911. Si, inquam, hoc factum est contra naturam, quanto magis hi qui sunt secundum naturam, id est qui naturali origine pertinent ad gentem Iudaeorum, inserentur suae olivae, id est reducentur ad dignitatem gentis suae, Mal. ult.: convertet corda patrum ad filios, et corda filiorum ad patres eorum.
911. If, I say, this was contrary to nature, how much more shall they that are the natural branches, i.e., which by natural origin pertain to the Jewish nation, be grafted into their own olive tree, i.e., 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 (Mal 4:6).
Lectio 4
Lecture 4
Incredulitas hominis est causa misericordiae divinae
Man’s unbelief is for the sake of divine mercy
11:25 Nolo enim vos ignorare, fratres, mysterium hoc (ut non sitis vobis ipsis sapientes), quia caecitas ex parte contigit in Israël, donec plenitudo gentium intraret, [n. 912]
11:25 For I would not have you ignorant, brethren, of this mystery (lest you should be wise to you yourselves) that blindness in part has happened in Israel, until the fullness of the gentiles should come in. [n. 912]
11:26 et sic omnis Israël salvus fieret, sicut scriptum est: veniet ex Sion, qui eripiat, et avertat impietatem a Jacob. [n. 917]
11:26 And so all Israel should be saved, as it is written: there shall come out of Zion, he who shall deliver and shall turn away ungodliness from Jacob. [n. 917]
11:27 Et hoc illis a me testamentum: cum abstulero peccata eorum. [n. 920]
11:27 And this is to them my covenant: when I shall take away their sins. [n. 920]
11:28 Secundum Evangelium quidem, inimici propter vos: secundum electionem autem, carissimi propter patres. [n. 921]
11:28 As concerning the Gospel, indeed, they are enemies for your sake: but as touching the election, they are most dear for the sake of the fathers. [n. 921]
11:29 Sine poenitentia enim sunt dona et vocatio Dei. [n. 924]
11:29 For the gifts and the calling of God are without repentance. [n. 924]
11:30 Sicut enim aliquando et vos non credidistis Deo, nunc autem misericordiam consecuti estis propter incredulitatem illorum: [n. 930]
11:30 For as you also in times past did not believe God, but now have obtained mercy, through their unbelief: [n. 930]
11:31 ita et isti nunc non crediderunt in vestram misericordiam: ut et ipsi misericordiam consequantur.
11:31 So these also now have not believed, for your mercy, that they also may obtain mercy.
11:32 Conclusit enim Deus omnia in incredulitate, ut omnium misereatur. [n. 932]
11:32 For God has concluded all in unbelief, that he may have mercy on all. [n. 932]
912. Postquam Apostolus induxit gentiles in cognitionem divinorum iudiciorum, in quibus divina bonitas et severitas manifestatur, hic quasi eis adhuc non sufficientibus considerare praedicta, exponit quid sibi circa haec videatur.
912. After leading the gentiles to a knowledge of the divine judgments, in which God’s goodness and severity were manifested, the Apostle, acting as though they are still unable to consider these things, explains how they seem to him.
Et primo proponit factum;
First, he presents the fact;
secundo probat, ibi sicut scriptum est, etc.;
second, he proves it, at as it is written;
tertio rationem assignat, ibi sicut enim, et cetera.
third, he gives the reason, at for as you also.
913. Circa primum tria facit.
913. In regard to the first he does three things.
Primo proponit suam intentionem, dicens: ideo induxi vos ad considerandum bonitatem et severitatem Dei, nolo enim, O fratres, ignorare vos mysterium hoc, non enim omnia mysteria capere potestis. Hoc est enim perfectorum, quibus Dominus dicit Lc. VIII, v. 10: vobis datum est nosse mysterium regni Dei. Sap. VI, 24: non abscondam a vobis sacramenta Dei. Sed ignorantia huius mysterii esset vobis damnosa. I Cor. XIV, v. 38: si quis ignorat, ignorabitur.
First, he states his intention, saying: I have urged you to consider the kindness and severity of God, for I would not have you ignorant, brethren, of this mystery, for you cannot grasp all mysteries. Hence, this is a prerogative of the perfect to whom the Lord says: to you it has been given to understand the mystery of God’s kingdom (Luke 8:9); I will not hide from you the mysteries of God (Wis 6:24). But ignorance of this mystery would be very damaging to us: but if any man know not, he shall not be known (1 Cor 14:38).
