Peter Chrysologus

Nicene & Post-Nicene · AD 325–500

140 passages across 22 books of the Bible · Who was this?

Commentary

20 of 140
  1. Matthew 28:2
    An angel descended and rolled back the stone. He did not roll back the stone to provide a way of escape for the Lord but to show the world that the Lord had already risen. He rolled back the stone to help his fellow servants believe, not to help the Lord rise from the dead. He rolled back the stone for the sake of faith, because it had been rolled over the tomb for the sake of unbelief. He rolled back the stone so that he who took death captive might hold the title of Life. Pray, brothers, that the angel would descend now and roll away all the hardness of our hearts and open up our closed senses and declare to our minds that Christ has risen, for just as the heart in which Christ lives and reigns is heaven, so also the heart in which Christ remains dead and buried is a grave. May it be believed that just as he died, so was he transformed. Christ the man suffered, died and was buried; as God, he lives, reigns, is and will be forever.

  2. Matthew 28:4-5
    The angel mentions the name of Jesus, alludes to his cross, speaks about his Passion and refers to his death. He then proclaims his resurrection and confesses his lordship. After all the punishment and after the sepulcher, the angel heralds the Lord, speaks of his subjection and sees that the full offense of the Passion has been transmuted into the glory of the resurrection. How could anyone judge that God was lessened by becoming human? Or believe that his power was demeaned by the Passion? Or think that his sovereignty was diminished by his servanthood? The angel speaks worthily of the crucified one. He shows the very place where the Lord’s body was laid, lest someone else and not he is believed to have risen from the dead.

    SERMONS 76.1

  3. Matthew 28:6
    The Lord rises in the same flesh. He brings back the wounds, takes on again the holes from the nails and bears witness by his very body with the signs of his resurrection, which were the ravages of his suffering. If so, how could anyone imagine that he might return in some other body? How could anyone fail to believe that he will return in his own flesh? It is fanciful to think that the servant would by chance disdain his own flesh. Rest assured, my friend, when you arise from the dead it will be you in your own body. Otherwise it would not be you if you should rise in the flesh of another.

    SERMONS 76.1

  4. Matthew 28:7-8
    The angel goes on to say, “Go quickly and tell his disciples that he has risen; and behold, he goes before you into Galilee; you will see him there.” The angel here sends not merely the women but the church in the two women. He sends the one so that by sending her he may spread the news far and wide. Here the angel is sending the bride to the bridegroom.

    SERMONS 76.2

  5. Matthew 28:8-10
    (Serm. 76.) That in these women is contained a full figure of the Church is shown hereby, that Christ convinces His disciples when in doubt concerning the Resurrection, and confirms them when in fear; and when He meets them He does not terrify them by His power, but prevents them with the ardour of love. And Christ in His Church salutes Himself, for He has taken it into His own Body. (ubi sup.) Then Mary was not suffered to touch Him; now she has permission not only to touch, but to hold Him altogether; they came and held him by the feet, and worshipped him. (ubi sup.) They hold Christ's feet, who in the Church present the type of Evangelic preaching, and merit this privilege by their running to Him; and by faith so detain their Saviour's footsteps, that they may come to the honour of His perfect Godhead. She is deservedly bid to touch me not, who mourns her Lord upon earth, and so seeks Him dead in the tomb, as not to know that He reigns in heaven with the Father. This, that the same Mary, one while exalted to the summit of faith, touches Christ, and holds Him with entire and holy…
    (Serm. 76.) That in these women is contained a full figure of the Church is shown hereby, that Christ convinces His disciples when in doubt concerning the Resurrection, and confirms them when in fear; and when He meets them He does not terrify them by His power, but prevents them with the ardour of love. And Christ in His Church salutes Himself, for He has taken it into His own Body.

    (ubi sup.) Then Mary was not suffered to touch Him; now she has permission not only to touch, but to hold Him altogether; they came and held him by the feet, and worshipped him.

    (ubi sup.) They hold Christ's feet, who in the Church present the type of Evangelic preaching, and merit this privilege by their running to Him; and by faith so detain their Saviour's footsteps, that they may come to the honour of His perfect Godhead. She is deservedly bid to touch me not, who mourns her Lord upon earth, and so seeks Him dead in the tomb, as not to know that He reigns in heaven with the Father. This, that the same Mary, one while exalted to the summit of faith, touches Christ, and holds Him with entire and holy affection; and again, cast down in weakness of flesh, and womanly infirmity, doubts, undeserving to touch her Lord, causes us no difficulty. For that is of mystery, this of her sex; that is of divine grace, this of human nature. And so also we, when we have knowledge of divine things, live unto God; when we are wise in human things, we are blinded by our own selves.

