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:
Neither in discourse or food are we to join, looking with suspicion on the pollution thence proceeding, as on the tables of the demons. "It is good, then, neither to eat flesh nor to drink wine".
Scriptum est enim: "Bonum est carnero non coined ere, nec vinum bibere, si quis comedat per offendiculum."
Eating meat and drinking wine are matters of indifference in themselves. Even wicked people may abstain from these things, and some idol worshipers in fact do so, for reasons which are actually evil. Likewise quite a few heretics enjoin similar practices. The only reason abstinence of this kind is good is that it may help to avoid offending a brother.
Although the issue involves only meat, Paul adds drink here as well, in order to nurture those who abstain from both of these things, so that they will not be hurt by those who eat and drink, on the ground that it is lawful to do so. Paul gives them peace of mind by telling them to make their own decision and putting an end to the disagreement through which the dispute had arisen. No one will dispute that either option is legitimate in itself. For the creation was given for voluntary use. There is no necessity imposed on anybody, one way or the other.
Again, he requires the greater alternative, that they should not only not force him, but even condescend to him. For he often did this himself also, as when he circumcised [Acts 16:3], when he was shorn [Acts 18:18], when he sacrificed that Jewish sacrifice. [Acts 21:26]. And he does not say to the man "do so," but he states it in the form of a sentiment to prevent again making the other, the weaker man, too listless. And what are his words? "It is good not to eat flesh." And why do I say flesh? If it be wine, or any other thing of the sort besides, which gives offense, refrain. For nothing is so important as your brother's salvation. And this Christ shows us, since He came from Heaven, and suffered all that He went through, for our sakes. And let me beg you to observe, how he also drives it home upon the other, by the words "stumbles, or is offended, or is made weak." And do not tell me (he means) that he is so without reason but, that you have power to set it right. For the other has a sufficient claim to be helped in his weakness, and to you this were no loss, not being a case of hypocrisy [], but of edification and economy. For if you force him, he is at once destroyed, and will condemn you, and fortify himself the more in not eating. But if you condescend to him, then he will love you, and will not suspect you as a teacher, and you will afterwards gain the power of sowing imperceptibly in him the right views. But if he once hate you, then you have closed the entrance for your reasoning. Do not then compel him, but even yourself refrain for his sake, not refraining from it as unclean, but because he is offended, and he will love you the more. So Paul also advises when he says, "It is good not to eat flesh," not because it was unclean, but because the brother is offended and is weak.
If you force him he will be immediately destroyed and will condemn you, strengthening himself all the more by refusing to eat. But if you yield to him, then he will love you and will not suspect you as a teacher, and afterward you will discover that you have gained the power of sowing in him the right views. But once he starts hating you, you have closed the door to reason. Do not compel him therefore, but refrain for his sake, not because the thing is unclean but because he is offended, and then he will love you all the more.
[AD 407] John Chrysostom on Romans 9:22-23:24