20th Sunday in O.T.

20th Sunday in Ordinary Time (year A)

(Rom 11:13–15, 29–32)

Romans 11:13 To you Gentiles, I say this: as an apostle to the Gentiles, I honour my ministry,

Romans 11:14 in the hope of arousing the jealousy of my kinsmen and saving some of them.

Romans 11:15 For if their rejection has brought about the reconciliation of the world, what will their acceptance be but a resurrection from the dead?

Paul, who here describes himself as ‘the apostle to the Gentiles’, finds himself, in a sense, the principal agent in a plan of God’s: to stir up the jealousy of the Israelites through the proclamation of salvation to the Gentiles, precisely through him, so that he will consider his ministry fully accomplished not only if he has proclaimed Christ to the Gentiles and gained their acceptance, but also, in return, by stirring up the jealousy of his own people. If a Gentile enters into God’s grace whilst still a Gentile, how much more should a Jew—who is a descendant of Abraham and has entered into a covenant with God—desire to possess God’s grace? Seeing the fruits that Paul has reaped for the world, some might ask: why is he producing all these fruits?

‘For if their rejection has brought about the reconciliation of the world, what will their acceptance be but a resurrection from the dead?’ The reconciliation of the world is not the result of Israel’s refusal to accept its Messiah. The link between Israel’s rejection and the reconciliation of the world is merely historical, not theological. It is historical because Paul himself always began his preaching by addressing the Jews; once rejected by them, he would go to the Gentiles. But this is history, not the theology of salvation, nor is it a pastoral method dictated by Jesus, who, when he entrusted the mission to his disciples, expressly said: ‘Go therefore and make disciples of all nations’ (Mt 28:19). Even when one wishes to respect the historical phase of the evangelisation of the world, it is written in the Acts of the Apostles that the apostles’ mission was to begin in Jerusalem and subsequently spread throughout the whole earth. Theologically, therefore, the issue is resolved; historically, however, it so happened that it was precisely the Jews’ rejection that led Paul to the Gentiles, and in a certain sense their conversion was facilitated and accelerated.

The Gentiles were not called to replace the absent Jews, but were called by God’s grace regardless of the response given to God by his own people. This truth must be affirmed with dogmatic certainty. Nevertheless, the Jews’ rejection accelerated the spread of the Gospel throughout the Gentile world and also freed it from submission to Mosaic ritualism. If their rejection has brought about such a great benefit, what precious gift will be given to the world with the readmission of the Jewish people?

St Paul’s answer is not clear: a ‘resurrection from the dead’! This is the precious gift that will be given to the world. What is this resurrection or life from the dead? Is it the resurrection on the last day? Is it a spiritual resurrection of the world? Is it something comparable to the final resurrection? These words are interpreted by many Church Fathers to mean that the conversion of the Jews will be a sign that the resurrection of the dead and the final triumph of Christ are at hand.

It is not, however, easy to answer. The whole world, the moment the Jews are converted to Christ, will experience a kind of surge of new life; it is as though the whole world were coming back to life, for a new door is opened for it, and this door is the profession of the same faith by both Jews and Gentiles. In this case, the conversion of Israel will not be the sign of the resurrection of the bodies, but will usher in the era of the Gospel’s triumph on earth. The Apostle speaks in general terms of the good that the conversion of the Jews will bring, and compares it to a resurrection.

As we can see, Paul truly believes in the conversion of his people. Not only does he believe in it, but he also believes that this conversion will mark the beginning of a new flowering of faith and love in the world, for he sees it as the greatest sign of Christ’s credibility offered to the whole world. It is this spiritual resurrection of the world that Paul sees in the conversion of his people to Christ, and we must pray to the Lord that this conversion may take place soon.

Thus Paul sees that from his people—whether through their rejection or their restoration—a great blessing has arisen and will arise for the world. Is it a revelation? Is it a prophecy? Is it his great love speaking? It is all of these things combined. What we shall never know are the historical details. Knowledge of these details is not essential to faith. There are so many other ways we do not know, and yet we believe in them, we hope for them, and we await their fulfilment, because a veil of sadness hangs over God’s family as long as it lacks the presence of the eldest son.

