John Chrysostom — Commentary on Scripture

Greet one another with an holy kiss.

And through these gates and doors Christ both had entered into us, and doth enter, whensoever we communicate. Ye who partake of the mysteries understand what I say. For it is in no common manner that our lips are honored, when they receive the Lord's Body. It is for this reason chiefly that we here kiss. Let them give ear who speak filthy things, who utter railing, and let them shudder to think what that mouth is they dishonor; let those give ear who kiss obscenely.

Hear what things God hath proclaimed by thy mouth, and keep it undefiled. He hath discoursed of the life to come, of the resurrection, of immortality, that death is not death, of those other innumerable mysteries. For he that is about to be initiated comes to the priest's mouth as it were an oracle, to hear things full of awe. For he lost his life even from his forefathers, and comes to seek it again, and to ask how he may haply find and get it back. Then God announceth to him how it may be found, and that mouth becomes more awful than the very mercy-seat. For that mercy-seat never sent forth a voice like this, but spake much of lesser things, of wars and such peace as is here below: but this speaks all about heaven and the life to come, and things new and that pass understanding.

And therefore when we return after an absence we kiss each other, our souls hastening unto mutual intercourse. For this is that member which most of all declares to us the workings of the soul. But about this holy kiss somewhat else may yet be said. To what effect? We are the temple of Christ; we kiss then the porch and entrance of the temple when we kiss each other. See ye not how many kiss even the porch of this temple, some stooping down, others grasping it with their hand, and putting their hand to their mouth.

Then to lead them on unto it, he says, "Salute one another with a holy kiss." What is "holy?" not hollow, not treacherous, like the kiss which Judas gave to Christ. For therefore is the kiss given, that it may be fuel unto love, that it may kindle the disposition, that we may so love each other, as brothers brothers, as children parents, as parents children; yea, rather even far more. For those things are a disposition implanted by nature, but these by spiritual grace. Thus our souls bound unto each other.

2 Corinthians 13:13

All the saints salute you.

And having said, "Salute one another with an holy kiss," he added, "All the saints salute you." By this also giving them good hopes. He has added this in the place of the kiss, knitting them together by the salutation, for the words also proceed from the same mouth from which the kiss. Seest thou how he brings them all together, both those who are widely separated in the body and those who are near, these by the kiss and those by the written message?

2 Corinthians 13:14 · 5 passages

The grace of the Lord Jesus Christ, and the love of God, and the communion of the Holy Ghost, be with you all. Amen.

Moreover, he will be found again, to put the gifts also themselves transposedly. For having said here, "The grace of Christ, and the love of God and the Father, and the communion of the Holy Ghost;" he in another place speaks of "the communion of the Son," and of "the love of the Spirit." For, "I beseech you," he says, "by the love of the Spirit." (Romans 15:30) And in his Epistle to the Corinthians, "God is faithful, by Whom ye were called into the communion of His Son." (1 Corinthians 1:9) Thus the things of the Trinity are undivided: and whereas the communion is of the Spirit, it hath been found of the Son; and whereas the grace is of the Son, it is also of the Father and of the Holy Spirit.

"The grace of our Lord Jesus Christ, and the love of God," and the Father, "and the communion of the Holy Ghost, be with you all." After having united them to one other by the salutations and the kisses, he again closes his speech with prayer, with much carefulness uniting them unto God also.

And I say these things, not confounding the Persons, (away with the thought!) but knowing both the individuality and distinctness of These, and the Unity of the Substance.

Where now are they who say that because the Holy Spirit is not inserted in the beginnings of the Epistles, He is not of the same substance? For, behold, he hath now enumerated Him with the Father and Son. And besides this, one may remark, that when writing to the Colossians and saying, "Grace to you, and peace from God our Father," he was silent of the Son, and added not, as in all his Epistles, and from the Lord Jesus Christ. Is then the Son not of the same substance either, because of this? Nay, these reasonings are of extreme folly. For this very thing especially shows Him to be of the same substance, that Paul useth the expression [or not] indifferently.

