John Chrysostom — Commentary on Scripture

Psalms 55:19-23

With this in mind, then, let each of us apply the remedies from Scripture appropriate to ourselves. This, you see, is the reason these matters are freely proposed to everyone: people of good will are able to apply the fitting remedy to the ailment that is threatening them and secure a rapid return to health—provided someone does not resist the healing processes of the treatment but rather gives evidence of personal gratitude. There is, after all, no ailment of soul or body besetting the human race that cannot come to healing from this source. Why is that, tell me? A person comes to this source burdened with care and the pressure of affairs and on that account is overwhelmed with despair on entering—only to hear at once the words of the inspired author, “Why are you grief-stricken, my soul, and why do you trouble me? Hope in God, for I shall praise him, my God, the help of my countenance.” Receiving sufficient encouragement from this, he goes away throwing off all that faintheartedness. Likewise another person is oppressed by poverty and at his last gasp, depressed at seeing others fl…

With this in mind, then, let each of us apply the remedies from Scripture appropriate to ourselves. This, you see, is the reason these matters are freely proposed to everyone: people of good will are able to apply the fitting remedy to the ailment that is threatening them and secure a rapid return to health—provided someone does not resist the healing processes of the treatment but rather gives evidence of personal gratitude. There is, after all, no ailment of soul or body besetting the human race that cannot come to healing from this source. Why is that, tell me? A person comes to this source burdened with care and the pressure of affairs and on that account is overwhelmed with despair on entering—only to hear at once the words of the inspired author, “Why are you grief-stricken, my soul, and why do you trouble me? Hope in God, for I shall praise him, my God, the help of my countenance.” Receiving sufficient encouragement from this, he goes away throwing off all that faintheartedness. Likewise another person is oppressed by poverty and at his last gasp, depressed at seeing others flush with money, full of their own importance and putting on airs; this person in turn hears the words of the same inspired author, “Cast your care on the Lord, and he will sustain you”; and again, “Do not worry when someone becomes rich and the luxury of his house increases, because at his death he will not take any of it with him.” Another person, too, is in dire straits through being subjected to scheming and calumnies and finds life insupportable, unable to find human help from any quarter; but this person too is instructed by this blessed author in the midst of such terrible difficulties not to take refuge in human resource—listen, after all, to his words, “While I remembered them in prayer, they spoke calumnies against me.” Do you see from what source he looks for assistance? Other people, he is saying, concoct schemes and calumnies and plots, whereas I take refuge in the unassailable rampart, in the firm anchor, in the haven waves cannot threaten—that is, in prayer, by means of which all difficulties are made light and easy for me.

HOMILIES ON GENESIS 29:2

Psalms 57:1-4

Casting away therefore all anxiety and superfluous care, let us return to ourselves; and let us adorn the body and the soul with the ornament of virtue; converting our bodily members into instruments of righteousness and not instruments of sin.And first of all, let us discipline our tongue to be the minister of the grace of the Spirit, expelling from the mouth all bitterness and malice and the practice of using disgraceful words. For it is in our power to make each one of our members an instrument of wickedness or of righteousness. Hear then how people make the tongue an instrument, some of sin, others of righteousness! “Their tongue is a sharp sword.” But another speaks thus of his own tongue: “My tongue is the pen of a ready writer.” The former worked destruction; the latter wrote the divine law. So one was a sword, the other a pen, not according to its own nature but according to the choice of those who employed it. For the nature of this tongue and of that was the same, but the operation was not the same.

HOMILIES CONCERNING THE STATUES 4:10-11

Psalms 58:10-11

And do you wish that I should speak of another instance of God’s goodness? It is not only this, but that he does not allow the good to become bad. For if they were destined to meet with the same things, they would all be bad. But now this also greatly consoles the good. For hear the prophet, saying, “The righteous shall rejoice when he sees the vengeance on the ungodly; he shall wash his hands in the blood of the sinner.” Not rejoicing on account of it, God forbid, but fearing that he might suffer the same things, he will render his own life more pure. This then is a mark of God’s great care. Yes, you say, but he ought only to threaten and not to punish also. But if he does punish, and still you say it is a matter of threat, and on that account become more slothful, if it were really just a threat, would you not become more lazy? If the Ninevites had known it was a matter of threat, they would not have repented. But because they repented, they caused the threat to stop at words only. Do you wish it to be a threat only? You have the disposal of that matter. Become a better person, and…