    (Serm. 80.) They held His feet to show that the head of Christ is the man, but that the woman is in Christ's feet, and that it was given to them through Christ, not to go before, but to follow the man. Christ also repeats what the Angel had said, that what an Angel had made sure, Christ might make yet more sure. It follows, Then saith Jesus unto them, Fear not.

    (ubi sup.) He calls them brethren whom He has made akin to His own body; brethren whom the generous Heir has made His co-heirs; brethren, whom He has adopted to be sons of His own Father.

    (as quoted by Aquinas, AD 1274) Catena Aurea by Aquinas

  6. Matthew 28:9-10
    While they were going, the Lord “met them” and said, “Hail!” When he meets them, he does not frighten them with his power but comes before them with the ardor of his love. He does not startle them with his authority but greets them warmly. He binds them by the covenant of the bridegroom, not by the right of the ruler. He honors them with the love of a brother. He greets them with a gracious salutation. At one time he had said to his disciples, “Salute no one on the road.” So why is it that here along the way this visitor is so quick to salute them? He does not wait to be recognized. He does not demand to be understood. He does not allow himself to be questioned. Rather, he extends this greeting immediately, enthusiastically. He did this because the force of his love overcomes and surpasses all. Furthermore, by doing so Christ himself greets the church. He makes its very heart to be his own and thus receives its body into his own, as the apostle says, “And he is the head of the body, the church.” This greeting itself evidently shows that the full figure of the church abides in these w…
    While they were going, the Lord “met them” and said, “Hail!” When he meets them, he does not frighten them with his power but comes before them with the ardor of his love. He does not startle them with his authority but greets them warmly. He binds them by the covenant of the bridegroom, not by the right of the ruler. He honors them with the love of a brother. He greets them with a gracious salutation. At one time he had said to his disciples, “Salute no one on the road.” So why is it that here along the way this visitor is so quick to salute them? He does not wait to be recognized. He does not demand to be understood. He does not allow himself to be questioned. Rather, he extends this greeting immediately, enthusiastically. He did this because the force of his love overcomes and surpasses all. Furthermore, by doing so Christ himself greets the church. He makes its very heart to be his own and thus receives its body into his own, as the apostle says, “And he is the head of the body, the church.” This greeting itself evidently shows that the full figure of the church abides in these women. They are contrasted with those disciples whom Christ scolds who were wavering over the resurrection. He quells their fears by showing his side and the deep holes from the nails. By taking food, he now restores their faith.

    SERMONS 75.2

  7. Matthew 28:11-15
    (ubi sup.) Not content to have put the Master to death, they plot how they may destroy the disciples, and make the Master's power matter of charge against His disciples. The soldiers indeed lost Him, the Jews missed Him, but the disciples crimed Him away, not by theft, but by faith; by virtue, and not by fraud; by holiness, and not by wickedness; alive, and not dead.

    (ubi sup.) Among the Jews, not among the Christians; what in Judæa the Jew concealed by his gold, is by faith blazed abroad throughout the world.

    (as quoted by Aquinas, AD 1274) Catena Aurea by Aquinas

  8. Matthew 28:14
    Among these misdeeds, we find the priests bribing people and, what is worse, deceiving them by pointing falsely to the misdeeds of others. Meanwhile they were putting a price on sin. They paid money to cover up their manipulations. They buy out Judas who betrayed his Lord. They compensate with money the blood of the Savior of the world. They try to shut up faith in the empty tomb by purchasing silence. With petty theft they deal in the greater crime of denying the resurrection. “They gave a sum of money to the soldiers and said, ‘Tell people, “His disciples came by night and stole him away while we were asleep.” And if this comes to the governor’s ears, we will satisfy him and keep you out of trouble.’ So they took the money and did as they were directed; and this story has been spread among the Jews to this day.” Among the Christians too. What they covered up with gold in Judea would shine brightly and intensely over the whole world. The disciples received Christ; they did not steal him. You purchased treachery, but you did not steal the truth. Christ rose from the dead. You lost mo…
    Among these misdeeds, we find the priests bribing people and, what is worse, deceiving them by pointing falsely to the misdeeds of others. Meanwhile they were putting a price on sin. They paid money to cover up their manipulations. They buy out Judas who betrayed his Lord. They compensate with money the blood of the Savior of the world. They try to shut up faith in the empty tomb by purchasing silence. With petty theft they deal in the greater crime of denying the resurrection. “They gave a sum of money to the soldiers and said, ‘Tell people, “His disciples came by night and stole him away while we were asleep.” And if this comes to the governor’s ears, we will satisfy him and keep you out of trouble.’ So they took the money and did as they were directed; and this story has been spread among the Jews to this day.” Among the Christians too. What they covered up with gold in Judea would shine brightly and intensely over the whole world. The disciples received Christ; they did not steal him. You purchased treachery, but you did not steal the truth. Christ rose from the dead. You lost money.

