19 But I say, Did not Israel know? First Moses saith, I will provoke you to jealousy by them that are no people, and by a foolish nation I will anger you.
What he means is somewhat as follows. Pharaoh was a vessel of wrath, that is, a man who by his own hard-heartedness had kindled the wrath of God. For after enjoying much long-suffering, he became no better, but remained unimproved. Wherefore he calls him not only "a vessel of wrath," but also one "fitted for destruction." That is, fully fitted indeed, but by his own proper self. For neither had God left out anything of the things likely to recover him, nor did he leave out anything of those that would ruin him, and put him beyond any forgiveness. Yet still, though God knew this, "He endured him with much long-suffering," being willing to bring him to repentance. For had He not willed this, then He would not have been thus long-suffering. But as he would not use the long-suffering in order to repentance, but fully fitted himself for wrath, He used him for the correction of others, through the punishment inflicted upon him making them better, and in this way setting forth His power. For that it is not God's wish that His power be so made known, but in another way, by His benefits, namely, and kindnesses, he had shown above in all possible ways. For if Paul does not wish to appear powerful in this way ("not that we should appear approved," he says, "but that you should do that which is honest,") [2 Corinthians 13:7], much less does God. But after that he had shown long-suffering, that He might lead to repentance, but he did not repent, He suffered him a long time, that He might display at once His goodness and His power, even if that man were not minded to gain anything from this great long-suffering. As then by punishing this man, who continued incorrigible, He showed His power, so by having pitied those who had done many sins but repented, He manifested His love toward man. But it does not say, love towards man, but glory, to show that this is especially God's glory, and for this He was above all things earnest. But in saying, "which He had afore prepared unto glory," he does not mean that all is God's doing. Since if this were so, there were nothing to hinder all men from being saved. But he is setting forth again His foreknowledge, and doing away with the difference between the Jews and the Gentiles. And on this topic again he grounds a defense of his statement, which is no small one. For it was not in the case of the Jews only that some men perished, and some were saved, but with the Gentiles also this was the case. Wherefore he does not say, all the Gentiles, but, "of the Gentiles," nor, all the Jews, but, "of the Jews." As then Pharaoh became a vessel of wrath by his own lawlessness, so did these become vessels of mercy by their own readiness to obey. For though the more part is of God, still they also have contributed themselves some little. Whence he does not say either, vessels of well-doing, or vessels of boldness (παρρησίας), but "vessels of mercy," to show that the whole is of God. For the phrase, "it is not of him that wills, nor of him that runs," even if it comes in the course of the objection, still, were it said by Paul, would create no difficulty. Because when he says, "it is not of him that wills, nor of him that runs," he does not deprive us of free-will, but shows that all is not one's own, for that it requires grace from above. For it is binding on us to will, and also to run: but to confide not in our own labors, but in the love of God toward man. And this he has expressed elsewhere. "Yet not I, but the grace which was with me." [1 Corinthians 15:10] And he well says, "Which He had afore prepared unto glory." For since they reproached them with this, that they were saved by grace, and thought to make them ashamed, he far more than sets aside this insinuation. For if the thing brought glory even to God, much more to them through whom God was glorified. But observe his forbearance, and unspeakable wisdom. For when he had it in his power to adduce, as an instance of those punished, not Pharaoh, but such of the Jews as had sinned, and so make his discourse much clearer, and show that where there were the same fathers, and the same sins, some perished, and some had mercy shown them, and persuade them not to be doubtful-minded, even if some of the Gentiles were saved, while the Jews were perishing; that he might not make his discourse irksome, the showing forth of the punishment he draws from the foreigner, so that he may not be forced to call them "vessels of wrath." But those that obtained mercy he draws from the people of the Jews. And besides, he also has spoken in a sufficient way in God's behalf, because though He knew very well that the nation was fitting itself as a vessel of destruction, still He contributed all on His part, His patience, His long-suffering, and that not merely long-suffering, but "much long-suffering;" yet still he was not minded to state it barely against the Jews. Whence then are some vessels of wrath, and some of mercy? Of their own free choice. God, however, being very good, shows the same kindness to both. For it was not those in a state of salvation only to whom He showed mercy, but also Pharaoh, as far as His part went. For of the same long-suffering, both they and he had the advantage. And if he was not saved, it was quite owing to his own will: since, as for what concerns God, he had as much done for him as they who were saved. Having then given to the question that answer which was furnished by facts, in order to give his discourse the advantage of other testimony in its favor, he introduces the prophets also making the same declarations aforetime. For Hosea, he says, of old put this in writing, as follows:
Whence it was said to them by Moses, "I will provoke you to jealousy by them that are not a people; and I will anger you by a foolish nation, that is, by one that has become disposed to obedience.".
