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:
This passage teaches that there were women ordained in the church’s ministry by the apostle’s authority.… Not only that—they ought to be ordained into the ministry, because they helped in many ways and by their good services deserved the praise even of the apostle.
See how many ways he takes to give her dignity. For he has both mentioned her before all the rest, and called her sister. And it is no slight thing to be called the sister of Paul. Moreover he has added her rank, by mentioning her being "deaconess."
Note how many ways Paul dignifies Phoebe. He mentions her before all the rest and even calls her his sister. It is no small thing to be called the sister of Paul! Moreover, he has mentioned her rank of deaconess as well.
I think there are many, even some apparently good commentators, who hurry over this part of the epistle because they think it is superfluous and of little importance. They probably think much the same about the genealogies in the Gospels. Because it is a catalog of names, they think they can get nothing good out of it. People who mine gold are careful even about the smallest fragments, but these commentators ignore even huge bars of gold!
Although the text of the letter is already finished, as it were, Paul has attached this material for the purpose of commendation and greeting, as was his custom.Even today, women deaconesses in the East are known to minister to their own sex in baptism or even in the ministry of the Word, for we find that women taught privately, e.g., Priscilla, whose husband was called Aquila.
Cenchreae is a village outside Corinth. It is interesting to note how quickly the gospel was spreading, in that it had already reached the villages. In fact the church at Cenchreae was so large that it even had a woman deaconess, and one who was famous and well known to boot.
1193. After mentioning certain personal matters about himself to the Romans to whom he was writing, the Apostle now presents certain personal matters pertaining to others. In regard to this he does three things: first, he suggests what they should do for others; secondly, he tells what other do to them [v. 23; n. 1221]; thirdly, he ends the epistle with thanksgiving [v. 25; n. 1223]. In regard to the first he does two things: first, he indicates whom they should welcome; secondly, he shows whom they should avoid [v. 17; n. 1213]. In regard to the first he requests that certain persons in particular be welcomed; secondly, he points out in a general way how to greet them [v. 16; n. 1211]; thirdly, he greets them on the part of the faithful [v. 21; n. 1212]. 1194. In regard to the first he mentions a certain Corinthian woman who went to Rome. He recommends her to them, describing her, first of all, by name, saying: I 596 commend to you Phoebe, who although devoted to God, did not have sufficient influence not to need letters of recommendation, as he once said of himself: "Do we need, as some do, letters of recommendation?" (2 Cor 3:1). Secondly, he describes her religion and faith, saying our sister. For all the women believers were called sisters and all the men brothers: "You are all brothers" (Mt 23:8). Thirdly, from her pious activity, when he says: who is in the ministry of the church at Cenchreae, a port city of the Corinthians, where some Christians were gathered whom this woman had served, just as it was said of Christ Himself (Lk 8:3) that certain women provided for Him out of their means. And about the widow to be enrolled I Tim (5:10) says: "If she has shown hospitality and has washed the feet of the saints." 1195. Then he mentions two things he wants done for her, the first of which is that she be honorable received. And this is what he says: that you may receive her in the Lord, i.e., for the love of God, as befits the saints, for it says in Mt (10:41): "He who receives a righteous man because he is a righteous man shall receive a righteous man’s reward." Instead of as befits the saints [digne sanctis], some books have "worthily enough" [digne satis], i.e., fittingly; but those texts do not agree with the Greek. The second is that they be solicitous in helping her; hence he adds: and help her, namely, by affording advice and aid in any enterprise she may need you. For she possibly had something to settle in Caesar’s curia. 597 1196. But something in I Th (4:11) seems to be opposed to this recommendation, for it says: "Take care of your own business." As if to say: do not get involved in other people’s affairs. The answer is that one can help in another’s affairs in the ways: first, in a worldly way, i.e., for the favor of men or for gain; and this does not befit God’s servants. "No soldier of God gets entangled in civilian pursuits" (2 Tim 2:4). In another way someone may help in another’s affairs out of piety; for example, to help the needy and the wretched, and this is religious according to Jas (1:27): Religion pure and undefiled before God and the Father is this: to visit orphans and widows in their distress and to keep oneself unstained from this world." It is in this way that the Apostle speaks here. 1197. Finally, the Apostle tells why this is owed to her, saying: She has been a help of many of myself as well: "Tell the righteous that it shall be well with them, for they shall eat the fruit of their deeds" (Is 3:10); "Blessed are the merciful, for they shall obtain mercy" (Mt 5:7). 1198. Then he recommends other persons connected with him to be greeted, saying: Greet Prisca and Aquila, who was her husband, but he mentions her first, perhaps because of the greater devotion of her faith, my fellow workers in Christ, i.e., in preaching the faith of Christ. For he stayed with them in Corinth, as is found in Acts (18:1-3). 1199. Who risked their necks for my life, i.e., put themselves in danger of death to save my life, an indication of the greatest charity: "Greater love has no man than that he lay down his life for his friends" (Jn 15:13). 