(Updated July 26, 2025)
This Author Quote Archive collects pertinent quotes from the Church Father, St. John Chrysostom.
Next to each quote are the Topic Quote Archives in which they are included.
This Quote Archive is being continuously updated as research continues. Quotes marked with “***” have not yet been organized into their respective Topic Quote Archives.
Treatises
St. John Chrysostom, On the Priesthood (381-85)
- The Sacrament of Baptism | Book 3, §§5-6
- The Blessed Sacrament of the Holy Eucharist | Book 3, §4
- The Sacrament of Holy Orders, and the Authority of the Priesthood | Book 2, §2 | Book 3, §§5-6
- The Sacrament of Confession | Book 3, §§5-6
- The Sacrament of Last Rites | Book 3, §6
For those things which I have already mentioned might easily be performed by many even of those who are under authority, women as well as men; but when one is required to preside over the Church, and to be entrusted with the care of so many souls, the whole female sex must retire before the magnitude of the task, and the majority of men also; and we must bring forward those who to a large extent surpass all others, and soar as much above them in excellence of spirit as Saul overtopped the whole Hebrew nation in bodily stature: or rather far more [1 Sam. 10:23].
(§4) …For when you see the Lord sacrificed, and laid upon the altar, and the priest standing and praying over the victim, and all the worshipers empurpled with that precious blood, can you then think that you are still among men, and standing upon the earth? Are you not, on the contrary, straightway translated to Heaven, and casting out every carnal thought from the soul, do you not with disembodied spirit and pure reason contemplate the things which are in Heaven? Oh! What a marvel! What love of God to man! He who sits on high with the Father is at that hour held in the hands of all, and gives Himself to those who are willing to embrace and grasp Him…
(§5) …For they [priests] who inhabit the earth and make their abode there are entrusted with the administration of things which are in Heaven, and have received an authority which God has not given to angels or archangels. For it has not been said to them, “Whatsoever you shall bind on earth shall be bound in Heaven, and whatsoever you shall loose on earth shall be loosed in Heaven” (Matt. 18:18). They who rule on earth have indeed authority to bind, but only the body: whereas this binding lays hold of the soul and penetrates the heavens; and what priests do here below God ratifies above, and the Master confirms the sentence of his servants. For indeed what is it but all manner of heavenly authority which He has given them when He says, “Whose sins ye remit they are remitted, and whose sins ye retain they are retained?” (John 20:23). What authority could be greater than this? “The Father hath committed all judgment to the Son” (John 5:22). But I see it all put into the hands of these men by the Son. For they have been conducted to this dignity as if they were already translated to Heaven, and had transcended human nature, and were released from the passions to which we are liable……For if no one can enter into the kingdom of Heaven except he be regenerate through water and the Spirit, and he who does not eat the flesh of the Lord and drink His blood is excluded from eternal life, and if all these things are accomplished only by means of those holy hands, I mean the hands of the priest, how will anyone, without these, be able to escape the fire of hell, or to win those crowns which are reserved for the victorious?
(§6) These verily are they who are entrusted with the pangs of spiritual travail and the birth which comes through baptism: by their means we put on Christ, and are buried with the Son of God, and become members of that blessed Head….The Jewish priests had authority to release the body from leprosy, or, rather, not to release it but only to examine those who were already released, and you know how much the office of priest was contended for at that time. But our priests have received authority to deal, not with bodily leprosy, but spiritual uncleanness—not to pronounce it removed after examination, but actually and absolutely to take it away. Wherefore they who despise these priests would be far more accursed than Dathan and his company [Num. 16], and deserve more severe punishment…
For I return once more to the point from which I started: not in the way of chastising only, but also in the way of benefiting, God has bestowed a power on priests greater than that of our natural parents. The two indeed differ as much as the present and the future life. For our natural parents generate us unto this life only, but the others unto that which is to come. And the former would not be able to avert death from their offspring, or to repel the assaults of disease; but these others have often saved a sick soul, or one which was on the point of perishing, procuring for some a milder chastisement, and preventing others from falling altogether, not only by instruction and admonition, but also by the assistance wrought through prayers. For not only at the time of regeneration [baptism], but afterwards also, they have authority to forgive sins. “Is any sick among you?” it is said, “let him call for the elders of the Church and let them pray over him, anointing him with oil in the name of the Lord. And the prayer of faith shall save the sick, and the Lord will raise him up: and if he have committed sins they shall be forgiven him” (Jas. 5:14-15). Again: our natural parents, should their children come into conflict with any men of high rank and great power in the world, are unable to profit them. But priests have reconciled, not rulers and kings, but God Himself when His wrath has often been provoked against them.
Biblical Commentaries
St. John Chrysostom, Commentary on Galatians
- The Sacrament of Marriage, Divorce, and Contraception | Commentary on 5:12
- The Lord’s Day: Sunday, the New Sabbath | Commentary on 2:17
For though few are now circumcised, yet, by fasting and observing the sabbath with the Jews, they equally exclude themselves from grace. If Christ avails not to those who are only circumcised, much more is peril to be feared where fasting and sabbatizing are observed, and thus two commandments of the Law are kept in the place of one. And this is aggravated by a consideration of time: for they so acted at first while the city and temple and other institutions yet existed; but these who with the punishment of the Jews, and the destruction of the city before their eyes, observe more precepts of the Law than the others did, what apology can they find for such observance, at the very time when the Jews themselves, in spite of their strong desire, cannot keep it? You have put on Christ, you have become a member of the Lord, and been enrolled in the heavenly city, and do you still grovel in the Law? How is it possible for you to obtain the kingdom? Listen to Paul’s words, that the observance of the Law overthrows the Gospel, and learn, if you will, how this comes to pass, and tremble, and shun this pitfall. Wherefore do you keep the sabbath, and fast with the Jews? Is it that you fear the Law and abandonment of its letter? But you would not entertain this fear, did you not disparage faith as weak, and by itself powerless to save. A fear to omit the sabbath plainly shows that you fear the Law as still in force; and if the Law is needful, it is so as a whole, not in part, nor in one commandment only; and if as a whole, the righteousness which is by faith is little by little shut out. If you keep the sabbath, why not also be circumcised? And if circumcised, why not also offer sacrifices? If the Law is to be observed, it must be observed as a whole, or not at all.
Observe how bitterly he speaks here against their deceivers. At the outset he directed his charge against those who were deceived, and called them foolish, once and again. Now, having sufficiently corrected and instructed them, he turns to their deceivers. And you should remark his wisdom in the manner in which he admonishes and chastens the former as his own children, and as capable of receiving correction, but their deceivers he cuts off, as aliens and incurably depraved. And this he does, partly, when he says, “he shall bear his judgment whosoever he be”; partly when he utters the imprecation against them, “I would that they which unsettle you would even cut themselves off.” And he says well “that unsettle you.” For they had compelled them to abandon their own fatherland, their liberty, and their heavenly kindred, and to seek an alien and foreign one; they had cast them out of Jerusalem which is above and free, and compelled them to wander forth as captives and emigrants. On this account he curses them; and his meaning is as follows, For them I have no concern, “A man that is heretical after the first and second admonition refuse” (Tit. 3:10). If they will, let them not only be circumcised, but mutilated. Where then are those who dare to mutilate themselves; seeing that they draw down the Apostolic curse, and accuse the workmanship of God, and take part with the Manichees? For the latter call the body a treacherous thing, and from the evil principle; and the former by their acts give countenance to these wretched doctrines, cutting off the member as being hostile and treacherous.
Baptismal Instructions
St. John Chrysostom, Baptismal Instruction No. 1
(§§37-38)1
(§37) Since I am now speaking especially to the women, I wish to make certain other recommendations to them. I wish you women to abstain not only from other hurtful practices, but also from the habit of painting your faces and adding to them, as if the workmanship were defective. For what are you trying to do, woman? By using rouge [cosmetic cream] and eye shadow you cannot add to your natural beauty nor change your natural ugliness, can you? These add nothing to your beauty of face, but they will destroy the beauty of your soul. For this meddling with nature testifies to your interior weakness. Especially are you heaping up abundant fire for yourself by exciting the looks of young men, and attracting to yourself the eyes of the undisciplined; by making complete adulterers of them, you are bringing their downfall onto your own head.