And by Isaiah it is said, "I was found of them that sought Me not; I was made manifest to them that inquired not after Me"
Having just spoken of the Gentiles Paul goes on, as is his custom, to talk about Israel as well. His intention is to demonstrate by suitable quotations that Israel has no excuse for its rejection of Christ.In this passage it is true that Moses the friend of God wanted to attach blame to the people of God, but he also foresaw in the Spirit that if someone wants to be wise in this world he must become foolish, in order to be wise in the sight of God.
Paul means here that of course Israel knew.… They all heard but they did not all believe.The jealousy of the Jews arose from their envy at seeing a people which earlier had been without God and barbarous claim the Jewish God as their own and receive the promise which had originally been made to the Jews.… Nothing destroys a man so much as jealousy, which is why God made it the avenger of unbelief, because that is a great sin.
For what if they heard, he means, but did not know what was said, nor understand that these were the persons sent? Are they not to be forgiven for their ignorance? By no means. For Isaiah had described their character in the words, "How beautiful are the feet of them that preach the Gospel of peace." [Isaiah 52:7] And before him the Lawgiver himself. Hence he proceeds.
"First Moses says, I will provoke you to jealousy by them that are no people, and by a foolish nation I will anger you." [Deuteronomy 32:21]
And so they ought even from him to have been able to distinguish the preachers, not from the fact of these disbelieving only, not from the fact of their preaching peace, not from the fact of their bringing the glad tidings of those good things, not from the word being sown in every part of the world, but from the very fact of their seeing their inferiors, those of the Gentiles, in greater honor. For what they had never heard, nor their forefathers, that wisdom did these on a sudden embrace (ἑ φιλοσόφουν]). And this was a mark of such intense honor, as should gall them, and lead them to jealousy, and to recollection of the prophecy of Moses, which said, "I will provoke you to jealousy by them that are no people." For it was not the greatness of the honor alone that was enough to throw them upon jealousy, but the fact too that a nation had come to enjoy these things which was of so little account that it could hardly be considered a nation at all. "For I will provoke you to jealousy, by them which are no nation, and by a foolish nation will I anger you." For what more foolish than the Greeks (Heathen, see pp. 373, 377)? Or what of less account? See how by every means God had given from of old indications and clear signs of these times, in order to remove their blindness. For it was not any little corner in which the thing was done, but in land, and in sea, and in every quarter of the globe. And they saw those in the enjoyment of countless blessings now, who had formerly been objects of their contempt. One should consider then that this is that people of which Moses said, "I will provoke you to jealousy by them that are no people, and by a foolish nation will I anger you." Was it Moses only then that said this? No, for Isaiah also after Him says so. And this is why Paul said, "First Moses," to show that a second will come who says the same things in a clearer and plainer way. As then he says above, that Esaias cries, so too here.
Israel ought to have known even on the basis of Moses alone how to tell who were the true preachers, not merely from the fact that they believed, nor from the fact that the preachers spoke of peace, nor from the fact that they brought glad tidings of good things, nor from the fact that the word was sown in all the world, but from the ironic fact that their inferiors, the Gentiles, were receiving greater honor than they had.
Israel did not understand that the Gentiles were to be called to faith. Moses is first because the prophets after him spoke of the salvation of the Gentiles. Before they believed in God, they were not God’s people. Therefore it is as if he says: “I shall call those who are not my people, and they will believe in me in order to provoke you, so that although you should have been better than they are, you will be glad to be their equals.” It is just as if someone has a disobedient son and in order to reform him gives half his inheritance to his slave, so that when he finally repents he may be glad if he deserves to receive even that much.
By calling a people “foolish” Paul explained what he meant by “those who are not a people,” viz., a foolish people ought not to be called a people at all. But he says that the Jewish people will be angered by the Gentiles’ faith, because they have received what the Jews have rejected.… Even though entire peoples were foolish idol worshipers, they nevertheless put away their paganism by believing. Thus Paul said: “If a man who is uncircumcised keeps the precepts of the law, will not his uncircumcision be regarded as circumcision?” Thus he means: “I will make you jealous of those who once were not a people but were made a people,” because although they were once a foolish idol-worshiping people, they put aside their paganism through their faith in Christ.
[AD 407] John Chrysostom on Romans 9:22-23:24