Early Church Fathers Scripture Index : Texts
Romans 9:14
There are 20 footnotes for this reference.
Ante-Nicene Fathers, Volume 2, page 441, footnote 1 (Image)
Hermas, Tatian, Athenagoras, Theophilus, Clement of Alexandria
Clement of Alexandria (HTML)
The Stromata, or Miscellanies (HTML)
Book IV. (HTML)
Chapter XXIII.—The Same Subject Continued. (HTML)
... thus: “The Lord hears the righteous, but the wicked He saveth not, because they do not desire to know God.” For the Almighty will not accomplish what is absurd. What do the heresies say to this utterance, seeing Scripture proclaims the Almighty God to be good, and not the author of evil and wrong, if indeed ignorance arises from one not knowing? But God does nothing absurd. “For this God,” it is said, “is our God, and there is none to save besides Him.” “For there is no unrighteousness with God,”[Romans 9:14] according to the apostle. And clearly yet the prophet teaches the will of God, and the gnostic proficiency, in these words: “And now, Israel, what doth the Lord God require of thee, but to fear the ... had come to the ears of his mother Elisabeth. How could his soul and its images be formed along with his body, who, before he was created in the womb, is said to be known to God, and was sanctified by Him before his birth? Some, perhaps, may think that God fills individuals with His Holy Spirit, and bestows upon them sanctification, not on grounds of justice and according to their deserts; but undeservedly. And how shall we escape that declaration: “Is there unrighteousness with God? God forbid!”[Romans 9:14] or this: “Is there respect of persons with God?” For such is the defence of those who maintain that souls come into existence with bodies. So far, then, as we can form an opinion from a comparison with the condition of man, I think it follows that ... ... not thou Uriel my eighth, and I am Israel and archangel of the power of the Lord and a chief captain among the sons of God? Am not I Israel, the first minister in the sight of God, and I invoked my God by the inextinguishable name?” It is likely that this was really said by Jacob, and was therefore written down, and that there is also a deeper meaning in what we are told, “He supplanted his brother in the womb.” Consider whether the celebrated question about Jacob and Esau has a solution. We read,[Romans 9:11-14] “The children being not yet born, neither having done anything good or bad, that the purpose of God according to election might stand, not of works but of him that calleth, it was said, “The elder shall serve the younger.” Even as it is written: ... ... even the devils pray that they may not be tormented, which proves that without injustice they might either be spared or tormented according to their deserts. And men are punished by God for their sins often visibly, always secretly, either in this life or after death, although no man acts rightly save by the assistance of divine aid; and no man or devil acts unrighteously save by the permission of the divine and most just judgment. For, as the apostle says, “There is no unrighteousness with God;”[Romans 9:14] and as he elsewhere says, “His judgments are inscrutable, and His ways past finding out.” In this book, then, I shall speak, as God permits, not of those first judgments, nor of these intervening judgments of God, but of the last judgment, when ... ... any good or evil that the purpose of God according to election might stand, not of works, but of Him that calleth, it was said unto her, The elder shall serve the younger.” And in reference to this matter he quotes another prophetic testimony: “Jacob have I loved, but Esau have I hated.” But perceiving how what he had said might affect those who could not penetrate by their understanding the depth of this grace: “What shall we say then?” he says: “Is there unrighteousness with God? God forbid.”[Romans 9:14] For it seems unjust that, in the absence of any merit or demerit, from good or evil works, God should love the one and hate the other. Now, if the apostle had wished us to understand that there were future good works of the one, and evil works of ... ... forbid. For Moses saith, I will have mercy on whom I will have mercy, and will have compassion on whom I will have compassion." Observe what he adds, after asserting the undeniable truth that there is no unrighteousness with God: "But what if God, willing to show His wrath, and to make His power known, endured with much long-suffering the vessels of wrath fitted for destruction, and that He might manifest the riches of His grace towards the vessels of mercy, which He hath before prepared unto glory?"[Romans 9:14-15] etc. Here it evidently cannot be said that it is one God who shows his wrath, and makes known his power in the vessels of wrath fitted for destruction, and another God who shows his riches in the vessels of mercy. According to the apostle’s ... ... significance in that He does not say, “The wrath of God shall come upon him,” but “ abideth on him.” For from this wrath (in which we are all involved under sin, and of which the apostle says, “For we too were once by nature the children of wrath, even as others”) nothing delivers us but the grace of God, through Jesus Christ our Lord. The reason why this grace comes upon one man and not on another may be hidden, but it cannot be unjust. For “is there unrighteousness with God? God forbid.”