John Chrysostom, Fragments on Proverbs

we may show in our bodies, but so that we may restrain them, so that we may place a limit and a measure for them; to the ends of the earth, instead of, in extreme wickedness. To harm a just man is not good. [ξοδ. φ. 76 β.] Since they especially suffer this; but for others, it is not just; but the unjust man one must harm, and very much so. Nor is it holy to plot against just rulers. It is possible for a ruler to be just. He who refrains from uttering a harsh word, is discerning. [ibid.] He called a harsh word the thought that moves to anger, or the word that is moving to this. To a fool who has inquired about wisdom, it will be counted as wisdom. When an ignorant and inexperienced man asks about wise words or matters, he is considered wise, even if he becomes foolish out of ignorance; this is not enough to be counted as wisdom for him.

CHAPTER 18.

Deep water, a word in the heart of a man; but a leaping river, a fountain of life. [ξοδ. φ. 77 α.] The deep, instead of, much; and it is able often to bring forth rivers instead of one; or he says this, that he guards himself and holds himself in the deep. For as immeasurable water, so in the heart of a man according to God is the incomprehensible word. But now by word, he means knowledge. For such a man hears the words of Jesus, in whose heart becomes a fountain of springing water. And leaping instead of raining, watering the things below, and calling forth to fruitfulness. To admire the face of an impious man is not good. [ξοδ. φ. 77. β.] Even if he be in a position of dignity, even if by the persuasiveness of his words he hides what is just. He admires the face of an impious man, who also accepts the wickedness existing in the devil. The lips of a fool lead him into evils; but his rash mouth calls for death. [ibid.] The thoughts of a fool, and his words lead him into evils of both soul and body. If then death is born from rashness, then death separates the soul from the true life. For rashness truly separates us from the one who said, I am the life; and just as from rashness death is born, so from meekness, life. For meekness is opposed to rashness. Fear casts down the slothful; but the souls of the effeminate shall hunger. Of the slothful and unmanly; but the souls of the effeminate, of the dissolute, of the soft. He who does not heal himself in his works, etc. He who does not heal himself from his sins in the works given to him by Christ, is a brother of the devil who knows the punishments and ruins himself for them. And Paul says: If then someone cleanses himself, he will be a useful vessel for the Master. From the greatness of his strength the name of the Lord is manifest, etc. That is, his knowledge is clear. There is no need of teaching, the name of the Lord is manifest, the power of God. And it is clear from this also, from the fact that he exalts those who run to him. The substance of a rich man is a strong city. [ξοδ. φ. 56 β.] What he says is of this sort: His wealth is not sufficient in itself to save its possessor, but there is need of a strong city and one having glory; for glory also establishes one in safety. Or thus: The substance of the just, and all their treasure, is the Jerusalem above; for there they treasure up their present works. Before a fall the heart of a man is exalted. Do you see how glory is burdensome, and a fall is good? Just as, he says, a fall follows pride, so glory follows humility; for it is not possible for one who has not been high-minded to fall; since everyone who exalts himself will be humbled. A prudent servant calms a man's anger; but who will bear a faint-hearted man? This he says, that of anger... 64.720

σώμασιν δεικνύωμεν, ἀλλ' ἵνα αὐτοὺς χαλινώσωμεν, ἵνα αὐτοῖς ὅρον θῶμεν καὶ μέτρον· ἐπ' ἄκρα δὲ γῆς, ἀντὶ τοῦ, ἐν ἄκρᾳ κακίᾳ. Ζημιοῦν ἄνδρα δίκαιον, οὐ καλόν. [ξοδ. φ. 76 β.] Ἐπειδὴ μάλιστα ἐκεῖνοι τοῦτο πάσχουσι· τοῖς δὲ ἄλλοις, δίκαιον οὔ· τὸν δὲ ἄδικον χρὴ ζημιοῦν καὶ σφόδρα. Οὐδὲ ὅσιον ἐπιβουλεύειν δυνάσταις δικαίοις. Ἔστι καὶ δυνάστην εἶναι δίκαιον. Ὃς φείδεται ῥῆμα προέσθαι σκληρὸν, ἐπιγνώμων. [ιβιδ.] Ῥῆμα σκληρὸν ὠνόμασε τὸν λογισμὸν τὸν κινοῦντα τὸν θυμὸν, ἢ λόγον τὸν εἰς τοῦτο κινητικόν. Ἀνοήτῳ ἐπερωτήσαντι σοφίαν, σοφία λογισθήσεται. Ὅταν ἀμαθὴς καὶ ἄπειρος, περὶ σοφῶν λόγων ἐρωτᾷ ἢ πραγμάτων, νομίζεται σοφὸς, κἂν ἀνόητός τις ἐξ ἀμαθίας γένηται· οὐκ ἀρκεῖ τοῦτο εἰς σοφίαν αὐτῷ λογισθῆναι.

ΚΕΦΑΛ. ΙΗʹ.