914. Secundo assignat suae intentionis rationem, ut non sitis vobismetipsis sapientes, id est non de sensu vestro praesumatis et ex vestro sensu alios condemnantes, vos eis praeferatis. Infra XII, 16: nolite esse prudentes apud vosmetipsos. Is. V, 21: vae qui sapientes estis in oculis vestris, et coram vobismetipsis prudentes.
914. Second, he discloses the reason for his intention: lest you should be wise in your own conceits, i.e., that you not presume on your own understanding to condemn others and prefer yourself to them: be not wise in your own conceits (Rom 12:16); woe to those who are wise in their own eyes, and shrewd in their own sight (Isa 5:21).
915. Tertio proponit quod intendit.
915. Third, he states what he intended.
Primo quidem quantum ad casum particularium Iudaeorum, cum dicit quia caecitas contingit in Israel, non universaliter sed ex aliqua parte ut supra ostensum est. Is. VI, v. 10: excaeca cor populi huius.
First, with respect to the fall of particular Jews, when he says: that blindness in part has happened in Israel, not universally but upon a part: blind the heart of this people (Isa 6:10).
Secundo ponit terminum huius caecitatis, dicens donec intraret, ad fidem, plenitudo gentium, id est non solum aliqui particulariter ex gentibus, sicut tunc convertebantur sed, vel pro toto vel pro maiori parte, in omnibus gentibus Ecclesia fundaretur. Ps. XXIII, 1: Domini est terra et plenitudo eius.
Second, he predicts the end of this blindness, saying: until the fullness of the gentiles should come in to the faith, i.e., not only some gentile nations as were then converted; but either in all or the greater part the Church would be established: the earth is the Lord’s and all its fullness (Ps 24:1).
Dicuntur autem gentiles ad fidem conversi intrare, quasi ex exterioribus et visibilibus rebus quae venerabantur, in spirituali et voluntate divina. Ps. XCIX, 2: introite in conspectu eius in exultatione.
The gentiles converted to the faith are said to come in, as though from the exterior and visible things they venerated into spiritual things and the divine will: come into his presence with singing (Ps 100:2).
916. Et est notandum quod hoc adverbium donec potest designare causam excaecationis Iudaeorum. Propter hoc enim permisit Deus eos excaecari, ut plenitudo gentium intraret, sicut patet ex supradictis.
916. It should be noted that the word until can signify the cause of the blindness of the Jews. For God permitted them to be blinded, in order that the full number of the gentiles come in.
Potest etiam designare terminum, quia videlicet usque tunc caecitas Iudaeorum durabit, quousque plenitudo gentium ad fidem intrabit. Et huic concordat quod infra subdit de futuro remedio Iudaeorum, cum dicit et tunc, scilicet cum plenitudo gentium intraverit, omnis Israel salvus fiet, non particulariter sicut modo, sed universaliter omnes. Os. I, 7: salvabo eos in Domino Deo suo. Mich. ult.: revertetur et miserebitur nostri.
It can also designate the termination, i.e., that the blindness of the Jews will last up to the time when the full number of the gentiles will come to the faith. With this agrees his next statement, namely, and then, i.e., when the full number of the gentiles has come in, all Israel should be saved, not some, as now, but universally all: I will save them by the Lord their God (Hos 1:7); he will again have compassion upon us (Mic 7:19).
917. Deinde cum dicit sicut scriptum est, etc., probat quod dixerat de futura salute Iudaeorum.
917. Then when he says, as it is written, he proves what he had said about the future salvation of the Jews:
Et primo probat hoc per auctoritatem;
first, he proves this with an authority;
secundo per rationem, ibi secundum Evangelium meum, et cetera.
second, with a reason, at as concerning the Gospel.
918. Dicit ergo primo: dico quod omnis Israel salvus fiet, sicut scriptum est Is. LVI, 20 ubi nostra littera sic habet: veniet ex Sion redemptor, et eis qui redeunt ad Iacob, hoc foedus meum cum eis, dicit Dominus. Sed Apostolus hoc inducit secundum litteram LXX et tangit tria verba hic posita.
918. First, therefore, he says: I say that all Israel should be saved, as it is written, where our text says: a redeemer will come from Zion and this will be my covenant with them that return to Jacob says the Lord (Isa 59:20). But the Apostle uses the Septuagint and touches on three things.
Primo salvatoris adventum, cum dicit veniet, Deus scilicet humanatus ad salvandum nos, ex Sion, id est ex populo Iudaeorum, qui significatur per Sion, quae erat arx Ierusalem, quae est metropolis Iudaeae. Unde dicitur Zachariae IX, 9: exulta satis, filia Sion, iubila, filia Ierusalem, ecce rex tuus venit tibi, et cetera. Io. IV, 22: salus ex Iudaeis est.
