministry, not indeed by those things which pertain to worldly honor, but first indeed by adorning it with good conduct. 2 Corinthians 6:4: in all things let us show ourselves as ministers of God in much patience. Second, by the supererogation of works, to which he was not bound. 1 Corinthians 9:18: what then is my reward, that in preaching the Gospel of Christ I make it without charge, and so on. Third, by extending his solicitude to the salvation of all. 2 Corinthians 11:28: besides those things which are from without, my daily pressing care, the solicitude of all the churches. Hence also here he adds, if by any means I may provoke to emulation my flesh, that is, the Jews, who are my kinsmen according to the flesh, as was said above in chapter 9:3. Isaiah 58:7: do not despise your own flesh. And this, to emulation by a good emulation, according to that word of 1 Corinthians 12:31: be zealous for the better gifts. And in this way, that I may save some of them, namely of the Jews. 1 Corinthians 10:33: not seeking what is profitable to myself, but to many, that they may be saved. But against this is what he himself says in 2 Corinthians 10:13: but we will not glory beyond measure, but according to the measure of the rule which God has measured out to us, a measure to reach even unto you. But he had not received the measure of his ministry except over the Gentiles. He ought not, therefore, to have concerned himself with the Jews. Some say, however, that the Jews dwelling in Judea did not belong to his apostolate, but to that of Peter, James, and John, as is said in Galatians 2:7; but the Jews dwelling among the Gentiles belonged to his apostolate, and he pressed on toward their salvation. But this seems to be against the intention of the text. For if those Jews belonged to his apostolate in that he was intent on their conversion, he would not have honored his ministry by this. And therefore it must be said that the preaching to the Gentiles was so committed to him that he was bound to it out of necessity, just as he himself says in 1 Corinthians 9:16: if I do not preach the gospel, woe to me; for necessity lies upon me; nor nevertheless was he forbidden to preach to the Jews, although he was not bound to this. And according to this, by pressing on toward their salvation, he honored his ministry; which indeed he would not do, if he reckoned their fall to be irreparable. Hence the Apostle's own zeal, which he applied to the conversion of the Jews, he brings forward as a sign that the fall of the Jews is reparable. Then when he says for if, etc., he assigns the reason for his intention, namely because he saw that the conversion of the Jews would result in the salvation of the Gentiles. Hence he says, for if the loss of them, that is, their unbelief and disobedience, just as a servant is said to be lost when he flees from being under the care and obedience of his master. Jeremiah 50:6: my people have become a lost flock. If, I say, this loss of the Jews is occasionally the reconciliation of the world, insofar as through the death of Christ we have been reconciled to God, what shall the receiving of them be, but life from the dead? That is, that the Jews be received back by God, according to that word of Zechariah 11:7: I took to myself two rods. What, I say, will such a receiving bring about, except that it will make the Gentiles rise again to life? For the Gentiles are the faithful who will grow lukewarm. Matthew 24:12: because iniquity has abounded, the charity of many will grow cold. Or even those who will totally fall, deceived by Antichrist, will be restored to their former fervor by the conversion of the Jews. And also, just as the Gentiles, after enmities, were reconciled when the Jews fell, so after the conversion of the Jews, the end of the world now being imminent, there will be a general resurrection, through which men will return from the dead to immortal life. Then when he says, but if the firstfruit, etc., he shows the same thing from the condition of that nation of the Jews itself. And this indeed in two ways. First, on the part of the apostles, when he says, but if the firstfruit is holy, so also is the lump. Now the firstfruit is called that which is taken from the lump of dough, as it were for testing it. Now the apostles are taken up by God from the nation of the Jews, as the firstfruit from the lump. And therefore if the apostles are holy, it follows that the nation of the Jews is holy. 1 Peter 2:9: a holy nation, a people of acquisition, and so on. Second he proves the same thing on the part of the patriarchs, who are compared to the Jews as a root to branches, hence also it is said in Isaiah 11:1: there shall come forth a rod from the root of Jesse. If, therefore, the patriarchs, who are the root, are holy, then the Jews too, who proceeded from them as branches, are holy. Hosea 14:6: its root shall burst forth like Lebanon, its branches shall go forth, and so on. But against this is what is said in Ezekiel 18:5 ff.: if a man be just, he shall surely live. Thus, then, it does not follow that if the root is holy, the branches are too. There likewise it is also added that if a son, seeing the sins of his father, fears and does not do the like, he shall not die, but shall surely live; hence also it seems not to follow that if the firstfruit is holy, so also is the lump. But it must be said that the Apostle here is not speaking of actual holiness; for he does not intend to show that the unbelieving Jews are holy, but he speaks of potential holiness. For nothing prevents those from being restored to holiness whose fathers and whose sons are holy. Or it can be said that those are especially the branches of the patriarchs who imitate them, according to that word of John 8:39: if you are children of Abraham, do the works of Abraham.

