John Chrysostom — Commentary on Scripture

Psalms 48:13

The psalmist exhorts the people, “Behold this city.” … Understand something from … its structure, its beauty, its fame, so as to learn from this God’s power, how he made the lost city more mighty, and recount to your progeny God’s power and the enduring course of his providence; his care of us, his leadership and shepherding last forever. Stories of this to those who come after will, in fact, prove an occasion for great advance in wisdom, a basis for more precise knowledge of God and a study of virtue.

COMMENTARY ON THE PSALMS 48:3

Psalms 49:2

The inspired author is now on the point of telling us some great and ineffable truths. I mean, he would not have summoned those in all parts of the earth to listen, nor would he have set up the gallery of the world, were he not about to utter something great and famous and worthy of a gathering of such magnitude.… So since he called together the whole race to a hearing, let us too assuredly attend, and see what the psalmist wishes to say, this champion of the whole human race.

COMMENTARY ON THE PSALMS 49:1

Psalms 49:4

The term “parable” or “proverb” has many meanings. A parable is a saying, an example, a reproach, as when he says, “You have made us a parable among the nations, a shaking of the head among the peoples.” A parable is also a riddle, which many call a question, suggesting something not immediately clear from the words but containing a meaning hidden within.… A parable also means a comparison: “He proposed another parable to them, saying, ‘The kingdom of heaven is like a man sowing good seed.’ ” A parable also means a figure of speech: “Son of man, tell them this proverb: The great eagle, the one with big wings,” meaning by eagle the king. A parable also means a type, or likeness, as Paul also shows in the words “By faith he sacrificed Isaac … whence also in figure he received him back,” that is, in type and in likeness. What then, does the “parable” mean to him here? It seems to me to refer to the narration.… The parable, you see, sorts out the worthy listener from the unworthy: whereas the worthy takes steps to find the meaning, the unworthy bypasses it.… Do you see the introduction h…

The term “parable” or “proverb” has many meanings. A parable is a saying, an example, a reproach, as when he says, “You have made us a parable among the nations, a shaking of the head among the peoples.” A parable is also a riddle, which many call a question, suggesting something not immediately clear from the words but containing a meaning hidden within.… A parable also means a comparison: “He proposed another parable to them, saying, ‘The kingdom of heaven is like a man sowing good seed.’ ” A parable also means a figure of speech: “Son of man, tell them this proverb: The great eagle, the one with big wings,” meaning by eagle the king. A parable also means a type, or likeness, as Paul also shows in the words “By faith he sacrificed Isaac … whence also in figure he received him back,” that is, in type and in likeness. What then, does the “parable” mean to him here? It seems to me to refer to the narration.… The parable, you see, sorts out the worthy listener from the unworthy: whereas the worthy takes steps to find the meaning, the unworthy bypasses it.… Do you see the introduction he fashioned? He summoned the world, he abrogated inequality in lifestyle, called their attention to their nature, repressed their arrogance, promised to say something great and noble, denied he was saying anything of his own but what he had heard from him, hinted there was deep obscurity in the message, thus making them more attentive. He promised to teach us spiritual wisdom, on which he had meditated unceasingly. So let us pay attention and not pass it by. If in fact the message is wise, a parable, a riddle, there is need of a mind on the alert.

COMMENTARY ON THE PSALMS 49:2-3

Psalms 49:5

It strikes many people, in fact, as extremely strange and intriguing to say there is nothing to fear in the troubles of life. What, therefore, should I fear, he asks, in the evil day? One thing only, the risk of the lawlessness of my way and my life surrounding me.… Those who fear it will never fear anything else; instead, they will mock the goods of this life and scorn its troubles, that fear alone making their mind tremble. Nothing, you see, nothing else is fearsome for the person possessed of this fear, not even death, the very acme of fearsome things apart from this alone.… The person afraid only of that, and of nothing else, will be like an angel; there is, in fact, nothing else to be afraid of, if one fears that, as one should fear it—just as the one not fearing it is exposed to many fearsome things.