And do you wish that I should speak of another instance of God’s goodness? It is not only this, but that he does not allow the good to become bad. For if they were destined to meet with the same things, they would all be bad. But now this also greatly consoles the good. For hear the prophet, saying, “The righteous shall rejoice when he sees the vengeance on the ungodly; he shall wash his hands in the blood of the sinner.” Not rejoicing on account of it, God forbid, but fearing that he might suffer the same things, he will render his own life more pure. This then is a mark of God’s great care. Yes, you say, but he ought only to threaten and not to punish also. But if he does punish, and still you say it is a matter of threat, and on that account become more slothful, if it were really just a threat, would you not become more lazy? If the Ninevites had known it was a matter of threat, they would not have repented. But because they repented, they caused the threat to stop at words only. Do you wish it to be a threat only? You have the disposal of that matter. Become a better person, and it stops only at the threat. But if, which be far from you, you despise the threat, you will come to the experience of it. Those who lived before the flood, if they had feared the threat, would not have experienced the execution of it. And we, if we fear the threat, shall not expose ourselves to experience the reality. God forbid we should. And may the merciful God grant that we all henceforth, having been brought to sound mind, may obtain those unspeakable blessings.

HOMILIES ON PHILEMON 3

Psalms 63:5-9

Why do we forget about wickedness? It is due to our remembrance of good things, due to our remembrance of God. If we continually remember God, we cannot remember those things also. For [he says], “When I remembered you on my bed, I thought on you in the morning dawn.” We ought then to have God always in remembrance, but then especially, when thought is undisturbed, when by means of that remembrance [one] is able to condemn himself, when he can retain [things] in memory. For in the daytime indeed, if we do remember, other cares and troubles entering in, drive the thought out again; but in the night it is possible to remember continually, when the soul is calm and at rest; when it is in the heaven, and under a serene sky. “The things that you say in your hearts you should grieve over on your beds,” he says. For it was indeed right to remember this throughout the day also. But inasmuch as you are always full of cares and distracted amid the things of this life, at least then remember God on your bed; at the morning dawn meditate on him.

ON THE EPISTLE TO THE HEBREWS 14:9

Psalms 68:2-6

What do I mean? If you ever wish to associate with someone, make sure that you do not give your attention to those who enjoy health and wealth and fame as the world sees it, but take care of those in affliction, those in critical circumstances, those in prison, those who are utterly deserted and enjoy no consolation. Put a high value on associating with these; for from them you shall receive much profit, you will be a better lover of the true wisdom, and you will do all for the glory of God. And if you must visit someone, prefer to pay this honor to orphans, widows and those in want rather than to those who enjoy reputation and fame. God has said, “I am the father of orphans and the protector of widows.” And again, “Judge for the fatherless, defend the widow. Then come and let us talk, says the Lord.”

BAPTISMAL INSTRUCTIONS 6:12

Psalms 69:21

And they gave Him gall to drink, and this to insult Him, but He would not. But another saith, that having tasted it, He said, "It is finished." And what meaneth, "It is finished?" The prophecy was fulfilled concerning Him. "For they gave me," it is said, "gall for my meat, and for my thirst they gave me vinegar to drink." But neither doth that evangelist indicate that He drank, for merely to taste differs not from not drinking, but hath one and the same signification.

Homily on the Gospel of Matthew 87

Psalms 72:17-19

Let us say again: “Blessed be God, who alone does wonderful things,” who does all things and transforms them. Before yesterday you were captives, but now you are free and citizens of the church; lately you lived in the shame of your sins, but now you live in freedom and justice. You are not only free, but also holy; not only holy, but also just; not only just, but also children; not only children, but also heirs; not only heirs, but also brothers of Christ; not only brothers of Christ, but also joint heirs; not only joint heirs, but also members; not only members, but also the temple; not only the temple, but also instruments of the Spirit.

BAPTISMAL INSTRUCTIONS 3:5

Psalms 73:27-28

Indeed, when we are abandoned by God, we are given over to the devil. When we have been given over to the devil, we are afflicted with countless terrible consequences. Well, then, in order to frighten his hearers the sacred writer said, “He has hardened” and “He has given up.” Listen to what he was really saying, when he said that he himself not only does not give us up but does not abandon us, either, unless we wish it: “Have not your iniquities caused a division between me and you?” And again, “They who withdraw from you perish.” Furthermore, Hosea declared, “You have forgotten the law of your God; I also will forget you.” And he himself said in the Gospels, “How often would I have gathered your children together, but you would not!” Isaiah, also, in another place said, “I came, and there was no one: I called, and there was no one that would hear.”

HOMILIES ON THE GOSPEL OF JOHN 68

Psalms 78:19-20

And that which in the wilderness seemed to the Jews marvellous, (they said at least, "Can He give bread also? or prepare a table in the wilderness?") this He shows forth in His works. With this view also He leads them into the wilderness, that the miracle might be very far beyond suspicion, and that no one might think that any village lying near contributed ought to the meal. For this reason He mentions the hour also, not the place only.