After the Apostle has shown that the fall of the Jews was useful and reparable, here he excludes the boasting of the Gentiles against the Jews. And concerning this he does two things. First he shows the converted Gentiles that they ought not to boast against the Jews; second he responds to an objection of the Gentiles, at the place, "Thou wilt say then, the branches were broken off," and so on. Concerning the first he does two things. First he forbids the Gentiles to boast against the Jews; second he assigns the reason for the prohibition, at the place, "for if thou boastest," and so on.

Now an occasion for boasting against the Jews seemed to press upon the Gentiles from two directions. First indeed from the defect of the Jews, when he says: it has been said that if the root is holy, the branches also are; but if some of the branches — that is, of the Jews (not all of them, however) — were broken off, that is, divided from the faith of the fathers, who are compared to the root, do not, namely, boast. Job 15: "the flame shall dry up his branches." Wisdom 4: "the unfruitful branches shall be broken." Second, a matter for boasting seems to press upon them from the side of their own promotion. Now the promotion of anyone is wont to lift him up into vain glory all the more, the more he is raised up from a viler condition, according to that word of Proverbs 30: "for three things the earth is disquieted, and for the fourth it cannot bear: for a servant when he reigneth," and so on. And therefore he first sets down the abject condition from which they had been taken up, saying: but thou, a Gentile, when thou wast a wild olive in the condition of Gentility, that is, an unfruitful tree. Jeremiah 17: "they shall be like the tamarisk in the desert." Matthew 3: "every tree that bringeth not forth good fruit shall be cut down," and so on.

Then he sets down their promotion. And first indeed as to this, that they were taken up into the dignity of that nation; hence he says, thou art grafted in among them, that is, in their place. Job 34: "he shall break in pieces many and innumerable, and shall make others to stand in their stead." Second, by this, that they are made companions of the patriarchs, whom above he had compared to the root; hence he says, and art made a partaker of the root, that is, thou art made a companion of the patriarchs and the prophets. Matthew 8: "many shall come from the east, and shall sit down with Abraham, Isaac, and Jacob in the kingdom of heaven." Third, by comparison to the glory of the apostles, when he says, and of the fatness of the olive tree. Now the olive tree itself is said to be the nation of the Jews, on account of the rich spiritual fruits which it bore. Jeremiah 11: "the Lord called thy name a plentiful olive tree, fair, fruitful, and beautiful"; Psalm 51: "but I, as a fruitful olive tree in the house of God." Now just as the root of this olive tree are the patriarchs and prophets, so also the fatness of this olive tree is the abundance of the grace of the Holy Spirit, which the apostles had above all others, as the Gloss says. Hence in Judges 9 the olive tree is introduced as saying: "can I leave my fatness?" Psalm 62: "let my soul be filled as with marrow and fatness." Thus, then, the Gentiles were promoted to the fellowship of that people, namely of the patriarchs and apostles and prophets. Ephesians 2: "you are fellow citizens with the saints, and domestics of God, built upon the foundation of the apostles and prophets." And although thou, O Gentile, mayest seem to have these occasions for boasting, do not, nevertheless, boast against the branches, that is, against the Jews. 1 Corinthians 5: "your glorying is not good."

Then, when he says, "for if thou boastest," and so on, he assigns the reason for his admonition, saying: for if — this admonition notwithstanding — thou boastest, insulting the Jews whether standing or cut off, consider this, for the repression of thy boasting: that thou bearest not the root, but the root thee, that is, Judea did not receive salvation from Gentility, but rather the reverse. John 4: "salvation is of the Jews." Hence also it was promised to Abraham, Genesis 22, that in him all the kindreds of the earth would be blessed.

Then, when he says, "thou wilt say then," and so on, he excludes the objection of the Gentiles. And first he proposes the objection; second he excludes it from a consideration of the divine judgment, at the place, "well," and so on; third he leads them into a diligent consideration of the divine judgments, at the place, "behold therefore the goodness," and so on.

He says therefore first: therefore thou, O Gentile, who boastest against the Jews, perhaps sayest: the branches were broken that I might be grafted in, that is, God permitted the Jews to fall away from the faith for this purpose, that I might enter into the faith. But no one endures the detriment of one thing except for the sake of a thing more precious and more beloved, just as a physician permits an infirmity to be in the foot in order that he may heal the eye. Thus, therefore, from this very fact Gentility seems to be more precious and more accepted by God than Judea. Hence in Malachi 1 it is said: "I have no pleasure in you, saith the Lord God of hosts, and I will not receive a gift of your hand. For from the rising of the sun even to the going down, my name is great among the Gentiles." And Isaiah 49: "it is a small thing that thou shouldst be my servant to raise up the tribes of Jacob. I have given thee for a light of the Gentiles."

Then, when he says, "well," and so on, he excludes the objection. And first he assigns the cause of the defect of the Jews and of the promotion of the Gentiles, saying: well dost thou say in this, that God permitted the branches to be broken that thou mightest be grafted in, but consider the cause of the breaking of the branches: because of unbelief, I say, they were broken, namely because they were unwilling to believe in Christ. Ezekiel 2: "they are a rebellious and gainsaying people with thee." John 8: "if I say the truth to you, why do you not believe me?" But thou — namely, O Gentile — standest by faith, that is, by believing in Christ, in whom thou hast obtained grace. 2 Corinthians 1: "for by faith you stand." 1 Corinthians 15: "I make known unto you the gospel, wherein you stand, by which also you are saved."