(§38) It is fitting and helpful to abstain from this practice entirely. But if those women who are caught in the grip of this evil habit should be unwilling to give up the use of cosmetics, at least let them not use them when they are coming to the house of prayer. Why, tell me, when you come to church, do you adorn yourself in this way? You have come to worship God and to make confession to Him in atonement for your sins. Does He look for this beauty? No. He seeks the beauty within, He looks for the activity which expresses itself in good deeds, He desires almsgiving, temperance, compunction, and strict faith. But you have forsaken these virtues; you are trying to trip up many of the careless ones, even in church. By what thunderbolts do such actions deserve to be punished? You arrive in port and you cause your own shipwreck. You come to the physician to have your wounds cured, and you go away after making them worse. What pardon will there be for you hereafter? If some women were in the past so careless of their own salvation, now at least let them be persuaded to rid themselves of this outrageous practice. If the Apostle forbade the use of expensive clothing, much more would he forbid the use of cosmetics and eye shadow.
St. John Chrysostom, Baptismal Instruction No. 3
(§6)2
You have seen how numerous are the gifts of baptism. Although many men think that the only gift it confers is the remission of sins, we have counted its honors to the number of ten. It is on this account that we baptize even infants, although they are sinless [without personal sin], that they may be given the further gifts of sanctification, justice, filial adoption, and inheritance, that they may be brothers and members of Christ, and become dwelling places for the Spirit.
St. John Chrysostom, Second Instruction to Catechumens
For what reason wilt thou be able to state, what defense, when the Master lays these pearls to thy charge, and brings the poor who have perished with hunger into the midst? On this account Paul said, “not with braided hair, or gold, or pearls, or costly raiment” (1 Tim. 2:9). For therein would be a snare. And if we were to enjoy them continually, yet we shall lay them aside with death. But arising out of virtue there is all security, and no vicissitude and changeableness, but here it makes us more secure, and also accompanies us there. Dost thou wish to possess pearls, and never to lay aside this wealth? Take off all ornament and place it in the hands of Christ through the poor. He will keep all thy wealth for thee, when He shall raise up thy body with much radiancy. Then He shall invest thee with better wealth and greater ornament, since this present is mean and absurd. Consider then whom thou wishest to please, and for whose sake thou puttest on this ornament, not in order that the ropemaker and the coppersmith and the huckster may admire. Then art thou not ashamed, nor blushest thou when thou showest thyself to them? doing all on their account whom thou dost not consider worthy of accosting.
How then wilt thou laugh this fancy to scorn? If thou wilt remember that word, which thou sentest forth when thou wert initiated, I renounce thee, Satan, and thy pomp, and thy service. For the frenzy about pearls is a pomp of Satan. For thou didst receive gold not in order that thou mightest bind it on to thy body, but in order that thou mightest release and nourish the poor. Say therefore constantly, I renounce thee, Satan. Nothing is more safe than this word if we shall prove it by our deeds.
Discourses Against Judaizing Christians
St. John Chrysostom, Discourse 3 Against Judaizing Christians
- The Blessed Sacrament of the Holy Eucharist | Ch. 4, §§3-4
(Ch. 4, §§3-4)3
(§3) Now our Pasch and Lent are not one and the same thing: the Pasch is one thing, Lent another. Lent comes once each year; our Pasch is celebrated three times each week, sometimes even four times, or rather as often as we wish. For the Pasch is not a fast but the offering and sacrifice which is celebrated at each religious service. That you may know that this is true, listen to Paul when he says: “For Christ, our Passover, has been sacrificed” (1 Cor. 5:7), and again: “As often as you shall eat this bread and drink the cup, you proclaim the death of the Lord” (1 Cor. 11:26).
(§4) So as often as you approach the sacrificial banquet with a clean conscience, you celebrate the Pasch. You celebrate it not when you fast but when you share in that sacrifice. “For as often as you shall eat this bread and drink this cup, you proclaim the death of the Lord.” Our Pasch is the proclamation of the Lord’s death. The sacrifice which we offer today, that which was offered yesterday, and each day’s sacrifice is alike and the same as the sacrifice offered on that Sabbath day [Christ’s crucifixion]; the sacrifice offered on that Sabbath is no more solemn than today’s, nor is today’s of less value than that; they are one and the same, alike filled with awe and salvation.
St. John Chrysostom, Discourse 4 Against Judaizing Christians
- End Times | Ch. 4, §9
(Ch. 4, §9)4
This is certain not only from what I have said but also from the prophets. What excuse would the Jews of today have when it is clear that the Jews of old never offered sacrifice, nor sang hymns in an alien land [cf. Ps. 136/137:4], nor did they observe any such fasts as they do today? To be sure, the Jews of old were expecting to recover the way of life in which they could observe these rituals. Therefore, they remained obedient to the Law and did what it commanded, for the Law told them to expect this. But the Jews of today have no hope of recovering their forefathers’ way of life. In what prophet can they find proof that they will? They have no hope, but they cannot bear to give up these practices. And yet, even if they were expecting to recover the old way of life, even so they ought to be imitating those holy men of old by neither fasting nor observing any other such ritual.
St. John Chrysostom, Discourse 5 Against Judaizing Christians
- Pagan Attempt to Rebuild the Jerusalem Temple Thwarted | Ch. 10, §7; Ch. 11, §§4-10
- End Times | Ch. 1, §3; Ch. 3, §§13, 15; Ch. 4, §§1-3; Ch. 10, §§5, 7; Ch. 11, §§1, 6
(Ch. 1, §3)5
For even if the Jews were going to recover their own city, if they were about to return to their old commonwealth and way of life and see their temple rebuilt—an event which will never come to pass—even so, they have no defense for their present practices.
(Ch. 3, §§13, 15)6
(§13) Tell me this. What human being ever had the power to do this? Yet this man [Jesus] made all these predictions about that woman, about the Church, and about the wars which would be waged against it. He also predicted that the temple would be destroyed, that Jerusalem would be captured, and that the city would no longer be the city of the Jews as it had been in the past…
(§15) Suppose a mere ten, twenty, thirty, or fifty years were to have passed since the capture of Jerusalem. Even then you would have absolutely no right to show your impudence by rejecting this prediction, but if you wished to be obstinate, you might have had some pretext for protest left to you. But not only fifty years but many more than one, two, or three centuries have passed since Jerusalem was captured. And never has there been seen a single trace or shadow of the change for which you are waiting. Why, then, are you so rash and foolish as to keep up your shameless objections?
(Ch. 4, §§1-3)7
(§1) We have said enough to prove that the temple will never be rebuilt. But since the abundance of proofs which support this truth is so great, I shall turn from the gospels to the prophets, because the Jews put their belief in them before all others. And from the words of the prophets I shall make it clear that the Jews will recover neither their city nor their temple in days to come. And yet the need was not mine to prove that the temple will not be restored. This was not my obligation; the Jews have the obligation to prove the opposite, namely, that the temple will be rebuilt. For the years that have elapsed by my side in the combat and bear witness to the truth of my words.
(§2) Even though the outcome of events defeats them, even though they cannot prove in deeds what they maintain in words, even though they are simply making a rash boast, they have a right to present their testimony. The proof for my position is that the events of which I speak did actually occur: Jerusalem did fall and has not been restored after so many years. Their position rests on their unsupported words.
(§3) Yet the burden of proof was on them [the Jews] to show that the city would rise again…They must produce a prophet who says that by all means Jerusalem will be rebuilt. For if there was going to be an end to the present captivity for you Jews, there was every need for the prophets to foretell this, as is clear to anyone who has even so much as glanced at the prophetic books. For it was the custom of old among the Jews that, under inspiration from above, their prophets would foretell the good or evil things which were going to befall the people.
