Romans 11:24Meaning & Commentary from the Church Fathers

Evil belongs to the Gentile by nature, since by nature he was a wild olive tree. Good is not in his nature, and he was grafted into Abraham contrary to nature. But to you, on the contrary, good belongs by nature. If you wish to return, you will be established not on another's root, as the Gentile is, but on your own.

Can you then be worthy of any excuse, when what was not in the Gentile's nature became possible for him, while you were unable to do what is in your nature, and even destroyed it?

Then, since the Apostle said, "contrary to nature," and, "you were grafted in," lest you think that the Jew has some advantage over you, he again removes this conclusion by saying that the Jew also will be grafted in.

"How much more will these," he says, "who are natural branches, be grafted into their own olive tree?" And again: "God is able to graft them in." Above he said: "If they do not continue in unbelief, they will be grafted in" (Rom 11:23).

Whenever you hear the Apostle constantly using the expressions "contrary to nature" and "according to nature," do not think that he means here an unalterable nature. By these terms he signifies both what is fitting and corresponding, and what is unfitting to nature. It is not natural actions that are good or evil, but actions of mind and will. Notice also how the Apostle softens his discourse.

"But if some of the branches were broken off, and you, a Gentile, being a wild olive tree, were grafted in among them and became a partaker of the root and richness of the olive tree, do not boast over the branches" (Rom 11:17-18). Developing this comparison in detail, the Apostle urges the Gentile to take heed to himself. For as the Jews were broken off from the tree of the Church of Christ because of unbelief, so he too may be cut off for the same unbelief. Conversely, the Jews, as natural branches of the good olive tree, can again be grafted into it through faith (Rom 11:19-24).

They grew as a wild olive tree grows, uncultivated by a skilled gardener. Therefore they had nothing especially divine in themselves, apart from what was implanted in nature. Yet by grace, through faith, they were grafted in.

In the Jew, though he does not yet believe, traces still remain of that special divine gift which was given and manifested to his forefathers. He has the law and the Prophets. Therefore he has within himself much that is akin to the foundations of faith. For this reason he can be converted all the more quickly, when he wills.

Blessed Theodoret writes: "If you, being a wild olive tree, for you had neither the law to cultivate you nor the Prophets to water, cleanse, and give you proper care, were separated from impious ancestors and kinsmen, and were made a partaker of Abraham's faith. And boast that Abraham is your root, father, and forefather, not by natural law but by God's generosity, then it is certainly more lawful and more natural for the Jews, once they believe, to be joined to their own root. The Apostle says this both to teach modesty to those who believed from among the Gentiles, and to draw the unbelieving Jews to salvation."

Chrysostom sets forth this admonition at greater length, addressing his discourse to the unbelieving Jew: "If you wish to return, you will be established not on another's root, as the Gentile is, but on your own. Will you then be worthy of any excuse, when what was not in the Gentile's nature became possible for him, while you cannot do what is in your nature, but instead destroy what is natural?

"Since the Apostle said of the Gentile, 'contrary to nature,' and, 'you were grafted in,' you might conclude from this that the Gentile received something greater. He removes this conclusion by saying that the Jew also will be grafted in.

"'How much more will these,' he says, 'who are natural branches, be grafted into their own olive tree?' Again: 'God is able to graft them in.' Above he said: 'If they do not continue in unbelief, they will be grafted in.'

"When you hear the Apostle often use the expressions 'contrary to nature' and 'according to nature,' do not conclude that he means an unalterable nature here. Rather, by these terms he signifies what is fitting and corresponding, and also what is unfitting to nature. It is not natural actions that are good or evil, but actions of will and freedom."