Romans 11 #catechesis/bible/romans
[!abstract] God has not cast off all Israel. The Gentiles must not be proud but stand in faith and fear.
Book: Romans · ← Romans 10 · Romans 12 →
1
GR Λέγω οὖν, μὴ ἀπώσατο ὁ θεὸς τὸν λαὸν αὐτοῦ; μὴ γένοιτο: καὶ γὰρ ἐγὼ Ἰσραηλίτης εἰμί, ἐκ σπέρματος Ἀβραάμ, φυλῆς Βενιαμίν.
LA Dico ergo: Numquid Deus repulit populum suum? Absit. Nam et ego Israëlita sum ex semine Abraham, de tribu Benjamin:
EN I say then: Hath God cast away his people? God forbid! For I also am an Israelite of the seed of Abraham, of the tribe of Benjamin.
^1
2
GR οὐκ ἀπώσατο ὁ θεὸς τὸν λαὸν αὐτοῦ ὃν προέγνω. ἢ οὐκ οἴδατε ἐν Ἠλίᾳ τί λέγει ἡ γραφή; ὡς ἐντυγχάνει τῷ θεῷ κατὰ τοῦ Ἰσραήλ,
LA non repulit Deus plebem suam, quam præscivit. An nescitis in Elia quid dicit Scriptura? quemadmodum interpellat Deum adversum Israël:
EN God has not cast away his people which he foreknew. Know you not what the scripture says of Elias, how he calls on God against Israel?
^2
3
GR κύριε, τοὺς προφήτας σου ἀπέκτειναν, τὰ θυσιαστήριά σου κατέσκαψαν, κἀγὼ ὑπελείφθην μόνος, καὶ ζητοῦσιν τὴν ψυχήν μου.
LA Domine, prophetas tuos occiderunt, altaria tua suffoderunt: et ego relictus sum solus, et quærunt animam meam.
EN Lord, they have slain your prophets, they have dug down your altars. And I am left alone: and they seek my life.
^3
4
GR ἀλλὰ τί λέγει αὐτῷ ὁ χρηματισμός; κατέλιπον ἐμαυτῷ ἑπτακισχιλίους ἄνδρας, οἵτινες οὐκ ἔκαμψαν γόνυ τῇ Βάαλ.
LA Sed quid dicit illi divinum responsum? Reliqui mihi septem millia virorum, qui non curvaverunt genua ante Baal.
EN But what says the divine answer to him? I have left me seven thousand men that have not bowed their knees to Baal.
^4
5
GR οὕτως οὖν καὶ ἐν τῷ νῦν καιρῷ λεῖμμα κατ’ ἐκλογὴν χάριτος γέγονεν:
LA Sic ergo et in hoc tempore reliquiæ secundum electionem gratiæ salvæ factæ sunt.
EN Even so then, at this present time also, there is a remnant saved according to the election of grace.
^5
6
GR εἰ δὲ χάριτι, οὐκέτι ἐξ ἔργων, ἐπεὶ ἡ χάρις οὐκέτι γίνεται χάρις.
LA Si autem gratia, jam non ex operibus: alioquin gratia jam non est gratia.
EN And if by grace, it is not now by works: otherwise grace is no more grace.
^6
[!note]- It is not now by works, etc…
If salvation were to come by works, done by nature, without faith and grace, salvation would not be a grace or favour, but a debt; but such dead works are indeed of no value in the sight of God towards salvation. It is not the same with regard to works done with, and by, God’s grace; for to such works as these, he has promised eternal salvation.
7
GR Τί οὖν; ὃ ἐπιζητεῖ Ἰσραήλ, τοῦτο οὐκ ἐπέτυχεν, ἡ δὲ ἐκλογὴ ἐπέτυχεν: οἱ δὲ λοιποὶ ἐπωρώθησαν,
LA Quid ergo? Quod quærebat Israël, hoc non est consecutus: electio autem consecuta est: ceteri vero excæcati sunt:
EN What then? That which Israel sought, he has not obtained: but the election has obtained it. And the rest have been blinded.
