Orthodox Center for the Advancement of Biblical Studies
Orthodox Center for the Advancement of Biblical Studies




1 Corinthians

The Chrysostom Bible is available for download electronically and also available in hard copy.

  The present Bible Commentary Series is not so much in honor of John Chrysostom as it is to continue and promote his legacy as an interpreter of the biblical texts for preaching and teaching God’s congregation, in order to prod its members to proceed on the way they started when they accepted God’s calling. Chrysostom’s virtual uniqueness is that he did not subscribe to any hermeneutic or methodology, since this would amount to introducing an extra-textual authority over the biblical texts. For him, scripture is its own interpreter. Listening to the texts time and again allowed him to realize that “call” and “read (aloud)” are not interconnected realities; rather, they are one reality since they both are renditions of the same Hebrew verb qara’. Given that words read aloud are words of instruction for one “to do them,” the only valid reaction would be to hear, listen, obey, and abide by these words. All these connotations are subsumed in the same Hebrew verb šama‘. On the other hand, these scriptural “words of life” are presented as readily understandable utterances of a father to his children (Isaiah 1:2-3). The recipients are never asked to engage in an intellectual debate with their divine instructor, or even among themselves, to fathom what he is saying. The Apostle to the Gentiles followed in the footsteps of the Prophets to Israel by handing down to them the Gospel, that is, the Law of God’s Spirit through his Christ (Romans 8:2; Galatians 6:2) as fatherly instruction (1 Corinthians 4:15). He in turn wrote readily understandable letters to be read aloud. It is in these same footsteps that Chrysostom followed, having learned from both the Prophets and Paul that the same “words of life” carry also the sentence of death at the hand of the scriptural God, Judge of all (Deuteronomy 28; Joshua 8:32-35; Psalm 82; Matthew 3:4-12; Romans 2:12-16; 1 Corinthians 10:1-11; Revelation 20:11-15).

While theological debates and hermeneutical theories come and go after having fed their proponents and their fans with passing human glory, the Golden Mouth’s expository homilies, through the centuries, fed and still feed myriads of believers in so many traditions and countries. Virtually banned from dogmatic treatises, he survives in the hearts of “those who have ears to hear.” His success is due to his commitment to exegesis rather than to futile hermeneutics. The latter behaves as someone who dictates on a living organism what it is supposed to be, whereas exegesis submits to that organism and endeavors to decipher it through trial and error. There is as much a far cry between the text and the theories about it as there is between a living organism and the theories about it. The biblical texts are the reality of God imparted through their being read aloud in the midst of the congregation, disregarding the value of the sermon that follows. The sermon, much less a theological treatise, is at best an invitation to hear and obey the text. Assessing the shape of an invitation card has no value whatsoever when it comes to the dinner itself; the guests are fed by the dinner, not by the invitation or its phrasing (Luke 14:16-24; Matthew 22:1-14).

This commentary series does not intend to promote Chrysostom’s ideas as a public relation manager would do, but rather to follow in the footsteps of his approach as true children and heirs are expected to do. He used all the contemporary tools at his disposal to communicate God’s written instruction to his hearers, as a doctor would with his patients, without spending unnecessary energy on peripheral debates requiring the use of professional jargon incomprehensible to the commoner. The writers of this series will try to do the same: muster to the best of their ability all necessary contemporary knowledge to communicate to the general readers the biblical message without burdening them with data unnecessary for that purpose. Whenever it will be deemed necessary or even helpful to do so, and in order to curtail burdensome and lengthy technical asides within the commentaries, specialized monographs related either to specific topics or to the scriptural background—literary, socio-political, or archeological—will be issued as companions to the series.


Paul Nadim Tarazi




Orthodox Center for the Advancement of Biblical Studies

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