Basil of Caesarea — Commentary on Scripture

John 1:1

This Word is not a human word. For how was there a human word in the beginning, when man received his being last ofall? There was not then any word of man in the beginning, nor yet of Angels; for every creature is within the limits of time, having its beginning of existence from the Creator. But what says the Gospel? It calls the Only-Begotten Himself the Word. Wherefore then Word? Because born impassibly, the Image of Him that begat, manifesting all the Father in Himself; abstracting from Him nothing, but existing perfect in Himself. Yet has our outward word some similarity to the Divine Word. For our word declares the whole conception of the mind; since what we conceive in the mind we bring out in word. Indeed our heart is as it were the source, and the uttered word the stream which flows therefrom. The Holy Spirit foresaw that men would arise, who should envy the glory of the Only-Begotten, subverting their hearers by sophistry; as if because He were begotten, He was not; and before He was begotten, he was not. That none might presume then to babble such things, the Holy Spirit sa…

This Word is not a human word. For how was there a human word in the beginning, when man received his being last ofall? There was not then any word of man in the beginning, nor yet of Angels; for every creature is within the limits of time, having its beginning of existence from the Creator. But what says the Gospel? It calls the Only-Begotten Himself the Word.
Wherefore then Word? Because born impassibly, the Image of Him that begat, manifesting all the Father in Himself; abstracting from Him nothing, but existing perfect in Himself.
Yet has our outward word some similarity to the Divine Word. For our word declares the whole conception of the mind; since what we conceive in the mind we bring out in word. Indeed our heart is as it were the source, and the uttered word the stream which flows therefrom.
The Holy Spirit foresaw that men would arise, who should envy the glory of the Only-Begotten, subverting their hearers by sophistry; as if because He were begotten, He was not; and before He was begotten, he was not. That none might presume then to babble such things, the Holy Spirit says, In the beginning was the Word.
Again he repeats this, was, because of men blasphemously saying, that there was a time when He was not. Where then was the Word? Illimitable things are not contained in space. Where was He then? With God. For neither is the Father bounded by place, nor the Son by aught circumscribing.
Thus cutting off the cavils of blasphemers, and those who ask what the Word is, he replies, and the Word was God.

HOMILY 16.3, IN THE BEGINNING WAS THE WORD

John 1:1

(Hom. in princ. Joan.) This Word is not a human word. For how was there a human word in the beginning, when man received his being last of all? There was not then any word of man in the beginning, nor yet of Angels; for every creature is within the limits of time, having its beginning of existence from the Creator. But what says the Gospel? It calls the Only-Begotten Himself the Word. (Hom. in Princ. Joan. c. 3) Wherefore then Word? Because born impassibly, the Image of Him that begat, manifesting all the Father in Himself; abstracting from Him nothing, but existing perfect in Himself. (Hom. in princ. Joan. c. 3) Yet has our outward word some similarity to the Divine Word. For our word declares the whole conception of the mind; since what we conceive in the mind we bring out in word. Indeed our heart is as it were the source, and the uttered word the stream which flows therefrom. (Hom. in Princ. Joan.) The Holy Ghost foresaw that men would arise, who should envy the glory of the Only-Begotten, subverting their hearers by sophistry; as if because He were begotten, He was not; and b…

(Hom. in princ. Joan.) This Word is not a human word. For how was there a human word in the beginning, when man received his being last of all? There was not then any word of man in the beginning, nor yet of Angels; for every creature is within the limits of time, having its beginning of existence from the Creator. But what says the Gospel? It calls the Only-Begotten Himself the Word.

(Hom. in Princ. Joan. c. 3) Wherefore then Word? Because born impassibly, the Image of Him that begat, manifesting all the Father in Himself; abstracting from Him nothing, but existing perfect in Himself.

(Hom. in princ. Joan. c. 3) Yet has our outward word some similarity to the Divine Word. For our word declares the whole conception of the mind; since what we conceive in the mind we bring out in word. Indeed our heart is as it were the source, and the uttered word the stream which flows therefrom.

(Hom. in Princ. Joan.) The Holy Ghost foresaw that men would arise, who should envy the glory of the Only-Begotten, subverting their hearers by sophistry; as if because He were begotten, He was not; and before He was begotten, He was not. That none might presume then to babble such things, the Holy Ghost saith, In the beginning was the Word.

(Hom. in princ. Joan. §. 4) Again he repeats this, was, because of men blasphemously saying, that there was a time when He was not. Where then was the Word? Illimitable things are not contained in space. Where was He then? With God. For neither is the Father bounded by place, nor the Son by aught circumscribing.