Second he adduces an admonition, saying: be not high-minded, that is, do not presume beyond thyself concerning thyself. Below, Romans 12: "not minding high things, but consenting to the humble." Psalm 130: "Lord, my heart is not exalted, nor are my eyes lofty." But fear, lest namely thou too be broken off through unbelief — which pertains to chaste fear. Proverbs 28: "blessed is the man that is always fearful, but he that is hardened in mind shall fall into evil." Ecclesiasticus 1: "the fear of the Lord driveth out sin."

Third he assigns the reason for his admonition, saying: for if God hath not spared the natural branches, that is, the Jews, who descended by natural origin from the patriarchs, so as to permit them to be broken off, fear lest perhaps he spare not thee either — that is, lest he permit thee to fall away through unbelief. Proverbs 6: "the jealousy and rage of a man will not spare in the day of revenge." Jeremiah 13: "I will not spare, nor have I pity, so that I do not disperse them."

In this, therefore, consists the Apostle's solution: that when someone sees himself to have obtained grace while another falls, he ought not to be puffed up against the one who falls, but rather to fear for himself, because pride itself is the cause of ruin, and fear is the cause of custody and caution.

Then, when he says, "behold therefore the goodness and the severity," and so on, he leads them into a diligent consideration of the divine judgments. And first he leads them to consider; second he instructs them, as though they were not able to consider by themselves, at the place, "for I would not have you ignorant, brethren," and so on; third, as though he himself were not fully sufficient for the investigation of these things, he exclaims in admiration of the divine wisdom, at the place, "O the depth of the riches," and so on.

Concerning the first he does three things. First he shows what ought to be considered, saying: behold therefore — that is, diligently consider — the goodness of God, showing mercy; Psalm 72: "how good is God to Israel, to them that are of a right heart"; above, chapter 2: "or despisest thou the riches of his goodness?" And the severity, of him punishing; Psalm 93: "the Lord is the God of revenge." Nahum 1: "God is jealous, and the Lord revengeth." For the first consideration bestows hope; the second, fear, so that despair and presumption may be avoided.

Second he shows in whom each of the aforesaid things is to be considered with respect to what was said, saying: on them indeed, namely the Jews, who fell, severity — Lamentations 2: "the Lord hath cast down, and hath not spared, he hath destroyed all that was beautiful in Jacob" — but towards thee, namely the Gentile who art grafted in, goodness. Psalm 118: "thou hast done goodness with thy servant, O Lord."

Third he shows in what manner these things can be considered in the aforesaid, because not immovably, as something that can change in the future. And first he shows this with respect to the Gentiles, saying: in thee, I say, behold the goodness of God working, yet on this condition, if thou continue in his goodness. John 15: "abide in my love." Otherwise, if thou do not take pains to persevere through fear and humility, thou also shalt be cut off. Matthew 3: "every tree that bringeth not forth good fruit shall be cut down."

Second he shows the same with respect to the Jews, and first he proposes what he intends, saying: and they also, namely the Jews, if they shall not abide still in unbelief, shall be grafted in, that is, they shall be restored to their own condition. Jeremiah 3: "thou hast played the harlot with many lovers, nevertheless return to me, saith the Lord."

Second he proves what he had said, and first, from the divine power, saying: for God is able to graft them in again; and therefore one must not despair of their salvation. Isaiah 59: "behold the hand of the Lord is not shortened, that it cannot save."

Second he proves the same by an argument from the lesser, saying: for if thou, O Gentile, wert cut out of the wild olive tree which was natural to thee, that is, out of Gentility, which was naturally unfruitful — not indeed as the Lord made nature, but as it has been corrupted through sin. Wisdom 12: "their nation is wicked, and their malice is natural." Ephesians 2: "we were by nature children of wrath" — and wert grafted, contrary to nature, into the good olive tree, that is, into the faith of the Jews, that is, contrary to the common course of nature (for it is not the custom for a branch of a bad tree to be grafted into a good tree, but rather the reverse). Now that which God does is not contrary to nature, but is simply natural. For we call that natural which is done by an agent to whom the patient is naturally subject, even though it may not be according to the patient's own particular nature; just as the flux and reflux of the sea is natural, on account of the fact that it is caused by the motion of the moon, to which water is naturally subject, although it is not natural according to the form of water. So too, since every creature is naturally subject to God, whatever God does in a creature is simply natural, although perhaps it is not natural according to the proper and particular nature of the thing in which it is done — as, for instance, when a blind man is given light and a dead man is raised. If, I say, this was done contrary to nature, how much more shall these, who are according to nature, that is, who belong to the nation of the Jews by natural origin, be grafted into their own olive tree, that is, be brought back to the dignity of their own nation. Malachi, last chapter: "he shall turn the hearts of the fathers to the children, and the hearts of the children to their fathers."

