Consider the wisdom of God in this. For with him not even sins and lapses are wasted, but whenever someone rejects freedom of his own accord, the dispensation of divine wisdom makes others rich by using the very failing by which they have become poor.…Now indeed, until all the Gentiles come to salvation the riches of God are concentrated in the multitude of believers, but as long as Israel remains in its unbelief it will not be possible to say that the fullness of the Lord's portion has been attained. The people of Israel are still missing from the complete picture. But when the fullness of the Gentiles has come in and Israel comes to salvation at the end of time, then it will be the people which, although it existed long ago, will come at the last and complete the fullness of the Lord's portion and inheritance.
Romans 11:12
12 Now if the fall of them be the riches of the world, and the diminishing of them the riches of the Gentiles; how much more their fulness?
Commentaries
It is clear that the world will be even richer in good people if those who have been blinded are converted. Commentary on Paul's Epistles.
"Now if the fall of them be the riches of the world, and the diminishing of them the riches of the Gentiles, how much more their fulness?"
Here he is speaking to gratify them. For even if these had fallen a thousand times, the Gentiles would not have been saved unless they had shown faith. As the Jews likewise would not have perished unless they had been unbelieving and disputatious. But as I said, he is solacing them now they are laid low, giving them so much the more ground to be confident of their salvation if they altered. For if when they stumbled, he says, so many enjoyed salvation, and when they were cast out so many were called, just consider what will be the case when they return. But he does not put it thus, When they return. Now he does not say "how much more their" return, or their altering, or their well-doing, but "how much more their fulness," that is, when they are all about coming in. And this he said to show that then also grace and God's gift will do the larger part, or almost the whole.
Here he is speaking to gratify them. For even if these had fallen a thousand times, the Gentiles would not have been saved unless they had shown faith. As the Jews likewise would not have perished unless they had been unbelieving and disputatious. But as I said, he is solacing them now they are laid low, giving them so much the more ground to be confident of their salvation if they altered. For if when they stumbled, he says, so many enjoyed salvation, and when they were cast out so many were called, just consider what will be the case when they return. But he does not put it thus, When they return. Now he does not say "how much more their" return, or their altering, or their well-doing, but "how much more their fulness," that is, when they are all about coming in. And this he said to show that then also grace and God's gift will do the larger part, or almost the whole.
Source: Homily on Romans 19
If the transgression of the Jews benefitted you to the extent that without the works of the law you were made coheirs with them, and if the few Jews who believed called all of you to salvation, how much more could they benefit you with instruction if they all believed!
Source: PELAGIUS'S COMMENTARY ON ROMANS
If, he says, the Jews, having stumbled, prepared salvation for the Gentiles, and the Gentiles were accepted when the Jews were rejected, and the fall of the Jews became the riches of the Gentiles, then how much more their "fullness," that is, when they, having turned back, shall all be saved. He says this to please the Jews and to console them. For although the Jews fell, the Gentiles would not have been saved if they had not had faith.
Source: Commentary on Romans
Then when he says, now if the offense of them, he answers the question as interpreted in the second way and shows that the fall of the Jews is reparable. He does this in three ways:
first, from its usefulness;
second, from the Apostle's intention, at for I say to you;
third, from the condition of that people, at for if the firstfruit be holy.
In regard to the first he presents the following reason: a good is more powerful than an evil in producing usefulness, but the evil which befell the Jews produced something very useful for the gentiles, therefore, their good will produce greater usefulness for the world. What he is saying is this: it has been said that by their trespass the salvation of the gentiles was achieved. Now if the offense of them, i.e., the Jews', be the riches of the world, i.e., for the gentiles, because the trespass of the Jews resulted in spiritual riches for the gentiles, about which it is said: riches of salvation, wisdom and knowledge (Isa 33:6), which refers to their guilt. And the diminution of them, by which they fell from the lofty glory they had, pertains to their punishment. For we are diminished more than any nation and are brought low in all the earth this day for our sins (Dan 3:37). They were, however, an occasion of the riches of the gentiles, as was said. Or the diminution of them, i.e., some of the least and most humble of the Jews, namely the apostles, enriched the nations spiritually, about which 1 Corinthians says: God chose the weak things of the world, that he might confound the strong (1 Cor 1:27). How much more will the fullness of them, i.e., their spiritual abundance or their multitude converted to God, result in riches for the gentiles? My abode is in the full assembly of saints (Sir 24:16).
And so, if for the benefit of the whole world God permitted the Jews to do wrong and be diminished, much more will he repair their disaster for the benefit of the whole world.
first, from its usefulness;
second, from the Apostle's intention, at for I say to you;
third, from the condition of that people, at for if the firstfruit be holy.
In regard to the first he presents the following reason: a good is more powerful than an evil in producing usefulness, but the evil which befell the Jews produced something very useful for the gentiles, therefore, their good will produce greater usefulness for the world. What he is saying is this: it has been said that by their trespass the salvation of the gentiles was achieved. Now if the offense of them, i.e., the Jews', be the riches of the world, i.e., for the gentiles, because the trespass of the Jews resulted in spiritual riches for the gentiles, about which it is said: riches of salvation, wisdom and knowledge (Isa 33:6), which refers to their guilt. And the diminution of them, by which they fell from the lofty glory they had, pertains to their punishment. For we are diminished more than any nation and are brought low in all the earth this day for our sins (Dan 3:37). They were, however, an occasion of the riches of the gentiles, as was said. Or the diminution of them, i.e., some of the least and most humble of the Jews, namely the apostles, enriched the nations spiritually, about which 1 Corinthians says: God chose the weak things of the world, that he might confound the strong (1 Cor 1:27). How much more will the fullness of them, i.e., their spiritual abundance or their multitude converted to God, result in riches for the gentiles? My abode is in the full assembly of saints (Sir 24:16).
And so, if for the benefit of the whole world God permitted the Jews to do wrong and be diminished, much more will he repair their disaster for the benefit of the whole world.
Source: Commentary on Romans