John Chrysostom: Abstinence from Wine a Risk for Infants

"He will not drink wine or strong drink," it says. She did not entertain within herself the thoughts, What effect will the drinking of water have on him when is of tender years? What if he falls ill? What if he dies, falling victim to some severe illness? Instead, considering that the one who gave him would be able personally to provide for good health, she set him on course for holiness from the very cradle and birth, casting everything onto God; her womb containing a prophet, bearing a priest and carrying a live offering, a living offering, was sanctified before birth.

- John Chrysostom (around A.D. 347 to around A.D. 407), Homilies on Hannah, Homily 1, in St. John Chrysostom, Old Testament Homilies, Volume 1, p. 79 (2003), Robert C. Hill translator.

John Chrysostom: Not So Good at Hebrew

Let us listen also to the words themselves and this beautiful supplication. "She wept and lamented, and directed her prayer to the Lord in the words, Adonai Kyrie Elohi Sabaoth." Fearsome words, fit to terrify. The historian was right not to translate them into our language: his ability did not suffice to turn them into the Greek tongue.

- John Chrysostom (around A.D. 347 to around A.D. 407), Homilies on Hannah, Homily 1, in St. John Chrysostom, Old Testament Homilies, Volume 1, p. 77 (2003), Robert C. Hill translator.

N.B. Contrary to Chrysostom's comments, Kyrie is the Greek word "Lord" which is the translation of "Adonai," and the expression "Elohi Sabaoth" means "God of Hosts," (taken together, "Lord God of Hosts") as it is also found in 1 Samuel 17:45, where only the word "Sabaoth" (of hosts) is transliterated. Elsewhere in the LXX (for example, in 2 Samuel 5:10 and 7:8, 25, and 27) the word Sabaoth is translated by the Greek word παντοκράτωρ ("mighty" or "omnipotent").

John Chrysostom: Barrenness not Wife's Fault

I mean, you all doubtless understand that childlessness is intolerable to wives particularly for their husbands' sake: many people are so unreasonable in their attitude as to rebuke their wives when they do not have children, not realizing that having children has its origins on high, in God's providence, and it is not the nature of a wife or sexual intercourse or anything else that is solely responsible for it. Yet even though they at least accept that they are wrong to rebuke them, they often reproach and reject them, and find no satisfaction in relating to them.

- John Chrysostom (around A.D. 347 to around A.D. 407), Homilies on Hannah, Homily 1, in St. John Chrysostom, Old Testament Homilies, Volume 1, pp. 74-75 (2003), Robert C. Hill translator.

John Chrysostom: Wait on Providence

Let us not take this with a grain of salt; instead, let us learn also from this the highest values, and when we fall foul of some disaster, even if we are suffering grief and pain, even if the trouble seems insupportable to us, let us not be anxious or beside ourselves, but wait on God's providence. He is well aware, after all, when is the time for what is causing us depression to be removed - which is what happened in her case as well. It was not out of hatred, in fact, nor of revulsion that he closed her womb, but to open to us the doors on the values the woman possessed, and for us to espy the riches of her faith and realize that he rendered her more conspicuous on that account.

- John Chrysostom (around A.D. 347 to around A.D. 407), Homilies on Hannah, Homily 1, in St. John Chrysostom, Old Testament Homilies, Volume 1, pp. 74-75 (2003), Robert C. Hill translator.

John Chrysostom: Motherhood means Raising not just Bearing Children

For you to learn that it is not the bearing of children that makes a mother, and that the reward does not come from that, Paul spoke in similar terms elsewhere in talking of a widow, "If she raised children." He did not say, If she bore children, but "If she raised children:" one thing comes from nature, the other from free will. Hence in saying here as well, "She will be saved through child-bearing," he did not stop at that point, but in his wish to bring out that it is not bearing children but raising children well that brings us this reward, he went on, "If they continue in faith, in love and in holiness along with self-control." What he means is this: You will then receive a great reward if those begetting the children continue in faith, in love, and in holiness. So if you bring them up to these things, if you encourage them, if you teach them, if you advise them, a great reward for this care will be laid up for you with God. Let not women, therefore, consider it beyond them to care for both the girls and the boys. Gender made no difference in these instances, note: he simply said in the one case, "If she raised children," and in the other, "If they continue in faith, in love, and in holiness." And so care is to be taken by us of both lots of children, and especially by the women, to the extent that they also stay at home more. After all, traveling, public affairs and business in town often falls to the husbands, whereas the wife enjoys exemption from all such concerns and would be in a position to look after the infants more easily, enjoying much free time as she does.

