Having come to the point where the root is holy, so are the branches, the Apostle now builds on this his suggestion to the believing pagans to be humble, as he had assumed, and he does it in this way: having said, "If the root is holy, so are the branches," he gave the idea that the whole mass of the Jews were holy, and yet there were many of them who did not believe and, consequently, were not holy. This could not but raise the question of the believing pagans: how is that? the branches are not all holy; as we see, the Apostle has already, although not clearly, predestined this question in the words: "More than fulfillment," and "What is the reception of life from the dead?" That is, they will also be holy, or in possibility they are already holy. Therefore he does not repeat this now, but, agreeing with the objectors concerning the Jews, he shifts his gaze to them and disposes them to pay more attention to themselves than to the Jews, saying, as it were: "Though some have broken off, do not rest your eyes on this, but look more at yourself." They broke off, and you clung to it. Leave those who are broken; God will arrange them according to His good pleasure. And direct all your attention to what this attachment obliges you to do and how you should behave yourself, so that you yourself do not break off like them.

Having given such a turn of thought, the Apostle then extensively teaches the believing pagans humility and apprehension. But in expounding this lesson, he introduces such sayings which, while humbling the Gentiles, could not but affect the Jews who did not believe; so that it is impossible not to assume that he had them in mind at the same time, lest he would irritate anyone with this speech and thereby attract them to faith.

You, pagan, wild olive tree, whose juices were bad and the fruits were unfit for consumption, now clung to the good-quality and good-fruited olive tree, did not grow from within it, but clung to it, as if to say: glued and unstable sitting; thou hast clung and become partaker of the root and good-sounding juice of the olive tree. The good juices of the olive tree, which is alien to you, have driven out your bad juices from you, and have made you fit to bear good fruit. You have nothing of your own, everything is someone else's. One interpreter remarks: usually grafting ennobles the sap of the tree; but, as ancient and modern travelers note, it is different with olives: the wild olive, being grafted to the root, receives good juices. This is how obsolete olives are renewed. All these are humbling instructions for a pagan. It came out of them: of course, it is commendable that you clung to it, but you yourself have nothing to boast about.

But how many suggestions are contained in these utterances that are strong enough to affect the Jew?! This aspect is primarily clarified by St. Chrysostom: "Pay attention to the wisdom of the Apostle, with which he apparently speaks in favor of the Jews and invents consolation for them, but secretly strikes them down, and through the words: root and firstfruits — he presents them as having no excuse. For imagine the worthlessness of the branches, which, having a sweet root, are not like it, and the uselessness of the mixture (kneading of bread), when it does not change (does not sprout or sour) from the first. If some have broken off from the branches. Most of the branches have broken off, but the Apostle wants to comfort the Jews (that there are few of them). At the same time, however, he wounds them, proving (in a word, broken off) that they have departed from their kinship with Abraham. For this is precisely what the Apostle was trying to say, that the unbelieving Jews had nothing in common with Abraham. For if the root is holy, and they are not holy, they are far from the root. Then, apparently consoling the Jew, he again strikes him with the very accusation (blasphemy) of the Gentiles. For having said, "If some are broken off from the branches," he adds, "Thou art a wonder of the olive tree, and thou hast clung to them." The less valuable the Gentile, the more grieved the Jew is when he sees that he enjoys his possessions. To the pagan, however, it is not so much shame that brings shame to his insignificance, as to his change of honor. And note the wisdom in the words of the Apostle, he did not say, "Thou art planted," but, "Thou hast clung to," whereby again he mocks the Jew, and shows that the Gentile stood on a tree in the place of the Jew, and the Jew lies on the ground. Wherefore he did not stop there, and when he said, "I clung to it," he did not finish his speech, although he had already said everything; on the contrary, he continues to describe the prosperity of the pagan and expands in the image of honor, saying: "And the partaker of the root and the color of the olive tree was created." Although apparently he places the pagan on the level of something subordinate (humbles him); however, he shows that he does not suffer any harm from this, but has everything that is characteristic of a branch that comes from the root. In order that it may not be inferred from the words, "Thou hast clung to the ecus," that the pagan humbles himself before the natural branch, see how the Apostle equalizes him, saying: "And he who partakes of the root and the oil of the olive tree was created," that is, he attained the same nobility, took on the same nature (by which he strikes the Jew). Then, when he admonishes and says, "Do not boast in the branches," he apparently comforts the Jew, but in fact shows his worthlessness and greater dishonor. Wherefore He did not say, "Do not boast," but, "Do not boast in the branches," do not exalt yourself before them as before those who are broken. You are put in their place and use what belonged to them. Do you see how he apparently reproaches the Gentiles, but in fact he wounds the Jews."