And that what is here said is no conjecture, hear how he mentions Son and Spirit, and is quite silent of the Father. For, writing to the Corinthians, he says, "But ye were washed, but ye were sanctified, but ye were justified in the name of the Lord Jesus Christ, and in the Spirit of our God." (1 Corinthians 6:11) What then, tell me? were these not baptized into the Father? Then assuredly they were neither washed nor sanctified. But did they baptize them? doubtless then just as also they did baptize. How then did he not say, 'Ye are washed in the name of the Father?' Because it was indifferent in his view, at one time to make mention of this, at another of that Person; and you may observe this custom in many places of the Epistles.

2 Kings 13:21

And it came to pass, as they were burying a man, that, behold, they spied a band of men; and they cast the man into the sepulchre of Elisha: and when the man was let down, and touched the bones of Elisha, he revived, and stood up on his feet.

For not the bodies only but also the very sepulchers of the saints have been filled with spiritual grace. For if in the case of Elisha this happened, and a corpse, when it touched the sepulcher, burst the bands of death and returned to life again, much rather now, when grace is more abundant, when the energy of the spirit is greater, is it possible that one touching a sepulcher, with faith, should win great power. On this account God allowed us the remains of the saints, wishing to lead us by them to the same emulation and to afford us a kind of haven and a secure consolation for the evils that are ever overtaking us. Therefore I beseech you all, if any is in despondency, if in disease, if under insult, if in any other circumstance of this life, if in the depth of sins, let him come here with faith, and he will lay aside all those things and will return with much joy, having procured a lighter conscience from the sight alone. But more, it is not only necessary that those who are in affliction should come here, but if any one be in cheerfulness, in glory, in power, in much assurance t…

For not the bodies only but also the very sepulchers of the saints have been filled with spiritual grace. For if in the case of Elisha this happened, and a corpse, when it touched the sepulcher, burst the bands of death and returned to life again, much rather now, when grace is more abundant, when the energy of the spirit is greater, is it possible that one touching a sepulcher, with faith, should win great power. On this account God allowed us the remains of the saints, wishing to lead us by them to the same emulation and to afford us a kind of haven and a secure consolation for the evils that are ever overtaking us. Therefore I beseech you all, if any is in despondency, if in disease, if under insult, if in any other circumstance of this life, if in the depth of sins, let him come here with faith, and he will lay aside all those things and will return with much joy, having procured a lighter conscience from the sight alone. But more, it is not only necessary that those who are in affliction should come here, but if any one be in cheerfulness, in glory, in power, in much assurance toward God, let not this person despise the benefit. For coming here and beholding this saint, he will keep these noble possessions unmoved, persuading his own soul to be moderate by the recollection of this person’s mighty deeds and not suffering his conscience by the mighty deeds to be lifted up to any self-conceit. HOMILIES ON ST. IGNATIUS AND ST.

2 Kings 16:1-4

In the seventeenth year of Pekah the son of Remaliah Ahaz the son of Jotham king of Judah began to reign.

Do you see that demons dwell in their souls and that these demons are more dangerous than the ones of old? And this is very reasonable. In the old days the Jews acted impiously toward the prophets; now they outrage the Master of the prophets. Tell me this. Do you not shudder to come into the same place with people possessed, who have so many unclean spirits, who have been reared amid slaughter and bloodshed? Must you share a greeting with them and exchange a bare word? Must you not turn away from them since they are the common disgrace and infection of the whole world? Have they not come to every form of wickedness? Have not all the prophets spent themselves making many and long speeches of accusation against them? What tragedy, what manner of lawlessness have they not eclipsed by their blood guilt? They sacrificed their own sons and daughters to demons. They refused to recognize nature, they forgot the pangs of birth, they trod underfoot the rearing of their children, they overturned from their foundations the laws of kinship, they became more savage than any wild beast.

2 Kings 17:1-6

In the twelfth year of Ahaz king of Judah began Hoshea the son of Elah to reign in Samaria over Israel nine years.