- John Chrysostom (around A.D. 347 to around A.D. 407), Homilies on Hannah, Homily 1, in St. John Chrysostom, Old Testament Homilies, Volume 1, pp. 72-73 (2003), Robert C. Hill translator.

John Chrysostom: Gain of Child-rearing Exceeds Pain of Pregnancy and Labor

How great a mark of providence is this, tell me, both the command to love and the imposition of the norm for affection, and as well the provision of a reward for good upbringing? I mean, for proof that a reward is available, not only for husbands but also for wives, listen to how Scripture, in many places addresses the latter about these things, and no less the latter than the husbands. Paul, remember, after saying, "The woman was deceived and became the transgressor," went on, "But she will be saved though childbearing." Now, what he means is something like this: Are you disappointed that the first woman committed you to the pangs and labor of childbirth and a long period of gestation? Do not be troubled: you are not subjected to hardship from birth-pangs and labor to the extent of the gain you receive, if you so wish, in making the rearing of children an occasion of virtuous actions. I mean, the children being born, provided they receive proper care and are brought up to virtue by your attention, prove a basis and occasion of complete salvation for you; and in addition to your own virtuous acts you will receive a great reward for your care of them.

- John Chrysostom (around A.D. 347 to around A.D. 407), Homilies on Hannah, Homily 1, in St. John Chrysostom, Old Testament Homilies, Volume 1, pp. 72-73 (2003), Robert C. Hill translator.

John Chrysostom: A Third Branch of General Revelation: Parents

Along with these two [Creation and Conscience], however, the sermon showed you also a third teacher given in addition by the providence of God, no longer voiceless like the former ones; instead, by word, exhortation and advice it controls our free will. What is this? The parents assigned to each of us: God caused us to be loved by our parents for this reason, that we might have mentors in virtue. You see, he does not make fathers only for having children but also for instructing them properly, nor cause mothers to give birth to children but to nourish them properly.

- John Chrysostom (around A.D. 347 to around A.D. 407), Homilies on Hannah, Homily 1, in St. John Chrysostom, Old Testament Homilies, Volume 1, p. 71 (2003), Robert C. Hill translator.

John Chrysostom: General Revelation in Creation and Conscience

So one way to knowledge of God is through the whole of creation; another, not inferior, is the way of conscience, which we on that occasion developed at great length, showing how the knowledge of things that are good and things that are not is acquired by us automatically, and how conscience inspires us with this interiorly. These two, in fact, have been our teachers from the beginning -- creation and conscience: without either of them uttering a word, they taught human beings in silence, creation making an impression on the observer through vision and leading the observer of everything to the marvel of its maker, conscience inspiring us within and suggesting all that has to be done, so that through the visible aspect we grasp his power and the verdict he delivers. That is to say, whenever it accuses sin on the inside, it suffuses the countenance outside, and fills us with deep regret. Again, it renders us pale and timid when we are caught in something shameful; and while we do not hear a word, we perceive the irritation happening within from the external aspect.

- John Chrysostom (around A.D. 347 to around A.D. 407), Homilies on Hannah, Homily 1, in St. John Chrysostom, Old Testament Homilies, Volume 1, pp. 70-71 (2003), Robert C. Hill translator.

John Chrysostom: General Revelation in Creation in Providence

So what was our theme? We studied the question as to how from the beginning God showed providence for our race, and how he gave us useful lessons, without there being any writing or any gift of the Scriptures; and we brought out the fact that he guided us to knowledge of him through discernment of creation.

- John Chrysostom (around A.D. 347 to around A.D. 407), Homilies on Hannah, Homily 1, in St. John Chrysostom, Old Testament Homilies, Volume 1, p. 68 (2003), Robert C. Hill translator.

John Chrysostom: Love Fasting Like a Good Wife

Calling all this to mind, recall those days [of peace and fasting] we long for. If you are on the point of laying the table, take the food while remembering this, and you will never be in a position to fall into drunkenness; instead, just as a man with a wife who is steady, self-controlled and a free spirit, with whom he is on fire with love, would not even in her absence be attracted to an immoral and corrupt woman, desire for his wife preoccupying his mind and not allowing a different love to gain entrance, just so is it the case both with fasting and drunkenness. If, then, we were to remember the free and self-controlled woman, on the one hand, we would on the other elude with great ease the common prostitute, mother of all indecency - I refer to drunkenness - the desire for fasting repelling her shamelessness more sharply than any hand.

