Romanos 9
Augustine of Hippo · Comentário Patrístico (catena)
Romanos 9:5
The Jews, who held only the first part of this confession, are refuted by the Lord. For when he asked them whose son they said Christ was, they answered "David's." This is true according to the flesh. But concerning his divinity … they answered nothing. Therefore the Lord said to them: "Why did David, in the Spirit, call him Lord?" in order that they might realize that they had only confessed that Christ is the son of David and had not said that Christ is Lord of this same David. The first fact is true according to his assumption of flesh, the other accordingto the eternity of his divinity. — AUGUSTINE ON ROMANS 59
Romanos 9:9
This passage [to v. 29] is rather obscure. — TO SIMPLICIAN ON VARIOUS QUESTIONS 1.2.1
Romanos 9:11
We know that children not yet born have done nothing either good or evil in their own life, nor have they any merits from a previous life, which no individual can have as his own. They come into the miseries of this life, their carnal birth according to Adam involves them at the moment of their nativity in the contagion of the primal death, and they are not delivered from the penalty of eternal death which a just verdict passing from one lays upon all unless they are born again in Christ through grace. — LETTER 217
Romanos 9:11
This moves some people to suppose that the apostle Paul had taken away the freedom of the will, by which we either please God by the good of faithfulness or offend him by the evil of unfaithfulness. These people say that God loved the one and hated the other before either one was born or could have done either good or evil. But we reply that God did this by foreknowledge, by which he knows what even the unborn will be like in the future. But let no one say God chose the works of the man whom he loved, although these works did not yet exist, because he knew in advance what they would be. If God elected works, why does the apostle say that election is not according to works? Thus we should understand that we do good works through love, and we have love by the gift of the Holy Spirit, as the apostle says himself: "God's love has been poured into our hearts through the Holy Spirit which has been given to us."Therefore no one should glory in his works as if they were his own, for he does them by the gift of God, since love itself works good in him. What then has God elected? If he gives the Holy Spirit, through whom love works good, to whomever he wishes, how does he choose whom to give him to? If he does not choose according to merit, it is not election, for everyone is equal prior to merit, and it is impossible to choose between totally equal things. But since the Holy Spirit is given only to believers, God does not choose works (which he himself bestows), for he gives the Holy Spirit so that through love we might do good works. Rather, he chooses faith. For unless each one believes in him and perseveres in his willingness to receive, he does not receive the gift of God (i.e., the Holy Spirit), through whom, by an outpouring of love, he is enabled to do good works. Therefore God did not choose anyone's works (which he himself will give) by foreknowledge, but by foreknowledge he chose faith. He chose the one whom he knew in advance would believe in him, and to him he has given the Holy Spirit, so that by doing good works he may attain everlasting life. Belief is our work, but good deeds belong to him who gives the Holy Spirit to believers. This argument was used against certain Jews who, once they believed in Christ, gloried in the works they had done before receiving grace. They claimed that they had merited the grace of the gospel by these earlier works, even though only a person who has received grace can do good works. Furthermore, grace is such that the call comes to the sinner when he has no merit and prevents him from going straight to his damnation. But if he follows God's call of his own free will, he will also merit the Holy Spirit, through whom he can do good works. And remaining in the Spirit (also by free will) he will merit eternal life, which cannot be marred by any corruption. — AUGUSTINE ON ROMANS 60
Romanos 9:11
No one believes who is not called. God calls in his mercy and not as rewarding the merits of faith. The merits of faith follow his calling; they do not precede it.… Unless the mercy of God in calling precedes faith, no one can even believe and thus begin to be justified and to receive the power to do good works. So grace comes before all merit. Christ died for the ungodly. The younger received the promise that the elder should serve him from the God who called him and not from any meritorious works of his own. — TO SIMPLICIAN ON VARIOUS QUESTIONS 1.2.1
Romanos 9:12
No one could say that Jacob had conciliated God by meritorious works before he was born, so that God should say this of him.… Nor had Isaac conciliated God by any previous meritorious works, so that his birth should have been promised.… Good works do not produce grace, but are produced by grace. — TO SIMPLICIAN ON VARIOUS QUESTIONS 1.2.3
Romanos 9:13
If God hated Esau because he was a vessel made for dishonor, how could it be true that God hates nothing which he has made? For in that case, God hated Esau, even though he had made him as a vessel for dishonor. This knotty problem is solved if we understand that God is the Maker of all creatures. Every creature of God is good. Every man is a creature as man but not as sinner. God is the Creator both of the body and of the soul of man. Neither of these is evil, and God hates neither. He hates nothing which he has made. But the soul is more excellent than the body, and God is more excellent than both soul and body, being the maker and fashioner of both. In man he hates nothing but sin. Sin in man is perversity and lack of order, i.e., a turning away from the Creator, who is more excellent, and a turning to the creatures which are inferior to him. God does not hate Esau the man, but he does hate Esau the sinner. — TO SIMPLICIAN ON VARIOUS QUESTIONS 1.2.18
Romanos 9:14