[Romans 9:14] But we must first bend our necks to the authority of the Holy Scriptures, in order that we may each arrive at knowledge and understanding through faith. For it is not said in vain, “Thy judgments are a great deep.” The profundity of this “deep” the ... ... it, so that he is incapable of approaching the kingdom of God? Now in both cases one recurs to the apostle’s outburst of wonder “O the depth of the riches!” Again, let me be informed, why out of the body of baptized infants themselves, one is taken away, so that his understanding undergoes no change from a wicked life, and the other survives, destined to become an impious man? Suppose both were carried off, would not both enter the kingdom of heaven? And yet there is no unrighteousness with God.[Romans 9:14] How is it that no one is moved, no one is driven to the expression of wonder amidst such depths, by the circumstance that some children are vexed by the unclean spirit, while others experience no such pollution, and others again, as Jeremiah, are ... ... as, There is no volition but comes from God. And rightly is it not so written, because it is not true: otherwise God would be the author even of sins (which Heaven forbid!), if there were no volition except what comes from Him; inasmuch as an evil volition alone is already a sin, even if the effect be wanting,—in other words, if it has not ability. But when the evil volition receives ability to accomplish its intention, this proceeds from the judgment of God, with whom there is no unrighteousness.[Romans 9:14] He indeed punishes after this manner; nor is His chastisement unjust because it is secret. The ungodly man, however, is not aware that he is being punished, except when he unwillingly discovers by an open penalty how much evil he has willingly ... ... except by yielding its consent. And thus whatever it possesses, and whatever it receives, is from God; and yet the act of receiving and having belongs, of course, to the receiver and possessor. Now, should any man be for constraining us to examine into this profound mystery, why this person is so per suaded as to yield, and that person is not, there are only two things occurring to me, which I should like to advance as my answer: “O the depth of the riches!” and “Is there unrighteousness with God?”[Romans 9:14] If the man is displeased with such an answer, he must seek more learned disputants; but let him beware lest he find presumptuous ones. ... wholly and entirely withdrawn, and there should be no law in his members warring against the law of his mind, —moreover, that he should discover God to be everywhere present, as the saints shall hereafter know and behold Him,—who will madly venture to affirm that this is impossible? Men, however, ask why He does not do this; but they who raise the question consider not duly the fact that they are human. I am quite certain that, as nothing is impossible with God so also there is no iniquity with Him.[Romans 9:14] Equally sure am I that He resists the proud, and gives grace to the humble. I know also that to him who had a thorn in the flesh, the messenger of Satan to buffet him, lest he should be exalted above measure, it was said, when he besought God for ... ... Let it suffice them to know that there is no unrighteousness with God. For when the apostle could find no merits for which Jacob should take precedence of his twin-brother with God, he said, “What, then, shall we say? Is there unrighteousness with God? Away with the thought! For He says to Moses, I will have mercy on whom I will have mercy, and I will show compassion on whom I will show compassion. Therefore it is not of him that willeth, nor of him that runneth, but of God that showeth mercy.”[Romans 9:14] Let, therefore, His free compassion be grateful to us, even although this profound question be still unsolved; which, nevertheless, is so far solved as the same apostle solves it, saying, “But if God, willing to show His wrath, and to demonstrate ... ... and the Father gives it to His children. “This,” say they, “we have not received. Why, then, are we rebuked, as if we were able to give it to ourselves, and of our own choice would not give it?” And they do not observe that, if they are not yet regenerated, the first reason why, when they are reproached because they are disobedient to God, they ought to be dissatisfied with themselves is, that God made man upright from the beginning of the human creation, and there is no unrighteousness with God.