Homily on the Gospel of Matthew 49

Psalms 82:6

So then, it all depends upon the use. Why do I say, an angel? the man can become God, and a child of God. For we read, "I have said, Ye are gods, and all of you are children of the Most High." And what is greater, the power to become both God and angel and child of God is put into his own hands. Yea, so it is, man can be the maker of an angel.

Homily on Acts 32

Psalms 88:5-6

Next, David made it clear that Christ would be buried when he said, “They have put me in the lowest pit in the dark places and in the shadow of death.” Nor was David silent about the spices used on his shroud. Since the women brought myrrh, spice and cassia, hear what the prophet said: “Your robes are all fragrant with myrrh, spice and cassia, and with them the daughters of kings gladdened you in your honor.” See how he also predicted that Christ would rise again. “You will not leave my soul in hell, nor will you allow your holy one to see corruption.” Isaiah expressed the same thing in a different way. For he said, “The Lord wishes to cleanse him from his wounds, to show him light, to justify the righteous one who has served many well.”

DEMONSTRATION AGAINST THE PAGANS 4:12

Psalms 89:7

O such strictness toward the righteous! O such abundant forgiveness toward the sinner! He finds so many different means, without himself changing, to keep the righteous in check and forgive the sinner, by usefully dividing his rich goodness. And listen how. If he frightens the sinner who persists in sins, he brings him to desperation and to the exhaustion of hope. If he blesses the righteous, he weakens the intensity of his virtue and makes him neglect his zeal, since he considers himself already blessed. For this reason he is merciful to the sinner and frightens the righteous. “For he is terrible to all who surround him.” And, “The Lord is good to the whole world.” “He is terrible,” David says, “to all who surround him.” And who are they but the saints? “For God,” David says, “who is glorified in the council of the saints, [is] great and terrible to all who surround him.” If he sees someone who has fallen, he extends a loving hand. If he sees someone standing, he brings fear on him. And this reveals righteousness and righteous judgment. He establishes the righteous one with fear, an…

O such strictness toward the righteous! O such abundant forgiveness toward the sinner! He finds so many different means, without himself changing, to keep the righteous in check and forgive the sinner, by usefully dividing his rich goodness. And listen how. If he frightens the sinner who persists in sins, he brings him to desperation and to the exhaustion of hope. If he blesses the righteous, he weakens the intensity of his virtue and makes him neglect his zeal, since he considers himself already blessed. For this reason he is merciful to the sinner and frightens the righteous. “For he is terrible to all who surround him.” And, “The Lord is good to the whole world.” “He is terrible,” David says, “to all who surround him.” And who are they but the saints? “For God,” David says, “who is glorified in the council of the saints, [is] great and terrible to all who surround him.” If he sees someone who has fallen, he extends a loving hand. If he sees someone standing, he brings fear on him. And this reveals righteousness and righteous judgment. He establishes the righteous one with fear, and he raises up the sinner with benevolence.

HOMILIES ON REPENTENCE AND ALMSGIVING 7:5

Psalms 95:10-11

Did not the prophet, speaking in behalf of God, say to you, “Forty years I was offended with that generation, and I said, ‘These always err in heart.’ ” How was it, then, that at that time God did not turn away from you? How is it that after you killed your children, after your idolatries, after your many acts of arrogance, after your unspeakable ingratitude, that God even allowed the great Moses to be a prophet among you and that he worked wondrous and marvelous signs himself? What happened in the case of no human being did happen to you. A cloud was stretched over you in place of a roof; a pillar instead of a lamp served to guide you; your enemies retreated of their own accord; cities were captured almost at the first battle shout. You had no need of weapons, no need of an army in array, no need to do battle. You had only to sound your trumpets, and the walls came tumbling down of their own accord. And you had a strange and marvelous food that the prophet spoke of when he exclaimed, “God gave them the bread of heaven. The people ate the bread of angels; he sent them provisions in a…

Did not the prophet, speaking in behalf of God, say to you, “Forty years I was offended with that generation, and I said, ‘These always err in heart.’ ” How was it, then, that at that time God did not turn away from you? How is it that after you killed your children, after your idolatries, after your many acts of arrogance, after your unspeakable ingratitude, that God even allowed the great Moses to be a prophet among you and that he worked wondrous and marvelous signs himself? What happened in the case of no human being did happen to you. A cloud was stretched over you in place of a roof; a pillar instead of a lamp served to guide you; your enemies retreated of their own accord; cities were captured almost at the first battle shout. You had no need of weapons, no need of an army in array, no need to do battle. You had only to sound your trumpets, and the walls came tumbling down of their own accord. And you had a strange and marvelous food that the prophet spoke of when he exclaimed, “God gave them the bread of heaven. The people ate the bread of angels; he sent them provisions in abundance.”

