I read some of it. How sad. He has perverted scripture Brent.
From St John Chrystostom:
Ver. 24. “For if thou wert cut out of the olive tree, which is wild by nature, and were grafted contrary to nature into a good olive tree, how much more shall these, which be the natural branches, be grafted1516 into their own olive tree.”
If then faith was able to do what was contrary to nature, much more will it that which is according to nature. For if this person, who was cut off from those by nature his fathers,1517 came contrary to nature unto Abraham, much more wilt thou be able to recover thine own. For the Gentile’s evil lot is according to nature (he being by nature a wild olive), and the good contrary to nature (it being contrary to nature for him to be grafted into Abraham), but thy lot on the contrary is the good by nature. For it is not upon another root, as the Gentile, but on thine own that thou art to be fixed if thou art minded to come back. What then dost thou deserve, when after the Gentile had been able to do what was contrary to nature, thou art not able to do that which is according to nature, but hast given up even this? Then as he had said “contrary to nature,” and, “wert grafted in,” that you may not suppose the Jew to have the advantage, he again corrects this by saying that he also is grafted in. “How much more shall these,” says he, “which be the natural branches be grafted into their own olive-tree?” And again, “God is able to graft them in.” And before this he says, that if they “abide not still in unbelief, they shall be also grafted in.” And when you hear that he keeps speaking of “according to nature,” and “contrary to nature,” do not suppose that he means the nature that is unchangeable, but he tells us in these words of the probable and the consecutive, and on the other hand of the improbable. For the good things and the bad are not such as1518 are by nature, but by temper and determination alone. And consider also how inoffensive he is. For after saying that thou also wilt be cut off, if thou dost not abide in the faith, and these will be grafted in, if they “abide not still in unbelief,” he leaves that of harsh aspect, and insists on that of kindlier sound, and in it he ends, putting great hopes before the Jews if they were minded not to abide so. Wherefore he goes on to say,
Ver. 25. “For I would not, brethren, that ye should be ignorant of this mystery, lest ye should be wise your own conceits.”
Meaning by mystery here, that which is unknown and unutterable, and hath much of wonder and much of what one should not expect about it. As in another passage too he says, “Behold, I tell you a mystery. We shall not all sleep, but we shall all be changed.” (1 Cor. xv. 51.) What then is the mystery?
“That blindness in part hath happened unto Israel.” Here again he levels a blow at the Jew, while seeming to take down the Gentile. But his meaning is nearly this, and he had said it before, that the unbelief is not universal, but only “in part.” As when he says, “But if any hath caused grief, he hath not grieved me, but in part” (2 Cor. ii. 5): And, so here too he says what he had said above, “God hath not cast off His people whom He foreknew” (Rom. xi. 2): and again, “What then? Have they stumbled that they should fall? God forbid” (ib. 11): This then he says here also; that it is not the whole people that is pulled up, but many have already believed, and more are likely to believe. Then as he had promised a great thing, he adduces the prophet in evidence, speaking as follows. Now it is not for the fact of a blindness having happened that he quotes the passage (for every one could see that), but that they shall believe and be saved, he brings Isaiah to witness, who crieth aloud and saith,
Ver. 26. “There shall come out of Sion the Deliverer, and shall turn away ungodliness from Jacob.” (Is. lix. 20.)
Alan note: I guess the first sentence of this verse didn't fit into the anti semitic thrust of his commentary. Every bible I have says basically this: And thus, all Israel shall be saved. Then it says there shall come out of Sion the Deliverer etc...
Then to give the mark that fixes its sense to salvation, to prevent any one from drawing it aside and attaching it to times gone by, he says,
Ver. 27. “For this is my covenant unto them,1519 when I shall take away their sins.”
Not when they are circumcised, not when they sacrifice, not when they do the other deeds of the Law, but when they attain to the forgiveness of sins. If then this hath been promised, but has never yet happened in their case, nor have they ever enjoyed the remission of sins by baptism, certainly it will come to pass. Hence he proceeds,
Ver. 29. “For the gifts and calling of God are without repentance.”
And even this is not all he says to solace them, for he uses what had already come about. And what came in of consequence, that he states as chiefly intended, putting it in these words,...... |
