John Chrysostom, Expositions on the Psalms

12. And he makes the account impressive, by “He hath whetted,” showing the vehemence and sharpness of the punishment; by “He hath bent,” its nearness; by “He hath prepared,” what will certainly come to pass, if they should not change; by “For those that are burned,” indicating those who are responsible, so that having been taught by all these things, they might check their wickedness. But if these things were of passion and anger, He would not have foretold them to those He was about to attack. For passion does not endure this; but does the opposite, especially when it is at its very height, and in the chastisement, and in the preparation of the punishment. Enemies, at any rate, when they wish to inflict punishment, not only do not say so, but even attack in secret, so that those who are about to be punished may not learn of it and be on their guard. But God is not so, but altogether the opposite; He both foretells, and postpones, and frightens by words, and does everything so as not to inflict what he threatens. This He also did in the case of the Ninevites. For there too He bent his bow, and whetted his sword, and prepared his arrows, yet did not inflict the blow. Or does it not seem to you that the words of the prophet are a bow and an arrow and a sharpened sword, when he says: Yet three days, and Nineveh shall be overthrown? But He did not release the arrow; for it was not prepared for this, that it might be released, but that it might be put away. For soldiers are armed for this purpose, that they may punish; but God is not so, but that by making them more sober through fear, He might stay His hand from punishment. Let us not therefore be troubled; for the fear of the words is of much love for mankind, and the more desperate things he says, the more from much gentleness he utters these things. For fathers, too, when they do not wish to punish their children, rouse their anger through words; so also He, since he does not wish to punish, makes the fear swell through words. He says also that he has prepared Gehenna, so that he may not cast into Gehenna; for this very reason many sayings about punishment are stored up in the Gospels, and more than those about the kingdom. For since in the case of the more insensible, the promise of good things does not so much draw them to virtue and lead them away from vice as does the fear of painful things; for this very reason he dwells more on these things, and continually sets them forth. Let us not therefore be grieved when we hear burdensome words; for they have much