- John Chrysostom (around A.D. 347 to around A.D. 407), Homilies on Hannah, Homily 1, in St. John Chrysostom, Old Testament Homilies, Volume 1, pp. 66-67 (2003), Robert C. Hill translator.

John Chrysostom: Fasting not Obligatory and Scheduled Fasting

I say this, not to oblige you to fast, but to persuade you not to give way to luxurious living nor behave like most human beings -- if in fact one ought to give the name human beings to those living in such a mean-spirited way, who like people released from their bonds and freed from some harsh prison say to one another, We have finally come to the end of the awful ocean of fasting. Others with less gumption than these are even in dread of the Lent to come. This comes about from giving themselves up to luxurious living all the remaining time, to prodigality and drunkenness. If on the contrary we too care to live a steady and modest life all the other days of the year, we would long for fasting when it had gone, and with deep satisfaction would welcome it when it was due to come around.

- John Chrysostom (around A.D. 347 to around A.D. 407), Homilies on Hannah, Homily 1, in St. John Chrysostom, Old Testament Homilies, Volume 1, pp. 65-66 (2003), Robert C. Hill translator.

John Chrysostom: Scriptures Remove All Doubt that Confession to God is Sufficient

I mean, if your enemy reproaches you for a sin which your conscience acknowledges, and you sigh bitterly and beseech God, you have immediately set all sin aside. Surely there is nothing more blessed than that? what easier way is there for achieving freedom from sins? In case, however, you think we are simply leading you on, I shall provide testimony on this from the divine Scriptures for you to be no longer in any doubt.

- John Chrysostom (around A.D. 347 to around A.D. 407), Homilies on David and Saul, Homily 3, in St. John Chrysostom, Old Testament Homilies, Volume 1, pp. 46-47 (2003), Robert C. Hill translator.

John Chrysostom: Man's Free Will Tamable

For you to learn also from what happens in our day, however, that it is possible, if we are willing, to reconcile every person bearing hostility to us, what could be fiercer than a lion? Yet people tame it, skill gets the better of nature, and the beast that is more ferocious and more kingly than all others becomes milder than any sheep and moves through the marketplace causing terror to no one. So what excuse do we have, what pretext, for taming wild beasts but claiming people cannot be placated or brought to be well disposed to us? Actually, ferocity belongs to the beast by nature; so when we prevail over nature, what excuse will we have for claiming free will cannot be corrected?

- John Chrysostom (around A.D. 347 to around A.D. 407), Homilies on David and Saul, Homily 3, in St. John Chrysostom, Old Testament Homilies, Volume 1, p. 44 (2003), Robert C. Hill translator.

John Chrysostom: Consequences of Wicked Theatre

Is not the former place the source of ruined lives, broken marriages, squabbles and wrangles in homes? I mean, when you are dissipated with the spectacle there, and become more dissolute and lecherous and resistant to any self-control, on returning home and seeing your wife, it is altogether a more disagreeable prospect, no matter what she is like: aflame with the lust arising from the spectacles, and enthralled by that novel and beguiling experience, for your chaste and comely partner sharing your whole life you have only scorn and abuse, and inflict on her countless taunts, having nothing to reproach her with but ashamed to mention your problem and display the wound you came back home with. You concoct numberless pretexts, looking for irrational grounds for hostility, scorning everything at home while pining for that loathsome and filthy object of desire by which you have been smitten. With the deafening sound of that voice fixed in your soul, as well as the whore's appearance and gaze and movements, and every image of her, you find nothing at home a pleasure to look upon.

- John Chrysostom (around A.D. 347 to around A.D. 407), Homilies on David and Saul, Homily 3, in St. John Chrysostom, Old Testament Homilies, Volume 1, p. 41 (2003), Robert C. Hill translator.