(Ch. 10, §§5, 7; Ch. 11, §§4-10)8
(§5) And again, in speaking of this slavery, he said: “The incense and the oblation will be abolished and, furthermore, on the holy place will be the abomination of desolation: and accomplishment 134 | 135 shall be given to the desolated until the end of time” (Dan. 9:27). When you hear him say “Until the end of time,” what else is left for you the Jews to look forward to?…
(§7) What is there for me to say to you now that has not already been said? When the prophets predicted the other captivities [of the Jews], they spoke not only of the captivity but also of the length of time it was appointed for each bondage to last; for this present captivity, however [post-Christ], they set no time but, to the contrary, said that the desolation would endure until the end [Dan. 9:27]. And to prove that what they said is true, come now and let me offer as witnesses the events themselves. 135 | 136 If the Jews had never attempted to rebuild the temple, they could say: “If we had wished to set our hands to the task and to begin to rebuild it, we could by all means have completed the task.” But now I shall show that not once, nor twice, but three times they did attempt it and three times, like wrestlers in the Olympic games, they were thrown to the ground. Therefore there can be no dispute or question but that the Church has won the victory crown.
(Ch. 11, §§1, 4-10)9
(§1) Yet what kind of men were they who set their hands to the task [of rebuilding the temple]? They were men who constantly resisted the Holy Spirit, revolutionists bent on stirring up sedition. After the destruction which occurred under Vespasian and Titus, these Jews rebelled during the reign of Hadrian and tried to go back to the old commonwealth and way of life. What they failed to realize was that they were fighting against the decree of God, who had ordered that Jerusalem remain forever in ruins… 136 | 137
(§4) But what I am going to tell you is clear and obvious even to the very young. For it did not happen in the time of Hadrian or Constantine [the previous two attempts to rebuild the Temple], but during our own lifetime, in the reign of the Emperor of twenty years ago [Julian the Apostate]. Julian, who surpassed all the emperors in irreligion, invited the Jews to sacrifice to idols in an attempt to drag them to his own level of ungodliness. He used their old way of sacrifice as an excuse and said: “In the days of your ancestors, God 137 | 138 was worshiped in this way.”…
(§5) They refused his invitation, but, at that time, they did admit to the very things I just lately proved to you, namely, that they were not allowed to offer their sacrifices outside Jerusalem. Their answer was that those who offered any sacrifice whatsoever in a foreign land were violating the Law. So they said to the Emperor: “If you wish to see us offer sacrifices, give us back Jerusalem, rebuild the temple, show us the holy of holies, restore the altar, and we will offer sacrifices again just as we did before.”
(§6) These abominable and shameless men [the Jewish leaders] had the impudence to ask these things from an impious pagan [Julian] and to invite him to rebuild their sanctuary with his polluted hands. They failed to see that they were attempting the impossible. They did not realize that if human hands had put an end to those things, then human hands could get them back for them. But it was God who destroyed their city, and no human power could ever change what God had decreed. “For what God, the Holy One, has planned who shall dissipate? His hand is stretched out; who will turn it back?” (Isa. 14:27). What God has reared up and wishes to remain, no man can tear down. In the same way, what he has destroyed and wishes to stay destroyed, no man can rebuild.
(§7) I grant you that the Emperor did give you Jews back your temple and did build you an altar, just as you foolishly suspected he would. But he could not send down to you the heavenly fire from on high, could he [referring to Solomon’s dedication of the Temple, recounted in 2 Chron. 7]? Yet if you could not have this fire, your sacrifice had to be an abomination and unclean [Lev. 9:23-24]. This is why the sons of 138 | 139 Aaron perished; they brought in a foreign fire [Lev. 10:1-2; Num. 3:4].
(§8) Nonetheless, these Jews, who were blind to all things, called on the Emperor for help and begged him to aid them in undertaking to rebuild the temple. The Emperor, for his part, spared no expense, sent engineers from all over the empire to oversee the work, summoned craftsmen from every land; he left nothing undone, nothing untried. He overlooked nothing but worked quietly and a little at a time to bring the Jews to offer sacrifice; in this way he expected that it would be easy for them to go from sacrifice to the worship of idols. At the same time, in his mad folly, he was hoping to cancel out the sentence passed by Christ which forbade the rebuilding of the temple. But He who catches the wise in their craftiness [1 Cor. 3:19; Job 5:13] straightaway made clear to him by His action that the decrees of God are mightier than any man’s and that works get their strength from the word of God.
(§9) They started to work in earnest on that forbidden task, they removed a great mound of earth and began to lay bare the foundations. They were just about to start building when suddenly fire leaped forth from the foundations and completely consumed not only a great number of the workmen but even the stones piled up there to support the structure. This put a stop to the untimely obstinacy of those who had undertaken the project. Many of the Jews, too, who had seen what had happened, were astonished and struck with shame. The Emperor Julian had been madly eager to finish the work. But when he heard what had happened, he was afraid that, if he went on with it, he might call down the fire on his 139 | 140 own head. So he and the whole Jewish people withdrew in defeat.
(§10) Even today, if you go into Jerusalem, you will see the bare foundation; if you ask why this is so, you will hear no explanation other than the one I gave. We are all witnesses to this, for it happened not long ago but in our own time. Consider how conspicuous our victory is. This did not happen in the times of the good emperors; no one can say that the Christians came and prevented the work from being finished. It happened at a time when our religion was subject to persecution, when all our lives were in danger, when every man was afraid to speak, when paganism flourished. Some of the faithful hid in their homes, others fled the marketplaces and moved to the deserts. That is when these events occurred. So the Jews have no excuse left to them for their impudence.
St. John Chrysostom, Discourse 6 Against Judaizing Christians
(Ch. 2, §2)10
But Daniel did not reveal that it [Jewish bondage] would come to an end [after Christ] nor that these troubles would ever stop. Nor did any other prophet. Daniel did, however, predict the opposite, namely, that this bondage would hold them in slavery until the end of time. The great number of years which have come and gone since that day are witnesses to the truth of what he said. And the years have shown neither trace nor beginning of a change for the better, even though the Jews tried many times to rebuild their temple. Not once, not twice, but three times they tried. They tried in the time of Hadrian, in the time of Constantine, and in the time of Julian. But each time they tried they were stopped. The first two times they were stopped by military force; later it was by the fire which leaped forth from the foundations and restrained them from their untimely obstinacy.
St. John Chrysostom, Discourse 8 Against Judaizing Christians
- The Communion of Saints: Intercession and Relics | Ch. 6, §8; Ch. 7, §7
(Ch. 6, §8)11
When you see that God is punishing you, do not flee to his enemies, the Jews, so that you may not rouse his anger against you still further. 227 | 228 Run instead to the martyrs, to the saints, to those in whom he is well pleased and who can speak to him with great confidence and freedom.
(Ch. 7, §7)12
Your good deeds will not only bring praise to you but also rapid release from your sickness. The nobility of your choice will win God to even greater good will; all the saints will rejoice at what you have done; they will pray for you from the bottom of their 231 | 232 hearts.
Homilies on Matthew
St. John Chrysostom, Homily 4 on Matthew
For so even in our generation, in the instance of him who surpassed all in ungodliness, I mean Julian, many strange things happened. Thus when the Jews were attempting to raise up again the temple at Jerusalem, fire burst out from the foundations, and utterly hindered them all…For it is usual with God to do such things; when evils are multiplied, and He sees His own people afflicted, and their adversaries greatly intoxicated with their dominion over them, then to display His own power; which he did also in Persia with respect to the Jews.
St. John Chrysostom, Homily 28 on Matthew
Nay rather there is no need even to ask, because in truth all men know that they who are under the power of this disease [covetousness] are wearied even of their father’s old age; and that which is sweet, and universally desirable, the having children, they esteem grievous and unwelcome: many at least with this view have even paid money to be childless, and have maimed their nature, not only by slaying their children after birth, but by not suffering them even to be born at all.
St. John Chrysostom, Homily 52 on Matthew
What then saith the mouth of the apostles, Peter, the ever fervent, the leader of the apostolic choir? When all are asked, he answers. And whereas when He asked the opinion of the people, all replied to the question; when He asked their own, Peter springs forward, and anticipates them, and saith, “Thou art the Christ, the Son of the living God” (Matt. 16:16).
St. John Chrysostom, Homily 62 on Matthew
For the excision of a member [penis] is not able to quell such waves, and to make a calm, like the curb of reason; or rather, reason only can do this.