[Romans 9:14] And thus the first depravity, whereby God is not obeyed, is of man, because, falling by his own evil will from the rectitude in which God at first made him, he became depraved. Is, then, that depravity not to be rebuked in a man because it is not ... ... them reply who mock at us when in such matters we exclaim, “How inscrutable are His judgments, and His ways past finding out!” For either God giveth this to whom He will, or certainly that Scripture is wrong which says concerning the immature death of the righteous man, “He was taken away lest wickedness should change his understanding, or lest deceit should beguile his soul.” Why, then, does God give this so great benefit to some, and not give it to others, seeing that in Him is no unrighteousness[Romans 9:14] nor acceptance of persons, and that it is in His power how long every one may remain in this life, which is called a trial upon earth? As, then, they are constrained to confess that it is God’s gift for a man to end this life of his before it can be ... ... foundation of the world as those to whom He intended to give His grace freely,—that is, with no merits of theirs, either of faith or of works, preceding; and does not come to the help of those who are more mature, although He foresaw that they would believe His miracles if they should be done among them, because He wills not to come to their help, since in His predestination He, secretly indeed, but yet righteously, has otherwise determined concerning them. For “there is no unrighteousness with God;”[Romans 9:14] but “His judgments are unsearchable, and His ways are past finding out; all the ways of the Lord are mercy and truth.” Therefore the mercy is past finding out by which He has mercy on whom He will, no merits of his own preceding; and the truth is ... 16. This conversation of well-doing, of perseverance in well-doing, of hoping for rewards above, of the secret dispensation of the grace of God, in wisdom not in foolishness, nor yet in finding fault, because one man is after this manner and another after that; for “there is no iniquity with God;”[Romans 9:14] apply this, I say, if you think good, also to the Cross of thy Lord. For it was not without a meaning that He chose this kind of death, in whose power it was even either to die or not. Now if it was in His power to die or not, why was it not in His power also to die in this or the other manner! Not without a meaning then did He select the Cross, ... ... hardened their heart.” This also, I reply, their will deserved. For God thus blinds and hardens, simply by letting alone and withdrawing His aid: and God can do this by a judgment that is hidden, although not by one that is unrighteous. This is a doctrine which the piety of the God-fearing ought to preserve unshaken and inviolable in all its integrity: even as the apostle, when treating of the same intricate question, says, “What shall we say then? is there unrighteousness with God? God forbid.”[Romans 9:14] If, then, we must be far from thinking that there is unrighteousness with God, this only can it be, that, when He giveth His aid, He acteth mercifully; and, when He withholdeth it, He acteth righteously: for in all He doeth, He acteth not rashly, ... 10. He turneth therefore Himself to them, thirsting for them: “Do not hope in iniquity” (ver. 10). For my hope is in God. Ye that will not draw near and pass over, “do not hope in iniquity.” For I that have leapt over, my hope is in God; and is there anywise iniquity with God?[Romans 9:14] This thing let us do, that thing let us do, of that thing let us think, thus let us adjust our lyings in wait; “Because of vanity being at one.” Thou thirstest: they that think of those things against thee are given up by those whom thou drinkest, “Do not hope in vanity.” Vain is iniquity, nought is iniquity, mighty is nothing save righteousness. Truth may ... ... was mortal flesh, slaying death by death, giving a lesson of patience, sending before an example of Resurrection. How great good things of the Just One were wrought by the evil things of the unjust! This is the great mystery of God: that even a good thing which thou doest He hath Himself given it to thee, and by thy evil He doeth good Himself. Do not therefore wonder, God permitteth, and in judgment permitteth: He permitteth, and in measure, number, weight, He permitteth. With Him is not iniquity:[Romans 9:14] do thou only belong to Him; on Himself thy hope set thou, let Himself be thy Helper, thy Salvation: in Him be there the fortified place, the tower of strength, thy refuge let Himself be, and He will not suffer thee to be tempted above that which ... 28. “Lay Thou iniquity upon their iniquity” (ver. 28). What is this? Who would not be afraid? To God is said, “Lay Thou iniquity upon their iniquity.” Whence shall God lay iniquity? For hath He iniquity to lay? For we know that to be true which hath been spoken through Paul the Apostle, “What then shall we say? Is there anywise iniquity with God? Far be it.”[Romans 9:14] Whence then, “Lay Thou iniquity upon iniquity”? How must we understand this? May the Lord be with us, that we may speak, and because of your weariness may be able to speak briefly. Their iniquity was that they killed a just Man: there was added another, that they crucified the Son of God. Their raging was as though ...Ante-Nicene Fathers, Volume 4, page 264, footnote 1 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Origen. (HTML)
Origen De Principiis. (HTML)
Book I (HTML)
On Incorporeal and Corporeal Beings. (HTML)
Ante-Nicene Fathers, Volume 9, page 341, footnote 1 (Image)
Gospel of Peter, Diatessaron, Apocalypses, Visio Pauli, Testament of Abraham, Acts of X/P, Zosimus, Aristides, Clement, Origen