598 This seems to have happened at Corinth where Paul suffered persecution, as is found in Acts (18:6). Or perhaps it is better to say that others exposed themselves to danger for the Apostle. For what is read in Acts (18:21) occurred when Prisca and Aquila left Rome for Corinth. But the Apostle wrote this, when he thought they were still at Rome. Now the Apostle’s life was necessary not so much for himself as for others, as he says in Phil (1:24): "But to remain in the flesh is more necessary on our account." Therefore he continues: to whom not only I give thanks but also all the Church of the Gentiles, whose apostle and teacher I am: "A teacher of the Gentiles in faith and truth" (I Tim 2:7); greet also the church in their house. For they had many believers assembled in their house. 1200. Then he wants another person joined to him by love to be greeted, saying: Greet my beloved Epaenetus, who was the first convert in Asia for Christ. This lent him great dignity: "You have come to the assembly of the firstborn, who are enrolled in heaven" (Heb 12:23). But at that time he was in Rome. 1201. Then he says: Greet Mary, who has worked hard among you to restore concord among them, and when she failed in her endeavor, she notified the Apostle: "The fruit of good labors is renowned." (Wis 3:15). Then he says, Greet Andronicus and Junias, whom he describes, first, from their race when he says: my kinsmen. This shows that they were Jews, about whom he said above (9:3): "They are my kinsmen by race." Secondly, from the suffering they endured for Christ, saying" and my fellow prisoners. For they had been in prison once with the Apostle: "with far more imprisonments" (2Cor 11:23). Thirdly, from their authority when he says: they are men of note among the 599 apostles, i.e., noble among the preachers. Fourthly, from the time, when he says: and they were in Christ before me. For they had been converted before the Apostle and thus were owed greater respect: "Do not rebuke an older man, but exhort him as you would a father" (I Tim 5:1). 1203. Then he says, Greet Ampliatus, my beloved in the Lord, beloved in the love of charity, which is in Christ: "God is my witness, how I yearn for you all with the affection of Christ Jesus" (Phil 1:8). 1204. Then he says, Greet Urbanas, our fellow worker in Christ, i.e., in preaching the faith: "A brother helped is like a strong city" (Pr 18:19), and my beloved Stachys. He mentions them together, perhaps because they lived together or were connected in some other way. 1205. Then he says, Greet Apelles, who is approved in Christ, perhaps through certain tribulations: "When he has tried me, I shall come forth as gold" (Jb 23:10). 1206. Then he says, Greet all who of the house, i.e., of the family, of Aristobulus, in whose house many believers were gathered whom he does not greet, perhaps because they were absent for some reason. Then he says, Greet my kinsman Herodion, who from the designation is said to be Jewish. Then he says, Greet all who belong to the family of Narcissus, who is said to have been a presbyter and wandered through desert places to comfort the faithful. Hence the Apostle, knowing that he was away, did not ask that he be greeted but his family. Yet there were some unbelievers in this family, and therefore to note the difference, he says: who are in the Lord, because he was asking only believers to be 600 greeted: "If anyone comes to you and does not bring the doctrine, do not receive him into your house or give him any greeting" (2 Jn v. 10). 1207. Then he says, Greet Tryphaena and Tryphosa, who have labored in the Lord, i.e., in ministering to the saints, which the Lord regards as done to Himself, as it says in Mt (25:40): "As you did it to one of these, the least of my brethren, you did it to me." Then he says, Greet the beloved Persis, whom the Apostle especially loved for his devotion. Hence he adds: who has worked hard in the Lord, i.e., by exhorting others and ministering to the saints, and even in poverty and other spiritual works: "In toil and hardship, in hunger and thirst" (2 Cor 11:27). 1208. Then he says, Greet Rufus, elect in the Lord, i.e., in the grace of Christ: "He chose us in him before the foundation of the world" (Eph 1:4); also his mother, according to the flesh, and mine, because she was his mother as a benefactor. For she had served the Apostle at one time, although she was not in Rome: "Older women like mothers, younger women like sisters, in all purity" (I Tim 5:2). 1209. Then he says, Greet Asyncritus, Phlegon, Hermes, Patrobas, Hermas and all the brethren who are with them. He greets them together, because they lived together in harmony: "God gives the lonely a home to live in" (Ps 68:6). 1210. Then he says, Greet Philologus, Julia, Nereus and his sister, and Olympas and all the saints who are with them, i.e., sanctified in the faith of Christ: "You were washed, you were sanctified" (I Cor 6:11). 1211. Then he shows them in general how to greet others, saying: Greet one another with a holy kiss, which he says to distinguish it from a sensual kiss, about which 601 Pr (7:13) says: "She seizes him and kisses him"; and to distinguish it from a deceitful kiss, about which Pr (27:6) says: "Better are wounds from a friend than the fraudulent kisses of an enemy." The holy kiss is given as a sign of the Blessed Trinity: "O that he would kiss me with the kiss of his mouth" (Song 1:2). From this the custom arose in the Church whereby the faithful give one another the kiss of peace during the solemnities of the Mass. 1212. Then he greets them on behalf of the other churches, saying: all the churches of Christ greet you, i.e., those assembled in the name and faith of Christ, because all wish your salvation and pray for you: "Pray for one another, that you may be saved" (Jas 5:16).
[AD 407] John Chrysostom on Romans 9:22-23:24