COMMENTARY ON THE PSALMS 49:3-4

Psalms 49:8

Just as a parent would not choose a house in preference to his child, just so God would not choose the world in preference to the soul.… Do you want to learn how great the price for our souls? The Only-begotten, intending to redeem us, gave not the world, not a human being, not land, not sea, but his precious blood. Thus Paul too said, “A price has been paid for you; do not become people’s slaves.” Do you see the greatness of the price?… Do you see how elevated the soul’s dignity? Consequently, never despise the soul nor make it captive.

COMMENTARY ON PSALMS 49:5

Psalms 49:14

The manner in which they will be cut down, in which they will perish suddenly and betake themselves to hell with ease, with facility, unexpectedly, effortlessly, is the manner in which sheep are cut down. This is death, or, rather, their fate is much worse than death: after such an end undying death will take possession of them, and thus it will not be into Abraham’s bosom they will be seen to repair nor to any place other than hell, the name for retribution, for punishment, for utter destruction. Their end here is vile and despicable, and their sojourn there nothing but punishment. This is the way we, too, customarily speak of those easily lost: Led like sheep to the slaughter. After all, since they lived like brutes, they also die like brutes, with no optimism for the future—and not only that, but that they have come to a bad end … completely under the control of ruin.

COMMENTARY ON THE PSALMS 49:9

Psalms 49:15

Now we walk through faith, not through sight, but then face to face. With the soul ransomed, the body too will share the good things.

COMMENTARY ON THE PSALMS 49:10

Psalms 49:17

He did not say, note, “when their glory is increased,” but “the glory of their house.” All these things that I enumerated, after all—fountains, walkways and baths, gold and silver, horses and mules, carpets and clothes—are the glory of the house, not of the person living in the house. A person’s glory, in fact, is virtue, which takes the journey from here with its possessor. A house’s glory, by contrast, itself remains here, or rather, far even from remaining, it disappears along with the house, doing no good to the one who lived in it. It did not belong to him, after all.

COMMENTARY ON THE PSALMS 49:11

Psalms 49:18

Since, you see, this is a particular object of interest for the rich—flattery in the marketplace, attention from the populace, public commendation, tributes teeming with hypocrisy, cutting a fine figure at spectacles, applauded at banquets and in the courts, being on everybody’s lips, thought to be conscientious—note how this in turn he prunes away in time. “In their lifetime,” he says, note; that is, this publicity and being spoken well of lasts for this life, but it disappears along with everything else, being impermanent and perishable. Even when it comes from a display put on by the flatterers, after his death it is reversed when the mask of fear is stripped away.

COMMENTARY ON PSALMS 49:11

Psalms 50:2

His charm, in fact, was evident from [Zion] even in the Old Testament. I mean, the temple, the Holy of Holies, all the worship and the living of the old legislation, the multitude of priests, sacrifices, whole burnt offerings, sacred hymns and psalmody and everything stemming from it—the type of things to come from this was sketched out ahead of time. But when the reality arrived, it took its beginning from there as well. From there shone out the cross.… There occurred the resurrection, there the ascension, there the prelude and commencement of our salvation, there the ineffable teachings began to be proclaimed. There the Father was first revealed, the Only-begotten known and the wonderful grace of the Spirit given. And there the apostles took the first steps of preaching about spiritual matters, about the gifts, the powers, the promise of good things to come. Considering all this, the inspired author calls it his maturity. God’s beautiful maturity, you see, is his goodness and lovingkindness and his beneficence to all people.

COMMENTARY ON THE PSALMS 50:1

Psalms 50:8

On this score the other inspired authors leveled their accusations, remember, that they had bypassed the more important element of virtue and were resting their hope of salvation in these things.… Yet many are the words spoken about sacrifices, whereas the law about them was passed not because his wish was preeminently for such things but because he was showing considerateness for their limitations.… God should be worshiped, after all, not with fumes and smells but with an impeccable lifestyle, not bodily but of the mind. The demons of the foreigners were not inclined this way, however; rather, they even looked for these things. A poet of the Greeks even seems to be suggesting as much in saying, “It is by the will of the gods, you see, we obtain this portion.” But our God is not like that: whereas those gods thirsted for human blood and in their desire to lead them into this bloodguiltiness constantly made such demands, our God by contrast wanted to remove them gradually even from the slaughter of brute beasts and so employed this considerateness in allowing sacrifices so as to aboli…