^7
8
GR καθάπερ γέγραπται, ἔδωκεν αὐτοῖς ὁ θεὸς πνεῦμα κατανύξεως, ὀφθαλμοὺς τοῦ μὴ βλέπειν καὶ ὦτα τοῦ μὴ ἀκούειν, ἕως τῆς σήμερον ἡμέρας.
LA sicut scriptum est: Dedit illis Deus spiritum compunctionis: oculos ut non videant, et aures ut non audiant, usque in hodiernum diem.
EN As it is written: God has given them the spirit of insensibility; eyes that they should not see and ears that they should not hear, until this present day.
^8
9
GR καὶ Δαυὶδ λέγει: γενηθήτω ἡ τράπεζα αὐτῶν εἰς παγίδα καὶ εἰς θήραν καὶ εἰς σκάνδαλον καὶ εἰς ἀνταπόδομα αὐτοῖς,
LA Et David dicit: Fiat mensa eorum in laqueum, et in captionem, et in scandalum, et in retributionem illis.
EN And David says: Let their table be made a snare and a trap and a stumbling block and a recompense unto them.
^9
10
GR σκοτισθήτωσαν οἱ ὀφθαλμοὶ αὐτῶν τοῦ μὴ βλέπειν, καὶ τὸν νῶτον αὐτῶν διὰ παντὸς σύγκαμψον.
LA Obscurentur oculi eorum ne videant: et dorsum eorum semper incurva.
EN Let their eyes be darkened, that they may not see: and bow down their back always.
^10
[!note]- Seven thousand, etc…
This is very ill alleged by some, against the perpetual visibility of the church of Christ; the more, because however the number of the faithful might be abridged by the persecution of Jezabel in the kingdom of the ten tribes, the Church was at the same time in a most flourishing condition (under Asa and Josaphat) in the kingdom of Judah.
[!note]- God hath given them, etc…
Not by his working or acting in them; but by his permission, and by withdrawing his grace in punishment of their obstinacy.
11
GR Λέγω οὖν, μὴ ἔπταισαν ἵνα πέσωσιν; μὴ γένοιτο: ἀλλὰ τῷ αὐτῶν παραπτώματι ἡ σωτηρία τοῖς ἔθνεσιν, εἰς τὸ παραζηλῶσαι αὐτούς.
LA Dico ergo: Numquid sic offenderunt ut caderent? Absit. Sed illorum delicto, salus est gentibus ut illos æmulentur.
EN I say then: Have they so stumbled, that they should fall? God forbid! But by their offence salvation has come to the Gentiles, that they may be emulous of them.
^11
[!note]- That they should fall…
The nation of the Jews is not absolutely and without remedy cast off for ever; but in part only, (many thousands of them having been at first converted), and for a time; which fall of theirs, God has been pleased to turn to the good of the Gentiles.
12
GR εἰ δὲ τὸ παράπτωμα αὐτῶν πλοῦτος κόσμου καὶ τὸ ἥττημα αὐτῶν πλοῦτος ἐθνῶν, πόσῳ μᾶλλον τὸ πλήρωμα αὐτῶν.
LA Quod si delictum illorum divitiæ sunt mundi, et diminutio eorum divitiæ gentium: quanto magis plenitudo eorum?
EN Now if the offence of them be the riches of the world and the diminution of them the riches of the Gentiles: how much more the fullness of them?