For this intent therefore He brought in those others, even that He might encourage these, since if this was not what He was establishing, what means His saying concerning the other eunuchs? But when He says that they made themselves eunuchs, He means not the excision of the members, far from it, but the putting away of wicked thoughts. Since the man who hath mutilated himself, in fact, is subject even to a curse, as Paul says, “I would they were even cut off which trouble you” (Gal. 5:12). And very reasonably. For such a one is venturing on the deeds of murderers, and giving occasion to them that slander God’s creation, and opens the mouths of the Manichaeans, and is guilty of the same unlawful acts as they that mutilate themselves amongst the Greeks. For to cut off our members has been from the beginning a work of demoniacal agency, and satanic device, that they may bring up a bad report upon the work of God, that they may mar this living creature, that imputing all not to the choice, but to the nature of our members, the more part of them may sin in security, as being irresponsible; and doubly harm this living creature, both by mutilating the members, and by impeding the forwardness of the free choice in behalf of good deeds.
St. John Chrysostom, Homily 73 on Matthew
Many come in gazing about at the beauty of women; others curious about the blooming youth of boys. After this, dost thou not marvel, how bolts are not launched, and all things are not plucked up from their foundations? For worthy both of thunderbolts and hell are the things that are done; but God, who is long-suffering, and of great mercy, forbears awhile His wrath, calling thee to repentance and amendment.
St. John Chrysostom, Homily 76 on Matthew
(Commentary on 24:16-18, §§1-2)
(§1) Having spoken of the ills that were to overtake the city, and of the trials of the apostles, and that they should remain unsubdued, and should overrun the whole world, He mentions again the Jews’ calamities, showing that when the one should be glorious, having taught the whole world, the others should be in calamity.
And see how He relates the war, by the things that seem to be small setting forth how intolerable it was to be. For, “Then,” saith He, “let them which be in Judea flee into the mountains.” Then, When? When these things should be, “when the abomination of desolation should stand in the holy place.” Whence he seems to me to be speaking of the armies. Flee therefore then, says He, for thenceforth there is no hope of safety for you.
For since it had fallen out, that they often had recovered themselves in grievous wars, as under Sennacherib, under Antiochus again (for when at that time also, armies had come in upon them, and the temple had been seized beforehand, the Maccabees rallying gave their affairs an opposite turn); in order then that they might not now also suspect this, that there would be any such change, He forbids them all thought of the kind. For it were well, says He, to escape henceforth with one’s naked body. Therefore them also that are on the housetop, He suffers not to enter into the house to take their clothes, indicating the evils to be inevitable, and the calamity without end, and that it must needs be that he that was involved therein should surely perish…
(§2) …But He not only encouraged them, but also led them off secretly and unsuspectedly from the customs of the Jews. For if there is not to be a change afterwards, and the temple is not to stand, it is quite evident that the law also shall be made to cease.
St. John Chrysostom, Homily 89 on Matthew
Be you therefore humane, that you may hear these things; and you women that wear gold, who have looked on the running of these women, at last, though late, lay aside the disease of the desire for golden ornaments. So that if you are emulous of these women, change the ornaments which you wear, and clothe yourselves instead with almsgiving. What is the use, I ask you, of these precious stones, and of the garments spangled with gold? “My soul,” you say, “is glad, and is pleased with these things.” I asked you the profit, but you tell me the hurt. For nothing is worse than being taken up with these things, and delighting in them, and being riveted to them. For more bitter is this grievous slavery, when any one finds delight even in being a slave. For in what spiritual matter will she ever be diligent as she ought; when will she laugh to scorn, as she should, the things of this world, who thinks it a worthy matter for joy, that she has been chained in gold? For he that continues in prison, and is pleased, will never desire to be set free; as indeed neither will this woman; but as having become a kind of captive to this wicked desire, she will not endure so much as to hear spiritual language with becoming desire and diligence, much less to engage in such work.
Homilies on John
St. John Chrysostom, Homily 88 on John
“He saith unto him, Feed My sheep” (John 21:17).
And why, having passed by the others, doth He speak with Peter on these matters? He was the chosen one of the Apostles, the mouth of the disciples, the leader of the band; on this account also Paul went up upon a time to enquire of him rather than the others. And at the same time to show him that he must now be of good cheer, since the denial was done away, Jesus putteth into his hands the chief authority among the brethren; and He bringeth not forward the denial, nor reproacheth him with what had taken place, but saith, “If thou lovest Me, preside over thy brethren, and the warm love which thou didst ever manifest, and in which thou didst rejoice, show thou now; and the life which thou saidst thou wouldest lay down for Me, now give for My sheep.”…
“This spake He, signifying by what death he should glorify God” (John 21:19).
He said not, “Should die,” but, “Should glorify God,” that thou mayest learn, that to suffer for Christ, is glory and honor to the sufferer.
“And when He had spoken this, He saith, Follow Me” (John 21:19).
Here again He alludeth to his tender carefulness, and to his being very closely attached to Himself. And if any should say, “How then did James receive the chair at Jerusalem?” I would make this reply, that He [Christ] appointed Peter teacher, not of the chair, but of the world.
Homilies on Acts
St. John Chrysostom, Homily 1 on Acts ***
And why then did he not relate everything, seeing he was with Paul to the end? We may answer, that what is here written, was sufficient for those who would attend, and that the sacred writers ever addressed themselves to the matter of immediate importance, whatever it might be at the time: it was no object with them to be writers of books: in fact, there are many things which they have delivered by unwritten tradition.
St. John Chrysostom, Homily 3 on Acts
“And in those days,” it says, “Peter stood up in the midst of the disciples, and said” (Acts 1:15). Both as being ardent, and as having been put in trust by Christ with the flock, and as having precedence in honor, he always begins the discourse.
St. John Chrysostom, Homily 45 on Acts ***
For, “remember,” he says, “the words of the Lord which he spake: It is more blessed to give than to receive” (Acts 20:35). And where said He this? Perhaps the Apostles delivered it by unwritten tradition; or else it is plain from (recorded sayings, from) which one could infer it.
Homilies on Romans
St. John Chrysostom, Homily 4 on Romans (391)
All these affections then were vile, but chiefly the mad lust after males; for the soul is more the sufferer in sins, and more dishonored, than the body in diseases. But behold how here too, as in the case of the doctrines, he deprives them of excuse, by saying of the women, that “they changed the natural use.” For no one, he means, can say that it was by being hindered of legitimate intercourse that they came to this pass, or that it was from having no means to fulfill their desire that they were driven into this monstrous insaneness…
Here in the place of the world he sets the pleasure according to nature, which they would have enjoyed with more sense of security and greater glad-heartedness, and so have been far removed from shameful deeds. But they would not; whence they are quite out of the pale of pardon, and have done an insult to nature itself. And a yet more disgraceful thing than these is it, when even the women seek after these intercourses, who ought to have more sense of shame than men. And here too the judgment of Paul is worthy of admiration, how having fallen upon two opposite matters he accomplishes them both with all exactness…
And sundry other books of the philosophers may one see full of this disease. But we do not therefore say that the thing was made lawful, but that they who received this law were pitiable, and objects for many tears. For these are treated in the same way as women that play the whore. Or rather their plight is more miserable. For in the case of the one the intercourse, even if lawless, is yet according to nature; but this is contrary both to law and nature. For even if there were no hell, and no punishment had been threatened, this were worse than any punishment…
For such is the burning of Sodom, and that conflagration! And they know it well that have been at the place, and have seen with their eyes that scourge divinely sent, and the effect of the lightnings from above [Jude 7]. Consider how great is that sin, to have forced hell to appear even before its time! For whereas many thought scorn of His words, by His deeds did God show them the image thereof in a certain novel way. For that rain was unwonted, for that the intercourse was contrary to nature, and it deluged the land, since lust had done so with their souls. Wherefore also the rain was the opposite of the customary rain. Now not only did it fail to stir up the womb of the earth to the production of fruits, but made it even useless for the reception of seed. For such was also the intercourse of the men, making a body of this sort more worthless than the very land of Sodom. And what is there more detestable than a man who hath pandered himself, or what more execrable? Oh, what madness! Oh, what distraction! Whence came this lust lewdly reveling and making man’s nature all that enemies could? or even worse than that, by as much as the soul is better than the body. Oh, ye that were more senseless than irrational creatures, and more shameless than dogs! for in no case does such intercourse take place with them, but nature acknowledgeth her own limits. But ye have even made our race dishonored below things irrational, by such indignities inflicted upon and by each other. Whence then were these evils born? Of luxury; of not knowing God. For so soon as any have cast out the fear of Him, all that is good straightway goes to ruin.