Epistle to Gregory and Origen's Commentary on the Gospel of John. (HTML)
Origen's Commentary on the Gospel of John. (HTML)
Book II. (HTML)
Argument from the Prayer of Joseph, to Show that the Baptist May Have Been an Angel Who Became a Man. (HTML)
Nicene and Post-Nicene Fathers, Series 1, Volume 2, page 421, footnote 2 (Image)
Augustine: The City of God, Christian Doctrine
City of God (HTML)
Of the last judgment, and the declarations regarding it in the Old and New Testaments. (HTML)
That Although God is Always Judging, It is Nevertheless Reasonable to Confine Our Attention in This Book to His Last Judgment. (HTML)
CCEL Footnote 1314 (In-Text, Margin)
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 268, footnote 5 (Image)
Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises
Doctrinal Treatises of St. Augustin (HTML)
The Enchiridion. (HTML)
Predestination to Eternal Life is Wholly of God’s Free Grace. (HTML)
CCEL Footnote 1282 (In-Text, Margin)
Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 265, footnote 2 (Image)
Augustine: The Anti-Manichaean Writings, The Anti-Donatist Writings
Writings in Connection with the Manichæan Controversy. (HTML)
Reply to Faustus the Manichæan. (HTML)
Faustus denies that Manichæans believe in two gods. Hyle no god. Augustin discusses at large the doctrine of God and Hyle, and fixes the charge of dualism upon the Manichæans. (HTML)
CCEL Footnote 758 (In-Text, Margin)
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 26, footnote 2 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on the Merits and Forgiveness of Sins, and on the Baptism of Infants. (HTML)
Book I (HTML)
It is an Inscrutable Mystery Why Some are Saved, and Others Not. (HTML)
CCEL Footnote 297 (In-Text, Margin)
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 26, footnote 7 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on the Merits and Forgiveness of Sins, and on the Baptism of Infants. (HTML)
Book I (HTML)
Why One is Baptized and Another Not, Not Otherwise Inscrutable. (HTML)
CCEL Footnote 302 (In-Text, Margin)
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 107, footnote 7 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on the Spirit and the Letter. (HTML)
Whether Faith Be in a Man’s Own Power. (HTML)
CCEL Footnote 1012 (In-Text, Margin)
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 111, footnote 2 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on the Spirit and the Letter. (HTML)
The Will to Believe is from God. (HTML)
CCEL Footnote 1072 (In-Text, Margin)
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 114, footnote 4 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on the Spirit and the Letter. (HTML)
Although Perfect Righteousness Be Not Found Here on Earth, It is Still Not Impossible. (HTML)
CCEL Footnote 1117 (In-Text, Margin)
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 424, footnote 1 (Image)
Augustine: Anti-Pelagian Writings
A Treatise Against Two Letters of the Pelagians. (HTML)
Book IV (HTML)
Why God Makes of Some Sheep, Others Not. (HTML)
CCEL Footnote 2831 (In-Text, Margin)
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 474, footnote 8 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on Rebuke and Grace. (HTML)
Why They May Justly Be Rebuked Who Do Not Obey God, Although They Have Not Yet Received the Grace of Obedience. (HTML)
CCEL Footnote 3268 (In-Text, Margin)
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 479, footnote 5 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on Rebuke and Grace. (HTML)
God’s Ways Past Finding Out. (HTML)
CCEL Footnote 3310 (In-Text, Margin)
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 534, footnote 2 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on the Predestination of the Saints. (HTML)
A Treatise on the Gift of Perseverance. (HTML)
God’s Ways, Both in Mercy and Judgment, Past Finding Out. (HTML)
CCEL Footnote 3610 (In-Text, Margin)
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 270, footnote 11 (Image)
Augustine: Sermon on the Mount, Harmony of the Gospels, Homilies on the Gospels
Sermons on Selected Lessons of the New Testament. (HTML)
On the words of the Gospel, Matt. Chap. v. 3 and 8, 'Blessed are the poor in spirit:' etc., but especially on that, 'Blessed are the pure in heart: for they shall see God.' (HTML)
CCEL Footnote 1930 (In-Text, Margin)
Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 293, footnote 2 (Image)
Augustine: Homilies on the Gospel of John, Homilies on the First Epistle of John, Soliloquies
Lectures or Tractates on the Gospel According to St. John. (HTML)
Chapter XII. 37–43. (HTML)
CCEL Footnote 1076 (In-Text, Margin)
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 255, footnote 10 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm LXII (HTML)
CCEL Footnote 2429 (In-Text, Margin)
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 257, footnote 6 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm LXII (HTML)
CCEL Footnote 2450 (In-Text, Margin)
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 309, footnote 9 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm LXIX (HTML)
CCEL Footnote 3004 (In-Text, Margin)