^12
13
GR ὑμῖν δὲ λέγω τοῖς ἔθνεσιν. ἐφ’ ὅσον μὲν οὖν εἰμι ἐγὼ ἐθνῶν ἀπόστολος, τὴν διακονίαν μου δοξάζω,
LA Vobis enim dico gentibus: Quamdiu quidem ego sum gentium Apostolus, ministerium meum honorificabo,
EN For I say to you, Gentiles: As long indeed as I am the apostle of the Gentiles, I will honour my ministry,
^13
14
GR εἴ no=s4452>πως παραζηλώσω μου τὴν σάρκα καὶ σώσω τινὰς ἐξ αὐτῶν. 15 εἰ γὰρ ἡ ἀποβολὴ αὐτῶν καταλλαγὴ κόσμου, τίς ἡ πρόσλημψις εἰ μὴ ζωὴ ἐκ νεκρῶν; 16 εἰ δὲ ἡ ἀπαρχὴ ἁγία, καὶ τὸ φύραμα: καὶ εἰ ἡ ῥίζα ἁγία, καὶ οἱ κλάδοι. 17 Εἰ δέ τινες τῶν κλάδων ἐξεκλάσθησαν, σὺ δὲ ἀγριέλαιος ὢν ἐνεκεντρίσθης ἐν αὐτοῖς καὶ συγκοινωνὸς τῆς ῥίζης τῆς πιότητος τῆς ἐλαίας ἐγένου, 18 μὴ κατακαυχῶ τῶν κλάδων: εἰ δὲ κατακαυχᾶσαι, οὐ σὺ τὴν ῥίζαν βαστάζεις ἀλλὰ ἡ ῥίζα σέ. 19 ἐρεῖς οὖν, ἐξεκλάσθησαν κλάδοι ἵνα ἐγὼ ἐγκεντρισθῶ. 20 καλῶς: τῇ ἀπιστίᾳ ἐξεκλάσθησαν, σὺ δὲ τῇ πίστει ἕστηκας. μὴ ὑψηλὰ φρόνει, ἀλλὰ φοβοῦ: 21 εἰ γὰρ ὁ θεὸς τῶν κατὰ φύσιν κλάδων οὐκ ἐφείσατο, οὐδὲ σοῦ φείσεται. 22 ἴδε οὖν χρηστότητα καὶ ἀποτομίαν θεοῦ: ἐπὶ μὲν τοὺς πεσόντας ἀποτομία, ἐπὶ δὲ σὲ χρηστότης θεοῦ, ἐὰν ἐπιμένῃς τῇ χρηστότητι, ἐπεὶ καὶ σὺ ἐκκοπήσῃ. 23 κἀκεῖνοι δέ, ἐὰν μὴ ἐπιμένωσιν τῇ ἀπιστίᾳ, ἐγκεντρισθήσονται: δυνατὸς γάρ ἐστιν ὁ θεὸς πάλιν ἐγκεντρίσαι αὐτούς. 24 εἰ γὰρ σὺ ἐκ τῆς κατὰ φύσιν ἐξεκόπης ἀγριελαίου καὶ παρὰ φύσιν ἐνεκεντρίσθης εἰς καλλιέλαιον, πόσῳ μᾶλλον οὗτοι οἱ κατὰ φύσιν ἐγκεντρισθήσονται τῇ ἰδίᾳ ἐλαίᾳ.
LA si quomodo ad æmulandum provocem carnem meam, et salvos faciam aliquos ex illis.
EN if, by any means, I may provoke to emulation them who are my flesh and may save some of them.
^14
15
LA Si enim amissio eorum, reconciliatio est mundi: quæ assumptio, nisi vita ex mortuis?
EN For if the loss of them be the reconciliation of the world, what shall the receiving of them be, but life from the dead?
^15
16
LA Quod si delibatio sancta est, et massa: et si radix sancta, et rami.
EN For if the firstfruit be holy, so is the lump also: and if the root be holy, so are the branches.
^16
17
LA Quod si aliqui ex ramis fracti sunt, tu autem cum oleaster esses, insertus es in illis, et socius radicis, et pinguedinis olivæ factus es,
EN And if some of the branches be broken and you, being a wild olive, are ingrafted in them and are made partaker of the root and of the fatness of the olive tree:
^17
18
LA noli gloriari adversus ramos. Quod si gloriaris: non tu radicem portas, sed radix te.
