Thomas Aquinas Commentary Romans 11:17-24

"But if some of the branches were broken off, and thou, being a wild olive, wast grafted in among them, and didst become partaker with them of the root of the fatness of the olive tree; glory not over the branches: but if thou gloriest, it is not thou that bearest the root, but the root thee. Thou wilt say then, Branches were broken off, that I might be grafted in. Well; by their unbelief they were broken off, and thou standest by thy faith. Be not highminded, but fear: for if God spared not the natural branches, neither will he spare thee. Behold then the goodness and severity of God: toward them that fell, severity; but toward thee, God`s goodness, if thou continue in his goodness: otherwise thou also shalt be cut off. And they also, if they continue not in their unbelief, shall be grafted in: for God is able to graft them in again. For if thou wast cut out of that which is by nature a wild olive tree, and wast grafted contrary to nature into a good olive tree; how much more shall these, which are the natural [branches], be grafted into their own olive tree?" — Romans 11:17-24 (ASV)

1. After showing that the fall of the Jews was both useful and reversible, the Apostle now forbids the Gentiles to boast against the Jews.

   In this regard, he does two things:

   First, he shows that the converted Gentiles must not boast against the Jews.

   Second, he answers an objection from the Gentiles, at you will say then.

   Regarding the first point, he does two things:

   First, he forbids the Gentiles to boast against the Jews.

   Second, he gives the reason for this prohibition, at but if you boast.

2. There seemed to be two things that might tempt the Gentiles to boast against the Jews.

   First was the falling away of the Jews. Therefore, he says: we have stated that if the root is holy, so are the branches. And if some of the branches, that is, some of the Jews but not all, were broken off, that is, separated from the faith of their fathers who are compared to the root, do not boast. The flame will dry up his shoots (Job 15:30); the branches not being perfect shall be broken .

   The second ground for boasting was their own promotion. But the lower the state from which one has been promoted, the more one is inclined to vain boasting, as it says in Proverbs: By three things the earth is disturbed, and the fourth it cannot bear: by a slave when he reigns (Proverbs 30:21–22). Therefore, he reminds them of the low state from which they were raised, saying: and you, O Gentile, when you were a Gentile, being a wild olive tree, that is, a tree bearing no fruit. He shall be like a tamarisk in the desert (Jeremiah 17:6); every tree that does not bear good fruit is cut down and thrown into the fire (Matthew 3:10).

3. Then he describes their promotion.

   First, that they have been raised to the dignity of that race; therefore, he says: you were grafted in among them, that is, in their place. He shall break in pieces many and innumerable, and shall make others to stand in their place (Job 34:24).

   Second, that they have been made partners with the patriarchs, whom he had compared to the root; therefore he says: and have become partakers of the root, that is, united to the patriarchs and prophets. Many will come from the east and west, and sit at the table with Abraham, Isaac, and Jacob in the kingdom of heaven (Matthew 8:11).

   Third, that they share the glory of the apostles when he says: and of the richness of the olive tree. The Jewish race is called the olive tree on account of the rich spiritual fruit they bore: The LORD called your name, a green olive tree, beautiful with goodly fruit (Jeremiah 11:16); I am like a green olive tree in the house of God (Psalms 52:8). But just as the roots of this olive tree are the patriarchs and prophets, so its richness is the abundance of the Holy Spirit’s grace, which the apostles had more than all the others, as a Gloss says. This is why the olive tree was led to say: Can I leave my fatness... to come to be promoted among the trees? (Judges 9:9); my soul will be satisfied as with fat and rich food (Psalms 63:5). This, therefore, is how the Gentiles have been promoted to a partnership with that people—namely, with the patriarchs, apostles, and prophets: You are fellow citizens with the saints and members of the household of God, built on the foundation of the apostles and prophets (Ephesians 2:19–20).

   And although these may seem to be reasons for boasting, do not boast against the branches, that is, against the Jews: Your boasting is not good (1 Corinthians 5:6).

4. Then when he says, but if you boast, he gives the reason for his warning, saying: but if, in spite of this warning, you boast by insulting the Jews, you should consider as a check to your boasting that you do not support the root, but the root supports you. That is, Judea did not receive salvation from the Gentiles, but the reverse is true: salvation is from the Jews (John 4:22). Therefore, Abraham was promised that all the nations of the earth would be blessed in him (Genesis 22:18).

5. Then when he says, you will say then, he refutes an objection from the Gentiles.

   First, he presents the objection.

   Second, he refutes it by considering divine justice, at well.

   Third, he urges them to diligently consider God’s judgments, at see then the goodness.

6. First, therefore, he says: So, O Gentile, who boasts against the Jews, you might say: The branches were broken off that I might be grafted in. That is, God permitted the Jews to fall from faith so that I might enter into faith.

   But no one accepts the loss of one thing except for something more precious and desired, just as a physician allows a foot to remain sore in order to heal the eye. Thus, it would seem that the Gentile nations are more valuable and acceptable to God than Judea. As it says in Malachi: I have no pleasure in you, says the LORD of hosts, and I will not accept an offering from your hand. For from the rising of the sun to its setting my name will be great among the nations (Malachi 1:10–11), and in Isaiah: It is too light a thing that you should be my servant to raise up the tribes of Jacob... I will make you as a light for the nations (Isaiah 49:6).

