John Chrysostom, Fragments on Proverbs

action with voluntary judgment. That is, those who despise considering with others what is needful, despise counsel; for which reason they are also unstable, seeming to be something when they are nothing. One must therefore not take counsel by oneself, but with many. And *of those who take counsel in the heart*, instead of *in the mind*. [ξοδ. φ. 68 α.] He calls the ways of life the practical virtues, which lead to knowledge. The Lord pulls down the words and deeds of the proud, but he establishes the house of the soul that is bereft of these. Therefore not only in deeds nor in words, but also in the mind is much examination and precision needed. For those who have a pure heart have not only pure thoughts, but also venerable sayings. The taker of bribes destroys himself, etc. [ibid.] Himself, not the giver; he receives it against himself; he takes the sword; for he is compelled to do many evil things. - For one must not only not take, but also hate; for he who does not take does not yet also hate. By alms and faith sins are cleansed away; but by the fear of the Lord everyone turns away from evil. He spoke of medicines for wounds; he also spoke of a way by which there will be no wounds; he did not simply say *are cleansed*, but *are cleansed away*. Or thus: For it is necessary not only to be merciful, but also to know the one who commanded to keep orthodox faith. The hearts of the just meditate on faithfulness. The meditation of such a heart is before God; wherefore what is meditated is faithfulness; of which the impious man, being deprived, offers speech from a wicked heart; And through them even enemies become friends. [ξοδ. φ. 68 β.] For having consecrated themselves to God, they also mediate for others to become friends of God. For by this action they knew *you will not make war, but you will make peace among those at war*. God is far from the impious. [ibid.] Far not in place but by opposition of will; and as the just are near to God, it is manifest that it is not by place, for when they pray they are heard; Better is a little getting with righteousness. One who progresses in virtue, passes from virtue to what is better; but of one who surpasses, it is to 64.708 not know at all, but to pass over from some things to another. A good report fattens the bones. [ξοδ. φ. 68 β.] Either that which one hears, or that which one creates for oneself. And it strengthens the vigorous contemplations of the soul. The fear of the Lord is instruction and wisdom. [ξοδ. φ. 69 α.] For the fear of God sets aright one's life, both the practical and the contemplative. And to this instruction, wisdom will respond as the cause of glory, that is, it will meet it, or it will find it, or it will even be set apart.

CHAPTER 16.

All the works of the humble are manifest before God. [ξοδ. φ. 69 α.] Instead of *splendid*, *manifest* as being light; for one does all things as if he is watching; it shows us that humility is no small path of right actions. For it is not possible for a contrite man not to accomplish great things. For the works of the proud, he does not wish to know. But the impious will be destroyed in an evil day. That is, in dangers they will not stand. Or he calls the day of judgment an evil day, He who unjustly strikes hand upon hand will not be acquitted. Unjustly joining deeds to deeds, he will be punished, being bound by the chains of his own sins. -[ξοδ. φ. 69 β.] For having desired wisdom, keep the commandments, and the Lord will grant it to you; but if God is the way of knowledge, the beginning of this is the law which has become our tutor unto Christ; but perhaps it is also contemplation. To do what is just is more acceptable to God than to offer sacrifices. For I desire mercy and not sacrifice; and the knowledge of God, more than burnt offerings. He who