Argentino Quintavalle, author of the books

- Revelation – an exegetical commentary

- The Apostle Paul and the Judaizers – Law or Gospel?

Jesus Christ, True God and True Man, in the Mystery of the Trinity

Jesus’ Prophetic Discourse (Matthew 24–25)

All Generations Will Call Me Blessed

Catholics and Protestants Compared – In Defence of the Faith

The Church and Israel According to St Paul – Romans 9–11

(Available on Amazon)

110 Last modified on Monday, 10 August 2026 11:56

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Argentino Quintavalle

Argentino Quintavalle è studioso biblico ed esperto in Protestantesimo e Giudaismo. Autore del libro “Apocalisse - commento esegetico” (disponibile su Amazon) e specializzato in catechesi per protestanti che desiderano tornare nella Chiesa Cattolica.

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We too, to reach a more conscious confession of Jesus Christ must follow, like Peter, a path made of attentive, caring listening (Pope John Paul II)

Anche noi per giungere a una più consapevole confessione di Gesù Cristo dobbiamo percorrere, come Pietro, un cammino fatto di ascolto attento, premuroso (Papa Giovanni Paolo II)

It is a word that must be witnessed to and proclaimed explicitly, because without a consistent witness it proves to be less comprehensible and credible [Pope Benedict]

E’ una Parola che deve essere testimoniata e proclamata esplicitamente, perché senza una testimonianza coerente essa risulta meno comprensibile e credibile [Papa Benedetto]

The “reading and meditation of the word of God root us more deeply in Christ and guide our ministry as servants of reconciliation, justice and peace” (second Synod for Africa, Propositio 46)

La lettura e la meditazione della Parola di Dio ci radicano più profondamente in Cristo e orientano il nostro ministero di servitori della riconciliazione, della giustizia e della pace (Secondo Sinodo per l’Africa, Propositio 46)

The Gospel of Matthew written in Hebrew or Aramaic is no longer extant, but in the Greek Gospel that we possess we still continue to hear, in a certain way, the persuasive voice of the publican Matthew, who, having become an Apostle, continues to proclaim God's saving mercy to us. And let us listen to St Matthew's message, meditating upon it ever anew also to learn to stand up and follow Jesus with determination (Pope Benedict)

Non abbiamo più il Vangelo scritto da Matteo in ebraico o in aramaico, ma nel Vangelo greco che abbiamo continuiamo a udire ancora, in qualche modo, la voce persuasiva del pubblicano Matteo che, diventato Apostolo, séguita ad annunciarci la salvatrice misericordia di Dio e ascoltiamo questo messaggio di san Matteo, meditiamolo sempre di nuovo per imparare anche noi ad alzarci e a seguire Gesù con decisione (Papa Benedetto)

That denarius clearly represents eternal life, a gift that God reserves for all. Indeed those who are considered the "last", if they accept, become the "first", whereas the "first" can risk becoming the "last" [Pope Benedict]

Quel denaro rappresenta la vita eterna, dono che Dio riserva a tutti. Anzi, proprio quelli che sono considerati "ultimi", se lo accettano, diventano "primi", mentre i "primi" possono rischiare di finire "ultimi" [Papa Benedetto]

The sower is Jesus. With this image, we can see that he presents himself as one who does not impose himself, but rather offers himself. He does not attract us by conquering us, but by donating himself: he casts seeds. With patience and generosity, he spreads his Word, which is not a cage or a trap, but a seed which can bear fruit (Pope Francis)

Il seminatore è Gesù. Notiamo che, con questa immagine, Egli si presenta come uno che non si impone, ma si propone; non ci attira conquistandoci, ma donandosi: butta il seme. Egli sparge con pazienza e generosità la sua Parola, che non è una gabbia o una trappola, ma un seme che può portare frutto (Papa Francesco)

The Church desires to give thanks to the Most Holy Trinity for the "mystery of woman" and for every woman - for that which constitutes the eternal measure of her feminine dignity, for the "great works of God", which throughout human history have been accomplished in and through her (Mulieris Dignitatem n.31)

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