John Chrysostom

"What shall we say then? Is there unrighteousness with God? God forbid." Hence there is no such thing in the case of us and the Jews. And then he goes on with another thing, a more clear than this. And of what sort is it?

Homily on Romans 16 ↗

Theophylact of Ohrid

Therefore, God is just both in relation to us, the Gentiles, and in relation to the Jews.

Commentary on Romans ↗

Clement of Alexandria

All having been therefore called, those who are willing to obey have been named "called." For there is no unrighteousness with God. Those of either race who have believed, are "a peculiar people." And in the Acts of the Apostles you will find this, word for word, "Those then who received his word were baptized;" but those who would not obey kept themselves aloof. To these prophecy says, "If ye be willing and hear me, ye shall eat the good things of the land;" proving that choice or refusal depends on ourselves.

The Stromata Book 1 ↗

Augustine of Hippo

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 ↗

Thomas Aquinas

After showing that by God's choice one is preferred to the other not from works but from the grace of the one calling, the Apostle now inquires into the justice of this choice. First, he raises a question; second, he answers it, at God forbid! For he says to Moses; third, he objects against the solution, at you will say therefore to me: why does he still complain? First, therefore, he says: It has been stated that God chose one and rejected the other without any preceding merit. What shall we say then? …

Commentary on Romans ↗