After the Apostle has led the Gentiles into the knowledge of the divine judgments, in which the divine goodness and severity are manifested, here, as though these were not yet sufficient for them to consider what has been said, he sets forth what seems to him concerning these matters. And first he proposes the fact; second he proves it, at the place as it is written, etc.; third he assigns the reason, at the place for if, etc. Concerning the first he does three things. First he proposes his intention, saying: therefore I have led you to consider the goodness and severity of God, for I do not want you, brothers, to be ignorant of this mystery — for you cannot grasp all mysteries. For this belongs to the perfect, to whom the Lord says, Luke 8:10: to you it has been given to know the mystery of the kingdom of God. Wisdom 6:24: I will not hide the mysteries of God from you. But ignorance of this mystery would be harmful to you. 1 Corinthians 14:38: if anyone is ignorant, he will be ignored.

Second he assigns the reason for his intention, that you may not be wise in your own conceit, that is, that you should not presume upon your own judgment, and, condemning others out of your own judgment, prefer yourselves to them. Below, chapter 12:16: do not be wise in your own estimation. Isaiah 5:21: woe to you who are wise in your own eyes, and prudent in your own sight.

Third he proposes what he intends. First indeed as to the case of particular Jews, when he says that blindness has happened in Israel — not universally, but in part, as has been shown above. Isaiah 6:10: blind the heart of this people. Second he sets down the limit of this blindness, saying until the fullness of the Gentiles should come in — to the faith — that is, not only some particular ones from among the Gentiles, as were being converted then, but, either wholly or for the greater part, the Church would be founded among all the Gentiles. Psalm 23:1: the earth is the Lord's, and the fullness thereof. Now the Gentiles converted to the faith are said to come in, as it were passing from the exterior and visible things which they used to venerate, into what is spiritual and into the divine will. Psalm 99:2: come in before his sight in exultation. And it is to be noted that this adverb until can designate the cause of the blinding of the Jews — for on account of this God permitted them to be blinded, that the fullness of the Gentiles might come in, as is clear from what has been said above. It can also designate a limit, namely that the blindness of the Jews will last only until the fullness of the Gentiles comes in to the faith. And with this agrees what he adds below concerning the future remedy of the Jews, when he says and then — namely when the fullness of the Gentiles shall have come in — all Israel will be saved, not particularly as now, but universally, all of them. Hosea 1:7: I will save them in the Lord their God. Micah, last chapter: he will turn again, and have mercy on us.

Then, when he says as it is written, etc., he proves what he had said about the future salvation of the Jews. And first he proves this by authority; second by reason, at the place according to my Gospel, etc. He says therefore first: I say that all Israel will be saved, as it is written in Isaiah 56:20 — though our text has it thus: there shall come out of Zion a redeemer, and to them that return to Jacob, this is my covenant with them, says the Lord. But the Apostle brings this in according to the Septuagint text, and he touches on three things stated here. First the coming of the Savior, when he says he shall come — namely God made man, to save us — out of Zion, that is, out of the people of the Jews, who are signified by Zion, which was the citadel of Jerusalem, the metropolis of Judea. Hence it is said in Zechariah 9:9: rejoice greatly, daughter of Zion, shout for joy, daughter of Jerusalem: behold, your king comes to you, etc. John 4:22: salvation is from the Jews. Or he says that he comes out of Zion, not because he was born there, but because from there his teaching went out into the whole world, through the fact that the apostles received the Holy Spirit in the upper room of Zion. Isaiah 2:3: out of Zion shall the law go forth.

Second he sets down the salvation offered to the Jews through Christ, saying who shall deliver, and turn away ungodliness from Jacob. And deliverance can be referred to liberation from punishment. Psalm 114:8: he shall deliver my soul from death. But what he says he shall turn away ungodliness from Jacob can be referred to liberation from guilt. Psalm 13:7: the Lord shall turn away the captivity of his people. Or both are referred to liberation from guilt, but he says who shall deliver on account of the few, who now are converted with difficulty, as it were by a certain violence. Amos 3:12: as if a shepherd should snatch out of the mouth of the lion two legs, or a piece of an ear, so shall the children of Israel be snatched out. But he says he shall turn away ungodliness from Jacob, to show the ease of the conversion of the Jews at the end of the world. Micah, last chapter: who is a God like unto you, who takes away iniquity, and passes over the sin of the remnant of your inheritance?

Third he shows the manner of the salvation, when he says and this shall be the covenant — namely the new one — to them from me, when I shall have taken away their sins. For the old covenant did not take away sins, because, as is said in Hebrews 10:4: it is impossible that with the blood of oxen and goats sins should be taken away. And therefore, on account of the imperfection of the old covenant, a new covenant is promised to them. Jeremiah 31:31: I will make with the house of Israel, and with the house of Judah, a new covenant. This will indeed have efficacy for the remission of sin through the blood of Christ. Matthew 26:28: this is my blood of the new testament, which shall be shed for many unto the remission of sins. Micah, last chapter: he will put away our iniquities, and cast all our sins into the depths of the sea.