What is to be said of infants who receive the sacrament of Christian grace, as is usual at that age, and thus undoubtedly have a claim to eternal life and the kingdom of heaven if they die at once, whereas if they are allowed to grow up, some become even apostates? Why is this, except that they are not included in that predestination and calling according to his purpose which is without repentance? Why some are included and others are not can be for a hidden reason but not for an unjust one. — LETTER 149
Romanos 9:15
God was merciful to us in the first place in that he called us while we were still sinners … and he continues to have mercy on us now that we believe. How does God have mercy a second time? He gives his Holy Spirit to the man who believes and asks for him. And having given the Spirit God will then have compassion on those to whom he has already shown compassion. That is to say, he will make the believer compassionate so that he may do good works through love. Let no one take the credit for acting compassionately, since it was by the Holy Spirit that God gave him this love, without which no one can be compassionate.God did not elect those who had done good works, but those who believed, so that he might enable them to do good works. It is our part to believe and to will and his part to give to those who believe and will the ability to do good works through the Holy Spirit, by whom the love of God is poured out in our hearts in order to make us compassionate. — AUGUSTINE ON ROMANS 61
Romanos 9:16
Paul does not take away the freedom of the will but says that our will is not sufficient unless God helps us, making us compassionate so that we might do good works by the gift of the Holy Spirit.… We cannot will unless we are called, and when we will after our calling neither our will nor our striving is enough unless God gives strength to our striving and leads us where he calls. It is therefore clear that it is not by willing nor by striving but by the mercy of God that we do good works, even though our will (which by itself can do nothing) is also present. — AUGUSTINE ON ROMANS 62
Romanos 9:17
We read in Exodus [:] that Pharaoh's heart was hardened, so that he was not moved even by clear signs. Therefore, because Pharaoh did not obey the commands of God he was punished. No one can say that this hardness of heart came upon Pharaoh undeservedly; it came by the judgment of God who was giving him just punishment for his unbelief. Nor should it be thought that Pharaoh did not obey because he could not, on the ground that his heart had already been hardened. On the contrary, Pharaoh had deserved his hardness of heart by his earlier unbelief. For in those whom God has chosen it is not works but faith which is the beginning of merit, so that they might do good works by the gift of God. And in those whom he condemns unbelief and unfaithfulness are the beginning of punishment, so that by that very punishment they are permitted to do what is evil. on Romans Second, there are those who say that Pharaoh was hardened by God's patience, for after a plague from God was over Pharaoh became harder, and although God knew that Pharaoh had not repented he nevertheless wanted to show his forbearance even toward him. Pelagius's Commentary on Romans.
Romanos 9:17
We read in Exodus [10:1] that Pharaoh's heart was hardened, so that he was not moved even by clear signs. Therefore, because Pharaoh did not obey the commands of God he was punished. No one can say that this hardness of heart came upon Pharaoh undeservedly; it came by the judgment of God who was giving him just punishment for his unbelief. Nor should it be thought that Pharaoh did not obey because he could not, on the ground that his heart had already been hardened. On the contrary, Pharaoh had deserved his hardness of heart by his earlier unbelief.For in those whom God has chosen it is not works but faith which is the beginning of merit, so that they might do good works by the gift of God. And in those whom he condemns unbelief and unfaithfulness are the beginning of punishment, so that by that very punishment they are permitted to do what is evil. — AUGUSTINE ON ROMANS 62
Romanos 9:18
You must believe that the man whom God permits to go astray and to become hardened has deserved this evil, while in the case of the man upon whom he has mercy, you must acknowledge with an unswerving faith that this is a case of the grace of God, who is rendering not evil for evil but good for evil. — GRACE AND FREE WILL 23.45
Romanos 9:18
Why does the Father not teach all people in order that they might come to Christ, unless it is that all those whom he teaches, he teaches because of mercy, but those whom he does not teach, he does not teach because of judgment? — PREDESTINATION OF THE SAINTS 8.14
Romanos 9:18
He enables the one on whom he has mercy to do good, and he leaves the one whom he hardens to do evil. But that mercy is the result of the prior merit of faith, and that hardening is the fruit of prior unbelief, so that we do good deeds by the gift of God and evil deeds because of his punishment. Yet in either case free will is not taken away from man, whether it is to believe in God, so that mercy on us might follow, or to disbelieve in him, so that punishment on us might be the result. — AUGUSTINE ON ROMANS 62
Romanos 9:19
Having given his conclusion [in the last verse] Paul plays devil's advocate by asking a rhetorical question.… He responds to this question in a sensible way so that we might understand that the basic rewards of faith and of unbelief are made plain only to spiritual people and not to those who live according to the earthly man. Likewise with the way God in his foreknowledge elects those who will believe and condemns unbelievers. He neither elects the ones because of their works nor condemns the others because of theirs, but he grants to the faith of the ones the ability to do good works and hardens the unbelief of the others by deserting them, so that they do evil. This understanding, as I have said, is given only to spiritual people and is very different from the wisdom of the flesh. Thus Paul counters his inquirer so that he may understand that he first must put away the man of clay in order to be worthy to investigate these things by the Spirit. — AUGUSTINE ON ROMANS 62