First, the coming of a Savior, when he says: there shall come he that shall deliver, namely, God in human flesh to save us, out of Zion, i.e., from the Jewish people who are signified by Zion, the citadel of Jerusalem, a city in Judea. Hence it says in Zechariah: rejoice greatly, O daughter of Zion! Shout aloud, O daughter of Jerusalem! Lo, our king comes to you (Zech 9:9), and in John: salvation is from the Jews (John 4:22).
Vel dicit, ex Sion eum venire, non quia sit ibi natus sed quia inde doctrina eius exivit in universum mundum, per hoc quod apostoli in coenaculo Sion Spiritum Sanctum receperunt. Is. II, 3: de Sion exibit lex.
Or he says that he comes from Zion, not because he was born there, but because his doctrine went from there into the whole world, inasmuch as the apostles received the Holy Spirit in the cenacle in Zion: out of Zion shall go forth the law (Isa 2:3).
919. Secundo ponit salutem per Christum Iudaeis oblatam, dicens qui eripiat, et avertat impietatem a Iacob. Et potest ereptio referri ad liberationem a poena. Ps. CXIV, 8: eripiet animam meam de morte. Quod vero dicit avertet impietatem a Iacob, potest referri ad liberationem a culpa. Ps. XIII, 7: avertet Dominus captivitatem plebi suae.
919. Second, he touches on salvation by Christ offered to the Jews, saying: he who shall deliver and shall turn away ungodliness from Jacob. This could refer to deliverance from punishment: he will snatch my soul from death (Ps 115:8). He shall turn away ungodliness from Jacob could refer to deliverance from guilt: O that deliverance for Israel would come from Zion (Ps 53:6).
Vel utrumque refertur ad liberationem a culpa sed dicit qui eripiat, propter paucos, qui nunc difficulter quasi cum quadam violentia convertuntur. Amos III 12: quomodo si eruat pastor de ore leonis duo crura, aut extremum auriculae, sic eruentur filii Israel. Dicit autem avertet impietatem a Iacob, ad ostendendum facilitatem conversionis Iudaeorum in fine mundi. Mich. ult.: quis Deus similis tui, qui aufers iniquitatem, et transfers peccatum reliquiarum haereditatis tuae?
Or both could refer to liberation from guilt, but he says he who shall deliver, because of the few, who now are converted with great difficulty and with, so to speak, a certain violence: as if a shepherd should get out of the lion’s mouth two legs, or the tip of the ear, so shall the children of Israel be taken out (Amos 3:12). But he says he shall turn away ungodliness from Jacob to show the ease with which the Jews will be converted at the end of the world: who is a God like you, pardoning iniquity and passing over transgression for the remnant of his inheritance? (Mic 7:18).
920. Tertio ostendit modum salutis, cum dicit et hoc testamentum, scilicet novum, erit illis a me cum abstulero peccata eorum. Vetus enim testamentum peccata non auferebat, quia, ut dicitur Hebr. X, 4: impossibile est sanguine taurorum et hircorum auferri peccata. Et ideo propter imperfectionem Veteris Testamenti promittitur eis Novum Testamentum. Ier. XXXI, 31: feriam domui Israel, et domui Iuda foedus novum. Quod quidem habebit efficaciam ad remissionem peccati per sanguinem Christi. Matth. c. XXVI, 28: hic sanguis meus Novi Testamenti, qui pro multis effundetur in remissionem peccatorum. Mich. ult.: deponet iniquitates nostras, et proiiciet in profundum maris omnia peccata nostra.
920. Third, he shows the manner of salvation when he says: and this is to them my covenant, a new one from me, when I shall take away their sins. For the old covenant did not remove sins, because it is impossible that the blood of bulls and goats should take away sins (Heb 10:4). Therefore, because the Old Testament was imperfect, a New Testament is promised to them: I will make a new covenant with the house of Israel and the house of Judah (Jer 31:31) and it will have the power to remit sin through the blood of Christ: this is my blood of the new covenant, which is poured out for many for the forgiveness of sins (Matt 26:28); he will cast all our sins into the depths of the sea (Mic 7:19).
921. Deinde, cum dicit secundum Evangelium meum, etc., probat propositum per rationem.
921. Then when he says, as concerning the Gospel, he proves his statement with a reason:
Et primo inducit probationem;
first, he presents the proof;
secundo removet obiectionem, ibi sine poenitentia enim.
second, he removes an objection, at for the gifts and the calling.