(Hom. i. in princ. Joan. c. 4) Thus cutting off the cavils of blasphemers, and those who ask what the Word is, he replies, and the Word was God.

(as quoted by Aquinas, AD 1274) Catena Aurea by Aquinas

John 1:12

When the soul has been clothed with the Son of God, it becomes worthy of the final and perfect stage and is baptized in the name of the Father himself of our Lord Jesus Christ, who, according to the testimony of John, gave the power to be made the sons of God.

CONCERNING BAPTISM 1.2

John 1:14

How can the Godhead be in the flesh? In the same way as fire can be in iron: not by moving from place to place but by the one imparting to the other its own properties. Fire does not speed toward iron, but without itself undergoing any change it causes the iron to share in its own natural attributes. The fire is not diminished, and yet it completely fills whatever shares in its nature. So is it also with God the Word. He did not relinquish his own nature, and yet “he dwelt among us.” He did not undergo any change, and yet “the Word became flesh.” Earth received him from heaven, yet heaven was not deserted by him who holds the universe in being.…Let us strive to comprehend the mystery. The reason God is in the flesh is to kill the death that lurks there. As diseases are cured by medicines assimilated by the body, and as darkness in a house is dispelled by the coming of light, so death, which held sway over human nature, is done away with by the coming of God. And as ice formed on water covers its surface as long as night and darkness last but melts under the warmth of the sun, so deat…

How can the Godhead be in the flesh? In the same way as fire can be in iron: not by moving from place to place but by the one imparting to the other its own properties. Fire does not speed toward iron, but without itself undergoing any change it causes the iron to share in its own natural attributes. The fire is not diminished, and yet it completely fills whatever shares in its nature. So is it also with God the Word. He did not relinquish his own nature, and yet “he dwelt among us.” He did not undergo any change, and yet “the Word became flesh.” Earth received him from heaven, yet heaven was not deserted by him who holds the universe in being.…Let us strive to comprehend the mystery. The reason God is in the flesh is to kill the death that lurks there. As diseases are cured by medicines assimilated by the body, and as darkness in a house is dispelled by the coming of light, so death, which held sway over human nature, is done away with by the coming of God. And as ice formed on water covers its surface as long as night and darkness last but melts under the warmth of the sun, so death reigned until the coming of Christ; but when the grace of God our Savior appeared and the Sun of justice rose, death was swallowed up in victory, unable to bear the presence of true life. How great is God’s goodness, how deep his love for us!

HOMILY ON CHRIST’S ANCESTRY 2.6

John 3:5

First of all, it is necessary that the continuity of the old life be cut. And this is impossible unless one is born again, according to the Lord’s word. For the regeneration, as indeed the name shows, is a beginning of a second life. So before beginning the second, it is necessary to put an end to the first. For just as in the case of runners who turn and take the second course, a kind of break and pause intervenes between the movements in the opposite direction, so also in making a change in lives it seems necessary for death to come as mediator between the two, ending all that goes before, and beginning all that comes after.

ON THE SPIRIT 15.35

John 4:24

To worship in the Spirit implies that our intelligence has been enlightened. Consider the words spoken to the Samaritan woman. She was deceived by local custom into believing that worship could only be offered in a specific place. But the Lord, attempting to correct her, said that worship ought to be offered in Spirit and in truth. By truth he clearly meant himself. If we say that worship offered in the Son (the truth) is worship offered in the Father’s image, we can say the same about worship offered in the Spirit since the Spirit in himself reveals the divinity of the Lord. The Holy Spirit cannot be divided from the Father and the Son in worship. If you remain outside the Spirit, you cannot worship at all, and if you are in him you cannot separate him from God. Light cannot be separated from what it makes visible, and it is impossible for you to recognize Christ, the image of the invisible God, unless the Spirit enlightens you. Once you see the image, you cannot ignore the light; you see the light and the image simultaneously. It is fitting that when we see Christ, the brightness o…

To worship in the Spirit implies that our intelligence has been enlightened. Consider the words spoken to the Samaritan woman. She was deceived by local custom into believing that worship could only be offered in a specific place. But the Lord, attempting to correct her, said that worship ought to be offered in Spirit and in truth. By truth he clearly meant himself. If we say that worship offered in the Son (the truth) is worship offered in the Father’s image, we can say the same about worship offered in the Spirit since the Spirit in himself reveals the divinity of the Lord. The Holy Spirit cannot be divided from the Father and the Son in worship. If you remain outside the Spirit, you cannot worship at all, and if you are in him you cannot separate him from God. Light cannot be separated from what it makes visible, and it is impossible for you to recognize Christ, the image of the invisible God, unless the Spirit enlightens you. Once you see the image, you cannot ignore the light; you see the light and the image simultaneously. It is fitting that when we see Christ, the brightness of God’s glory, it is always through the illumination of the Spirit. Through Christ the image, may we be led to the Father, for he bears the seal of the Father’s very likeness.