Verse 18. Do not boast on a branch: if you boast, you do not bear the root, but the root to you.

Do not boast about the branches, do not exalt yourself over these broken branches, do not humiliate them, and do not make fun of them, seeing the trouble into which their unbelief has plunged. "This, as Ambrosiastes remarked, should not have been done according to the general rule of the Most Wise, according to which one should not rejoice in the stumbling of another, because it is not pleasing to the Lord (Prov. 24, 17–18). But the Apostle, as an inducement to this, cites the very fact that the Gentiles have been brought to such a state that they can, even with sin, boast over the Jews, namely, that although they have become better than the branches that have broken off, they are still branches on someone else's root, and not a special tree with its own root. It is not you, he says, who bear the root, but the root to you, that is, you do not have any firmness in yourself, and everything is foreign to you, so that you have nothing to boast of." If you boast, if the temptation to boast comes to you, then, it must be added, "consider that the root bears you, and you do not bear the root, and that you have need of it, and not it in you" (Blessed Theodoret), and the temptation will pass, and you will drive away the self-boasting that is beginning. By this the Apostle humbles the Gentiles. "But, as has been observed, by inventing a faint shadow of consolation for the Jew, he strikes a timely blow at the Jews even by reproaching the Gentiles. Having said, "Do not boast," and "If you boast," he gave the Jew to understand that what was done was worthy of boasting, although it was not proper to boast about it; and by this he arouses and encourages him to faith, presents himself as his defender, shows him the damage he has suffered and the fact that strangers possess his property" (St. Chrysostom).

With these words, the Apostle conveys the idea that the generation of those who are saved is one from the beginning of the world, like one tree of life, and that no one is saved apart, but if he wants to be saved, he must be grafted into this tree of the saved generation, enter into communion with his life and become one with it. This kind was observed in the Jewish people by a special Divine providence, and then through the Lord Jesus Christ, the entrance to it or kinship with it was open to all nations. This was also shown by the Saviour when, speaking to the Samaritan woman, He said that "salvation is from the Jews" (John 4:22). The prophetic blessing of the righteous Noah, given to Japheth, can also be included here: let him dwell in the villages of Shem. Shemu had previously predicted that in his generation the generation of those who would be saved would remain, and the Lord God would always be the God of Shem (Genesis 9:26-27).

Verses 19–20. Say, "Break off the branches, and I will cling to it." Good: you have broken off through unbelief, but you stand by faith: do not be arrogant, but be afraid.

The Apostle continues to humble the believing Gentile and to smite the unbelieving Jew. "The pagan seems to object: how can I not boast, when so many good things have come to me? They broke off, but I was grafted in and make use of the promises given to them, I, a stranger to them and in no way related to them" (Ecumenios). Every word is a defeat for the Jew. What about the Apostle? Although there is no causal connection here, the breaking off of some is not the cause of the attachment of others; but the Apostle agrees with this speech and says: "Good." So; You see, I see too, and everyone else sees that these events will follow one after another. But do not stop at this one visible sequence, but delve into the cause of both. The reason for the breaking off of the Jews is not your grafting, but their unbelief, and the cause of your grafting is not their breaking, but your faith. Each of these events, one after the other, does not have a cause in one another, but each has its own cause. In those is unbelief, in thee is faith. Here, each of the participants in these events, direct your attention. You are clinging to faith but faith gives everything freely, and no extraneous advantages are taken into account. Therefore, you have nothing to boast about. They broke off with unbelief; But what is easier, more convenient, and more handy than faith? It requires neither special time, nor special place, nor labor; only an inner turn – to surrender oneself to God and entrust everything to Him. Therefore, your unbelief can have no excuse. "Here again is a new praise of the Gentiles, which, however, destroys their arrogance, and a new accusation of the Jews, which, however, can serve as a strong incentive for them to believe" (St. Chrysostom).