John Chrysostom: Avoid Wicked Theatre

Hence I beg and implore you to cleanse yourself first by abasement and repentance and every other means from the sin of the spectacle in that place, and thus attend to the divine sayings. After all, this is no slight fault on our part; you could recognize this clearly even from parallels. If, for example, into your closet, where there are kept the owner's clothes rich and golden in material, a servant wore a garment all filthy and grubby, I ask you, surely you would not take kindly to the disrespect? And if someone poured dung and mire into a golden vase usually containing perfumes, would you not actually beat the one guilty of this? Then shall we take such care of closets and vessels and garments and perfumes while not regarding our soul to be more elevated than all these? And where the spiritual perfume is poured would we introduce devilish processions, satanic tales and ditties oozing impurity? Tell me, how would God take this? Actually there is not much difference between perfume and mire, masters' garments and slaves', as between spiritual grace and this evil activity. Are you not terrified, mortal that you are, to gaze with the same eyes both on the bed on the stage, where the loathsome rites of adultery are performed, and on this sacred table, where the awesome sacraments are enacted? to listen with the same ears both to shameful depravity and to Old and New Testament readings schooling you in the mysteries? to make the same heart recipient of both the baleful potions and the awesome and holy victim?

- John Chrysostom (around A.D. 347 to around A.D. 407), Homilies on David and Saul, Homily 3, in St. John Chrysostom, Old Testament Homilies, Volume 1, pp. 40-41 (2003), Robert C. Hill translator.

John Chrysostom: People Read Themselves into Others

After all, how could the one who despite so many kindnesses was hostile [i.e. Saul] to the man who had done him no harm [i.e. David] come to believe that the wronged man had the wrongdoer in his hands and spared him? I mean, in most cases the general run of people form opinions about others on the basis of their own situation - for instance, the persistent drunkard would not readily believe that someone lives in sobriety, the patron of whores thinks those of spotless life are licentious, and likewise the one who purloins other people's property would not easily be convinced that there are people who even give away their possessions.

- John Chrysostom (around A.D. 347 to around A.D. 407), Homilies on David and Saul, Homily 2, in St. John Chrysostom, Old Testament Homilies, Volume 1, p. 33 (2003), Robert C. Hill translator.

John Chrysostom: Scriptural Cure for Passion

Let us not only write this on our minds but also repeatedly discuss it with one another in our get-togethers; let us constantly revive the memory of this story both with our wives and with the children. In fact, if you to talk about a king, see, there is a king here, if about soldiers, about a household, about political affairs, you will find a great abundance of these things in the Scriptures. These narratives bring the greatest benefit: it is impossible - impossible, I say - for a soul nourished on these stories ever to manage to fall victim to passion.

- John Chrysostom (around A.D. 347 to around A.D. 407), Homilies on David and Saul, Homily 1, in St. John Chrysostom, Old Testament Homilies, Volume 1, pp. 24-25 (2003), Robert C. Hill translator.

Gregory of Nyssa: Pillar and Ground of Truth is Timothy

Whenever the prophet looks to the tabernacle above, he sees the heavenly realities through these symbols. But if one should look at the tabernacle below (since in many places the Church also is called Christ by Paul), it would be well to regard the names "apostles, teachers, and prophets" as referring to those servants of the divine mystery whom Scripture also calls pillars of the Church. For it is not only Peter and John and James who are pillars of the Church, nor was only John the Baptist a burning light, but all those who themselves support the church and become lights through their own works are called "pillars" and "lights." You are the light of the world, says the Lord to the Apostles. And again the divine Apostle bids others to be pillars, saying Be steadfast and unmovable. And he made Timothy into an excellent pillar, when he made him (as he says in his own words) a pillar and ground of truth.

- Gregory of Nyssa (around A.D. 335 to around A.D. 395), The Life of Moses, Section 184, p. 101 (1978), Malherbe et al. editors

John Chrysostom: Let Your Heart Learn From Your Tongue

In your case, therefore, dearly beloved, imitate this man, and learn this lesson first, never to use scurrilous names of your foe, but respectful ones; should your mouth be in the habit of calling your aggressor by names that are respectful and betoken service, the soul on hearing this will learn from the tongue, become accustomed and undergo a change of heart towards him. The words themselves will be the best remedy for the heart's choler.

- John Chrysostom (around A.D. 347 to around A.D. 407), Old Testament Homilies, Volume 1, Homilies on David and Saul, Homily One, p. 24 (2003), Robert C. Hill translator.

Theodoret of Cyrus: Household Conspicuous in Piety is a Church

He compliments Philemon by calling him fellow worker, and he associates with him his partner as one who shares the faith; she would probably have opposed the letter's contents had she been passed over. Archippus had been entrusted with their instruction: he wrote about him to the Colossians, "Say to Archippus, Be careful to discharge the ministry you received in the Lord." He included him in the exhortation, and as well as these people the whole household, which he called a church, for being conspicuous for piety, so that even the servants, being dignified by the apostle's reference, should prove to be fellow workers in the exhortation.