EN Boast not against the branches. But if you boast, you bear not the root: but the root you.
^18
19
LA Dices ergo: Fracti sunt rami ut ego inserar.
EN You will say then: The branches were broken off that I might be grafted in.
^19
20
LA Bene: propter incredulitatem fracti sunt. Tu autem fide stas: noli altum sapere, sed time.
EN Well: because of unbelief they were broken off. But you stand by faith. Be not highminded, but fear.
^20
21
LA Si enim Deus naturalibus ramis non pepercit: ne forte nec tibi parcat.
EN For if God has not spared the natural branches, fear lest perhaps also he spare not you.
^21
22
LA Vide ergo bonitatem, et severitatem Dei: in eos quidem qui ceciderunt, severitatem: in te autem bonitatem Dei, si permanseris in bonitate, alioquin et tu excideris.
EN See then the goodness and the severity of God: towards them indeed that are fallen, the severity; but towards you, the goodness of God, if you abide in goodness. Otherwise you also shall be cut off.
^22
23
LA Sed et illi, si non permanserint in incredulitate, inserentur: potens est enim Deus iterum inserere illos.
EN And they also, if they abide not still in unbelief, shall be grafted in: for God is able to graft them in again.
^23
24
LA Nam si tu ex naturali excisus es oleastro, et contra naturam insertus es in bonam olivam: quanto magis ii qui secundum naturam inserentur suæ olivæ?
EN For if you were cut out of the wild olive tree, which is natural to you; and, contrary to nature, were grafted into the good olive tree: how much more shall they that are the natural branches be grafted into their own olive tree?
^24
[!note]- You stand by faith: be not highminded, but fear…
We see here that he who stands by faith may fall from it; and therefore must live in fear, and not in the vain presumption and security of modern sectaries.
[!note]- Otherwise thou also shalt be cut off…
The Gentiles are here admonished not to be proud, nor to glory against the Jews: but to take occasion rather from their fall to fear and to be humble, lest they be cast off. Not that the whole church of Christ can ever fall from him; having been secured by so many divine promises in holy writ; but that each one in particular may fall; and therefore all in general are to be admonished to beware of that, which may happen to any one in particular.
25
GR Οὐ γὰρ θέλω ὑμᾶς ἀγνοεῖν, ἀδελφοί, τὸ μυστήριον τοῦτο, ἵνα μὴ ἦτε ἐν’ ἑαυτοῖς φρόνιμοι, ὅτι πώρωσις ἀπὸ μέρους τῷ Ἰσραὴλ γέγονεν ἄχρις οὗ τὸ πλήρωμα τῶν ἐθνῶν εἰσέλθῃ,
LA Nolo enim vos ignorare, fratres, mysterium hoc (ut non sitis vobis ipsis sapientes), quia cæcitas ex parte contigit in Israël, donec plenitudo gentium intraret,
EN For I would not have you ignorant, brethren, of this mystery (lest you should be wise in your own conceits) that blindness in part has happened in Israel, until the fullness of the Gentiles should come in.
^25
26
GR καὶ οὕτως πᾶς Ἰσραὴλ σωθήσεται: καθὼς γέγραπται, ἥξει ἐκ Σιὼν ὁ ῥυόμενος, ἀποστρέψει ἀσεβείας ἀπὸ Ἰακώβ:
LA et sic omnis Israël salvus fieret, sicut scriptum est: Veniet ex Sion, qui eripiat, et avertat impietatem a Jacob.
EN And so all Israel should be saved, as it is written: There shall come out of Sion, he that shall deliver and shall turn away ungodliness from Jacob.
^26
27
GR καὶ αὕτη αὐτοῖς ἡ παρ’ ἐμοῦ διαθήκη, ὅταν ἀφέλωμαι τὰς ἁμαρτίας αὐτῶν.
LA Et hoc illis a me testamentum: cum abstulero peccata eorum.