On this score the other inspired authors leveled their accusations, remember, that they had bypassed the more important element of virtue and were resting their hope of salvation in these things.… Yet many are the words spoken about sacrifices, whereas the law about them was passed not because his wish was preeminently for such things but because he was showing considerateness for their limitations.… God should be worshiped, after all, not with fumes and smells but with an impeccable lifestyle, not bodily but of the mind. The demons of the foreigners were not inclined this way, however; rather, they even looked for these things. A poet of the Greeks even seems to be suggesting as much in saying, “It is by the will of the gods, you see, we obtain this portion.” But our God is not like that: whereas those gods thirsted for human blood and in their desire to lead them into this bloodguiltiness constantly made such demands, our God by contrast wanted to remove them gradually even from the slaughter of brute beasts and so employed this considerateness in allowing sacrifices so as to abolish sacrifices.

COMMENTARY ON THE PSALMS 50:4

Psalms 50:12

Though I am Lord and Master of everything, I am ready to accept from you what is mine so as to win you over to love of me.

COMMENTARY ON PSALMS 50:4

Psalms 50:14

Praise, in fact, is nothing other than commendation, glory and blessing. So let your life be of such a kind as to bless your Master, and you have performed the perfect sacrifice.

COMMENTARY ON THE PSALMS 50:5

Psalms 50:17

Not only do you not show any benefit from the teaching of the law, but even what you have by nature you have mutilated. The reasoning for what should be done and should not be done is set within us by nature, but you rejected it and had no recollection of it.

COMMENTARY ON THE PSALMS 50:7

Psalms 50:18

Most people, after all, do not simply give a verdict on their behavior from their own judgment but are also corrupted by the support of others. If sinners see everyone opposed, they believe they have committed some great crime; but if they see them not only showing no anger or irritation but exhibiting tolerance and joining forces with them, the tribunal of their conscience is then corrupted because the verdict of the majority supports their corrupt attitude. So what crime will they not attempt? When, on the contrary, will they condemn themselves and give up sinning unscrupulously? Thus it is essential that, in the case of people committing sin, they condemn themselves (this, you see, being the path to refraining from wickedness), and even if not practicing good, commend the good. The path to performance, after all, is willingness. Yet in this case, since there have been accomplices in crime, it is appropriate to apply the goad with great severity. After all, if evil flourishes to this extent even when reproved, and virtue, even when commended, has difficulty summoning its practition…

Most people, after all, do not simply give a verdict on their behavior from their own judgment but are also corrupted by the support of others. If sinners see everyone opposed, they believe they have committed some great crime; but if they see them not only showing no anger or irritation but exhibiting tolerance and joining forces with them, the tribunal of their conscience is then corrupted because the verdict of the majority supports their corrupt attitude. So what crime will they not attempt? When, on the contrary, will they condemn themselves and give up sinning unscrupulously? Thus it is essential that, in the case of people committing sin, they condemn themselves (this, you see, being the path to refraining from wickedness), and even if not practicing good, commend the good. The path to performance, after all, is willingness. Yet in this case, since there have been accomplices in crime, it is appropriate to apply the goad with great severity. After all, if evil flourishes to this extent even when reproved, and virtue, even when commended, has difficulty summoning its practitioners to the effort required, what would happen if these conditions did not apply?

COMMENTARY ON THE PSALMS 50:7

Psalms 50:20

But you suffered wrong at his hands: why, then, do wrong to yourself? Those who take revenge, after all, strike themselves with a sword. I mean, if you want to do yourself a favor and have revenge on him, speak well of the wrongdoer; in this way you will turn many people into accusers in your place and earn yourself a great reward, whereas if you speak ill of him, you will not be believed, being suspected of bias. And so the results of your exertion go in the opposite direction: whereas you are anxious to undermine his reputation, the opposite happens; it is by commendation, not accusation, that this happens, you see. You bring yourself into disrepute, while your shafts in his direction are wide of the mark. Bias in fact is the impression on the mind of the listeners, not allowing your words to gain entry to their ears. The same thing happens as in judicial objections: when someone raises an objection to evidence in court, the whole process is put on hold. Exactly so, in this instance, suspicion of bias prevents the case becoming admissible. Do not speak ill, accordingly, in case the…

