John Calvin on Romans 11:21

21. For if God has not spared the natural branches, etc. This is a most powerful reason to beat down all self-confidence: for the rejection of the Jews should never come across our minds without striking and shaking us with dread. For what ruined them, but that through supine dependence on the dignity which they had obtained, they despised what God had appointed? They were not spared, though they were natural branches; what then shall be done to us, who are the wild olive and aliens, if we become beyond measure arrogant? But this thought, as it leads us to distrust ourselves, so it tends to make us to cleave more firmly and steadfastly to the goodness of God.

And here again it appears more evident, that the discourse is addressed generally to the body of the Gentiles, for the excision, of which he speaks, could not apply to individuals, whose election is unchangeable, based on the eternal purpose of God. Paul therefore declares to the Gentiles, that if they exulted over the Jews, a reward for their pride would be prepared for them; for God will again reconcile to himself the first people whom he has divorced.

Romans 11:22-24

22. Behold therefore the goodness and severity of God: on them which fell, severity; but toward thee, goodness, if thou continue in his goodness: otherwise thou also shalt be cut off.

22. Vide igitur lenitatem “Lenitatem;” χρηστότητα; “indulgentiam — indulgence,” Jerome; “benignitatem — benignity,” Beza. Its most literal meaning is “beneficence,” as χηστὸς is useful or beneficial: but “goodness,” as in our version, expresses its sense here perhaps better than any other word. It is rendered “kindness” in 2 Corinthians 6:6; Ephesians 2:7; Colossians 3:12; Titus 3:4; — “gentleness” in Galatians 5:22, — and “good” in Romans 3:12. It is nowhere else found and has a similar meaning in the Septuagint, and stands often for טוב, which signifies good, goodness, benevolence. — Ed. et severitatem Dei; in eos quidem qui ceciderunt, severitatem; “Severitatem;” ἀποτομίαν; “rigorem — rigor,” Erasmus, “praecisam severitatem — a cut-off severity,” Beza. It means literally excision, cutting off, amputation, and metaphorically, rigor, severity; and it is taken, says Schleusner, not from the amputation of infected limbs, but from the cutting off of barren and useless branches of trees. It occurs here only, and is not found in the Septuagint Αποτμία τῶν νόμων — rigor of the laws, Diod. Sic. It is used adverbially in two places, 2 Corinthians 13:10, and Titus 1:13; where it means rigidly, sharply, severely. The adjective, ἀπότομος, is found in Wisdom of Solomon 5:20, and Solomon 6:6, connected with “wrath” and “judgment,” and means rigid or severe. — Ed. in te vero lenitatem, si permanseris in lenitate; alioqui tu quoque excideris:

23. And they also, if they abide not still in unbelief, shall be graffed in: for God is able to graff them in again.

23. Et illi, si non perstiterint in incredulitate, inserentur; potens enim est Deus rursum inserere ipsos.

24. For if thou wert cut out of the olive tree which is wild by nature, and wert graffed contrary to nature into a good olive tree: how much more shall these, which be the natural branches, be graffed into their own olive tree?

24. Si enim tu ex oleastro, quae tibi nativa erat, exectus es, et printer naturam insitus es in veram oleam; multo magis hi secundum naturam propriae oleae inserentur.