EN And this is to them my covenant: when I shall take away their sins.
^27
28
GR κατὰ μὲν τὸ εὐαγγέλιον ἐχθροὶ δι’ ὑμᾶς, κατὰ δὲ τὴν ἐκλογὴν ἀγαπητοὶ διὰ τοὺς πατέρας:
LA Secundum Evangelium quidem, inimici propter vos: secundum electionem autem, carissimi propter patres.
EN 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.
^28
29
GR ἀμεταμέλητα γὰρ τὰ χαρίσματα καὶ ἡ κλῆσις τοῦ θεοῦ.
LA Sine pœnitentia enim sunt dona et vocatio Dei.
EN For the gifts and the calling of God are without repentance.
^29
[!note]- For the gifts and the calling of God are without…
his repenting himself of them; for the promises of God are unchangeable, nor can he repent of conferring his gifts.
30
GR ὥσπερ γὰρ ὑμεῖς ποτε ἠπειθήσατε τῷ θεῷ, νῦν δὲ ἠλεήθητε τῇ τούτων ἀπειθείᾳ,
LA Sicut enim aliquando et vos non credidistis Deo, nunc autem misericordiam consecuti estis propter incredulitatem illorum:
EN For as you also in times past did not believe God, but now have obtained mercy, through their unbelief:
^30
31
GR οὕτως καὶ οὗτοι νῦν ἠπείθησαν τῷ ὑμετέρῳ ἐλέει ἵνα καὶ αὐτοὶ νῦν ἐλεηθῶσιν:
LA ita et isti nunc non crediderunt in vestram misericordiam: ut et ipsi misericordiam consequantur.
EN So these also now have not believed, for your mercy, that they also may obtain mercy.
^31
32
GR συνέκλεισεν γὰρ ὁ θεὸς τοὺς πάντας εἰς ἀπείθειαν ἵνα τοὺς πάντας ἐλεήσῃ.
LA Conclusit enim Deus omnia in incredulitate, ut omnium misereatur.
EN For God has concluded all in unbelief, that he may have mercy on all.
^32
[!note]- Concluded all in unbelief…
He hath found all nations, both Jews and Gentiles, in unbelief and sin; not by his causing, but by the abuse of their own free will; so that their calling and election is purely owing to his mercy.
33
GR Ὦ βάθος πλούτου καὶ σοφίας καὶ γνώσεως θεοῦ: ὡς ἀνεξεραύνητα τὰ κρίματα αὐτοῦ καὶ ἀνεξιχνίαστοι αἱ ὁδοὶ αὐτοῦ.
LA O altitudo divitiarum sapientiæ, et scientiæ Dei: quam incomprehensibilia sunt judicia ejus, et investigabiles viæ ejus!
EN O the depth of the riches of the wisdom and of the knowledge of God! How incomprehensible are his judgments, and how unsearchable his ways!
^33
34
GR τίς γὰρ ἔγνω νοῦν κυρίου; ἢ τίς σύμβουλος αὐτοῦ ἐγένετο;
LA Quis enim cognovit sensum Domini? aut quis consiliarius ejus fuit?
EN For who has known the mind of the Lord? Or who has been his counsellor?
^34
35
GR ἢ τίς προέδωκεν αὐτῷ, καὶ ἀνταποδοθήσεται αὐτῷ;
LA aut quis prior dedit illi, et retribuetur ei?
EN Or who has first given to him, and recompense shall be made him?
^35
36
GR ὅτι ἐξ αὐτοῦ καὶ δι’ αὐτοῦ καὶ εἰς αὐτὸν τὰ πάντα: αὐτῷ ἡ δόξα εἰς τοὺς αἰῶνας: ἀμήν.
LA Quoniam ex ipso, et per ipsum, et in ipso sunt omnia: ipsi gloria in sæcula. Amen.
EN For of him, and by him, and in him, are all things: to him be glory for ever. Amen.
^36