Romanos 9:20
As long as you are just a creature, says Paul, like this lump of clay, and you have not been led to spiritual things, so that as a spiritual man you might judge all things and be judged by no one, it is right for you to hold back from this kind of inquiry and not to answer back to God. For everyone who wants to know God's plan ought first to be received into his friendship, and this is only possible for spiritual people who already bear the image of the heavenly. — AUGUSTINE ON ROMANS 62
Romanos 9:21
As long as you are a potter's vessel, you must first be broken by the iron rod of which it was said: "You will rule them with a rod of iron, and you will break them as a potter's vessel." Then, when the outer man is destroyed and the inner man is renewed, you will be able, rooted and grounded in love, to understand what is the length and breadth and height and depth, to know even the overwhelming knowledge of the love of God. So because from the same lump of clay God has made some vessels for noble use and others for ignoble, it is not for you, whoever you are who still lives according to this lump (that is, who are wise by the standards of earthly sense and the flesh), to dispute what God has decreed. — AUGUSTINE ON ROMANS 62
Romanos 9:21
First comes the clay which is fit only to be thrown away. We must begin with this but need not remain in it. Afterward comes what is fit for use, into which we can be gradually molded and in which, once molded, we can remain. This does not mean that everyone who is wicked will become good but that no one becomes good who was not once wicked. What is true is that the sooner a man makes a change in himself for the better, the sooner he has a right to be called what he has become. — City of God 15.1
Romanos 9:21
Given that our nature sinned in paradise, we are now formed through a mortal begetting by the same divine providence, not according to heaven but according to earth, i. e., not according to the spirit but according to the flesh, and we have all become one mass of clay, i.e., a mass of sin. — QUESTIONS 68.3
Romanos 9:21
If this lump of clay were of such indifferent value that it deserved nothing good any more than it deserved anything evil, there would be reason to see injustice in making of it a vessel unto dishonor. But when through the free will of the first man alone, condemnation extended to the whole lump of clay, it is undoubtedly true that if vessels are made of it unto honor, it is a question not of justice not forestalling grace, but of God's mercy. If however, vessels are made of it unto dishonor, this is to be attributed to God's justice, not to his injustice—a concept which can hardly exist with God! — LETTER 186
Romanos 9:21
It would seem unjust that vessels of wrath should be made unto destruction if the whole lump of clay has not been condemned in Adam. The fact that men become vessels of wrath at birth is due to the penalty they deserve, but that they become vessels of mercy at their second birth is due to an undeserved grace. — LETTER 190
Romanos 9:22
Paul has sufficiently demonstrated that the hardness of heart which came to Pharaoh came as the just deserts of his earlier unbelief. Yet God patiently endured his unbelief until the time came for him to mete out his punishment. God did this in order to correct those whom he had decided to set free from error and to lead them by calling them back to reverence and godliness, offering his aid to their prayers and sighings. — AUGUSTINE ON ROMANS 63
Romanos 9:23
In giving to some what they did not deserve God obviously wanted his grace to be gratuitous and therefore genuinely grace, and in not giving it to all he showed what all deserved. He is good in the benefit given to certain people and just in the punishment of others but good in all things, for it is good when that which is deserved is given, and just in all things, as it is just when that which is not merited is given without injury to anyone. — GIFT OF PERSEVERANCE 12.28
Romanos 9:24
God did not call all the Jews but only some of them. Nor did he call all the Gentiles but only some of them. From Adam has sprung one mass of sinners and godless men, in which both Jews and Gentiles belong to one lump, apart from the grace of God. If the potter out of one lump of clay makes one vessel for honor and another for dishonor, it is clear that God has made of the Jews some vessels for honor and others for dishonor, and similarly of the Gentiles. — TO SIMPLICIAN ON VARIOUS QUESTIONS 1.2.19
Romanos 9:25
The gist of the entire argument leads to this conclusion. Paul taught that we do good by the mercy of God and that the Jews who had received the gospel should not glory in their works, thinking that they had deserved this and not wanting it to be given to the Gentiles. In Paul's mind, the Jews should cease from such pride and understand that if we are called to faith not through our own works but by the mercy of God and if it is given to those who believe to do good, then they should not begrudge the Gentiles this mercy as if it had been given to the Jews on the ground of prior merit, which is nothing. — AUGUSTINE ON ROMANS 64
Romanos 9:27
This shows that the Lord is the cornerstone, uniting both walls in himself. Hosea's testimony is spoken of the Gentiles, but the Lord unites both Jews and Gentiles, according to what he said in the gospel about the latter: "I have other sheep that are not of this fold; I must bring them also and they will heed my voice. So there shall be one flock, one shepherd." — AUGUSTINE ON ROMANS 65
Romanos 9:27
If by remnant … we are to understand not election of the justified to eternal life but election of those who are to be justified, that kind of election is truly hidden and cannot be known by us, who must regard all men as parts of a single lump of clay. If some claim to be able to know it, I must confess my own weakness in this matter. — TO SIMPLICIAN ON VARIOUS QUESTIONS 1.2.22