At this point it is also appropriate to tell where the Samaritans originated. I say this because the entire region is called Samaria. From what source, then, did they derive this name? The mountain is called Semer from the man who had taken possession of it, as Isaiah also said: “And the head of Samaria, Ephraim.” The inhabitants, however, were called not Samaritans but Israelites. But as time went on, they transgressed against God, and during the reign of Pekah, Tiglath-pileser went up and seized many cities. After attacking and killing Elah, he gave the kingdom over to Hoshea. Later, Shalmaneser came and captured other cities and made them subject and tributary. However, though Hoshea at first yielded, he revolted afterwards from subjection and took refuge in the aid of the Ethiopians. The Assyrian learned this and, having made an expedition and taken them captive, forbade the nation to remain there any longer, because he suspected the possibility of another such revolt. These inhabitants, moreover, he transported to Babylon and Medea and, having brought from various regions the pe…

At this point it is also appropriate to tell where the Samaritans originated. I say this because the entire region is called Samaria. From what source, then, did they derive this name? The mountain is called Semer from the man who had taken possession of it, as Isaiah also said: “And the head of Samaria, Ephraim.” The inhabitants, however, were called not Samaritans but Israelites. But as time went on, they transgressed against God, and during the reign of Pekah, Tiglath-pileser went up and seized many cities. After attacking and killing Elah, he gave the kingdom over to Hoshea. Later, Shalmaneser came and captured other cities and made them subject and tributary. However, though Hoshea at first yielded, he revolted afterwards from subjection and took refuge in the aid of the Ethiopians. The Assyrian learned this and, having made an expedition and taken them captive, forbade the nation to remain there any longer, because he suspected the possibility of another such revolt. These inhabitants, moreover, he transported to Babylon and Medea and, having brought from various regions the people dwelling in that vicinity, he caused them to dwell in Samaria so that his power might be safeguarded for the future, with loyal inhabitants in possession of the place.When these things had taken place, God, wishing to show his power and that he had given over the Jews not because of any lack of power on his part but because of the sins of those whom he had surrendered to their enemies, sent lions on the barbarians, and these preyed on the entire nation. This was reported to the king, and he sent a certain priest to give to them the laws of God. Nevertheless, not even then were they freed entirely from their impiety, but only partly. However, as time went on they turned away from idols and worshiped God. When things had reached this point, the Jews, finally returning, showed a contentious spirit toward them as foreigners and enemies and named them “Samaritans” after the mountain.

2 Kings 17:29-34

Howbeit every nation made gods of their own, and put them in the houses of the high places which the Samaritans had made, every nation in their cities wherein they dwelt.

How, then, did the Samaritans not know what they worshiped? Because they thought that God was confined to a place and divisible; at least it was in that way that they worshiped him. And it was in this spirit that they sent to the Persians and announced that the God of this place was displeased with them. According to this, their idea of him was no greater than their conception of their idols. Therefore, they continued to worship both evil spirit and him, combining things that were altogether incompatible. But the Jews for the most part were free of this taint and knew that he is God of the universe, even though not all of them [were faithful].

2 Kings 19:32-34 · 2 passages

Therefore thus saith the LORD concerning the king of Assyria, He shall not come into this city, nor shoot an arrow there, nor come before it with shield, nor cast a bank against it.

For the blessed David also had a fall like that which has now happened to you; and not this only but another also that followed it. I mean that of murder. What then? Did he remain prostrate? Did he not immediately rise up again with energy and place himself in position to fight the enemy? In fact, he wrestled with him so bravely that even after his death he was the protector of his offspring. For when Solomon had perpetrated great iniquity and had deserved countless deaths, God said that he would leave him the kingdom intact, thus speaking: “I will surely rend the kingdom out of your hand and will give it to your servant. Nevertheless I will not do this in your days.” Wherefore? “For David your father’s sake, I will take it out of the hand of your son.” And again when Hezekiah was about to run the greatest possible risk, although he was a righteous man, God said that he would aid him for the sake of this saint. “For I will cast my shield,” he says, “over this city to save it for my own sake and for my servant David’s sake.”

The Lord’s goodness is immense, and frequently he finds his way to grant the salvation of the majority on account of a few just people. Why do I say on account of a few just people? Frequently, when a just person cannot be found in the present life, he takes pity on the living on account of the virtue of the departed and cries aloud in the words, “I will protect this city for my own sake and the sake of my servant David.” Even if they do not deserve to be saved, he is saying, and have no claim on salvation, yet since showing love is habitual with me and I am prompt to have pity and rescue them from disaster, for my own sake and the sake of my servant David I will act as a shield; he who passed on from this life many years before will prove the salvation of those who have fallen victim to their own indifference.

2 Kings 19:35-37

And it came to pass that night, that the angel of the LORD went out, and smote in the camp of the Assyrians an hundred fourscore and five thousand: and when they arose early in the morning, behold, they were all dead corpses.