ON THE SPIRIT 26.64

John 5:20

He says that “the Son can do nothing of his own accord.” Where is the source of his perfect wisdom? “The Father … has himself given me his command of what to say and what to speak.” Through all these words he guides us to the knowledge of the Father; he directs our amazement at everything he has made so that we may know the Father through him. The work of the Father is not separate or distinct from the work of the Son. Whatever the Son “sees the Father doing … that the Son does likewise.” The Father enjoys our awe at everything which proceeds from the glory of the Only Begotten. He rejoices both in his Son who accomplishes such deeds and in the deeds themselves, and he exults in being known as the Father of our Lord Jesus Christ, “for whom and through whom all things exist.”

ON THE SPIRIT 8.19

John 5:20

Let us rather, in a sense befitting the Godhead, perceive a transmission of will, like the reflection of an object in a mirror, passing without note of time from Father to Son. “For the Father loves the Son and shows him all things,” so that “all things that the Father has” belong to the Son, not gradually accruing to him little by little, but are rather with him all together and at once.

ON THE SPIRIT 8.20

John 5:29

Think again of your last day.… The distress, the gasping for breath, the hour of death, the imminent sentence of God, the angels hastening on their way, the soul fearfully dismayed and lashed to agony by the consciousness of sin, turning itself piteously to things of this life and to the inevitable necessity of that long life to be lived elsewhere. Picture to me, as it rises in your imagination, the conclusion of all human life, when the Son of God shall come in his glory with his angels … when he shall come to judge the quick and dead to give to everyone according to what they have done.

LETTER 46.5

John 9:38

Worship follows faith, and faith is confirmed by power. But if you say that believers also know, they know from what they believe; and vice versa, they believe from what they know. We know God from his power. We, therefore, believe in him who is known, and we worship him who is believed.

LETTER 234.3

John 12:49

It is not because Jesus lacks deliberate purpose or initiative, nor is it because he has to wait for some prearranged signal, that he employs language of this kind. His purpose is to make plain that his own will is connected in indissoluble union with the Father. Let us not then understand that what he calls a “commandment” is a peremptory mandate delivered by organs of speech, and giving orders to the Son, as to a subordinate concerning what he ought to do. Let us rather, in a sense befitting the Godhead, perceive a transmission of will, like the reflection of an object in a mirror, passing without note of time from Father to Son.… Everything the Father has also belongs to the Son. The Son does not acquire it piecemeal. Rather, he has it all at once. Among people, the workman who has been thoroughly taught his craft through long training and experience is able to work for his own future, utilizing that training he has received. And are we to suppose that the wisdom of God, the Maker of all creation, he who is eternally perfect, who is wise without a teacher, the Power of God, “in wh…

It is not because Jesus lacks deliberate purpose or initiative, nor is it because he has to wait for some prearranged signal, that he employs language of this kind. His purpose is to make plain that his own will is connected in indissoluble union with the Father. Let us not then understand that what he calls a “commandment” is a peremptory mandate delivered by organs of speech, and giving orders to the Son, as to a subordinate concerning what he ought to do. Let us rather, in a sense befitting the Godhead, perceive a transmission of will, like the reflection of an object in a mirror, passing without note of time from Father to Son.… Everything the Father has also belongs to the Son. The Son does not acquire it piecemeal. Rather, he has it all at once. Among people, the workman who has been thoroughly taught his craft through long training and experience is able to work for his own future, utilizing that training he has received. And are we to suppose that the wisdom of God, the Maker of all creation, he who is eternally perfect, who is wise without a teacher, the Power of God, “in whom are hidden all the treasures of wisdom and knowledge,” needs piecemeal instruction to mark out the manner and measure of his operations?… If you consistently follow this line of reasoning, you will turn the Son into an eternal student who is never able to graduate since the Father’s wisdom is infinite.

ON THE HOLY SPIRIT 8.20

John 12:49

Through all these words [Jesus] is guiding us to the knowledge of the Father and referring our wonder at all that is brought into existence to him, to the end that “through him” we may know the Father.

