John Chrysostom, Expositions on the Psalms

Consider Paul for me. For he too was a man, but this lion so feared him, as to flee even his garments and his shadows. Rightly so; for it could not bear the fragrance of Christ breathing and rising from him, and it was not strong enough to look against the torch of virtue. O Lord my God, if I have done this, if there is iniquity in my hands. Everywhere we must observe this, that one must not simply pray, but pray in such a way as to be heard. For prayer is not sufficient to accomplish the task at hand, unless we send it forth in a way that seems good to God. Since the Pharisee also prayed, and it availed him nothing, and Jews in turn prayed, but God turned away from them as they prayed; for they did not pray as they ought to have prayed. For this reason we were also commanded to pray the prayer that is most 55.85 able to be heard. This he also showed in the prayer before this one, not simply asking to be heard, but by contributing what was his own. And what were these things? This: “I will wash my bed every night, I will water my couch with my tears;” this: “I am weary with my groaning;” this: “Depart from me, all you workers of iniquity;” this: “My eye is troubled with grief.” d. For all these things are sufficient to draw God near: lamentations, tears, groans, and leaping away from the wicked, and fearing and trembling at His decree. And elsewhere he said, “God has heard my righteousness; in tribulation you have made room for me.” For being heard comes about in this way: first, then, from being worthy to receive; second, from praying according to the laws of God; third, from constancy; fourth, from asking for nothing of this life; fifth, from seeking what is expedient; sixth, from contributing everything on our part. See, then, many who are heard in this way: Cornelius, because of his life; the Syrophoenician woman, because of her persistence; Solomon, because of the manner of his request; “Because you have not asked for riches, nor the lives,” he says, “of your enemies;” the publican, because of his humility; others, for other reasons. Therefore, just as being heard comes from these things, so from other things comes not being heard, even if those who ask are righteous. For what has been more righteous than Paul? But because he asked for things that were not expedient, he was not heard. “For this,” he says, “I besought the Lord three times, and He said to me, ‘My grace is sufficient for you.’” And what, again, more righteous than Moses? But he too