Then, when he says according to my Gospel, etc., he proves the proposition by reason. And first he brings forward the proof; second he removes an objection, at the place for the gifts. He says therefore first that their sins will be taken away, and that since they have sins, it is manifest that they are enemies of Christ. According to the Gospel indeed they are enemies — that is, as far as pertains to the teaching of the Gospel, which they attack — for your sake, that is, it redounds to your benefit, as has been said above. Hence it is said in Luke 19:27: but as for those my enemies, who would not have me reign over them, bring them here, and slay them before me. John 15:24: but now they have both seen, and hated both me and my Father. Or he says according to the Gospel to mean that their enmity pertains to the benefit of the Gospel, whose preaching, on the occasion of such enmity, is spread everywhere. Colossians 1:5-6: in the word of the truth of the Gospel, which has come to you, as also it is in the whole world, and it brings forth fruit and grows.

But they are most dear to God on account of the fathers, and this according to election — namely because, on account of the grace of their fathers, he chose their seed. Deuteronomy 4:37: he loved your fathers, and chose their seed after them. This is not to be understood as though the merits shown by the fathers were the cause of the eternal election of the children, but because God from eternity freely chose both the fathers and the children, yet in this order, that the children should obtain salvation on account of the fathers — not as though the merits of the fathers sufficed for the salvation of the children, but he says this on account of a certain abundance of divine grace and mercy, which was shown to the fathers to such a degree that, on account of the promises made to them, even the children would be saved. Or according to election is to be understood as referring to those elect from that people, as has been said above, in whom election has taken effect. But if they are most dear to the Lord, it is reasonable that they should be saved by God, according to that saying, Isaiah 64:4: the eye has not seen, O God, besides you, what things you have prepared, etc.

Then, when he says for the gifts and calling of God are without repentance, he excludes an objection. For someone might object and say that the Jews, even if they were once most dear on account of the fathers, nevertheless the enmity which they exercise against the Gospel prevents them from being saved in the future. But the Apostle asserts that this is false, saying for the gifts and calling of God are without repentance — as if to say: that God grants something to some, or calls some, is without repentance, because God does not repent of this, according to that saying, 1 Kings 15:29: the triumpher in Israel will not spare, nor be moved to repentance. Psalm 109:5: the Lord has sworn, and he will not repent. But this seems false. For the Lord says, Genesis 6:6: it repents me that I have made man. And Jeremiah 18:9-10: I will speak concerning a nation and concerning a kingdom, to build up and to plant it. If it does evil in my sight, I will repent of the good that I have spoken to do to it.

But it must be said that just as the Lord is said to be angry, not because there is in him a disturbance of anger, but because he conducts himself after the manner of one who is angry as regards the effect of punishment, so also he is sometimes said to repent, not as though there were in him a change of repentance, but because he conducts himself after the manner of one repenting, in that he changes what he had done.

But still it seems that the gifts and calling are not without repentance, because gifts divinely granted are frequently lost, according to that saying, Matthew 25:28: take therefore the talent from him, and give it to him who has ten talents. For the calling of God also sometimes seems to be changed, since it is written, Matthew 22:14: many are called, but few are chosen. But it must be said that gift here is taken for the promise, which is made according to God's foreknowledge or predestination. But calling here is taken for election, because, on account of the certainty of each, what God promises he already in a certain way gives; and those whom he has chosen, he already in a certain way calls. And yet this temporal gift of God and temporal calling is not made void through a change on God's part as though he were repenting, but through a change on man's part, who casts away the grace of God, according to that saying, Hebrews 12:15: looking diligently, lest any man be wanting to the grace of God.

It can also be understood otherwise what is said here, so that we say that the gifts of God which are given in Baptism, and the calling by which the baptized person is called to grace, are without repentance on the part of the baptized man — which indeed is brought in here, lest anyone despair of the future salvation of the Jews on the ground that they do not seem to repent of their sin.

But against what is said here is that Peter says, Acts 2:38: do penance, and be baptized every one of you. But it must be said that repentance is twofold: interior and exterior. Interior repentance indeed consists in contrition of heart, by which one grieves over past sins, and such repentance is required of the one to be baptized, because, as Augustine says in the book On Repentance: no one who has been constituted the arbiter of his own will can begin a new life unless he repents of the old life; otherwise he approaches Baptism deceitfully. Exterior repentance, however, consists in exterior satisfaction, which is not required of the baptized person, because through baptismal grace man is freed not only from guilt but also from all punishment through the power of the Passion of Christ, who made satisfaction for the sins of all, as has been said above at chapter 6:3: all we who have been baptized in Christ Jesus, have been baptized in his death. Hence it is said in Titus 3:5-6: by the laver of regeneration, and renewal of the Holy Spirit, whom he has poured out upon us abundantly.