ON THE HOLY SPIRIT 8.19

John 14:6

We understand the “way” to be the road to perfection, advancing in order step by step through the words of righteousness and the illumination of knowledge, always yearning for that which lies ahead and straining toward the last mile, until we reach that blessed end, the knowledge of God, with which the Lord blesses those who believe in him. For truly our Lord is a good way, a straight road with no confusing forks or turns, leading us directly to the Father. For “no one comes to the Father,” he says, “except through me.” Such is our way up to God through his Son.

ON THE HOLY SPIRIT 8.18

John 14:9

“He who has seen me has seen the Father”; this does not mean that he has seen the image and the form of the divine nature, since the divine nature is simple, not composed of various parts. Goodness of will is a current in the stream of the divine essence, and thus is perceived to be the same in the Father and the Son.

ON THE HOLY SPIRIT 8.21

John 14:17

Only the Spirit can adequately glorify the Lord. “He will glorify me,” not as a creature, but as the Spirit of truth, since he himself is truth shining brightly. He is the Spirit of wisdom, revealing Christ, the power of God and the wisdom of God, in his own greatness. As the Paraclete he reflects the goodness of the Paraclete (the Father)29 who sent him, and his own dignity reveals the majesty of him from whom he proceeded.… If we are illumined by divine power and fix our eyes on the beauty of the image of the invisible God, and [if we] through the image are led up to the indescribable beauty of its source, it is because we have been inseparably joined to the Spirit of knowledge. He gives those who love the vision of truth the power that enables them to see the image. And this power is himself. He does not reveal it to them from outside sources but leads them to knowledge personally: “No one knows the Father except the Son,” and “No one can say ‘Jesus is Lord’ except in the Holy Spirit.” Notice that it does not say through the Spirit but in the Spirit. It also says, “God is Spirit…

Only the Spirit can adequately glorify the Lord. “He will glorify me,” not as a creature, but as the Spirit of truth, since he himself is truth shining brightly. He is the Spirit of wisdom, revealing Christ, the power of God and the wisdom of God, in his own greatness. As the Paraclete he reflects the goodness of the Paraclete (the Father)29 who sent him, and his own dignity reveals the majesty of him from whom he proceeded.… If we are illumined by divine power and fix our eyes on the beauty of the image of the invisible God, and [if we] through the image are led up to the indescribable beauty of its source, it is because we have been inseparably joined to the Spirit of knowledge. He gives those who love the vision of truth the power that enables them to see the image. And this power is himself. He does not reveal it to them from outside sources but leads them to knowledge personally: “No one knows the Father except the Son,” and “No one can say ‘Jesus is Lord’ except in the Holy Spirit.” Notice that it does not say through the Spirit but in the Spirit. It also says, “God is Spirit, and those who worship him must worship in spirit and truth,” and “in your light do we see light,” through the illumination of the Holy Spirit, “the true light that enlightens every one who comes into the world.” He reveals the glory of the Only Begotten in himself, and he gives true worshipers the knowledge of God in himself. The way to divine knowledge ascends from one Spirit through the one Son to the one Father.

ON THE HOLY SPIRIT 18.46-47

John 14:19

[Jesus] applied the word world to those who, being bound by this material and carnal life and beholding the truth by material sight alone, were ordained through their unbelief in the resurrection to see our Lord no more with the eyes of the heart.… For the carnal person who has never trained his mind for contemplation but rather keeps it buried deep in the lust of the flesh, as in mud, is powerless to look up to the spiritual light of the truth.

ON THE HOLY SPIRIT 22.53

John 14:26

The Spirit is simple in being. His powers are many. They are entirely present everywhere and in everything. He is distributed but does not change. He is shared yet remains whole. Consider the analogy of the sunbeam: each person on whom its kindly light falls rejoices as if the sun existed for him alone, yet it illumines land and sea and is master of the atmosphere. In the same way, the Spirit is given to each one who receives him as if he were the possession of that person alone, yet he sends forth sufficient grace to fill the entire universe. Everything that partakes of his grace is filled with joy according to its capacity—the capacity of its nature, not of his power.The Spirit does not take up his abode in someone’s life through a physical approach. How could a corporeal being approach the bodiless One? Instead, the Spirit comes to us when we withdraw ourselves from evil passions that have crept into the soul through its friendship with the flesh, alienating us from a close relationship with God. Only when a person has been cleansed from the shame of his evil and has returned to h…

