John of Antioch (349–407), often referred to as Chrysostom (meaning the “golden-mouthed”), stands as a bulwark in early Christian preaching. Larsen declared him “unquestionably the greatest preacher of the early church.”[1] His dedication to biblical exposition characterized his preaching. Chrysostom would take a passage of Scripture and provide an exegetical address with application. He had a keen ability to take the text’s literal meaning and apply it pastorally to his congregation’s needs.[2]
Chrysostom’s
preaching demonstrated his position as an astute student of rhetoric. His
rhetoric demonstrated animated expressions as he traversed from exposition to
appeal. Thus, he established that the sermon began with exegesis and concluded
with its exhortation. Rhetorically trained by Libanius, Chrysostom was prolific
in his oratory ability, and his rhetorical approach was grounded in his
conviction toward holiness (ethos),
his exegetical work (logos), and
culminated in the exhortation of his congregation (pathos). Chrysostom’s primary motivation in his preaching was salvation,
not entertainment.
The Golden-Mouthed
His use of
linguistic and rhetorical skills shaped his homilies through theatrical
exclamations and other rhetorical devices.[3] Chrysostom’s use of
metaphors and similes provided windows into the world of the text of Scripture.[4] He
created vivid scenes of imagery that brought Scripture to life for his
congregation.[5] Through
the zeal, clarity, and eloquence of his preaching, which appealed especially to
ordinary people, he earned the nickname “the Golden Mouthed.” This name was
given to him posthumously nearly 150 years after his death. However, through
his rhetorical eloquence, he remained committed to the plain reading of the
text. He wrote, “Some out of an idle curiosity are rashly bent upon busying
themselves about matters which are neither possible for them to know. . . .
Others again demand from God an account of his judgments and force themselves
to sound the depth of that abyss which is unfathomable.”[6] He convincingly argued that
exegesis and God’s divine revelation show Scripture’s plain meaning. Once the
preacher achieves this understanding, he may approach the congregation with the
full force of the eloquence of rhetoric. Edwards noted, “he could probably not
state the time of day without some mark of rhetorical grace.”[7]
Therefore, the convictional power of Chrysostom’s preaching derived from his
faithful exegesis and persuasive rhetorical oratory skills.[8]
Verse-by-Verse Exposition
Chrysostom’s
preaching was understood to skillfully employ rhetorical techniques to
illuminate the mysteries of Scripture and persuade his congregation toward
righteousness. Chrysostom disdained allegorizing and was a champion for literal
interpretation, the historical-grammatical method of interpretation.[9]
Additionally, he rightly understood the necessity of the congregation not to
perceive the sermon as a performance, thus not becoming “spectators sitting in
judgment of secular speech-making.”[10] His preaching followed the
Antiochene tradition, emphasizing grammatical and historical interpretation
rather than allegory. His expository method influenced later figures like William
Perkins and John Calvin.
Convictional Preaching
History regards
the preaching of Chrysostom as marked with biblical conviction. His convictions
led to preaching with deep moral urgency coupled with practical application. He
stood in the gap against misuse of wealth and the moral responsibility of
Christians. During the Antioch riot of 387, he delivered the famous Homilies
on the Statues, calming citizens who feared imperial punishment. His
conviction led to his preaching having political consequences. He publicly denounced from the pulpit the abuses
of wealth and power, especially those of Empress Eudoxia. In September 403, a
silver statue of Empress Eudoxia was erected and dedicated with public
festivities outside Hagia Sophia. Chrysostom denounced her from the pulpit during
the celebration, which resulted in his exile.[11]
Conclusion
Chrysostom
displayed his ethos through his
integrity. His logos was grounded in
his deep knowledge and explanation of Scripture. His pathos was confirmed through the goal of his homily by striving to
persuade his congregants to respond passionately. He demonstrated that a good
preacher must preach sermons from the Word and be confined to what God has revealed.
To that end, his preaching emphasized that Scripture stands as the foundation
of Christian life.
[1]
Larsen, Company of the Preachers, 1:79.
[2]
Bray, Biblical Interpretation, 89.
[3]
Dargan, Apostolic Fathers to the Great
Reformers, 116.
[4]
Larsen, Company of the Preachers, 1:82–83.
[5]
Edwards, A History of Preaching, 1:81.
[6] John
Chrysostom, “Treatise Concerning the Christian Priesthood,” in Saint Chrysostom: On the Priesthood, Ascetic
Treatises, Select Homilies and Letters, Homilies on the Statues, ed. Philip
Schaff (New York: Christian Literature, 1889), 66.
[7]
Edwards, A History of Preaching, 1:77.
[8]
Larsen, Company of the Preachers, 1:84.
[9] Earl
M. Blackburn, John Chrysostom
(Carlisle, PA: Evangelical, 2012), 103–4.
[10]
John Chrysostom, “Six Books on the Priesthood,” in The Company of Preachers,
ed. Richard Lischer (Grand Rapids: Wm. B. Eerdmans, 2002), 58.
[11]
Earl M. Blackburn, John Chrysostom
(Carlisle, PA: Evangelical, 2012), 89–90.
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