profit; but considering both his long-suffering and his righteous judgment, let us neither despair of salvation, for He is long-suffering; nor let us be fainthearted, for He is righteous; here showing much long-suffering, but there delivering over to the trial of punishment those who have not profited by it here; that this may not happen, let us from this moment ward off the punishment. Behold, he hath travailed with injustice. But the Hebrew, instead of He hath travailed, [has] Iebal, He hath conceived trouble. Another, And having become pregnant. And hath brought forth iniquity. Another, Falsehood. He hath dug a pit, and hath hollowed it out, and he shall fall into the ditch which he hath made. Another, Into the corruption 55.100 which he wrought. He said that God is prepared for punishment; he said that he sends forth the chastisements. By this he sobered the hearer, by suspending the wrath from above. He teaches then also from the events themselves, showing that even before the punishment, vice itself is a punishment. This Paul also indicated, saying: And receiving in themselves the recompense of their error which was due; and he brings into the midst those who have suffered the utmost from vice. For since many of the duller sort are accustomed to be sobered then especially when they see those who have suffered; for this reason he also brings them into the midst. Thus also Christ does, having discoursed much about Gehenna, and he brings into the midst those cast there; such as, the rich man in the story of Lazarus, the foolish virgins, the one who hid the one talent; and in the present life, those buried in the tower, and those whose blood Pilate mingled

ιβʹ. Καὶ ἐξογκοῖ τὸν λόγον, τῷ μὲν Στιλβώσει τὴν σφοδρότητα καὶ τὴν ὀξύτητα τῆς τιμωρίας ἐμφαίνων· τῷ δὲ Ἐνέτεινε, τὴν ἐγγύτητα· τῷ δὲ Ἡτοίμασε, τὸ πάντως ἐσόμενον, εἰ μὴ μεταβάλοιντο· τῷ δὲ Τοῖς καιομένοις, τοὺς ὑπευθύνους ἐνδεικνύμενος, ἵνα διὰ πάντων παιδευθέντες, ἀναστείλωσι τὴν πονηρίαν. Εἰ δὲ θυμοῦ ταῦτα ἦν καὶ ὀργῆς, οὐκ ἂν, οἷς ἔμελλεν ἐπιθήσεσθαι, προεῖπεν. Ὁ γὰρ θυμὸς οὐκ ἀνέχεται τοῦτο· ἀλλὰ καὶ τοὐναντίον ποιεῖ, καὶ μάλιστα ὅταν ἐν αὐτῇ λοιπὸν ᾖ τῇ ἀκμῇ, καὶ τῇ κολάσει, καὶ τῇ κατασκευῇ τῆς τιμωρίας. Οἱ γοῦν πολέμιοι, καὶ βουλόμενοι τὴν τιμωρίαν ἐπαγαγεῖν, οὐ μόνον οὐ λέγουσιν, ἀλλὰ καὶ κρυπτόμενοι ἐπιτίθενται, ὥστε μὴ μαθόντας τοὺς κολάζεσθαι μέλλοντας φυλάξασθαι. Ἀλλ' οὐχ ὁ Θεὸς οὕτως, ἀλλὰ τοὐναντίον ἅπαν· καὶ προλέγει, καὶ ἀναβάλλεται, καὶ φοβεῖ διὰ ῥημάτων, καὶ πάντα ποιεῖ, ὥστε μὴ ἐπαγαγεῖν ἅπερ ἀπειλεῖ. Τοῦτο καὶ ἐπὶ Νινευϊτῶν ἐποίησε. Καὶ γὰρ καὶ ἐκεῖ τόξον ἐνέτεινε, καὶ τὴν ῥομφαίαν