The Spirit is simple in being. His powers are many. They are entirely present everywhere and in everything. He is distributed but does not change. He is shared yet remains whole. Consider the analogy of the sunbeam: each person on whom its kindly light falls rejoices as if the sun existed for him alone, yet it illumines land and sea and is master of the atmosphere. In the same way, the Spirit is given to each one who receives him as if he were the possession of that person alone, yet he sends forth sufficient grace to fill the entire universe. Everything that partakes of his grace is filled with joy according to its capacity—the capacity of its nature, not of his power.The Spirit does not take up his abode in someone’s life through a physical approach. How could a corporeal being approach the bodiless One? Instead, the Spirit comes to us when we withdraw ourselves from evil passions that have crept into the soul through its friendship with the flesh, alienating us from a close relationship with God. Only when a person has been cleansed from the shame of his evil and has returned to his natural beauty, and [only when] the original form of the royal image has been restored in him, is it possible for him to approach the Paraclete. Then, like the sun, he will show you in himself the image of the invisible, and with purified eyes you will see in this blessed image the unspeakable beauty of its prototype. Through him hearts are lifted up, the infirm are held by the hand, and those who progress are brought to perfection. He shines on those who are cleansed from every spot and makes them spiritual people through fellowship with himself. When a sunbeam falls on a transparent substance, the substance itself becomes brilliant and radiates light from itself. So too Spirit-bearing souls, illumined by him, finally become spiritual themselves, and their grace is sent forth to others. From this comes knowledge of the future, understanding of mysteries, apprehension of hidden things, distribution of wonderful gifts, heavenly citizenship, a place in the choir of angels, endless joy in the presence of God, becoming like God, and the highest of all desires, becoming God.

ON THE HOLY SPIRIT 9.22-23

John 14:28

“Greater” is used when talking about size, time, dignity, power, or the cause of something. The Father cannot be called greater than the Son in size because he is incorporeal. He cannot be called greater than the Son in time because the Son is the creator of time. You can’t say that he is greater in dignity either, because he was not made into something that he had not previously been, nor can you say he is greater in power since, “whatever the Father does, the Son does as well.” And finally, no one can say the Father is greater because he is the cause of the Son’s existence, because he is also the cause of our existence, and this would place the Son on a similar footing with us. Instead, see the words as expressing the honor that is given by the Son to the Father instead of devaluing the Son who speaks these words. You should also realize that what is greater is not necessarily of a different essence. One human being is called greater than another human being, just like one horse is called greater than another horse. If the Father is called greater, it does not immediately follow th…

“Greater” is used when talking about size, time, dignity, power, or the cause of something. The Father cannot be called greater than the Son in size because he is incorporeal. He cannot be called greater than the Son in time because the Son is the creator of time. You can’t say that he is greater in dignity either, because he was not made into something that he had not previously been, nor can you say he is greater in power since, “whatever the Father does, the Son does as well.” And finally, no one can say the Father is greater because he is the cause of the Son’s existence, because he is also the cause of our existence, and this would place the Son on a similar footing with us. Instead, see the words as expressing the honor that is given by the Son to the Father instead of devaluing the Son who speaks these words. You should also realize that what is greater is not necessarily of a different essence. One human being is called greater than another human being, just like one horse is called greater than another horse. If the Father is called greater, it does not immediately follow that he is of another substance. In a word, the comparison lies between beings of one substance, not between those of different substances. A human being is not properly said to be greater than a brute or an inanimate thing. Human beings are compared to human beings, just as brutes are compared with other brutes. The Father is therefore of one substance with the Son, even though he is called greater.

AGAINST EUNOMIUS 4

John 15:3

The world, that is, life enslaved by the affections of the flesh, can no more receive the grace of the Spirit than a weak eye the light of a sunbeam. But the Lord, who by his teaching bore witness to purity of life, gives to his disciples the power of now both beholding and contemplating the Spirit. For “now,” he says, “you are clean through the word that I have spoken to you,” wherefore “the world cannot receive him, because it does not see him … but you know him. For he dwells with you.” And this is what Isaiah says, “He who spread forth the earth and that which comes out of it; he who gives breath to the people on it, and Spirit to them that trample on it.” For those who trample down earthly things and rise above them are shown to be as worthy of the gift of the Holy Spirit.

ON THE HOLY SPIRIT 22.53

John 15:9-10

Now, if observing the commandments is the essential sign of love, it is very greatly feared that without love even the most effective action of the glorious gifts of grace—even of the most sublime powers and even of faith itself and the commandment that make a person perfect—will not be of help.… It is evident, therefore, and undeniable that without charity—even though ordinances are obeyed and righteous acts are performed, even though the commandments of the Lord have been observed and great wonders of grace effected—they will be considered as works of iniquity … because those who perform these acts have as their aim the gratification of their own will.

CONCERNING BAPTISM 1.2