But since the keys of the Church and all the other sacraments operate by the power of the Passion of Christ, it seems that by the same reasoning all the other sacraments should free man from guilt and from all punishment. But it must be said that the Passion of Christ operates in Baptism after the manner of a certain generation, which requires that man wholly die to his former life, so that he may receive a new life. And therefore in Baptism the whole debt of punishment, which pertains to the oldness of the former life, is taken away. But in the other sacraments the power of the Passion of Christ operates after the manner of a healing, as in Penance. Now healing does not require that all the remnants of the infirmity be immediately taken away. And the same reasoning holds in the other sacraments.

But since the confession of sins pertains to exterior repentance, it can be asked whether confession of sins is required of the baptized — and it seems that it is. For it is said, Matthew 3:6, that men were baptized by John, confessing their sins. But it must be said that the Baptism of John was a Baptism of repentance, because, namely, by receiving that Baptism, they professed in a certain way that they were going to undertake repentance for their sin, and therefore it was fitting that they should confess, so that repentance might be established for them according to the manner of their sin. But the Baptism of Christ is a Baptism of the remission of all sins, such that no satisfaction remains due from the baptized for past sins, on account of which there is no necessity of vocal confession. For confession is necessary for this purpose in the sacrament of Penance, that the priest, by the power of the keys, may fittingly absolve or bind the penitent.

Then, when he says for as you also in times past, etc., he assigns the reason for the future salvation of the Jews after their unbelief. And first he sets down a likeness between the salvation of each people; second he shows the cause of this likeness, at the place for God has concluded, etc. He says therefore first: thus I say that all Israel will be saved, although they are now enemies. For as you also, Gentiles, in times past did not believe God. Ephesians 2:12: you were at that time without God in this world; but now you have obtained mercy — below, chapter 15:9: but that the Gentiles are to honor God for his mercy. Hosea 2:23: I will have mercy on her that has not obtained mercy. And this on account of their unbelief, which indeed was the occasion of your salvation, as has been said above. So also these, namely the Jews, now, that is, in the time of grace, have not believed, namely in Christ. John 8:43: why do you not believe me? And this is what he adds, unto your mercy, that is, unto the grace of Christ, through which you have obtained mercy. Titus 3:5: according to his mercy he saved us. Or, they did not believe, so that through this they might come into your mercy. Or, they did not believe, which turned occasionally unto your mercy, so that they also might at some time obtain mercy. Isaiah 14:1: the Lord will have mercy on Jacob.

Then, when he says for God has concluded, etc., he assigns the reason for this likeness, namely that God willed that his mercy should have a place in all. And this is what he adds: for God has concluded — that is, he has permitted to be concluded — all, that is, the whole human race, both Jews and Gentiles, in unbelief, as though in a certain chain of error. Wisdom 17:7: they were all bound together with one chain of darkness. That he may have mercy on all — that is, that his mercy may have a place in every kind of man. Wisdom 11:24: you have mercy upon all, O Lord. This indeed is not to be extended to demons, according to the error of Origen, nor even to all men individually, but to all kinds of men. For here a distribution is made for the kinds taken as wholes, and not for the individuals of the kinds. Now the reason God wills all to be saved through his mercy is that from this they may be humbled, and may ascribe their salvation not to themselves, but to God. Hosea 13:9: your destruction is from yourself, O Israel; your help is only from me. Above, chapter 3:19: that every mouth may be stopped, and all the world may become subject to God.

Above, the Apostle attempted to assign the reason for the divine judgments by which both the Gentiles and the Jews, after unbelief, obtain mercy. Now, as if recognizing himself insufficient to investigate these things, he admires the divine excellence by way of exclamation. And first he admires the divine excellence; secondly he proves what he had said, where he says "for who has known," and so on. Concerning the first he does two things. First he admires the excellence of divine wisdom considered in itself; secondly by comparison to us, where he says "how incomprehensible," and so on.

He admires the excellence of divine knowledge. First as to its depth, saying "O the depth." Ecclesiastes 7: "deep profundity, who shall find it?" Jeremiah 17: "a throne of glory, of height from the beginning." Now this depth is considered under three aspects. In one way as to the thing known, namely inasmuch as God knows himself perfectly. Ecclesiasticus 24: "I dwell in the highest places." In another way as to the mode of knowing, namely inasmuch as he knows all things through himself. Psalm 101: "he has looked down from his holy height, the Lord has beheld the earth from heaven." Thirdly as to the certitude of knowledge. Ecclesiasticus 23: "the eyes of the Lord are far brighter than the sun."

Secondly he admires the excellence of divine knowledge as to its fullness, when he says "of the riches." Isaiah 33: "the riches of salvation are wisdom and knowledge." This fullness is considered under three aspects. In one way in the multitude of things known, namely because he knows all things. John, last chapter: "Lord, you know all things." Colossians 2: "in him are hidden all the treasures of the wisdom of God." In another way as to the ease of knowing, because he beholds all things at once, without inquiry and without difficulty. Hebrews 4: "all things are naked and open to his eyes." Thirdly as to the abundance of the knowledge, because he communicates it to all abundantly. James 1: "if any of you lacks wisdom, let him ask of God, who gives to all abundantly."