- Theodoret of Cyrus (around A.D. 393 to around A.D. 457), Commentary on Philemon, in Theodoret of Cyrus, Commentary on the Letters of St. Paul, Volume 2, p. 261 (2001), Robert C. Hill translator.

Theodoret of Cyrus: Dead Faith Does Not Save

Exercising lovingkindness, he is saying, the Lord freed us from our former vices through the Only-begotten, according us forgiveness of our sins through saving baptism, creating us anew and renewing us, regaling us with the gift of the Spirit, and showing us the way of righteousness. To those traveling by this way he promised the kingdom of heaven. And since this way is not visible (hope which is seen, remember, is not hope), he was obliged to add, The saying is sure (v.8), that is, true: let no one be in any doubt. I want you to harp on this so that those who believe in God may be sure to devote themselves to good works: for those devoid of good works faith is not sufficient for salvation. These things are good and of benefit to everyone: believing in God and living according to his laws.

- Theodoret of Cyrus (around A.D. 393 to around A.D. 457), Commentary on Titus, Chapter 3, in Theodoret of Cyrus, Commentary on the Letters of St. Paul, Volume 2, p. 257 (2001), Robert C. Hill translator.

Theodoret of Cyrus: Gentleness in Evangelism

Be irenic, tolerant, evincing complete gentleness towards all people. This is not inconsistent with what was said above; as I remarked before, he bids us propose the teaching to the unbelievers mildly and gently, but boldly censure the believers should they sin. He also gives the reason for gentleness: We were once mindless, unbelieving, in error, enslaved to lusts and pleasures of all kinds, living in malice and envy, hateful, hating one another (v.3): let us recall our previous way of life, let us consider what awful vices we were victim to and the fact that the God of all granted salvation to people in that condition. So let us for our part put up with the depravity of those still in error. The divine apostle, of course, included himself in this, not as guilty of all the crimes, but as one who had been a persecutor: not everyone had been guilty of all the other crimes - some had been guilty of this, another of that - yet all attained salvation.

- Theodoret of Cyrus (around A.D. 393 to around A.D. 457), Commentary on Titus, Chapter 3, in Theodoret of Cyrus, Commentary on the Letters of St. Paul, Volume 2, p. 257 (2001), Robert C. Hill translator.

Theodoret of Cyrus: Qualified Obedience to Kings

Remind them to be subject and obedient to rule and authority (v.1). And since those in power at the time were godless, he was obliged to add the distinction, to be ready for every good work: one need not be obedient to rulers in everything - only pay the tribute and the tax, and accord the due respect, but show public opposition should they give any godless order.

- Theodoret of Cyrus (around A.D. 393 to around A.D. 457), Commentary on Titus, Chapter 3, in Theodoret of Cyrus, Commentary on the Letters of St. Paul, Volume 2, pp. 256-57 (2001), Robert C. Hill translator.

Theodoret of Cyrus: The Death of Christ Guarantees the Future

He recalls also the Lord's passion, guaranteeing the future from what has already been done by him. He gave himself for us so as to redeem us from all iniquity and purify for himself a people of his own devoted to good deeds (v.14): this is the reason he accepted death for the sake of us all, to destroy the tyrranny of sin, free us from that harsh servitude and make his own people both lover and devotee of praiseworthy actions.

- Theodoret of Cyrus (around A.D. 393 to around A.D. 457), Commentary on Titus, Chapter 2, in Theodoret of Cyrus, Commentary on the Letters of St. Paul, Volume 2, p. 256 (2001), Robert C. Hill translator.

Theodoret of Cyrus: Christ is the Mighty God & Rewards for Deeds

He demonstrates also the fruit of virtuous deeds. As we look forward to the blessed hope and manifestation of the glory of the mighty God and our Saviour Jesus Christ (v.13). He offered us also the hope of his glorious coming, in which he promised to provide the highest rewards. He called Christ mighty God to refute the heretical blasphemy.

- Theodoret of Cyrus (around A.D. 393 to around A.D. 457), Commentary on Titus, Chapter 2, in Theodoret of Cyrus, Commentary on the Letters of St. Paul, Volume 2, p. 256 (2001), Robert C. Hill translator.