7. Then when he says, well, he refutes the objection.

   First, he assigns the reason why the Jews fell away and the Gentiles were promoted, saying: Well, that is, it is true that God permitted branches to be broken off so that you might be grafted in, but consider the cause of their breaking off. It is because of unbelief, that is, because they refused to believe in Christ, they were broken off. For you are among rebels and thorns (Ezekiel 2:6); If I tell the truth, why do you not believe me? (John 8:46). But you, O Gentile, stand by faith, that is, by believing in Christ, through whom you have obtained grace: for by faith you stand (2 Corinthians 1:24); I preached to you the gospel, in which you stand, by which you are saved (1 Corinthians 15:1–2).

8. Second, he gives a warning, saying: be not high-minded, that is, do not presume on yourself: do not be haughty, but associate with the lowly (Romans 12:16); O LORD, my heart is not lifted up; my eyes are not raised too high (Psalms 131:1). But fear, so that you are not also broken off because of unbelief: Blessed is the one who fears the LORD always, but whoever hardens his heart will fall into calamity (Proverbs 28:14); the fear of the Lord drives out sin .

9. The reason for this warning is given when he says: for if God did not spare the natural branches, that is, the Jews, who descended by natural origin from the patriarchs, but allowed them to be broken off, fear that he may not spare you either. That is, fear that he may permit you to be broken off because of unbelief: The jealousy and rage of the husband will not spare on the day of revenge (Proverbs 6:34); I will not spare, and I will not pardon; nor will I have mercy, but I will destroy them (Jeremiah 13:14).

   This, therefore, is the Apostle’s answer. When someone sees that he has obtained grace while another has fallen, he should not boast against the one who has fallen. Instead, he should fear for himself, because pride is the cause of falling headlong, while fear is the cause of watchfulness and safety.

10. Then when he says, see then the goodness and the severity of God, he invites them to a close examination of divine judgments.

    First, he invites them to consider this.

    Second, he instructs them as if they were unable to consider it by themselves, at for I would not have you ignorant (Romans 11:25).

    Third, as if he himself were not perfectly capable of this investigation, he exclaims in admiration of God’s wisdom, at O the depth of the riches (Romans 11:33).

11. Regarding the first point, he does three things. First, he shows what should be considered, saying: see then, that is, carefully consider, the goodness of God in showing mercy: Truly God is good to Israel, to those who are pure in heart (Psalms 73:1); or do you presume on the riches of his kindness? (Romans 2:4). And his severity in punishing: O LORD, you God of vengeance (Psalms 94:1); The LORD is a jealous and avenging God (Nahum 1:2).

    The first consideration produces hope, and the second produces fear, so that both despair and presumption are avoided.

12. Second, he indicates who is affected by each of these two qualities, saying: severity toward those who have fallen, that is, the Jews: The Lord has destroyed without mercy all the habitations of Jacob (Lamentations 2:2); but toward you, the grafted-in Gentile, God's kindness: You have dealt well with your servant, O LORD (Psalms 119:65).

13. Third, he shows how the previous points should be considered, since the situation is not unchangeable but could be different in the future.

14. First, he shows this with respect to the Gentiles, saying: toward you, I say, kindness, provided you continue in his kindness. Remain in my love (John 15:9). Otherwise, if you do not strive to persevere through fear and humility, you also will be cut off. Every tree that does not bear good fruit is cut down (Matthew 3:10).

15. Second, he shows the same with respect to the Jews. First, he states the fact: and they also, namely, the Jews, if they do not continue in their unbelief, will be grafted in, that is, restored to their former status. You have prostituted yourself to many lovers. Nevertheless, return to me, says the LORD (Jeremiah 3:1).

16. Then he proves what he has said, first, from God’s power, saying: for God is able to graft them in again. Therefore, we should not despair of their salvation: Behold, the LORD's hand is not shortened, that it cannot save (Isaiah 59:1).

17. Second, by arguing from the lesser case, he says: for if you, O Gentile, were cut from what is by nature a wild olive tree, that is, from your Gentile state, which by nature was not fruit-bearing—not as God made nature, but because it was spoiled by sin: they were a wicked generation, and their malice was natural ; we were by nature children of wrath (Ephesians 2:3)—and were grafted, contrary to nature, into a cultivated olive tree, that is, into the faith of the Jews, against the normal course of nature. For it is not the custom to graft the branch of a bad tree onto a good tree, but the reverse.

    However, what God does is not against nature; it is natural in the fullest sense. We call something "natural" when it is caused by an agent to which the recipient is naturally subject, even if the effect is not in keeping with the specific nature of that recipient.

    For example, the ebb and flow of the sea is natural because it is produced by the moon's motion, to which water is naturally subject, even though this movement is not inherent to the nature of water itself.

    In the same way, since every creature is naturally subject to God, whatever God does in creation is "natural" in this complete sense. This is true even if it is contrary to the specific, particular nature of the thing acted upon—for instance, when a blind man's sight is restored or a dead man is raised to life.

18. If, as I said, this was contrary to nature, how much more will these, the natural branches, who by natural origin belong to the Jewish nation, be grafted back into their own olive tree, that is, be brought back to the greatness of their nation. He will turn the hearts of fathers to their children, and the hearts of children to their fathers (Malachi 4:6).