Augustine of Hippo : Therefore it rests not in human power but on God's, that we have the "power to be made the sons of God." They receive it from him who inspires in the human heart devout thoughts, through which it possesses "faith which works through love." For acquiring and retaining this good, and for progressing perseveringly in it to the end, "We are not sufficient to think anything as of ourselves, but our sufficiency is from God," in whose power are our heart and our thoughts. — GIFT OF PERSEVERANCE 8.20 Cassiodorus : Since the Lord's call comes before all merit, and he does not find a thing deserving but makes it so, for that reason it is called gratuitous; otherwise it would be called just. So this is the good will which summons and draws us. We can think or perform nothing which benefits us without our obtaining it from the Author of goodness. As Paul says, "For we cannot think anything of ourselves, as of ourselves, but our sufficiency is from God." So let the Pelagians' madness fall silent, lest in seeking falsely to ascribe some goodness to itself the will is instead deprived of him who bestows it. — EXPLANATION OF THE Psalms 5.13 Fulgentius of Ruspe : In this debt which you demand from us and you repay, do not doubt that I am assisted, so that God, who works in us both to will and to bring to completion the work of the good will, himself gives that I may worthily think and worthily speak. For in good thoughts, "Not that of ourselves we are qualified to take credit for anything as coming from us; rather our qualification comes from God." And for this reason we do not fail for want because by a free gift our sufficiency is from him in whom there is no want. Just as he does not need our goods, so he always abounds in giving, nor does he become needy by giving who gives that by which he is always filled; nor is there any pleasing gift of thought, word or deed offered by us to him which he himself has not given with free kindness. Wherefore the holy giving of God is always free because no demand based on human merits has ever preceded, because even if a human being has any good merit, it comes from him from whom comes "every good and perfect gift.". — TO PROBA 3.5 Fulgentius of Ruspe : Nor can any human being be fit either for thinking or for doing anything good unless he is first helped by the free gift of divine assistance. "For God is the one who, for his own good purpose, works 'in them' both to desire and to work," as the vessel of election [Paul] affirms; also by his teaching, we know that "we of ourselves are not qualified to take credit for anything as coming from us; rather our qualification comes from God." Therefore, he supplies us with all the sufficiency of good, and his fullness is not lessened when he gives who kindly shares every good with us that we may have them.… Everything which is created, just as before it was created it did not exist, so before it receives was unable to possess; and just as it cannot subsist without the working of him who made it, so it is unable to will or to do good unless God continuously deigns to help. For from him is the beginning of a good will, from him the ability to do good works, from him perseverance in a good way of life, from him in the present age is given true humility of heart and in the future the happiness of eternal reward, that they may be without end happy who now without falsity are humble. — TO PROBA 4.6 John Chrysostom : "Not that we are sufficient of ourselves to account any thing as from ourselves." See again, yet another corrective. For he possesses this virtue, humility I mean, in singular perfection. Wherefore whenever he saith any thing great of himself, he maketh all diligence to soften down extremely and by every means, what he has said. And so he does in this place also, saying, "Not that we are sufficient of ourselves to account any thing as from ourselves:" that is, I said not, "We have confidence," as though part were ours and part God's; but I refer and ascribe the whole to Him. "For our sufficiency is from God; who also made us sufficient as ministers of a new covenant." What means, "made us sufficient?" Made us able and fitting. And it is not a little thing to be the bearer to the world of such tables and letters, greater far than the former. Whence also he added, "Not of the letter, but of the spirit." See again another difference. What then? was not that Law spiritual? How then saith he, "We know that the Law is spiritual?" Spiritual indeed, but it bestowed not a spirit. For Moses bare not a spirit, but letters; but we have been entrusted with the giving of a spirit. Whence also in further completion of this [contrast,] he saith, "For the letter killeth, but the spirit giveth life." Yet these things he saith not absolutely; but in allusion to those who prided themselves upon the things of Judaism. And by "letter" here he meaneth the Law which punisheth them that transgress; but by "spirit" the grace which through Baptism giveth life to them who by sins were made dead. For having mentioned the difference arising from the nature of the tables, he doth not dwell upon it, but rapidly passing it by, bestows more labor upon this, which most enabled him to lay hold on his hearer from considerations of what was advantageous and easy; for, saith he, it is not laborious, and the gift it offers is greater. For if when discoursing of Christ, he puts especially forward those things which are of His lovingkindness, more than of our merit, and which are mutually connected, much greater necessity is there for his doing so when treating of the covenant. What then is the meaning of "the letter killeth?" He had said tables of stone and hearts of flesh: so far he seemed to mention no great difference. He added that the former [covenant] was written with letters or ink, but this with the Spirit. Neither did this rouse them thoroughly. He says at last what is indeed enough to give them wings; the one "killeth," the other "giveth life." And what doth this mean? In the Law, he that hath sin is punished; here, he that hath sins cometh and is baptized and is made righteous, and being made righteous, he liveth, being delivered from the death of sin. The Law, if it lay hold on a murderer, putteth him to death; the Gospel, if it lay hold on a murderer, enlighteneth, and giveth him life. And why do I instance a murderer? The Law laid hold on one that gathered sticks on a sabbath day, and stoned him. This is the meaning of, "the letter killeth." The Gospel takes hold on thousands of homicides and robbers, and baptizing delivereth them from their former vices. This is the meaning of, "the Spirit giveth life." The former maketh its captive dead from being alive, the latter rendereth the man it hath convicted alive from being dead. For, "come unto me, ye that labor and are heavy laden," and, He said not, "I will punish you," but, "I will give you rest." For in Baptism the sins are buried, the former things are blotted out, the man is made alive, the entire grace written upon his heart as it were a table. Consider then how high is the dignity of the Spirit, seeing that His tables are better than those former ones; seeing that even a greater thing is shown forth than the resurrection itself. For indeed, that state of death from which He delivers, is more irremediable than the former one: as much more so, as soul is of more value than the body: and this life is conferred by that, by that which the Spirit giveth. But if It be able to bestow this, much more then that which is less. For, that prophets wrought, but this they could not: for none can remit sins but God only; nor did the prophets bestow that life without the Spirit. But this is not the marvel only, that it giveth life, but that it enabled others also to do this. For He saith, "Receive ye the Holy Ghost." Wherefore? Because without the Spirit it might not be? [Yes,] but God, as showing that It is of supreme authority, and of that Kingly Essence, and hath the same power [with Himself,] saith this too. Whence also He adds, "Whosesoever sins ye remit, they are remitted; and whosesoever sins ye retain, they are retained." — Homily 6 on 2 Corinthians John Chrysostom : See again, yet another corrective. For he possesses this virtue, humility I mean, in singular perfection. Wherefore whenever he saith any thing great of himself, he maketh all diligence to soften down extremely and by every means, what he has said. And so he does in this place also, saying, "Not that we are sufficient of ourselves to account any thing as from ourselves:" that is, I said not, "We have confidence," as though part were ours and part God's; but I refer and ascribe the whole to Him. — Homily 6 on 2 Corinthians Severian of Gabala : By "from us" Paul means "from one another." — PAULINE COMMENTARY FROM THE GREEK CHURCH