But you suffered wrong at his hands: why, then, do wrong to yourself? Those who take revenge, after all, strike themselves with a sword. I mean, if you want to do yourself a favor and have revenge on him, speak well of the wrongdoer; in this way you will turn many people into accusers in your place and earn yourself a great reward, whereas if you speak ill of him, you will not be believed, being suspected of bias. And so the results of your exertion go in the opposite direction: whereas you are anxious to undermine his reputation, the opposite happens; it is by commendation, not accusation, that this happens, you see. You bring yourself into disrepute, while your shafts in his direction are wide of the mark. Bias in fact is the impression on the mind of the listeners, not allowing your words to gain entry to their ears. The same thing happens as in judicial objections: when someone raises an objection to evidence in court, the whole process is put on hold. Exactly so, in this instance, suspicion of bias prevents the case becoming admissible. Do not speak ill, accordingly, in case the black mark attaches to you, and instead of preparing mud with clay and bricks, you weave for him wreaths from roses, violets and other flowers. And do not bear dung in your mouth, like beetles (this is what slanderers do, you know: they are the first to be affected by the stench), but bear flowers, like the bees, and make honeycombs like them, and be gentle to everybody. Everyone feels revulsion for slanderers like a bad smell, as if they were some bloodsucker, fed on others’ problems like a beetle on dung; with the person bearing a word of commendation, on the other hand, everyone associates like a member of their own body, their own brother, their son, their father.

COMMENTARY ON THE PSALMS 50:10

Psalms 51:1-4

Beloved, let us praise her, through whom we have been saved. Let us love her; let us prefer her to wealth. Let us have a merciful soul apart from wealth. Nothing is more characteristic of a Christian than mercy. There is nothing that unbelievers and all people are so amazed at as when we are merciful. For we ourselves are often in need of this mercy and say to God, “Have mercy on us according to the greatness of your mercy.” Let us begin first ourselves; yet we do not begin first. For he has already shown his mercy that he has toward us. But, beloved, let us follow second. For if people have mercy on one who was merciful, even if he has committed countless sins, God is much more merciful.

ON THE EPISTLE TO THE HEBREWS 32:3

Psalms 51:10-14

It would be better to be defiled with unclean mud than with sins. A person who is defiled with mud can wash it off in a short time and become like one who had never fallen into that mire at all. But one who has fallen into the deep pit of sin has contracted a defilement that is not cleansed by water but needs a long period of time, strict repentance, tears and lamentations and more wailing—and that more fervent than we show at the loss of one of our dearest friends. For this defilement attaches to us from without, wherefore we also quickly put it away, but the other is generated from within, where it is more difficult to wash it off and to cleanse ourselves from it. “For from the heart” (it is said) “proceed evil thoughts, fornications, adulteries, thefts, false witnesses.” Thus, the prophet also said, “Create in me a clean heart, O God.” And another prophet said, “Wash your heart from wickedness, O Jerusalem.” (You see that it is both our [work] and God’s.) And again, “Blessed are the pure in heart, for they shall see God.”

ON THE EPISTLE TO THE HEBREWS 12:7

Psalms 51:15-19

Other things too must be added to humbleness of mind if it is such as the blessed David knew, when he said, “A broken and a contrite heart God will not despise.” For that which is broken does not rise up, does not strike, but is ready to be ill-treated and itself does not rise up. Such is contrition of heart: though it is insulted, though it is enticed by evil, it is quiet and is not eager for vengeance.

ON THE EPISTLE TO THE HEBREWS 9:8

Psalms 51:15-19

But how shall a person find grace with God? How else, except by lowliness of mind? For “God,” James says, “resists the proud but gives grace to the humble”; and “the sacrifice of God is a broken spirit, and a heart that is brought low God will not despise.” For if humility is so lovely to human beings, it is much more so with God. Thus both the Gentiles found grace and the Jews did not fall from grace in any other way, “for they were not subject to the righteousness of God.” The lowly person of whom I am speaking is pleasing and delightful to all people, and dwells in continual peace and has in him no ground for contentions. For even if you insult him, even if you abuse him, whatever you say, he will be silent and will bear it meekly; he will have so great a peace toward all people that one cannot even describe it. Yes, and with God also. For the commandments of God are to be at peace with human beings: and thus our whole life is made prosperous, through peace one with another.

HOMILIES ON 1 CORINTHIANS 1:4