DISCOURSES AGAINST JUDAIZING CHRISTIANS 6:2.7

Psalms 101:5-6

I beseech you, let us avoid altogether passing sentence on our neighbor. You see, even though you have no share in judicial authority and yet you still pass judgment in your mind, you have rendered yourself guilty of sin for accepting no proof and acting in many cases only on suspicion and mere slander. This, in fact, was the reason blessed David also cried out in the words, “The one who slanders his neighbor in secret I drove out.” Do you see the extraordinary degree of virtue? Not only did he not entertain what was said but he also gave short shrift to the person bent on slandering his brother. So if we, too, want to reduce our own faults, we should be on our guard about this most of all, not to condemn our brothers or to encourage those anxious to slander them, but rather to rebuff them as the inspired author recommended and utterly repel them. In fact, I am inclined to think this is what the inspired author Moses also was indicating in his words, “Do not accept an idle report.”

HOMILIES ON GENESIS 42:14

Psalms 102:4-9

And after humility of mind, there is need of intense prayers, of many tears, tears by day and tears by night, for, he says, “every night will I wash my bed, I will water my couch with my tears. I am weary with my groaning.” And again, “For I have eaten ashes as if bread and mingled my drink with weeping.”

ON THE EPISTLE TO THE HEBREWS 9:8

Psalms 102:25-27

But, if you think the word through implies inferiority, listen to [the prophet] saying, “In the beginning you did establish the earth, and heaven is the work of your hands.” What is said of the Father as Creator is meant also of the Son; he would not have said it if he had not the same opinion of him as Creator, and as not inferior to anyone. And if the words “through him” are used here, they are employed with no other view than that no one may subscribe to the idea that the Son is unbegotten.

HOMILIES ON THE GOSPEL OF JOHN 5

Psalms 103:6-14

Further, the restoration of this [unwritten natural law] by a written law, after it had been corrupted, was the work of grace. Moreover, the logical consequence was that they who transgressed the precept, once it had been given, be punished and dishonored; this, however, was not what took place. Rather, reinstatement once more and pardon: not due, of course, but given out of mercy and grace. In proof that it was given out of mercy and grace, listen to what David says: “The Lord works deeds of mercy and judgment for all that suffer wrong. He has made known his ways to Moses, his deeds to the children of Israel.” And again: “The Lord is good and righteous; he will give a law to sinners in the way.”

HOMILIES ON THE GOSPEL OF JOHN 14

Psalms 104:18-26

Then, even if anger boils up, it is easily cooled. If passion flares forth, the flames are readily quenched. If envy consumes us, it is not difficult to drive it away. The same thing happens that the prophet says happens when the sun rises. What did he say? “You made the darkness, and it was night. In it all the wild beasts of the forest will go forth, even young lions roaring for prey and to seek meat for themselves from God. The sun arose, and they were gathered together and shall lie down in their dens.” At sunrise, then, every wild beast is driven off and slinks away to its lair. So, too, when a prayer, like a ray of the sun, arises from our tongue and comes forth from our mouth, our mind is enlightened, all the savage passions that destroy our reason slink away and flee to their own lairs, if only our prayer is diligent, if only it comes from a watchful soul and sober mind. Should the devil be on hand when we pray, he is driven off; should a demon be there, he slinks away.

AGAINST THE ANOMOEANS 7:59

Psalms 104:34-35

Prayer is a great good: someone conversing with a virtuous person gains no little advantage from the experience, so how much good will the one communing with God be granted? Prayer, after all, is conversing with God. For proof of this, listen to the words of the inspired author: “Let my meditation be pleasing to God,” that is, may my words seem acceptable to God. I mean, he is able to offer help before we ask for it, isn’t he? Still, he wants so as to take occasion from us for daily bestowing on us providential care from himself. Accordingly, whether we have our requests granted or not, let us persist in asking, and render thanks not only when we gain what we ask but also when we do not. Failure to gain, you see, when that is what God wants, is not worse than succeeding; we do not know what is to our advantage in this regard in the way he does understand. The result is, then, that succeeding or failing we ought to give thanks.

HOMILIES ON GENESIS 30:16

Psalms 106:30

Tell me this. Will you still dare to call Jesus an imposter and lawbreaker? Will you not instead go off and bury yourselves somewhere, when you look the facts in the face, since their truth is so obvious? If Jesus were an imposter and lawbreaker, as you say he was, you should have been held in high honor for putting him to death. Phinehas killed a man and put an end to all God’s wrath against the people. The psalmist said, “Then Phinehas stood up and propitiated him, and the slaughter stopped.” He rescued a great many ungodly people from the wrath of God by slaying a single lawbreaker. This should have happened all the more in your case, if indeed the man you crucified was a transgressor of the law.

DISCOURSES AGAINST JUDAIZING CHRISTIANS 6:3.1