St. John Chrysostom, Homily 8 on Romans (c. 391)
Reverence now, oh reverence, this Table whereof we all are partakers! [1 Cor. 10:16-18]. Christ, Who was slain for us, the Victim that is placed thereon! [Heb. 13:10]. Robbers when they once partake of salt, cease to be robbers in regard to those with whom they have partaken thereof; that table changes their dispositions, and men fiercer than wild beasts it makes gentler than lambs. But we though partakers of such a Table, and sharers of such food as that, arm ourselves against one another, when we ought to arm against him who is carrying on a war against all of us, the devil.
St. John Chrysostom, Homily 24 on Romans (c. 391)
- Abortion | Commentary on 13:14
- The Sacrament of Marriage, Divorce, and Contraception | Commentary on 13:14
Wherefore I beseech you flee fornication, and the mother of it, drunkenness. Why sow where reaping is impossible, or rather even if you do reap, the fruit brings you great shame? For even if a child be born, it at once disgraces you, and has itself had injustice done it in being born through you illegitimate and base. And if you leave it never so much money, both the son of an harlot, and that of a servant-maid, is disreputable at home, disreputable in the city, disreputable in a court of law: disreputable too will you be also, both in your lifetime, and when dead. For if you have departed even, the memorials of your unseemliness abide. Why then bring disgrace upon all these? Why sow where the ground makes it its care to destroy the fruit? Where there are many efforts at abortion? Where there is murder before the birth? For even the harlot you do not let continue a mere harlot, but make her a murderess also. You see how drunkenness leads to whoredom, whoredom to adultery, adultery to murder; or rather to a something even worse than murder. For I have no name to give it, since it does not take off the thing born, but prevents its being born. Why then do you abuse the gift of God, and fight with His laws, and follow after what is a curse as if a blessing, and make the chamber of procreation a chamber for murder, and arm the woman that was given for childbearing unto slaughter? For with a view to drawing more money by being agreeable and an object of longing to her lovers, even this she is not backward to do, so heaping upon your head a great pile of fire. For even if the daring deed be hers, yet the causing of it is yours. Hence too come idolatries, since many, with a view to become acceptable, devise incantations, and libations, and love-potions, and countless other plans. Yet still after such great unseemliness, after slaughters, after idolatries, the thing seems to many to belong to things indifferent, aye, and to many that have wives too. From which the mingle (φορυτὸς) of mischief is the greater. For sorceries [poisonings] are applied not to the womb that is prostituted, but to the injured wife, and there are plottings without number, and invocations of devils, and necromancies, and daily wars, and truceless fightings, and home-cherished jealousies.
Homilies on 1 Corinthians
St. John Chrysostom, Homily 24 on 1 Corinthians (c. 392)
(§§3-4)
(§3) “The cup of blessing that we bless, is it not a communion of the blood of Christ?” (1 Cor. 10:16).
What do you say, O blessed Paul? When you would appeal to the hearer’s reverence, when you are making mention of awful mysteries, do you give the title of cup of blessing to that fearful and most tremendous cup? Yea, says he; and no mean title is that which was spoken. For when I call it ‘blessing,’ I mean thanksgiving, and when I call it thanksgiving I unfold all the treasure of God’s goodness, and call to mind those mighty gifts. Since we too, recounting over the cup the unspeakable mercies of God and all that we have been made partakers of, so draw near to Him, and communicate; giving Him thanks that He has delivered from error the whole race of mankind; that being afar off, He made them near; that when they had no hope and were without God in the world, He constituted them His own brethren and fellow-heirs. For these and all such things, giving thanks, thus we approach. How then are not your doings inconsistent, says he, O you Corinthians; blessing God for delivering you from idols, yet running again to their tables?
“The cup of blessing which we bless, is it not a communion of the Blood of Christ?” Very persuasively spoke he, and awfully. For what he says is this: “This which is in the cup is that which flowed from His side, and of that do we partake.” But he called it a cup of blessing, because holding it in our hands, we so exalt Him in our hymn, wondering, astonished at His unspeakable gift, blessing Him, among other things, for the pouring out of this self-same draught that we might not abide in error: and not only for the pouring it out, but also for the imparting thereof to us all. “Wherefore if you desire blood,” says He, “redden not the altar of idols with the slaughter of brute beasts, but My altar with My blood.” Tell me, What can be more tremendous than this? What more tenderly kind? This also lovers do. When they see those whom they love desiring what belongs to strangers and despising their own, they give what belongs to themselves, and so persuade them to withdraw themselves from the gifts of those others. Lovers, however, display this liberality in goods and money and garments, but in blood none ever did so. Whereas Christ even herein exhibited His care and fervent love for us. And in the old covenant, because they were in an imperfect state, the blood which they used to offer to idols He Himself submitted to receive, that He might separate them from those idols; which very thing again was a proof of His unspeakable affection: but here He transferred the service to that which is far more awful and glorious, changing the very sacrifice itself, and instead of the slaughter of irrational creatures, commanding to offer up Himself.
(§4) “The bread which we break, is it not a communion of the Body of Christ?” Wherefore said he not, the participation? Because he intended to express something more and to point out how close was the union: in that we communicate not only by participating and partaking, but also by being united. For as that body is united to Christ, so also are we united to him by this bread.
But why adds he also, which we break? For although in the Eucharist one may see this done, yet on the cross not so, but the very contrary. For, “A bone of Him,” says one, “shall not be broken.” But that which He suffered not on the cross, this He suffers in the oblation for your sake, and submits to be broken, that he may fill all men…
St. John Chrysostom, Homily 26 on 1 Corinthians ***
“That you remember me in all things, and hold fast the traditions, even as I delivered them to you” (1 Cor. 11:2). It appears then that he used at that time to deliver many things also not in writing, which he shows too in many other places. But at that time he only delivered them, whereas now he adds an explanation of their reason: thus both rendering the one sort, the obedient, more steadfast, and pulling down the others’ pride, who oppose themselves.
St. John Chrysostom, Homily 41 on 1 Corinthians
Let us then give them aid and perform commemoration for them. For if the children of Job were purged by the sacrifice of their father, why dost thou doubt that when we too offer for the departed, some consolation arises to them? Since God is wont to grant the petitions of those who ask for others. And this Paul signified saying, “that in a manifold Person your gift towards us bestowed by many may be acknowledged with thanksgiving on your behalf” (2 Cor. 1:11). Let us not then be weary in giving aid to the departed, both by offering on their behalf and obtaining prayers for them: for the common Expiation of the world is even before us. Therefore with boldness do we then entreat for the whole world, and name their names with those of martyrs, of confessors, of priests. For in truth one body are we all, though some members are more glorious than others; and it is possible from every source to gather pardon for them, from our prayers, from our gifts in their behalf, from those whose names are named with theirs. Why therefore dost thou grieve? Why mourn, when it is in thy power to gather so much pardon for the departed?
Homilies on 2 Corinthians
St. John Chrysostom, Homily 26 on 2 Corinthians (c. 392)
For he that wears the purple [i.e. royalty] himself goes to embrace those tombs, and, laying aside his pride, stands begging the saints to be his advocates with God, and he that hath the diadem implores the tent-maker and the fisherman, though dead, to be his patrons. Wilt thou dare then, tell me, to call the Lord of these dead; whose servants even after their decease are the patrons of the kings of the world?
