John Chrysostom — Commentary on Scripture

Psalms 48:2

Beautiful for situation, the joy of the whole earth, is mount Zion, on the sides of the north, the city of the great King.

For what reason, tell me, does he now mention the north and describe to us the location of the place? Because from that quarter war generally broke out with the invasion of savages, and generally the inspired authors mention it, calling it “from the north,” and speak in terms of a cauldron boiling from that direction.… This city generally vulnerable from that quarter you made impregnable. In other words, just as if someone were to say about the body, “That weak part I made stronger,” he too is suggesting the same in this verse in the words, “The quarters from which come wailing and weeping,” the basis of disasters, these parts run over with satisfaction, with tranquility; [the place from which] come threats and fears and dangers, [from them come] delight and happiness. No one any longer fears that northern part of creation, no one is anguished, no one is suspicious. All enjoy happiness, for you root it in satisfaction.

Psalms 48:4

For, lo, the kings were assembled, they passed by together.

At this point he is describing a harsh war concerted from every direction and a famous victory. You see, after he said that God comes to [the city’s] aid and gives evidence of great care, he then shows also how he came to its aid. When countless nations made an attack (this he suggests, note, in mentioning the great number of kings), and not simply an attack but concerted and combined, such extraordinary developments occurred that they departed, marveling at the surprising turn of events.… Thus it is clear that instead of the war being conducted in terms of human logic, it was God whose tactics directed the fighting, who not only depressed the enemies’ spirits but also shook their resolve by causing distress in their ranks and prompting an unspeakable fear in them. It was the same as if a great fleet had assembled and an unfavorable wind came on them and smashed the ships, sank the triremes and instilled instant disorder.

Psalms 48:8

As we have heard, so have we seen in the city of the LORD of hosts, in the city of our God: God will establish it for ever. Selah.

So what did he hear, and what did he see? That the grace of God renders the city stronger and intact. This, in fact, is its foundation, this its strength, this makes it impregnable—not human aid and help, or the power of weapons or towers and ramparts. What instead? God rules it as his own. This most of all it was, in fact, that they should have been taught, and towards this the inspired author constantly urges them.

Psalms 48:10

According to thy name, O God, so is thy praise unto the ends of the earth: thy right hand is full of righteousness.

As it belongs to fire to heat, to the sun to give light, just so as well the role of benefactor belongs to him—not in the same manner, however, but even much more. Thus he spoke also this way, “Your right hand is filled with righteousness,” suggesting abundance, relation to his being.

Psalms 48:13

Mark ye well her bulwarks, consider her palaces; that ye may tell it to the generation following.

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.

Psalms 49:2

Both low and high, rich and poor, together.

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.

Psalms 49:4

I will incline mine ear to a parable: I will open my dark saying upon the harp.

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.

Psalms 49:5

Wherefore should I fear in the days of evil, when the iniquity of my heels shall compass me about?

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.

Psalms 49:8

(For the redemption of their soul is precious, and it ceaseth for ever:)

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.

Psalms 49:14

Like sheep they are laid in the grave; death shall feed on them; and the upright shall have dominion over them in the morning; and their beauty shall consume in the grave from their dwelling.

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.

Psalms 49:15

But God will redeem my soul from the power of the grave: for he shall receive me. Selah.

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.

Psalms 49:17

For when he dieth he shall carry nothing away: his glory shall not descend after him.

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.

Psalms 49:18

Though while he lived he blessed his soul: and men will praise thee, when thou doest well to thyself.

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.

Psalms 50:2

Out of Zion, the perfection of beauty, God hath shined.

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.

Psalms 50:8

I will not reprove thee for thy sacrifices or thy burnt offerings, to have been continually before me.

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.

Psalms 50:12

If I were hungry, I would not tell thee: for the world is mine, and the fulness thereof.

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.

Psalms 50:14

Offer unto God thanksgiving; and pay thy vows unto the most High:

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.

Psalms 50:17

Seeing thou hatest instruction, and castest my words behind thee.

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.

Psalms 50:18

When thou sawest a thief, then thou consentedst with him, and hast been partaker with adulterers.

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?

Psalms 50:20

Thou sittest and speakest against thy brother; thou slanderest thine own mother's son.

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.