Thirdly he admires the divine excellence as to its perfection, when he says "of the wisdom and knowledge of God." For he has wisdom concerning divine things — Job 12: "with him is strength and wisdom" — and knowledge concerning created things — Baruch 3: "he who knows all things knows her."

Then, when he says "how incomprehensible," etc., he shows the excellence of divine wisdom by comparison to our intellect. And first as to wisdom, to which it belongs to judge and to order. Hence he says "how incomprehensible are his judgments," because, namely, man cannot comprehend the reason of the divine judgments, since they lie hidden in the wisdom of God. Psalm 35: "your judgments are a great abyss." Job 11: "perhaps you will grasp the footsteps of God, and find the Almighty perfectly."

Secondly as to knowledge, by which he operates in things. Hence he adds "and untraceable," that is, not perfectly traceable by man, "are his ways," that is, his processes, by which he works in creatures. And even if the creatures themselves are known to man, nevertheless the modes by which God works in creatures cannot be comprehended by man. Psalm 76: "your way is in the sea, and your paths in many waters, and your footsteps shall not be known." Job 38: "by what way is the light scattered," and so on.

Then, when he says "for who," etc., he proves what he had said, for which he adduces two authorities, one of which is found in Isaiah 40, verse 13, where according to our text it reads thus: "who has helped the spirit of the Lord, or who has been his counselor?" In place of which it is here said, "for who has known the mind of the Lord, or who has been his counselor?" The other authority is found in Job 41, 2: "who has given to me before, that I should repay him?" From which place it is here said, "or who has first given to him, and it shall be repaid to him?"

In these words and those following, the Apostle does three things. First he shows the excellence of divine wisdom by comparison to our intellect, saying: it has been said that his judgments are incomprehensible and his ways untraceable, "for who has known the mind of the Lord," by which, namely, he judges and proceeds in operating; as if he were to say: no one, except he to whom it is revealed. Wisdom 9: "your mind, who shall be able to know, unless you give wisdom, and send your Holy Spirit from on high?" And 1 Corinthians 2: "the things that are of God no one knows, but the Spirit of God; but to us God has revealed them through his Spirit."

Secondly he shows the excellence of divine wisdom according as it has in itself a depth, which indeed is the depth belonging to the supreme principle, to which two things pertain: first, that it be not from another; secondly, that other things be from it, and this he shows where he says "for from him." That the wisdom of God does not depend on a higher principle, he shows in two ways. First indeed by the fact that it was not instructed by another's counsel. Hence he says "or who has been his counselor?" As if he were to say: no one. For that one needs counsel who does not fully know how it must be acted, which does not befit God. Job 26: "to whom have you given counsel? Perhaps to him who has no wisdom." Jeremiah 23: "who has stood in the counsel of the Lord?" Secondly by the fact that he was not assisted by another's gift. Hence he adds "or who has first given to him, and it shall be repaid to him?" As it were, to one giving first. As if he were to say: no one. For man cannot give to God except what he has received from God. 1 Chronicles, last chapter: "all things are yours, and what we have received from your hand we have given to you." Job 35: "moreover, if you have acted justly, what will you give him, or what will he receive from your hand?"

Then, when he says "for from him," etc., he shows the depth of God as to this, that all things are in him. And first he shows his causality; secondly his dignity, where he says "to him be honor and glory"; thirdly his perpetuity, where he says "forever and ever, amen." He says therefore first: rightly did I say that no one has first given to him, "because from him, and through him, and in him are all things." And thus nothing can exist except as received from God.

Now to designate the causality of God he uses three prepositions, which are "from," "through," and "in." This preposition "from" denotes a principle of motion, and this in three ways: first, the agent principle itself, or that which moves; in another way, the matter itself; thirdly, the very contrary of the opposites, which is the terminus from which the motion begins. For we say that a knife is made "from" the smith and "from" the iron and "from" the unshaped thing. Now the universe of creatures was not made from pre-existing matter, since matter itself is also an effect of God. And according to this, created things are not said to be "from" something in the sense of a pre-existing subject, but rather, by contrast, are said to be from nothing, because they were nothing before they were created so as to be. Wisdom 2: "we are born from nothing." But all things are "from" God as from the first agent. 1 Corinthians 11: "but all things are from God."

It must be noted, however, that this preposition "of" (de) seems to designate the same relations, yet adds this over and above, that it always designates a consubstantial cause. For we say that a knife is "of" iron, but not "of" the craftsman; therefore, because the Son proceeds from the Father as consubstantial to him, we say the Son is "of" the Father. Creatures, however, do not proceed from God as consubstantial to him; hence they are not said to be "of" him, but only "from" him.

