Basil of Caesarea — Commentary on Scripture

Psalms 1:1

The “chair” here refers to steady and lasting persistence in the choice of evil. This we must guard against because the practice of assiduously occupying ourselves with sins engenders in our soul a certain condition that can scarcely be removed. An inveterate condition of the soul and the exercise of evil strengthened by time are hard to heal or even entirely incurable, since, for the most part, custom is changed into nature. Indeed, not to attach ourselves to evil is a request worth praying for. But there remains a second way: immediately after the temptation to flee it as if it were a venomous sting, according to words of Solomon concerning the wicked woman: “Do not set your eye on her, but leap back; do not delay.” Now, I know that some in their youth have sunk down into the passions of the flesh and have remained in their sins until their old age because of the habit of evil. As the swine rolling about in the mire always smear more muck on themselves, so these bring on themselves more and more each day the shame of pleasure. Blessed is it, therefore, not to have had evil in your…

The “chair” here refers to steady and lasting persistence in the choice of evil. This we must guard against because the practice of assiduously occupying ourselves with sins engenders in our soul a certain condition that can scarcely be removed. An inveterate condition of the soul and the exercise of evil strengthened by time are hard to heal or even entirely incurable, since, for the most part, custom is changed into nature. Indeed, not to attach ourselves to evil is a request worth praying for. But there remains a second way: immediately after the temptation to flee it as if it were a venomous sting, according to words of Solomon concerning the wicked woman: “Do not set your eye on her, but leap back; do not delay.” Now, I know that some in their youth have sunk down into the passions of the flesh and have remained in their sins until their old age because of the habit of evil. As the swine rolling about in the mire always smear more muck on themselves, so these bring on themselves more and more each day the shame of pleasure. Blessed is it, therefore, not to have had evil in your mind; but, if through the deceit of the enemy, you have received in your soul the counsels of impiety, do not stay in your sin. And, if you have experienced this, do not become established in evil. So then, “do not sit in the chair of pestilence.”

HOMILIES ON THE PSALMS 10:6 (PS 1)

Psalms 1:1

Like the foundation in a house, the keel in a ship and the heart in a body, so is [Psalm 1 as a] brief introduction to the whole structure of the Psalms. For when David intended to propose in the course of his speech to the combatants of true religion many painful tasks involving unmeasured sweats and toils, he showed first the happy end, that in the hope of the blessings reserved for us we might endure without grief the sufferings of this life.

HOMILIES ON THE PSALMS 10:3 (PS 1)

Psalms 1:1

Why, you say, does the prophet single out only man and proclaim him happy? Does he not exclude women from happiness? By no means. For the virtue of man and woman is the same, since creation is equally honored in both; therefore, there is the same reward for both. Listen to Genesis: “God created humankind,” it says, “In the image of God he created him. Male and female he created them.” They whose nature is alike have the same reward.

HOMILIES ON THE PSALMS 10:3 (PS 1)

Psalms 1:1

He put before us three acts that must be guarded against.… In accordance with the nature of things, he set up this order by his words. First, we take counsel with ourselves; next, we strengthen our resolution; then, we continue unchanged in what has been determined.

HOMILIES ON THE PSALMS 10:4 (PS 1)

Psalms 1:1

What is truly good is principally and primarily the most blessed. And that is God.… For truly blessed is Goodness itself toward which all things look, which all things desire, an unchangeable nature, lordly dignity, calm existence; a happy way of life, in which there is no alteration, which no change touches; a flowing fount, abundant grace, inexhaustible treasure. But stupid and worldly people, ignorant of the nature of good itself, frequently bless things worth nothing, riches, health, renown; not one of which is in its nature good, not only because they easily change to the opposite but also because they are unable to make their possessors good. What person is just because of his possessions? What person is self-controlled because of his health? On the contrary, in fact, each of these possessions frequently becomes the servant of sin for those who use them badly. Blessed is the one, then, who possesses that which is esteemed of the greatest value, who shares in the goods that cannot be taken away. How shall we recognize that person? “He who has not walked in the council of the ung…

What is truly good is principally and primarily the most blessed. And that is God.… For truly blessed is Goodness itself toward which all things look, which all things desire, an unchangeable nature, lordly dignity, calm existence; a happy way of life, in which there is no alteration, which no change touches; a flowing fount, abundant grace, inexhaustible treasure. But stupid and worldly people, ignorant of the nature of good itself, frequently bless things worth nothing, riches, health, renown; not one of which is in its nature good, not only because they easily change to the opposite but also because they are unable to make their possessors good. What person is just because of his possessions? What person is self-controlled because of his health? On the contrary, in fact, each of these possessions frequently becomes the servant of sin for those who use them badly. Blessed is the one, then, who possesses that which is esteemed of the greatest value, who shares in the goods that cannot be taken away. How shall we recognize that person? “He who has not walked in the council of the ungodly.”

HOMILIES ON PSALMS 10:3 (PS 1)

Psalms 4:4

When the day’s work is ended, thanksgiving should be offered for what has been granted us or for what we have done rightly therein and confession made of our omissions, whether voluntary or involuntary, or of a secret fault, if we chance to have committed any in words or deeds, or in the heart itself; for by prayer we propitiate God for all our misdemeanors. The examination of our past actions is a great help toward not falling into like faults again; wherefore the psalmist says, “The things you say in your ears, be sorry for them on your beds.”