was not heard, for God said, “Let it be sufficient for you.” For since he asked to enter the land of promise, and this was inexpedient, God did not permit it. Along with these, there is also another thing that causes us not to be heard, when we pray while persisting in our sins. This is what God also said to Jeremiah concerning the Jews: “Do not pray for this people.” “Or do you not see what these people are doing?” “They have not departed,” he says, “from impiety, and you offer supplication on their behalf?” “But I will not listen to you.” Again, when we ask for things against our enemies, not only are we not heard, but we even provoke. For prayer is a medicine; but if we do not know how the medicine ought to be applied, we do not reap its benefit. Let us see, then, what this man also says in his prayer: “O Lord my God, if I have done this.” What is, “If I have done this”? What I am suffering, he says, if I rose up against a father, if I transgressed in this way. But not even here, again, does he bear to name the one who wronged him, but he is ashamed and blushes for his child. Just as if some nobleman, seeing his own wife committing adultery, would not deign even to name the sin and bring it to light; so also this man; he did not say, “If I rose up against the one who begot me, if I became a parricide,” but, “If I have done this.” And why do I say this? he says. 55.86 For what virtue is it not to become a parricide, which one would not see even among wild beasts? If there is iniquity in my hands. I am not speaking of this iniquity;

σκόπει μοι τὸν Παῦλον. Ἄνθρωπος μὲν γὰρ ἦν καὶ αὐτὸς, ἀλλ' οὕτως αὐτὸν ἐδεδοίκει ὁ λέων οὗτος, ὡς καὶ τὰ ἱμάτια αὐτοῦ καὶ τὰς σκιὰς φεύγειν. Εἰκότως· τὴν γὰρ Χριστοῦ εὐωδίαν ἐξ αὐτοῦ πνέουσαν καὶ ἀνιοῦσαν οὐκ ἔφερε, καὶ πρὸς τὴν λαμπάδα ἀντιβλέψαι οὐκ ἴσχυσε τῆς ἀρετῆς. Κύριε ὁ Θεός μου, εἰ ἐποίησα τοῦτο, εἰ ἔστιν ἀδικία ἐν χερσί μου. Πανταχοῦ δεῖ τοῦτο παρατηρεῖν, ὅτι οὐχ ἁπλῶς εὔχεσθαι δεῖ μόνον, ἀλλὰ οὕτως εὔχεσθαι, ὥστε καὶ ἀκούεσθαι. Οὐ γὰρ ἀρκεῖ εὐχὴ τὸ προκείμενον ἀνύσαι, ἐὰν μὴ οὕτως αὐτὴν στείλωμεν ὡς τῷ Θεῷ δοκεῖ. Ἐπεὶ καὶ ὁ Φαρισαῖος ηὔξατο, καὶ οὐδὲν ὤνησε, καὶ Ἰουδαῖοι πάλιν ηὔχοντο, ἀλλ' ἀπεστρέφετο ὁ Θεὸς εὐχομένων αὐτῶν· οὐ γὰρ ηὔχοντο, ὡς εὔχεσθαι ἔδει. ∆ιὰ τοῦτο καὶ εὐχὴν ἐκελεύσθημεν εὔχεσθαι τὴν μά 55.85 λιστα ἀκούεσθαι δυναμένην. Τοῦτο καὶ ἐν τῇ πρὸ ταύτης εὐχῇ ἐδήλωσεν, οὐχ ἁπλῶς ἀξιῶν ἀκουσθῆναι, ἀλλὰ μετὰ τοῦ τὰ ἑαυτοῦ εἰσενεγκεῖν. Τίνα δὲ ταῦτα ἦν; Τὸ, Λούσω καθ' ἑκάστην νύκτα τὴν κλίνην μου, ἐν δάκρυσί μου τὴν στρωμνήν μου βρέξω· τὸ, Ἐκοπίασα