This preposition "through" designates the cause of operation; but because operation is a medium between that which makes and that which is made, this preposition "through" can designate the cause of operation in two ways. In one way according as the operation issues from the operator: as something is said to operate "through itself" which is to itself the cause that it operates. This, in one way, is the form, as we say that fire heats "through" heat. In another way it is some higher agent, as if we should say that man generates "through" the power of the sun, or rather of God. Thus, therefore, all things are said in two ways to be "through" him. In one way, as through the first agent, by whose power all other things act. Proverbs 8: "through me kings reign." In another way, inasmuch as his wisdom, which is his essence, is the form through which God made all things, according to that saying of Proverbs 3: "the Lord by wisdom founded the earth."

In yet another way this preposition "through" designates the cause of operation, not indeed according as it issues from the operator, but according as it is terminated at the works, as we say that a smith makes a knife "through" a hammer — which is not to be understood as though the hammer operates together with the smith in the way understood in the prior cases, but because the knife is made from the operation of the smith by means of the hammer. And therefore it is said that this preposition "through" sometimes designates authority in the direct sense, as when we say: the king acts "through" the bailiff — which pertains to what is now being said. But sometimes it designates it in the causal sense, as when it is said: the bailiff acts "through" the king — which pertains to the preceding manner. Now it is in this manner of which we now speak that all things are said to have been made by the Father "through" the Son, according to that saying of John 1: "all things were made through him" — not that the Father has from the Son this, that he makes things, but rather, because the Son receives the power of making from the Father — not, however, an instrumental power, or a diminished one, or another kind, but a principal and equal power, and the same power. John 5: "whatever things the Father does, these the Son does likewise." Hence, although all things were made by the Father through the Son, nevertheless the Son is not an instrument or a minister of the Father.

This preposition "in" likewise designates a threefold relation of cause: in one way it designates matter, as we say the soul is "in" the body and the form "in" matter; but in this way it is not said that all things are "in" God, since he is not the material cause of things. In another way it designates the relation of the efficient cause, in whose power it is to dispose of its effects, and according to this all things are said to be "in" him, inasmuch as all things consist in his power and disposition, according to that saying of Psalm 94: "in his hand are all the ends of the earth." And Acts 17: "in him we live, and move, and are." Thirdly it designates the relation of the final cause, according as the whole good of a thing and its preservation consists in that which is best for it, and according to this all things are said to be "in" God, as in the goodness that preserves them. Colossians 1: "and in him all things hold together."

Now that which he says, "all things," is to be taken absolutely for all things which have true being; but sins do not have true being, but insofar as they are sins, are said to exist through the defect of some being, because evil is nothing but the privation of good. And therefore when it is said "from him, and through him, and in him are all things," it is not to be understood of sins, because, according to Augustine, "sin is nothing, and men become nothing when they sin." Whatever entity, however, there is in the sin, all of it is from God.

Thus, therefore, according to the foregoing, all things are "from him," namely God, as from the first operative power. All things are "through him," inasmuch as he makes all things through his wisdom. All things are "in him," as in the goodness that preserves them. Now these three, namely power, wisdom, and goodness, are common to the three Persons. Hence that which is said, "from him, and through him, and in him," can be attributed to any of the three Persons; nevertheless power, which has the character of a principle, is appropriated to the Father, who is the principle of the whole Godhead; wisdom to the Son, who proceeds as the Word, which is nothing other than begotten wisdom; goodness is appropriated to the Holy Spirit, who proceeds as love, whose object is goodness. And therefore, by way of appropriation, we can say: "from him," namely from the Father; "through him," namely through the Son; "in him," namely in the Holy Spirit, are all things.

Then, when he says "to him be honor and glory," he shows the dignity of God, which consists in the two things premised. For from the fact that from him, and through him, and in him are all things, honor and reverence and subjection are owed to him by the whole of creation. Malachi 1: "if I am a father, where is my honor?" But from the fact that neither counsel nor gift is received from another, glory is owed to him, just as, on the contrary, it is said to man in 1 Corinthians 4: "if you have received, why do you boast as if you had not received?" And because this is proper to God, it is said in Isaiah 42: "my glory I will not give to another."

Finally he sets down his eternity, when he says "forever and ever," because his glory is not transitory, as is the glory of man, of which it is said in Isaiah 40: "all his glory is like the flower of the field," but it endures forever and ever, that is, through all the ages succeeding one another, insofar as "age" (saeculum) denotes the duration of any given thing. Or "ages of ages" are called ages, that is, the durations of incorruptible things, which contain the ages of corruptible things, and especially the very eternity of God — which nevertheless can be spoken of in the plural, although in itself it is one and simple, on account of the multitude and diversity of the things it contains, so that the sense may be: "in the ages containing the ages." Psalm 144: "your kingdom is a kingdom of all ages."

He adds, for confirmation, "amen," as if to say: truly, so it is. And thus it is taken in the Gospels, where it is said "amen I say to you." Sometimes, however, it is taken for "let it be done" (fiat). Hence in Jerome's Psalter it is said, "let all the people say: amen, amen," where we have "let it be done, let it be done" (fiat, fiat).