μεθ' ἑκουσίου γνώμης πρᾶξιν. Τουτέστιν οἱ καταφρονοῦντες διασκοπεῖσθαι μετ' ἄλλων τὰ δέοντα, καταφρονοῦσι βουλῆς· διὸ καὶ ἀστατοῦσι, δοκοῦντες εἶναί τι μηδὲν ὄντες. ∆εῖ οὖν μὴ καθ' ἑαυτόν τινα βουλεύεσθαι, ἀλλὰ μετὰ πολλῶν. Τὸ δὲ ἐν καρδίᾳ βουλευομένων, ἀντὶ τοῦ ἐν τῇ διανοίᾳ. [ξοδ. φ. 68 α.] Ὁδοὺς λέγει ζωῆς, τὰς πρακτικὰς ἀρετὰς, τὰς φερούσας ἐπὶ τὴν γνῶσιν. Τοὺς λόγους καὶ τὰς πράξεις τῶν ὑπερηφάνων κατασπᾷ Κύριος, τὸν δὲ οἶκον στηρίζει τῆς τούτων χηρευούσης ψυχῆς. Οὐκ ἄρα ἐν πράξεσιν μὲν οὐδὲ ἐν λόγοις, ἀλλὰ καὶ ἐν διανοίᾳ πολλὴ ἡ ἐξέτασις καὶ ἀκρίβεια. Οἱ γὰρ καθαρὰν ἔχοντες τὴν καρδίαν, οὐ μόνον τοὺς λογισμοὺς, ἀλλὰ καὶ τὰ ἀποφθέγματα σεμνὰ ἔχουσιν. Ἐξόλλυσιν ἑαυτὸν ὁ δωρολήπτης, κ. τ. λ. [ιβιδ.] Ἑαυτὸν, οὐχὶ τὸν διδόντα· καθ' ἑαυτοῦ δέχεται· λαμβάνει τὴν μάχαιραν· πολλὰ γὰρ ἀναγκάζεται πονηρὰ πράττειν. - Οὐ μόνον γὰρ δεῖ μὴ λαμβάνειν, ἀλλὰ καὶ μισεῖν· οὐδὲ γὰρ ὁ μὴ λαμβάνων ἤδη καὶ μισεῖ. Ἐλεημοσύναις καὶ πίστεσιν ἀποκαθαίρονται ἁμαρτίαι· τῷ δὲ φόβῳ Κυρίου ἐκκλίνει πᾶς ἀπὸ κακοῦ. Εἶπε φάρμακα τραυμάτων· εἶπε καὶ ὁδὸν δι' ἧς οὐδὲ τραύματα ἔσται· οὐχ ἁπλῶς δὲ εἶπε καθαίρονται, ἀλλ' ἀποκαθαίρονται. Ἢ οὕτως· Χρὴ γὰρ μὴ μόνον ἐλεεῖν, ἀλλὰ καὶ εἰδέναι τὸν ἐντειλάμενον σώζειν πίστιν ὀρθήν. Καρδίαι δικαίων μελετῶσι πίστεις. Ἡ τῆς τοιαύτης καρδίας μελέτη ἐνώπιόν ἐστι τοῦ Θεοῦ· διὸ καὶ πίστις τὸ μελετώμενον· ὧν ἐστερημένος ὁ ἀσεβὴς, ἀπὸ πονηρᾶς καρδίας προσφέρεται λόγος· ∆ιὰ δὲ αὐτῶν καὶ οἱ ἐχθροὶ φίλοι γίνονται. [ξοδ. φ. 68 β.] Ἀφοσιώσαντες γὰρ ἑαυτοὺς τῷ Θεῷ, μεσιτεύουσι καὶ ἑτέρους φίλους Θεῷ γενέσθαι. Αὐτῇ γὰρ ἔγνωσαν τῇ πράξει τὸ οὐ ποιήσεις μάχην, εἰρηνεύσεις δὲ μαχομένους. Μακρὰν ἀπέχει ὁ Θεὸς τῶν ἀσεβῶν. [ιβιδ.] Μακρὰν οὐ τόπῳ ἀλλὰ γνώμης ἐναντιότητι· ὡς δὲ ἐγγὺς οἱ δίκαιοι τοῦ Θεοῦ, πρόδηλον ὡς οὐ τόπῳ, εὐχόμενοι ἀκούονται· Κρείσσων ὀλίγη λῆψις μετὰ δικαιοσύνης. Κατ' ἀρετήν τις προκόπτων, ἐπὶ κρεῖττον ἀπ' ἀρετῆς διαβαίνει· ὑπερβαίνοντος δὲ, τὸ 64.708 μηδὲ ὅλως εἰδέναι, ἀλλ' ὑπερβαίνειν ἐξ ἑτέρων εἰς ἕτερον. Φήμη ἀγαθὴ πιαίνει ὀστᾶ. [ξοδ. φ. 68 β.] Ἤτοι ἣν ἀκούῃ, ἢ ἢν αὐτὸς ἑαυτῷ περιποιεῖται. Ἐπιῤῥώννυσι δὲ τὰ εὔτονα τῆς ψυχῆς θεωρήματα. Φόβος Κυρίου παιδεία καὶ σοφία. [ξοδ. φ. 69 α.] Ὁ τοῦ Θεοῦ γὰρ φόβος κατορθοῖ τὸν βίον, τόν τε πρακτικὸν καὶ τὸν θεωρητικόν. Ταύτῃ δὲ τῇ παιδείᾳ, ἡ σοφία τὸ τῆς δόξης αἴτιον ἀποκριθήσεται, ἤτοι συναντήσεται, ἢ εὑρήσει αὐτὴν, ἢ καὶ ἀφορισθήσεται.

ΚΕΦΑΛ. ΙΣΤʹ.

Πάντα τὰ ἔργα τοῦ ταπεινοῦ, φανερὰ παρὰ τῷ Θεῷ. [ξοδ. φ. 69 α.] Ἀντὶ τοῦ λαμπρὰ, δῆλα ὡς ὄντα φῶς· ὡς γὰρ αὐτοῦ ὁρῶντος ἅπαντα πράττει· οὐ μικρὰν ὁδὸν δείκνυσιν ἡμῖν κατορθωμάτων τὴν ταπεινοφροσύνην. Οὐ γάρ ἐστι συντετριμμένον ἄνθρωπον μὴ μεγάλα κατορθοῦν. Τῶν γὰρ ὑπερηφάνων τὰ ἔργα, οὐ βούλεται εἰδέναι. Οἱ δὲ ἀσεβεῖς ἐν ἡμέρᾳ κακῇ ὀλοῦνται. Τουτέστιν ἐν κινδύνοις οὐ στήσονται. Ἢ ἡμέραν κακὴν τῆς κρίσεως λέγει, Χειρσὶ χεῖρας ἐμβαλὼν ἀδίκως οὐκ ἀθωωθήσεται. Πράξεις πράξεσι συνάπτων ἀδίκως, σειραῖς τῶν ἑαυτοῦ ἁμαρτημάτων σφιγγόμενος κολασθήσεται. -[ξοδ. φ. 69 β.] Ἐπιθυμήσας γὰρ σοφίας, διατήρησον ἐντολὰς, καὶ Κύριος χορηγήσει σοι αὐτήν· εἰ δὲ ὁδὸς γνώσεως ὁ Θεὸς, ἀρχὴ ταύτης ὁ νόμος παιδαγωγὸς ἡμῶν γενόμενος εἰς Χριστόν· μή ποτε δὲ καὶ ἡ θεωρία ἐστίν. Τὸ ποιεῖν δίκαια, δεκτὸν παρὰ Θεῷ μᾶλλον, ἢ θύειν θυσίας. Ὅτι ἔλεον θέλω καὶ οὐ θυσίαν· καὶ ἐπίγνωσιν Θεοῦ, ἢ ὁλοκαυτώματα. Ὁ