Homilies on Ephesians
St. John Chrysostom, Homily 3 on Ephesians
Further, our discourse is concerning this Body, and as many of us as partake of that Body and taste of that Blood, are partaking of that which is in no wise different from that Body, nor separate. Consider that we taste of that Body that sits above, that is adored by Angels, that is next to the Power that is incorruptible. Alas! how many ways to salvation are open to us! He has made us His own body, He has imparted to us His own body…
I observe many partaking of Christ’s Body lightly and just as it happens, and rather from custom and form, than consideration and understanding. When, says a man, the holy season of Lent sets in, whatever a man may be, he partakes of the mysteries, or, when the day of the Lord’s Epiphany comes. And yet it is not the Epiphany, nor is it Lent, that makes a fit time for approaching, but it is sincerity and purity of soul. With this, approach at all times; without it, never. “For as often” (1 Cor. 11:26), says he, “as you do this, you proclaim the Lord’s death,” i.e., “you make a remembrance of the salvation that has been wrought for you, and of the benefits which I have bestowed.”
Consider those who partook of the sacrifices under the old Covenant, how great abstinence did they practice? How did they not conduct themselves? What did they not perform? They were always purifying themselves. And do you, when you draw nigh to a sacrifice, at which the very Angels tremble, do you measure the matter by the revolutions of seasons? And how shall you present thyself before the judgment-seat of Christ, you who presume upon His body with polluted hands and lips? You would not presume to kiss a king with an unclean mouth, and the King of heaven do you kiss with an unclean soul? It is an outrage.
Tell me, would you choose to come to the Sacrifice with unwashed hands? No, I suppose, not. But you would rather choose not to come at all, than come with soiled hands. And then, thus scrupulous as you are in this little matter, you come come with soiled soul, and thus dare to touch it? And yet the hands hold it but for a time, whereas into the soul it is dissolved entirely. What, do you not see the holy vessels so thoroughly cleansed all over, so resplendent? Our souls ought to be purer than they, more holy, more brilliant. And why so? Because those vessels are made so for our sakes. They partake not of Him that is in them, they perceive Him not. But we do—yes, verily. Now then, you would not choose to make use of a soiled vessel, and do you approach with a soiled soul? Observe the vast inconsistency of the thing. At the other times you come not, no, not though often you are clean. But at Easter, however flagrant an act you may have committed, you come. Oh! the force of custom and of prejudice! In vain is the daily Sacrifice, in vain do we stand before the Altar; there is no one to partake. These things I am saying, not to induce you to partake any how, but that you should render yourselves worthy to partake. Are you not worthy of the Sacrifice, nor of the participation? If so, then neither are you of the prayer…
Look, I entreat: a royal table is set before you, Angels minister at that table, the King Himself is there, and do you stand gaping? Are your garments defiled, and yet do you make no account of it?—or are they clean? Then fall down and partake. Every day He cometh in to see the guests, and converses with them all. Yes, at this moment is he speaking to your conscience: “Friends, how stand you here, not having on a wedding garment?” He said not, Why did you sit down? No, before he sat down, He declared him to be unworthy, so much as to come in. He saith not, “Why did you sit down to meat,” but, “Why came you in?” And these are the words that He is at this very moment addressing to one and all of us that stand here with such shameless effrontery. For every one that partakes not of the mysteries is standing here in shameless effrontery. It is for this reason, that they which are in sins are first of all put forth; for just as when a master is present at his table, it is not right that those servants who have offended him should be present, but they are sent out of the way: just so also here when the sacrifice is brought forth, and Christ, the Lord’s sheep, is sacrificed; when you hear the words, “Let us pray together,” when you behold the curtains drawn up, then imagine that the Heavens are let down from above, and that the Angels are descending!
As then it is not meet that any one of the uninitiated be present, so neither is it that one of them that are initiated, and yet at the same time defiled. Tell me, suppose any one were invited to a feast, and were to wash his hands, and sit down, and be all ready at the table, and after all refuse to partake; is he not insulting the man who invited him? Were it not better for such an one never to have come at all? Now it is just in the same way that you have come here. You have sung the Hymn with the rest: you have declared yourself to be of the number of them that are Worthy, by not departing with them that are unworthy. Why stay, and yet not partake of the table? I am unworthy, you will say. Then are you also unworthy of that communion you have had in prayers. For it is not by means of the offerings only, but also by means of those canticles that the Spirit descends all around. Do we not see our own servants, first scouring the table with a sponge, and cleaning the house, and then setting out the entertainment? This is what is done by the prayers, by the cry of the herald. We scour the Church, as it were, with a sponge, that all things may be set out in a pure church, that there may be “neither spot nor wrinkle” (Eph. 5:27). Unworthy, indeed, both our eyes of these sights, and unworthy are our ears! “And if even a beast,” it is said, “touch the mountain, it shall be stoned” (Ex. 19:13). Thus then they were not worthy so much as to set foot on it, and yet afterwards they both came near, and beheld where God had stood. And you may, afterwards, come near, and behold: when, however, He is present, depart. You are no more allowed to be here than the Catechumen is. For it is not at all the same thing never to have reached the mysteries, and when you have reached them, to stumble at them and despise them, and to make thyself unworthy of this thing…
That I may not then be the means of increasing your condemnation, I entreat you, not to forbear coming, but to render yourselves worthy both of being present, and of approaching. Tell me, were any king to give command and to say, “If any man does this, let him partake of my table,” would you not do all you could to be admitted? He has invited us to heaven, to the table of the great and wonderful King, and do we shrink and hesitate, instead of hastening and running to it? And what then is our hope of salvation? We cannot lay the blame on our weakness; we cannot on our nature. It is indolence and nothing else that renders us unworthy.
St. John Chrysostom, Homily 20 on Ephesians
Let him discipline her in wisdom, and advise her never to have bits of gold hanging at her ears, and down her cheeks, and laid round about her neck, nor laid up about the chamber, nor golden and costly garments stored up.
Homilies on Philippians
St. John Chrysostom, Homily 1 on Philippians (c. 402)
“Paul and Timothy, servants of Christ Jesus, to all the saints in Christ Jesus which are at Philippi, fellow-Bishops and Deacons: Grace to you, and peace, from God our Father, and the Lord Jesus Christ” (Phil. 1:1).
Here, as writing to those of equal honor, he does not set down his rank of Teacher, but another, and that a great one. And what is that? He calls himself a servant, and not an Apostle. For great truly is this rank too, and the sum of all good things, to be a servant of Christ, and not merely to be called so. The servant of Christ, this is truly a free man in respect to sin, and being a genuine servant, he is not a servant to any other, since he would not be Christ’s servant, but by halves. And in again writing to the Romans also, he says, “Paul, a servant of Jesus Christ” (Rom. 1:1). But writing to the Corinthians and to Timothy he calls himself an Apostle. On what account then is this? Not because they were superior to Timothy. Far from it. But rather he honors them, and shows them attention, beyond all others to whom he wrote. For he also bears witness to great virtue in them. For besides, there indeed he was about to order many things, and therefore assumed his rank as an Apostle. But here he gives them no injunctions but such as they could perceive of themselves.
“To the saints in Christ Jesus which are at Philippi” (Phil. 1:1).
Since it was likely that the Jews too would call themselves saints from the first oracle, when they were called a “holy people, a people for God’s own possession” (Ex. 19:6; Deut. 7:6; etc.); for this reason he added, “to the saints in Christ Jesus.” For these alone are holy, and those hence-forward profane. “To the fellow-Bishops and Deacons.” What is this? Were there several Bishops of one city? Certainly not; but he called the Presbyters so. For then they still interchanged the titles, and the Bishop was called a Deacon. For this cause in writing to Timothy, he said, “Fulfill your ministry,” when he was a Bishop. For that he was a Bishop appears by his saying to him, “Lay hands hastily on no man” (1 Tim. 5:22). And again, “Which was given you with the laying on of the hands of the Presbytery” (1 Tim. 4:14). Yet Presbyters would not have laid hands on a Bishop. And again, in writing to Titus, he says, “For this cause I left you in Crete, that you should appoint elders in every city, as I gave you charge. If any man is blameless, the husband of one wife” (Tit. 1:5-6), which he says of the Bishop. And after saying this, he adds immediately, “For the Bishop must be blameless, as God’s steward, not self-willed” (Tit. 1:7). So then, as I said, both the Presbyters were of old called Bishops and Deacons of Christ, and the Bishops Presbyters; and hence even now many Bishops write, “To my fellow-Presbyter,” and, “To my fellow-Deacon.” But otherwise the specific name is distinctly appropriated to each, the Bishop and the Presbyter.