Ὕδωρ βαθὺ, λόγος ἐν καρδίᾳ ἀνδρός· ποταμὸς δὲ ἀναπηδῶν, πηγὴ ζωῆς. [ξοδ. φ. 77 α.] Τὸ βαθὺ, ἀντὶ τοῦ, πολύ· καὶ δύναται πολλάκις καὶ ποταμοὺς ἀνενεγκεῖν ἀνθ' ἑνός· ἢ τοῦτό φησιν, ὅτι φυλάττει ἑαυτὸν καὶ ἐν βάθει κατέχει. Ὡς γὰρ ἄμετρον ὕδωρ, οὕτως ἐν καρδίᾳ ἀνδρὸς τοῦ κατὰ Θεὸν λόγος ἀκατάληπτος. Λόγον δὲ νῦν, τὴν γνῶσίν φησιν. Ὁ γὰρ τοιοῦτος τοὺς Ἰησοῦ λόγους ἀκούει, οὗ ἐν τῇ καρδίᾳ γίνεται πηγὴ ὕδατος ἁλλομένου. Ἀναπηδῶν δὲ ἀντὶ τοῦ ἀνομβρῶν, ἄρδων τὰ ὑποκείμενα, καὶ εἰς καρποφορίαν προκαλούμενος. Θαυμάσαι πρόσωπον ἀσεβοῦς, οὐ καλόν. [ξοδ. φ. 77. β.] Κἂν ἐν ἀξιώματι ᾖ, κἂν πιθανότητι λόγων κρύπτῃ τὸ δίκαιον. Θαυμάζει πρόσωπον ἀσεβοῦς, καὶ ὁ τὴν ἐνυπάρχουσαν τῷ διαβόλῳ κακίαν ἀποδεχόμενος. Χείλη ἄφρονος ἄγουσιν αὐτὸν εἰς κακά· τὸ δὲ στόμα αὐτοῦ τὸ θρασὺ, θάνατον ἐπικαλεῖται. [ιβιδ.] Λογισμοὶ ἄφρονος, καὶ λόγοι ἄγουσιν αὐτὸν εἰς κακὰ ψυχῆς τε καὶ σώματος. Εἰ δὲ ὁ θάνατος γεννᾶται ἀπὸ θρασύτητος, ἄρα ὁ θάνατος χωρίζει ψυχὴν ἀπὸ τῆς ὄντως ζωῆς. Ἡ γὰρ θρασύτης ἡμᾶς ὄντως χωρίζει ἀπὸ τοῦ εἰπόντος, ἐγώ εἰμι ἡ ζωή· καὶ ὥσπερ ἐκ τῆς θρασύτητος γεννᾶται ὁ θάνατος, οὕτως ἐκ τῆς πραΰτητος ἡ ζωή. Ἀντίκειται γὰρ τῇ θρασύτητι ἡ πραΰτης. Ὀκνηροὺς καταβάλλει φόβος· ψυχαὶ δὲ ἀνδρογύνων πεινάσουσιν. Τῶν ὀκνηρῶν καὶ ἀνάνδρων· ψυχαὶ δὲ ἀνδρογύνων τῶν ἐκκεχυμένων, τῶν μαλακῶν. Ὁ μὴ ἰώμενος αὑτὸν ἐν τοῖς ἔργοις αὐτοῦ, κ. τ. λ. Ὁ μὴ ἰώμενος ἑαυτὸν ἐκ τῶν ἁμαρτιῶν αὑτοῦ ἐν τοῖς ἔργοις τοῖς παρὰ Χριστοῦ δοθεῖσιν αὐτῷ, ἀδελφός ἐστι τοῦ διαβόλου τοῦ γινώσκοντος τὰς κολάσεις καὶ λυμαινομένου ἑαυτὸν εἰς αὐτάς. Καὶ ὁ Παῦλός φησίν· Ἐὰν οὖν τις ἐκκαθάρῃ ἑαυτὸν, ἔσται σκεῦος χρήσιμον τῷ ∆εσπότῃ. Ἐκ μεγαλωσύνης ἰσχύος φανερὸν τὸ ὄνομα Κυρίου, κ. τ. λ. Τουτέστι δήλη αὐτοῦ ἡ γνῶσις. Οὐ χρεία διδασκαλίας, φανερὸν τὸ ὄνομα Κυρίου, τοῦ Θεοῦ ἡ δύναμις. Καὶ δῆλον κἀντεῦθεν, ἐκ τοῦ τοὺς προστρέχοντας αὐτῷ ὑψοῦν. Ὕπαρξις πλουσίου ἀνδρὸς, πόλις ἰσχυρά. [ξοδ. φ. 56 β.] Ὃ λέγει, τοιοῦτον ἔστιν· Οὐκ ἀρκεῖ ὁ πλοῦτος αὐτοῦ καθ' ἑαυτὸν σῶσαι τὸν ἔχοντα, ἀλλὰ δεῖ πόλεως ἰσχυρᾶς καὶ δόξαν ἐχούσης· ἐν γὰρ ἀσφαλείᾳ καθίστησι καὶ ἡ δόξα. Ἢ οὕτως· Ἡ ὕπαρξις τῶν δικαίων, καὶ πᾶς ὁ θησαυρὸς αὐτῶν, ἡ ἄνω Ἱερουσαλήμ· ἐκεῖ γὰρ θησαυρίζουσι τὰ νῦν ἔργα αὐτῶν. Πρὸ συντριβῆς ὑψοῦται καρδία ἀνδρός. Ὁρᾷς πῶς ἡ δόξα φορτικὸν, καὶ καλὸν ἡ συντριβή; Ὥσπερ, φησὶ, τῇ ὑπερηφανίᾳ ἕπεται ἡ συντριβὴ, οὕτω τῇ ταπεινώσει δόξα· οὐ δυνατὸν γὰρ πεσεῖν τὸν μὴ ὑψηλοφρονήσαντα· ἐπεὶ πᾶς ὁ ὑψῶν ἑαυτὸν ταπεινωθήσεται. Θυμὸν ἀνδρὸς πραΰνει θεράπων φρόνιμος· ὀλιγόψυχον δὲ ἄνδρα τίς ὑποίσει; Τοῦτό φησιν, ὅτι θυμοῦ χεί 64.720