Origen of Alexandria

the people of Israel. Theirs is the adoption as sons; theirs the divine glory and the covenants; theirs the giving of the law, the temple worship, and the promises.

“But as for what he says, "the covenants and the giving of the law," it might perhaps seem that he is saying one and the same thing. For the law which was given is itself also called a covenant.”

It is not as though God’s word has failed. For not all who are descended from Israel are Israel.

“Since he had said above that for his brethren, "who are his kinsmen according to the flesh, who are Israelites," he would wish even to become anathema, on the ground that theirs was both the adoption of sons, and the giving of the law, and…”

Nor because they are Abraham’s descendants are they all his children. On the contrary, “Through Isaac your offspring will be reckoned.”

“"Nor are all also sons because they are the seed of Abraham." This, evidently, was already being signified then in Abraham, when, though he had many sons — whom the Apostle calls sons of the flesh — the posterity of his seed was placed in…”

What then shall we say? Is God unjust? Certainly not!

“It is fitting that the reader of these things should recall rather attentively that comparison which we set down in the earlier books concerning the manner in which the apostolic discourse is dispensed: that, as in a certain royal house which is laid out with…”

For the Scripture says to Pharaoh: “I raised you up for this very purpose, that I might display My power in you, and that My name might be proclaimed in…

“But let us also see of what sort is this which is said to Pharaoh: "For this very purpose have I raised thee up, that I might show in thee my power."”

Therefore God has mercy on whom He wants to have mercy, and He hardens whom He wants to harden.

“But as for what he says, "Therefore he has mercy on whom he wills, and whom he wills he hardens," he seems to take it from what is written in Exodus.”

One of you will say to me, “Then why does God still find fault? For who can resist His will?”

“It is superfluous, then, what you say to the Apostle, O you who oppose: "Why then does he still find fault? For who resists his will?"”

What if He did this to make the riches of His glory known to the vessels of His mercy, whom He prepared in advance for glory—

“And he also makes known "the riches of his glory upon vessels of mercy, which he prepared unto glory."”

For the Lord will carry out His sentence on the earth thoroughly and decisively.”

“And this is what he says: "For he is completing and shortening the word in equity: because the Lord will make a shortened word upon the earth." The word is shortened where many are called but few are chosen.”

It is just as Isaiah foretold: “Unless the Lord of Hosts had left us descendants, we would have become like Sodom, we would have resembled Gomorrah.”

“"And as Isaiah foretold," he says, "Unless the Lord of Sabaoth had left us a seed, we should have become as Sodom, and should have been made like unto Gomorrah." What seed does Isaiah say was left by the Lord?”

What then will we say? That the Gentiles, who did not pursue righteousness, have obtained it, a righteousness that is by faith;

“"What then shall we say? That the Gentiles, who were not pursuing righteousness, have laid hold of righteousness — that righteousness, however, which is of faith."”

but Israel, who pursued a law of righteousness, has not attained it.

“"But Israel, pursuing the law of righteousness, has not attained to the law." This passage too, as we said above must be observed, names "law" in different senses within one and the same verse.”

as it is written: “See, I lay in Zion a stone of stumbling and a rock of offense; and the one who believes in Him will never be put to…

“But it should be known that in the prophet Isaiah this testimony is written thus: "Behold, I send into the foundations of Sion a precious stone, chosen, a cornerstone, glorious, into its foundations; and whoever shall believe in him shall not be put to shame."”

For there is no difference between Jew and Greek: The same Lord is Lord of all, and gives richly to all who call on Him,

“"For there is no distinction between Jew and Greek. For the same is Lord of all, rich toward all who call upon him." How there is no distinction of Jew and Greek in faith we have already shown frequently above.”

But not all of them welcomed the good news. For Isaiah says, “Lord, who has believed our message?”

“Neither did all of the Gentiles believe the Gospel, nor all of Israel: yet more, and many more, from the Gentiles than from Israel. Therefore, when the Apostle sets down that Isaiah said, "Lord, who has believed our report?"”

But I ask, did they not hear? Indeed they did: “Their voice has gone out into all the earth, their words to the ends of the world.”

“"But I say: Have they not heard? Their sound went out into all the earth, and their words unto the ends of the world." This is taken from the eighteenth psalm, where it says: "There are no speeches nor discourses whose voices are not heard.”

I ask instead, did Israel not understand? First, Moses says: “I will make you jealous by those who are not a nation; I will make you angry by a nation…

“"But I say: Has Israel not known? First Moses says: I will lead you to jealousy by a non-nation, by a foolish nation; I will bring you into wrath."”

And Isaiah boldly says: “I was found by those who did not seek Me; I revealed Myself to those who did not ask for Me.”

“The Jews, then, are angry that, when they themselves made excuses and refused, the Gentiles were invited to the king's banquet — not looking to those things which long ago concerning this mystery "Isaiah dares to say: I was found by those who did not…”

And if it is by grace, then it is no longer by works. Otherwise, grace would no longer be grace.

“And he added: "But if by grace, then no longer of works." It must be known that the works which Paul rejects, and frequently censures, are not the works of righteousness which are commanded in the law, but those in which they who keep the…”

as it is written: “God gave them a spirit of stupor, eyes that could not see, and ears that could not hear, to this very day.”

“But a question is raised for us: how can it seem to be said worthily of the good God that he himself gave to the remainder of Israel eyes with which they should not see, and ears with which they should not hear?”

And David says: “May their table become a snare and a trap, a stumbling block and a retribution to them.

“And he does likewise with those things which he declares to have been said through David. For he says: "And David says: Let their table become a snare, and a trap, and a stumbling block, and a recompense unto them.”

in the hope that I may provoke my own people to jealousy and save some of them.

“For this is what Paul also was doing, by teaching and instructing the Gentiles, whose apostle he was; nourishing the weak with herbs, feeding the little ones with milk, offering to the strong the stronger food of the word; and travailing again in birth with…”

Regarding the gospel, they are enemies on your account; but regarding election, they are loved on account of the patriarchs. For God’s gifts and His call are irrevocable.

“"According to the Gospel indeed they are enemies for your sake: but according to the election they are most dear for the sake of the fathers. For the gifts and the calling of God are without repentance.”

“Who has first given to God, that God should repay him?”

“And in like manner also, "Or who has first given to him, and it shall be recompensed to him?" is to be understood.”

Do not be conformed to this world, but be transformed by the renewing of your mind.

“And be not conformed to this world; but be reformed by the renewal of your mind, that you may prove what is the will of God, what is good, and well-pleasing, and perfect.”