    SERMONS 76.4

  9. Matthew 28:16-20
    (Serm. 80.) The Son of God conveyed to the Son of the Virgin, the God to the Man, the Deity to the Flesh, that which He had ever together with the Father.

    (Serm. 80.) Thus all nations are created a second time to salvation by that one and the same Power, which created them to being.

    (as quoted by Aquinas, AD 1274) Catena Aurea by Aquinas

  10. Numbers 31:8
    The soothsayer Balaam set up a scandal for the people of Israel when he went to meet their warriors, not with men in armor but with women arrayed in all their finery. He hoped to make the men drop their arms for debauchery, change their triumph into disgrace, bring the avengers of guilt into guilt themselves and—to put it briefly—to profane all their holiness into depravity. As a result of it all, when Moses was meting out punishment, he sentenced Balaam thus: “Kill Balaam the soothsayer, because he set up a stumbling block before the children of Israel.”

    SERMON 27

  11. Proverbs 4:16
    Let your loins be girded about. Virtue should serve as a girdle in the place where passion should be checked. One who drops off the girdle of virtue cannot overcome the vices of the body. So girded with the cincture of purity—it is the badge of membership in the Christian army—let us cut away the dissolute cowardice of the flesh. Alert while watching our king, let us have no part in the restless sleep of worldly-minded people. For the wicked, Scripture says, “cannot sleep unless they have done wrong.”

    SERMON 22

  12. Psalms 2:10-12
    He who remains in the fear of God remains in holiness.

    SERMON 80

  13. Psalms 69:30-32
    “And he killed for him the fattened calf.” About that David sang, “And it shall please God better than a young calf that has horns and hoofs.” The calf was slain at this command of the Father, because the Christ, God as the Son of God, could not be slain without the command of his Father. Listen to the apostle: “He who has not spared even his own son but has delivered him for us all.” He is the calf who is daily and continually immolated for our food.

    SERMON 5

  14. Psalms 98:1-4
    “Sing joyfully to God, all the earth.” What is it that an understanding of this great joy is likely to make clear? Why is it that, after God gave commandments so great, so terrifying and so awesome, he now invites the earth to a shout of joy? “Sing joyfully to God, all the earth,” the text reads.What other reason is there than the following? The awesome God later on chose the role of a very gentle shepherd. He assumed this character in order to act as a merciful shepherd and gather together, like straggling sheep into one fold, those wandering peoples, those straying nations, those tribes scattered far and wide. Yes, more, he wanted to lead back to the use of milk and grass and restore those wild nations that were languishing after the prey of a carcass, the eating of flesh, the drinking of blood and the fury of beasts. Briefly, he desired to make them once more truly humble sheep. “All the earth sing joyfully to God,” he says, and by this command he imposes his shepherdly control on all the earth. The resounding trumpet draws the soldier forth to war; just so does the sweetness of t…
    “Sing joyfully to God, all the earth.” What is it that an understanding of this great joy is likely to make clear? Why is it that, after God gave commandments so great, so terrifying and so awesome, he now invites the earth to a shout of joy? “Sing joyfully to God, all the earth,” the text reads.What other reason is there than the following? The awesome God later on chose the role of a very gentle shepherd. He assumed this character in order to act as a merciful shepherd and gather together, like straggling sheep into one fold, those wandering peoples, those straying nations, those tribes scattered far and wide. Yes, more, he wanted to lead back to the use of milk and grass and restore those wild nations that were languishing after the prey of a carcass, the eating of flesh, the drinking of blood and the fury of beasts. Briefly, he desired to make them once more truly humble sheep.
    “All the earth sing joyfully to God,” he says, and by this command he imposes his shepherdly control on all the earth. The resounding trumpet draws the soldier forth to war; just so does the sweetness of this jubilant call invite the sheep to pasture. How fitting it was to mitigate the din of fighting by shepherdly kindness, in order that such gentle grace might save the nations that their own natural wildness had long been destroying.