Of them he said, "He broke off," and to this he says, "He did not cling," but, "Stop." By this he wants to express that he is firmly established on the root and therefore can be reliable, if, of course, he does not lose the strength with which he has clung and stands now: for here "everything is not a matter of nature, but a matter of faith and unbelief" (St. Chrysostom). Since the transition from both unbelief in faith and from faith to unbelief is convenient and can be accomplished instantly, the Apostle added: do not be arrogant, but be afraid. Do not ascribe anything to yourself and do not think highly of yourself, having been vouchsafed great spiritual blessings by grace. For here everything is from God and faith itself is from Him. You only agreed to believe, but God gave faith itself, and by faith everything else has already been granted. And the very foundation of faith is extreme self-abasement: I am God's unrepayable debtor and condemner; there is no salvation for me in anything save the Lord Jesus Christ; To Him I give myself wholeheartedly. And faith, as it is conceived in this spirit of self-abasement, so it stands, and from it all the zeal and benevolence of believers. Why did the Apostle, when he said, "Stand fast by faith," add nothing else but to be arrogant, because in low-mindedness and humble self-abasement is the spirit of faith and the power of life according to faith. Whoever begins to deviate into the opinion of himself has already begun to waver in his faith, his contempt for the very work of faith has already arisen, and negligence about salvation has already begun to move (see: St. Chrysostom). And what extreme danger is there in all this?! Wherefore the Apostle added: but be afraid. Walk with danger and watch your heart with all vigilance, lest a high opinion of yourself creep in there. For as soon as it creeps in, it will weaken faith, and after this weakening there will be a breakdown, and from breaking is not far from breaking off, and this is destruction. Fear arrogance as fire, and with all fear and trembling work out your salvation.

Verse 21. For if God does not spare the natural branches, let him not spare you either.

By natural branches he calls the Jews, descended from the patriarchs, their ancestors, to whom and to whose family the promises were given. The promises to this generation are extended on condition that the persons who compose it remain in the same spirit of faith in God and obedience to His commands as the patriarchs-progenitors. And so it is: those who have believed and listened to the Gospel, as you see, are partakers of the promises and are in the mercy of God, just as their fathers were, but those who do not believe and stubbornly resist the will of God in this, are deprived of the promise and are excluded from the generation of their fathers, because they have become not of the same spirit with these fathers. God did not look at the fact that they were descended from such great fathers and such a blessed family, but rejected them when they became unworthy of mercy through their unbelief. For God has no respect of persons. Whoever is worth what receives either mercy or mercy accordingly. Behold, thou, a heathen, who believed, and for this was received into the blessed generation of God, the race of men who are saved; reason and keep in mind that if God for unbelief rejected those whose race He had as His own and so carefully guarded until now; how much more will he not spare you, a stranger, who have been adopted into the generation of God, if you weaken in the faith, or falter in it, or behave unworthy of it. Keep this in mind and be afraid, be afraid to lose the good of which you have been vouchsafed, and to be deprived of God's mercy.

"And unbelief made the Jews strangers to the root, and faith made you a partaker of the fat of it. Therefore it is proper not to be arrogant, but to fear and tremble. What then? (In order not to lose this spirit of faith and therefore not to be deprived of God's mercy.) For if they were not in the least availed by their natural affinity, when they did not have the same will (with their fathers); how much more will you, if you do not preserve grace, become a stranger to the root" (Blessed Theodorite). "And righteously. For if those who, according to the prerogatives of their fathers, were worthy, to whom even the promise was given to be adopted sons of God, God cut them off because of unbelief; what will He not do to those who are so exalted without any advantages, if they waver in faith or become proud? After all, they are not honored at all according to their worth" (Ambrosiastes).

The Apostle's thought in the words: "Not as it is for thee, and it shall not spare thee" is one that will not spare thee either; but he expressed himself so hesitantly and hesitatingly, or in accordance with the word "be afraid," since fear is usually revealed by irresolute expectations, if this would not happen, if such and such would not be tolerated; or in order to soften the severity of the sentence in the word (see: Ecumenios), allowing the readers to understand it themselves. And St. Chrysostom says: "Having said, 'If God has not spared the natural branches,' the Apostle did not continue, 'Neither will He spare you,' but says, 'Not as He will spare you.' Thus, by excluding harsh expressions from speech and forcing the believer to be caring, he attracts the Jews, and humbles the Gentiles."