St. John Chrysostom, Homily 3 on Philippians
(Ver. 24) …Mourn for those who have died in wealth, and did not from their wealth think of any solace for their soul, who had power to wash away their sins and would not. Let us all weep for these in private and in public, but with propriety, with gravity, not so as to make exhibitions of ourselves; let us weep for these, not one day, or two, but all our life. Such tears spring not from senseless passion, but from true affection. The other sort are of senseless passion. For this cause they are quickly quenched, whereas if they spring from the fear of God, they always abide with us. Let us weep for these; let us assist them according to our power; let us think of some assistance for them, small though it be, yet still let us assist them. How and in what way? By praying and entreating others to make prayers for them, by continually giving to the poor on their behalf. This deed hath some consolation; for hear the words of God Himself, when He says, “I will defend this city for Mine own sake, and for My servant David’s sake” (2 Kings 20:6). If the remembrance only of a just man had so great power when deeds are done for one, how great power will it not have? Not in vain did the Apostles order that remembrance should be made of the dead in the dreadful Mysteries [the offering of the Eucharist]. They know that great gain results to them, great benefit; for when the whole people stands with uplifted hands, a priestly assembly, and that awful Sacrifice lies displayed, how shall we not prevail with God by our entreaties for them? And this we do for those who have departed in faith, while the catechumens are not thought worthy even of this consolation, but are deprived of all means of help save one. And what is this? We may give to the poor on their behalf. This deed in a certain way refreshes them. For God wills that we should be mutually assisted; else why has He ordered us to pray for peace and the good estate of the world? Why on behalf of all men? Since in this number are included robbers, violators of tombs, thieves, men laden with untold crimes; and yet we pray on behalf of all; perchance they may turn. As then we pray for those living, who differ not from the dead, so too we may pray for them. Job offered sacrifice for his children, and freed them from their sins. “It may be,” said he, “that they have renounced God in their hearts” (Job 1:5). Thus does one provide for one’s children! He said not, as many do nowadays, I will leave them property; he said not, I will procure them honor; he said not, I will purchase an office; he said not, I will buy them land; but, “it may be that they have renounced God in their hearts.” For what profit is there in those things? None at all, in those that remain here. I will make the King of all things favorable to them, and then they will no more want any thing. “The Lord,” says one, “is my Shepherd, I shall not want” (Ps. 23:4). This is great wealth, this is treasure. If we have the fear of God, we want nothing; if we have not this, though we have royalty itself, we are the poorest of all men. Nothing is like the man that fears the Lord. For “the fear of the Lord,” it is said, “surpasses all things” (Sir. 25:11). This let us procure; let us do all things for its sake. If need be that we lay down our lives, if our body must be mangled, let us not spare them; let us do all, to obtain this fear. For thus shall we abound above all men; and shall obtain those good things to come in Christ Jesus our Lord, to whom, etc.
St. John Chrysostom, Homily 10 on Philippians
The rite of circumcision was venerable in the Jews’ account, forasmuch as the Law itself gave way thereto, and the Sabbath was less esteemed than circumcision. For that circumcision might be performed the Sabbath was broken; but that the Sabbath might be kept, circumcision was never broken; and mark, I pray, the dispensation of God. This is found to be even more solemn than the Sabbath, as not being omitted at certain times. When then it is done away, much more is the Sabbath…
For tell me, what is the advantage of those stores of costly garments, what good do we gain when we are arrayed in them? None, nay, we are only losers. How so? Because even the poor man, in his cheap and threadbare clothing, does not bear the scorching in time of heat any wise worse than yourself; nay, rather he bears it better, for clothes that are threadbare and worn single allow more ease to the body, but not so with those which are new made, though they be finer than the spider’s web.
Homilies on 2 Thessalonians
St. John Chrysostom, Homily 3 on 2 Thessalonians
Verses 3-4: “Let no man beguile you in any wise: for it will not be, except the falling away come first, and the man of sin be revealed, the son of perdition, he that opposes and exalts himself against all that is called God or that is worshiped; so that he sits in the temple of God, setting himself forth as God.”
Here he discourses concerning the Antichrist, and reveals great mysteries. What is “the falling away [apostasy]?” He calls him Apostasy, as being about to destroy many, and make them fall away. “So that if it were possible,” He says, “the very Elect should be offended” (Matt. 24:24). And he calls him “the man of sin.” For he shall do numberless mischiefs, and shall cause others to do them. But he calls him “the son of perdition,” because he is also to be destroyed. But who is he? Is it then Satan? By no means; but some man, that admits his fully working in him. For he is a man. “And exalts himself against all that is called God or is worshiped.” For he will not introduce idolatry, but will be a kind of opponent to God; he will abolish all the gods, and will order men to worship him instead of God, and he will be seated in the temple of God, not that in Jerusalem only, but also in every Church. “Setting himself forth,” he says; he does not say, saying it, but endeavoring to show it. For he will perform great works, and will show wonderful signs.
St. John Chrysostom, Homily 4 on 2 Thessalonians (c. 402)
One may naturally inquire, what is that which withholds, and after that would know, why Paul expresses it so obscurely. What then is it that withholds, that is, hinders him from being revealed? Some indeed say, the grace of the Spirit, but others the Roman empire, to whom I most of all accede. Wherefore? Because if he meant to say the Spirit, he would not have spoken obscurely, but plainly, that even now the grace of the Spirit, that is the gifts, withhold him. And otherwise he ought now to have come, if he was about to come when the gifts ceased; for they have long since ceased. But because he said this of the Roman empire, he naturally glanced at it, and speaks covertly and darkly. For he did not wish to bring upon himself superfluous enmities, and useless dangers. For if he had said that after a little while the Roman empire would be dissolved, they would immediately have even overwhelmed him, as a pestilent person, and all the faithful, as living and warring to this end. And he did not say that it will be quickly, although he is always saying it—but what? that he may be revealed in his own season, he says,
For the mystery of lawlessness does already work. He speaks here of Nero, as if he were the type of Antichrist. For he too wished to be thought a god. And he has well said, the mystery; that is, it works not openly, as the other, nor without shame. For if there was found a man before that time, he means, who was not much behind Antichrist in wickedness, what wonder, if there shall now be one? But he did not also wish to point him out plainly: and this not from cowardice, but instructing us not to bring upon ourselves unnecessary enmities, when there is nothing to call for it. So indeed he also says here. Only there is one that restrains now, until he be taken out of the way, that is, when the Roman empire is taken out of the way, then he shall come. And naturally. For as long as the fear of this empire lasts, no one will willingly exalt himself, but when that is dissolved, he will attack the anarchy, and endeavor to seize upon the government both of man and of God. For as the kingdoms before this were destroyed, for example, that of the Medes by the Babylonians, that of the Babylonians by the Persians, that of the Persians by the Macedonians, that of the Macedonians by the Romans: so will this also be by the Antichrist, and he by Christ, and it will no longer withhold. And these things Daniel delivered to us with great clearness.
“So then, brethren, stand fast, and hold the traditions which you were taught, whether by word, or by Epistle of ours” (2 Thess. 2:15).
Hence it is manifest, that they did not deliver all things by Epistle, but many things also unwritten, and in like manner both the one and the other are worthy of credit. Therefore let us think the tradition of the Church also worthy of credit. It is a tradition, seek no farther.
Homilies on 1 Timothy
St. John Chrysostom, Homily 8 on 1 Timothy
Paul however requires something more of women, that they adorn themselves “in modest apparel, with shamefacedness and sobriety; not with broidered hair or gold or pearls or costly array; But (which becomes women professing godliness) with good works.” But what is this “modest apparel”? Such attire as covers them completely, and decently, not with superfluous ornaments, for the one is becoming, the other is not.
Homilies on 2 Timothy
St. John Chrysostom, Homily 3 on 2 Timothy
“Hold fast the form of sound words, which you have heard of me, in faith and love which is in Christ Jesus. That good thing which was committed unto you keep by the Holy Ghost Which dwells in us. This you know, that all they which are in Asia be turned away from me; of whom are Phygellus and Hermogenes. The Lord give mercy unto the house of Onesiphorus; for he oft refreshed me, and was not ashamed of my chain: but, when he was in Rome, he sought me out very diligently, and found me. The Lord grant unto him that he may find mercy of the Lord in that day: and in how many things he ministered unto me at Ephesus, you know very well” (2 Tim. 1:13-18).