ἐν τῷ στεναγμῷ μου· τὸ, Ἀπόστητε ἀπ' ἐμοῦ, πάντες οἱ ἐργαζόμενοι τὴν ἀνομίαν· τὸ, Ἐταράχθη ἀπὸ θυμοῦ ὁ ὀφθαλμός μου. δʹ. Ταῦτα γὰρ πάντα ἱκανὰ τὸν Θεὸν ἐπισπάσασθαι· θρῆνοι, δάκρυα, στεναγμοὶ, καὶ τὸ τῶν πονηρῶν ἀποπηδᾷν, καὶ τὸ δεδοικέναι καὶ τρέμειν αὐτοῦ τὴν ψῆφον. Καὶ ἀλλαχοῦ ἔλεγεν, Εἰσήκουσεν ὁ Θεὸς τῆς δικαιοσύνης μου· ἐν θλίψει ἐπλάτυνάς μοι. Τὸ γὰρ ἀκούεσθαι οὕτω γίνεται· πρῶτον μὲν οὖν, ἐκ τοῦ ἀξίους εἶναι λαβεῖν· ἔπειτα, ἐκ τοῦ κατὰ τοὺς νόμους τοῦ Θεοῦ εὔχεσθαι· τρίτον, ἐκ τοῦ συνεχῶς· τέταρτον, ἐκ τοῦ μηδὲν βιωτικὸν αἰτεῖν· πέμπτον, ἐκ τοῦ τὰ συμφέροντα ζητεῖν· ἕκτον, ἐκ τοῦ τὰ παρ' ἑαυτῶν εἰσφέρειν ἅπαντα. Ὅρα γοῦν πολλοὺς οὕτως ἀκουομένους· τὸν Κορνήλιον ἀπὸ τοῦ βίου· τὴν Συροφοινίκισσαν ἀπὸ τῆς προσεδρείας· τὸν Σολομῶνα ἀπὸ τοῦ τρόπου τῆς αἰτήσεως· Ἀνθ' ὧν γὰρ οὐκ ᾔτησας χρήματα, οὐδὲ ψυχὰς, φησὶν, ἐχθρῶν σου· τὸν τελώνην ἀπὸ τῆς ταπεινοφροσύνης· ἑτέρους ἑτέρωθεν. Ὥσπερ οὖν ἐκ τούτων τὸ ἀκούεσθαι γίνεται, οὕτως ἑτέρωθεν τὸ μὴ ἀκούεσθαι, κἂν δίκαιοι ὦσιν οἱ αἰτοῦντες. Τί γὰρ Παύλου δικαιότερον γέγονεν; Ἀλλ' ἐπειδὴ ἀσύμφορα ᾔτησεν, οὐκ ἠκούσθη. Ὑπὲρ τούτου, φησὶ, τρὶς τὸν Κύριον παρεκάλεσα, καὶ εἶπέ μοι· Ἀρκεῖ σοι ἡ χάρις μου. Τί δὲ Μωϋσέως πάλιν δικαιότερον; Ἀλλ' οὐδὲ ἐκεῖνος ἠκούετο, λέγοντος τοῦ Θεοῦ· Ἱκανούσθω σοι. Ἐπειδὴ γὰρ ᾔτει εἰς τὴν γῆν τῆς ἐπαγγελίας εἰσελθεῖν, ἀσύμφορον δὲ τοῦτο ἦν, οὐκ ἐπέτρεψεν ὁ Θεός. Μετὰ τούτων καὶ ἕτερόν ἐστι τὸ ποιοῦν μὴ ἀκούεσθαι, ὅταν τοῖς ἁμαρτήμασιν ἐπιμένοντες εὐχώμεθα. Ὃ καὶ περὶ Ἰουδαίων ἔλεγεν ὁ Θεὸς τῷ Ἱερεμίᾳ· Μὴ προσεύχου περὶ τοῦ λαοῦ τούτου. Ἢ οὐχ ὁρᾷς τί οὗτοι ποιοῦσιν; Οὐκ ἀπέστησαν, φησὶ, τῆς ἀσεβείας, καὶ σὺ ὑπὲρ αὐτῶν δέησιν ἀναφέρεις; Ἀλλ' οὐκ εἰσακούσομαί σου. Πάλιν ὅταν κατ' ἐχθρῶν αἰτῶμεν, οὐ μόνον οὐκ ἀκουόμεθα, ἀλλὰ καὶ παροξύνομεν. Φάρμακον γάρ ἐστιν ἡ εὐχή· ἀλλ' ἐὰν μὴ εἰδῶμεν, τὸ φάρμακον πῶς ἐπιτιθέναι χρὴ, οὐδὲ τὴν ὄνησιν αὐτοῦ καρπούμεθα. Ἴδωμεν τοίνυν τί καὶ οὗτος εὐχόμενός φησι· Κύριε ὁ Θεός μου, εἰ ἐποίησα τοῦτο. Τί ἐστιν, Εἰ ἐποίησα τοῦτο; Ὃ πάσχω, φησὶν, εἰ ἐπανέστην πατρὶ, εἰ παρηνόμησα οὕτως. Ἀλλ' οὐδὲ ἐνταῦθα ὀνομαστὶ πάλιν ἀνέχεται τὸν ἀδικήσαντα εἰπεῖν, ἀλλ' ὑπὲρ τοῦ παιδὸς αἰσχύνεται καὶ ἐρυθριᾷ. Οἷον ἂν εἴ τις εὐγενὴς ἄνθρωπος τὴν ἑαυτοῦ γυναῖκα μοιχευομένην ὁρῶν, μηδὲ ὀνομαστὶ τὸ ἁμάρτημα εἰς τὸ μέσον ἀγαγεῖν καταδέχοιτο· οὕτω δὴ καὶ οὗτος· οὐκ εἶπεν· Εἰ κατεξανέστην τοῦ γεγεννηκότος, εἰ πατραλοίας ἐγενόμην· ἀλλὰ, Εἰ ἐποίησα τοῦτο. Καὶ τί λέγω τοῦτο; φησί. 55.86 Ποία γὰρ ἀρετὴ τὸ μὴ γενέσθαι πατραλοίαν, ὅπερ οὐδὲ ἐν τοῖς θηρίοις ἴδοι τις ἄν; Εἰ ἔστιν ἀδικία ἐν χερσί μου. Οὐ λέγω περὶ τῆς ἀδικίας ταύτης·