Theodoret of Cyrus: All People Means Both Masters and Slaves

Then he brings out the purpose of the divine Incarnation. You see, the grace of God that brings salvation to all people has appeared, instructing us to renounce godlessness and worldly desires, and to live a life of self-control, righteousness and godliness in this present age (vv.11-12). This is the reason the only-begotton Son of God became flesh, to grant salvation to all people, both masters and servants, by causing them to abandon a lawless life in addition to godlessness. He gave us a glimpse also of the straight and narrow, bidding us live in godliness and self-control.

- Theodoret of Cyrus (around A.D. 393 to around A.D. 457), Commentary on Titus, Chapter 2, in Theodoret of Cyrus, Commentary on the Letters of St. Paul, Volume 2, p. 256 (2001), Robert C. Hill translator.

Theodoret of Cyrus: Scope of Women Teaching

Older women, likewise, to be of devout deportment (v.3). He referred to the elderly this way, not those assigned some ministry, calling the decorum of gravity devout. Not slanderous or addicted to wine. He mentioned this also in the letter to Timothy. Teaching what is good. Then he mentions whom and what they should teach. To teach the young women to be loving towards their husbands and children, self-controlled, chaste, house-proud, kindly, subject to their husbands so that the word of God is not blasphemed (vv.4-5): leaving their husbands on the pretext of piety was a cause of blasphemy of the message.

- Theodoret of Cyrus (around A.D. 393 to around A.D. 457), Commentary on Titus, Chapter 2, in Theodoret of Cyrus, Commentary on the Letters of St. Paul, Volume 2, p. 255 (2001), Robert C. Hill translator.

Theodoret of Cyrus: Jews Invert the Ceremonial Law

Of them [the Jews] the divinely-inspired Paul further remarked, They profess to know God, but in their actions they deny him, being loathsome, faithless and reprobate where every good work is concerned (v.16): they insist that they venerate the God of all, yet they brazenly do the opposite to what he wants. I mean, he confined the Law to a specified period, but they in that period did not carry out the Law, whereas after the expiry of the period they take up the cudgels of the Law.

- Theodoret of Cyrus (around A.D. 393 to around A.D. 457), Commentary on Titus, Chapter 1, in Theodoret of Cyrus, Commentary on the Letters of St. Paul, Volume 2, pp. 254-55 (2001), Robert C. Hill translator.

Theodoret of Cyrus: Disciple According to Newness to Faith

The phrase, Censure them severely, of course, is not inconsistent with that other one, "In gentleness correcting those ill-disposed to you:" the divine teaching must be proposed mildly and gently to those who do not yet believe, whereas to those professing belief while endeavoring to do what is contrary to belief it is necessary to apply harsher remedies.

- Theodoret of Cyrus (around A.D. 393 to around A.D. 457), Commentary on Titus, Chapter 1, in Theodoret of Cyrus, Commentary on the Letters of St. Paul, Volume 2, p. 254 (2001), Robert C. Hill translator.

Theodoret of Cyrus: Jesus Condemned Jewish Tradition which Paul Calls Fables

For this reason, censure them severely so that they may be sound in their faith, paying no attention to Jewish myths and directives of people subverting the truth (vv.13-14). By Jewish Myths he referred not to the Law but the commentary on the Law proposed by the Jews. The Lord also accused them of this, "Why do you break God's commandment on account of your traditions?"

- Theodoret of Cyrus (around A.D. 393 to around A.D. 457), Commentary on Titus, Chapter 1, in Theodoret of Cyrus, Commentary on the Letters of St. Paul, Volume 2, p. 254 (2001), Robert C. Hill translator.

Theodoret of Cyrus: Citation of Callimachus Not an Endorsement of Mythology

One of themselves, their very own prophet, has said, Cretans have always been liars, evil beasts, lazy gluttons. This testimony is true (vv.12-13). Callimachus (whence comes the beginning of the proverb) was not a prophet of the Jews; in fact, he was a poet of the Greeks. But whereas the poet called the Cretans liars on account of the tomb of Zeus, the divine apostle spoke of the testimony as true, not to endorse the poetic mythology but to convict the Cretans of unreliability of attitude, as if to say, He was right to call you liars - that is the way you are. Now, it was likely that the one called Zeus was buried somewhere else, and these people wrongly built the tomb.

- Theodoret of Cyrus (around A.D. 393 to around A.D. 457), Commentary on Titus, Chapter 1, in Theodoret of Cyrus, Commentary on the Letters of St. Paul, Volume 2, p. 254 (2001), Robert C. Hill translator.