Not by letters alone did Paul instruct his disciple in his duty, but before by words also which he shows, both in many other passages, as where he says, whether by word or our Epistle [2 Thess. 2:15], and especially here. Let us not therefore suppose that anything relating to doctrine was spoken imperfectly. For many things he delivered to him without writing. Of these therefore he reminds him, when he says, “Hold fast the form of sound words, which you have heard of me” (2 Thess. 2:15). After the manner of artists, I have impressed on you the image of virtue, fixing in your soul a sort of rule, and model, and outline of all things pleasing to God. These things then hold fast, and whether you are meditating any matter of faith or love, or of a sound mind, form from hence your ideas of them. It will not be necessary to have recourse to others for examples, when all has been deposited within yourself.
St. John Chrysostom, Homily 8 on 2 Timothy ***
“Now as Jannes and Jambres withstood Moses, so do these also resist the truth” (2 Tim. 3:8). Who are these? The magicians in the time of Moses. But how is it their names are nowhere else introduced? Either they were handed down by tradition, or it is probable that Paul knew them by inspiration.
St. John Chrysostom, Homily 10 on 2 Timothy
This Linus [2 Tim. 4:21], some say, was second Bishop of the Church of Rome after Peter.
Homilies on Hebrews
St. John Chrysostom, Homily 17 on Hebrews (c. 403)
(§6) What then? Do not we offer every day? We offer indeed, but making a remembrance of His death, and this [remembrance] is one and not many. How is it one, and not many? Inasmuch as that [Sacrifice] was once for all offered, [and] carried into the Holy of Holies. This is a figure of that [sacrifice] and this remembrance of that. For we always offer the same, not one sheep now and tomorrow another, but always the same thing: so that the sacrifice is one. And yet by this reasoning, since the offering is made in many places, are there many Christs? But Christ is one everywhere, being complete here and complete there also, one Body. As then while offered in many places, He is one body and not many bodies; so also [He is] one sacrifice. He is our High Priest, who offered the sacrifice that cleanses us. That we offer now also, which was then offered, which cannot be exhausted. This is done in remembrance of what was then done. For (says He) “do this in remembrance of Me” (Luke 22:19). It is not another sacrifice, as the High Priest, but we offer always the same, or rather we perform a remembrance of a Sacrifice.
(§7) But since I have mentioned this sacrifice, I wish to say a little in reference to you who have been initiated; little in quantity, but possessing great force and profit, for it is not our own, but the words of Divine Spirit. What then is it? Many partake of this sacrifice once in the whole year, others twice; others many times. Our word then is to all; not to those only who are here, but to those also who are settled in the desert. For they partake once in the year, and often indeed at intervals of two years.
Homilies on Titus
St. John Chrysostom, Homily 2 on Titus
“And ordain elders in every city,” here he is speaking of Bishops, as we have before said [Homily 10 on 1 Timothy], “as I had appointed thee. If any is blameless.” “In every city,” he says, for he did not wish the whole island to be entrusted to one, but that each should have his own charge and care, for thus he would have less labor himself, and those under his rule would receive greater attention, if the Teacher had not to go about to the presidency of many Churches, but was left to be occupied with one only, and to bring that into order.
Other Homilies
St. John Chrysostom, Homily on Matt. 26:19 and Against Marcionists and Manichaeans
And yet when Peter, the leader of the apostles, said this to Him, “Be it far from thee Lord, this shall not happen unto Thee,” He rebuked him so severely as to say “get thee behind me Satan, thou art an offense unto me, for thou savors not the things which be of God, but those which be of men” (Matt. 16:22-23), although a short time before he had pronounced him blessed.
St. John Chrysostom, Homily on the Holy Martyr St. Ignatius of Antioch
At all events the master of the whole world, Peter, to whose hands He committed the keys of heaven, whom He commanded to do and to bear all, He bade tarry here for a long period. Thus in His sight our city was equivalent to the whole world. But since I have mentioned Peter, I have perceived a fifth crown woven from him, and this is that this man succeeded to the office after him. For just as any one taking a great stone from a foundation hastens by all means to introduce an equivalent to it, lest he should shake the whole building, and make it more unsound, so, accordingly, when Peter was about to depart from here, the grace of the Spirit introduced another teacher equivalent to Peter, so that the building already completed should not be made more unsound by the insignificance of the successor.
St. John Chrysostom, Homily of Praise on the Holy Martyr Lucian
(§5)13
Now then, while yesterday our Master [Christ] was baptized with water, today his servant [St. Lucian] is baptized with blood. Yesterday heaven’s gates were opened, today Hade’s gates were trampled flat. Indeed, don’t be astonished if I called his martyrdom a baptism. For in fact here too the Spirit flits around with abundant generosity, and obliteration of sins takes place and a certain wonderful and incredible purification of [the] soul. And, just as those who are being baptized wash in water, so those being martyred wash in their own blood, which is precisely what happened in the case of this man.
Footnotes
- St. John Chrysostom, Paul W. Harkins, trans., Ancient Christian Writers, Vol. 31: St. John Chrysostom, Baptismal Instructions (New York: Paulist Press, 1963), 31. ↩︎
- St. John Chrysostom, Paul W. Harkins, trans., Ancient Christian Writers, Vol. 31: St. John Chrysostom, Baptismal Instructions (New York: Paulist Press, 1963), 47. ↩︎
- St. John Chrysostom, Paul W. Harkins, trans., The Fathers of the Church, Vol. 68: Saint John Chrysostom, Discourses Against Judaizing Christians (Washington, DC: The Catholic University of America Press), 60. ↩︎
- St. John Chrysostom, Paul W. Harkins, trans., The Fathers of the Church, Vol. 68: Discourses Against Judaizing Christians (Washington, DC: The Catholic University of America Press, 1979), 84. ↩︎
- St. John Chrysostom, Paul W. Harkins, trans., The Fathers of the Church, Vol. 68: Discourses Against Judaizing Christians (Washington, DC: The Catholic University of America Press, 1979), 98. ↩︎
- St. John Chrysostom, Paul W. Harkins, trans., The Fathers of the Church, Vol. 68: Discourses Against Judaizing Christians (Washington, DC: The Catholic University of America Press, 1979), 109. ↩︎
- St. John Chrysostom, Paul W. Harkins, trans., The Fathers of the Church, Vol. 68: Discourses Against Judaizing Christians (Washington, DC: The Catholic University of America Press, 1979), 110-11. ↩︎
- St. John Chrysostom, Paul W. Harkins, trans., The Fathers of the Church, Vol. 68: Discourses Against Judaizing Christians (Washington, DC: The Catholic University of America Press, 1979), 134-36. ↩︎
- St. John Chrysostom, Paul W. Harkins, trans., The Fathers of the Church, Vol. 68: Discourses Against Judaizing Christians (Washington, DC: The Catholic University of America Press, 1979), 136, 137-40. ↩︎
- St. John Chrysostom, Paul W. Harkins, trans., The Fathers of the Church, Vol. 68: Discourses Against Judaizing Christians (Washington, DC: The Catholic University of America Press, 1979), 150. ↩︎
- St. John Chrysostom, Paul W. Harkins, trans., The Fathers of the Church, Vol. 68: Saint John Chrysostom, Discourses Against Judaizing Christians (Washington, DC: The Catholic University of America Press, 1979), 227-28. ↩︎
- St. John Chrysostom, Paul W. Harkins, trans., The Fathers of the Church, Vol. 68: Saint John Chrysostom, Discourses Against Judaizing Christians (Washington, DC: The Catholic University of America Press, 1979), 231-32. ↩︎
- St. John Chrysostom, Wendy Mayer, trans., Popular Patristics Series, Vol. 31: St. John Chrysostom, The Cult of the Saints (Crestwood, NY: St. Vladimir’s Seminary Press, 2006), 68. ↩︎
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