ἐστίλβωσε, καὶ τὰ βέλη ἡτοίμασε, καὶ τὴν πληγὴν οὐκ ἐπήγαγεν. Ἢ οὐ δοκεῖ σοι τὰ ῥήματα τοῦ προφήτου τόξον εἶναι καὶ βέλος καὶ ῥομφαίαν ἠκονημένην, ὅταν λέγῃ· Ἔτι τρεῖς ἡμέραι, καὶ Νινευῆ καταστραφήσεται; Ἀλλ' οὐκ ἀφῆκε τὸ βέλος· οὐδὲ γὰρ διὰ τοῦτο ηὐτρέπιστο ἵνα ἀφεθῇ, ἀλλ' ἵνα ἐναποτεθῇ. Οἱ μὲν γὰρ στρατιῶται διὰ τοῦτο ὁπλίζονται, ἵνα κολάσωσιν· ὁ δὲ Θεὸς οὐχ οὕτως, ἀλλ' ἵνα τῷ φόβῳ σωφρονεστέρους ποιήσας, ἀνάσχῃ τῆς τιμωρίας τὴν χεῖρα. Μὴ τοίνυν θορυβώμεθα· φιλανθρωπίας γὰρ πολλῆς ὁ τῶν ῥημάτων φόβος, καὶ ὅσῳ ἂν ἀπορητότερα λέγῃ, τοσούτῳ ἀπὸ πολλῆς ἡμερότητος ταῦτα φθέγγεται. Ἐπεὶ καὶ πατέρες, ὅταν μὴ βούλωνται κολάζειν τοὺς παῖδας, διὰ τῶν ῥημάτων τὴν ὀργὴν αἴρουσιν· οὕτω καὶ αὐτὸς, ἐπεὶ μὴ βούλεται κολάζειν, ἐξογκοῖ διὰ τῶν ῥημάτων τὸν φόβον. Λέγει καὶ γέενναν ἑτοιμάσαι, ἵνα μὴ βάλῃ εἰς γέενναν· διά τοι τοῦτο καὶ πολλοὶ λόγοι περὶ τιμωρίας τοῖς Εὐαγγελίοις ἐναπόκεινται, καὶ πλείους, ἢ οἱ περὶ βασιλείας. Ἐπειδὴ γὰρ ἐπὶ τῶν ἀναισθητοτέρων οὐχ οὕτως ἡ τῶν ἀγαθῶν ἐπαγγελία, ὡς ὁ τῶν λυπηρῶν φόβος ἐφέλκεται πρὸς ἀρετὴν, καὶ ἀπάγει τῆς κακίας· διὰ δὴ τοῦτο τούτοις πλέον ἐμφιλοχωρεῖ, καὶ συνεχῶς αὐτὰ τίθησι. Μὴ τοίνυν ἀλγῶμεν ἀκούοντες φορτικῶν ῥημάτων· πολὺ γὰρ κέρδος ἔχουσιν· ἀλλ' ἐννοοῦντες αὐτοῦ καὶ τὴν μακροθυμίαν καὶ τὴν δικαιοκρισίαν, μήτε ἀπογινώσκωμεν τῆς σωτηρίας· μακρόθυμος γάρ ἐστι· μήτε ἀθυμῶμεν· δίκαιος γάρ ἐστιν· ἐνταῦθα μὲν πολλὴν τὴν μακροθυμίαν ἐνδεικνύμενος, ἐκεῖ δὲ τοὺς μὴ κερδάναντας ἐντεῦθεν τῇ πείρᾳ τῆς κολάσεως παραδιδούς· ὅπερ ἵνα μὴ γένηται, ἀποκρουσώμεθα ἐντεῦθεν ἤδη τὴν τιμωρίαν. Ἰδοὺ ὠδίνησεν ἀδικίαν. Ὁ δὲ Ἑβραῖος, ἀντὶ τοῦ Ὠδίνησεν, Ἰέβαλ, Συνέλαβε πόνον. Ἄλλος, Καὶ κυήσας. Καὶ ἔτεκεν ἀνομίαν. Ἄλλος, Ψεῦδος. ∆άκκον ὤρυξε, καὶ ἀνέσκαψεν αὐτὸν, καὶ ἐμπεσεῖται εἰς βόθρον ὃν εἰργάσατο. Ἄλλος, Εἰς διαφθορὰν 55.100 ἣν εἰργάσατο. Εἶπεν ὅτι παρεσκεύασται πρὸς τιμωρίαν ὁ Θεός· εἶπεν ὅτι ἐπαφίησι τὰς κολάσεις. Ἐσωφρόνισε τούτῳ τὸν ἀκροατὴν, τὴν ἄνωθεν ὀργὴν ἐπικρεμάσας. Παιδεύει λοιπὸν καὶ ἀπὸ τῶν πραγμάτων αὐτῶν, δεικνὺς, ὅτι καὶ πρὸ τῆς τιμωρίας αὐτὴ ἡ κακία κόλασις. Ὅπερ οὖν καὶ ὁ Παῦλος ἐνδεικνύμενος ἔλεγε· Καὶ τὴν ἀντιμισθίαν, ἣν ἔδει, τῆς πλάνης ἐν ἑαυτοῖς ἀπολαμβάνοντες· καὶ ἄγει εἰς μέσον τοὺς τὰ ἔσχατα παθόντας ὑπὸ τῆς κακίας Ἐπειδὴ γὰρ εἰώθασιν οἱ πολλοὶ τῶν παχυτέρων τότε μάλιστα σωφρονίζεσθαι, ὅταν τοὺς πεπονθότας ἴδωσι· διὰ τοῦτο καὶ αὐτοὺς εἰς μέσον ἄγει. Οὕτω καὶ ὁ Χριστὸς ποιεῖ, πολλὰ περὶ γεέννης διαλεχθεὶς καὶ τοὺς ἐκεῖ βαλλομένους εἰς μέσον ἄγει· οἷον, τὸν πλούσιον τὸν ἐπὶ Λαζάρου, τὰς παρθένους τὰς μωρὰς, τὸν τὸ τάλαντον τὸ ἓν κατακρύψαντα· καὶ ἐν τῷ παρόντι βίῳ, τοὺς ἐν τῷ πύργῳ καταχωσθέντας, καὶ ὧν τὸ αἷμα Πιλάτος ἀνέμιξε