    SERMON 6

  15. Psalms 104:1-4
    The sky that you behold, O man [a listener who is a sensible person], made completely of air, carries many waters and is not itself supported by anything else, since a mere command hung it up and the sole force of a precept supports it. The divine revelation states, “Who stretches out the heaven like a pavilion, who covers the higher rooms thereof with water.” The great weight and burden of the mountains rests on the earth, which is made solid by its own mass; and that earth floats on a foundation of liquid, as the prophet testifies: “Who established the earth above the waters.” Consequently, the fact that it stands arises from a commandment, not from nature. “He spoke, and they were made; he commanded, and they were created.” Therefore, the fact that the world holds together is a matter of divine operation, not of human understanding. The sea rolls along with the high crest of its own waves and is raised aloft toward the clouds. Yet, light sands hem it in. Hence we see that its great might yields not to the sand but to a precept. All the beings in the sky and earth and sea move and…
    The sky that you behold, O man [a listener who is a sensible person], made completely of air, carries many waters and is not itself supported by anything else, since a mere command hung it up and the sole force of a precept supports it. The divine revelation states, “Who stretches out the heaven like a pavilion, who covers the higher rooms thereof with water.” The great weight and burden of the mountains rests on the earth, which is made solid by its own mass; and that earth floats on a foundation of liquid, as the prophet testifies: “Who established the earth above the waters.” Consequently, the fact that it stands arises from a commandment, not from nature. “He spoke, and they were made; he commanded, and they were created.” Therefore, the fact that the world holds together is a matter of divine operation, not of human understanding. The sea rolls along with the high crest of its own waves and is raised aloft toward the clouds. Yet, light sands hem it in. Hence we see that its great might yields not to the sand but to a precept. All the beings in the sky and earth and sea move and live after they have been made by one sole command. The prophet affirms that they will be dissolved again by a mere command when he says, “In the beginning, O Lord, you founded the earth, and the heavens are the works of your hands. They shall perish, but you remain; and all of them shall all grow old like a garment, and as a garment shall you change them, and they shall be changed.” How? In such a way that their great age may fail through time but not that creation will perish before the eyes of its Creator.

    SERMON 101

  16. Psalms 118:24-25
    “And he summoned the twelve,” the text says. After the long centuries of dreadful night, the eternal day, our Christ, shone forth. The world had long awaited the splendor of his dawning. In the case of his twelve apostles he desired to signify the twelve hours of this day. The blessed psalmist saw this day in spirit when he sang, “This is the day that the Lord has made; let us be glad and rejoice in it.” Consequently, the apostle, too, calls the believers children of light and of faith: “You are children of the light and children of the day.”

    SERMON 170

  17. Psalms 119:73
    Futile is the act of the father and mother, unless the Creator’s work and will also touch the offspring. “Your hands have made me and formed me.” And elsewhere it is written, “You have formed me and have laid your hand on me.” Therefore, we do not owe our birth and life to ourselves, but we owe them entirely to our Creator.

    SERMON 6

  18. Psalms 133:1
    The law was given not for one, but for all. So, too, Christ came not for one or to one but to all and for all. He desired to bring all things together into a unity that alone is good and pleasant. The prophet, aware of the future, assures us, “Behold, how good and pleasant it is for brethren to dwell together in unity.” For not singularity but unity is acceptable to God. The Holy Spirit descended on the apostles with all his welling fountain when they were assembled together. This occurred after the apostles had been instructed by the Lord’s own commandment to wait in a group for the Spirit’s coming.

    SERMON 132

  19. Psalms 139:7-10
    “I have sinned against heaven and before you. I am no longer worthy to be called your son.” The son set out abroad and fled into a far country; but he did not escape from those accusing witnesses, the eyes of the heavenly Father. David explains this more clearly by his words: “Whither shall I go from your spirit? or whither shall I flee from your face? If I ascend into heaven, you are there; if I descend into hell, you are present. If I take my wings early in the morning and dwell in the uttermost parts of the sea, even there shall your hand lead me, and your right hand shall hold me.” David sees that throughout the world all transgressions stand exposed to the eyes of God. Neither the sky, nor the earth, nor the seas, nor a deep cavern nor night itself can hide sins from him. The psalmist perceives how lawless and evil it is to sin in the sight of God. Therefore, he cries out, “To you only have I sinned and have done evil before you.”

    SERMON 2

  20. Song of Solomon 4:10-12
    He so departed from the abode of the womb that the virginal door did not open, and what is sung in the Canticle of Canticles was fulfilled: “My sister, my spouse, is a garden enclosed, a garden enclosed, a fountain sealed up.”

    SERMON 145

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