But the Jews will say, “Where is the evidence that God has turned away from us?” Does this still need proof in words? Tell me this. Do not the facts themselves shout it out? Do they not send forth a sound clearer than the trumpet’s call? Do you still ask for proof in words when you see the destruction of your city, the desolation of your temple and all the other misfortunes that have come on you? “But people brought these things on us, not God.” Rather it was God above all others who did these things. If you attribute them to people, then you must consider that even if people were to have the boldness, they would not have had the power to bring these things to accomplishment, unless it were by God’s decree. The barbarian came down on you and brought all Persia with him. He expected that he would catch you all by the suddenness of his attack, and he kept you all locked in the city as if you were caught in the net of a hunter or fisherman. Because God was gracious to you at the time—I repeat, at that time—without a battle, without a war, without a hostile encounter, the barbarian king…

But the Jews will say, “Where is the evidence that God has turned away from us?” Does this still need proof in words? Tell me this. Do not the facts themselves shout it out? Do they not send forth a sound clearer than the trumpet’s call? Do you still ask for proof in words when you see the destruction of your city, the desolation of your temple and all the other misfortunes that have come on you? “But people brought these things on us, not God.” Rather it was God above all others who did these things. If you attribute them to people, then you must consider that even if people were to have the boldness, they would not have had the power to bring these things to accomplishment, unless it were by God’s decree. The barbarian came down on you and brought all Persia with him. He expected that he would catch you all by the suddenness of his attack, and he kept you all locked in the city as if you were caught in the net of a hunter or fisherman. Because God was gracious to you at the time—I repeat, at that time—without a battle, without a war, without a hostile encounter, the barbarian king left 185, of his slain soldiers among you and fled, contented that he alone was saved. And God often decided countless other battles in this way. So also now, if God had not deserted you once and for all, your enemies would not have had the power to destroy your city and leave your temple desolate. If God had not abandoned you, the ruin of desolation would not have lasted so long a time, nor would your frequent efforts to rebuild the temple have been in vain.

2 Kings 20:1-6

In those days was Hezekiah sick unto death. And the prophet Isaiah the son of Amoz came to him, and said unto him, Thus saith the LORD, Set thine house in order; for thou shalt die, and not live.

For which of the things in our present life seems to you pleasant? A sumptuous table, and health of body, and glory and wealth? No, these delights, if you set them by that pleasure, will prove the bitterest of all things, compared with what is to come. For nothing is more pleasurable than a sound conscience and a good hope. And if you would learn this, let us inquire of him who is on the point of departing hence or of him that is grown old; and when we have reminded him of sumptuous banqueting that he had enjoyed, and of glory and honor and of good works that he had some time practiced and wrought, let us ask in which he exults the more; and we shall see him for the other ashamed and covering his face but for these soaring and leaping with joy. So Hezekiah, too, when he was sick, called not to mind sumptuous feasting or glory or royalty but righteousness. For “remember,” he said, “how I walked before you in an upright way.”

2 Kings 21:1-17

Manasseh was twelve years old when he began to reign, and reigned fifty and five years in Jerusalem. And his mother's name was Hephzibah.

For so Manasseh had perpetrated innumerable pollutions, having both stretched out his hands against the saints, and brought abominations into the temple, and filled the city with murders and wrought many other things beyond excuse; yet nevertheless after so long and so great wickedness, he washed away from himself all these things. How and in what matter? By repentance and self-examination. For there is no sin that does not yield and give way to the power of repentance, or rather to the grace of Christ. Since if we would but only change, we have him to assist us. And if you are desirous to become good, there is none to hinder us; or rather there is one to hinder us, the devil, yet he has no power, so long as you choose what is best and so attract God to your aid.

2 Peter 1:2

Grace and peace be multiplied unto you through the knowledge of God, and of Jesus our Lord,

There is nothing to equal this, which is why we pray and seek after the angel of peace. Everywhere we pray for peace in the churches—in the prayers, in the supplications and in the sermons. And the Guardian of the church gives it to us not once or twice but many times over: “Peace be unto you.” Why? Because peace is the mother of all good things and the foundation of our joy. For this reason Christ taught his disciples that when they entered people’s houses they were to say: “Peace be unto you.” Without peace everything else is useless.