THE LONG RULES, Q 37

Psalms 7:5

The soul of the one who is just, severing itself from affection for the body, has its life hidden with Christ in God, so that it can say like the apostle: “It is now no longer I that live, but Christ lives in me. And the life that I now live in the flesh, I live in faith.” But the soul of the sinner and of one who lives according to the flesh and is defiled by the pleasures of the body is wrapped up in the passions of the flesh as in mud; and the enemy, trampling on this soul, strives to pollute it still more and, as it were, to bury it, treading on him who has fallen, and with his feet trampling him into the ground.

HOMILIES ON THE PSALMS 11:3 (PS 7)

Psalms 7:7

“And a congregation of people shall surround you.” It is evident that if one unjust person is chastened, many will be converted. Punish, therefore, the wickedness of this person, in order that a great congregation of people may surround you.

HOMILIES ON THE PSALMS 11:4 (PS 7)

Psalms 7:8

These words seem to contain some boastfulness and to be very much like the prayer of the Pharisee who was exalting himself, but, if one considers them reasonably, the prophet will be seen to be far from such a disposition.… “According to my justice” [means] according to that attainable by people and possible for those living in the flesh. “And according to my innocence,” [in this] he names his innocence as if it were simplicity and ignorance of things useful to know according to the saying in the Proverbs: “The innocent believes every word.” Since, therefore, we people through ignorance fall unguardedly into many sins, he entreats God and asks to meet with pardon because of his innocence. From this it is evident that these words show the humility of the speaker rather than arrogance.

HOMILIES ON THE PSALMS 11:6 (PS 7)

Psalms 7:10

My help is not from wealth or from corporal resources or from my own power and strength nor from human ties of kinship, but “my help is from God.” What assistance the Lord sends to those who fear him, we have learned elsewhere in a psalm that says, “The angel of the Lord shall encamp round about them that fear him and shall deliver them.” And in another place: “The angel who has delivered me.”

HOMILIES ON THE PSALMS 11:7 (PS 7)

Psalms 7:11

Do not be so poorly disposed toward God as to think that he is too weak to avenge, for he is also strong. What reason is there, then, that swift vengeance is not inflicted on the sinner? Because he is patient, “he is not angry every day.”

HOMILIES ON THE PSALMS 11:7 (PS 7)

Psalms 7:12-13

Just as men who are polishing up their arms indicate by this action the attack in war, so Scripture, wishing to bespeak a movement of God toward vengeance, says that he polishes his sword. “He has bent his bow.” … There is no bowstring that stretches the bow of God, but a punitive power, now strained tight, again loosened. Scripture threatens the sinner that future punishments are prepared for him, if he remains in his sin.

HOMILIES ON THE PSALMS 11:7 (PS 7)

Psalms 7:15

We do not find the name of “pit” ever assigned in the divine Scriptures in the case of something good or a “well” of water in the case of something bad. As to the reason for the pits being assigned among the worse things and the wells among the better, we think it is this. The water in the pit is something acquired, having fallen from the sky; but in the wells, streams of water, buried before the places were dug out, are revealed when the heaps of earth covering them and the material of any sort whatsoever, lying on them, which is also all earth, have been removed. Now, it is as if there were a pit in souls in which the better things, changed and debased, fall down, when a person, having resolved to have nothing good and noble of his own, puts to flight the thoughts of the good and noble that have slipped into it, twisting them to evildoing and to contradictions of truth. And again, there are wells, when a light and a stream of water unimpaired in word and in doctrines break forth after the baser materials that had been covering it are removed. Therefore, it is necessary for each one…

We do not find the name of “pit” ever assigned in the divine Scriptures in the case of something good or a “well” of water in the case of something bad. As to the reason for the pits being assigned among the worse things and the wells among the better, we think it is this. The water in the pit is something acquired, having fallen from the sky; but in the wells, streams of water, buried before the places were dug out, are revealed when the heaps of earth covering them and the material of any sort whatsoever, lying on them, which is also all earth, have been removed. Now, it is as if there were a pit in souls in which the better things, changed and debased, fall down, when a person, having resolved to have nothing good and noble of his own, puts to flight the thoughts of the good and noble that have slipped into it, twisting them to evildoing and to contradictions of truth. And again, there are wells, when a light and a stream of water unimpaired in word and in doctrines break forth after the baser materials that had been covering it are removed. Therefore, it is necessary for each one to prepare a well for himself, in order that he may guard the command mentioned previously, which says, “Drink water out of your own cistern and the streams of your own well. Thus we shall be called the sons of those who have dug the wells, Abraham, Isaac and Jacob. But a pit must not be dug lest we fall into the hole, as it is said in this place, and so fail to hear the words written in Jeremiah in reproach of sinners, for, God says concerning them what we have briefly mentioned before: “They have forsaken me, the fountain of living water, and have digged to themselves cisterns, broken cisterns, that can hold no water.”

HOMILIES ON THE PSALMS 11:8 (PS 7)

Psalms 15:5

We advise the poor … to persevere in their terrible situations rather than to accept the misfortunes that come from the payment of interest. But if you [who are rich] obey the Lord, what need is there of these words? What is the counsel of the Master? “Lend to those from whom you do not hope to receive in return.” “And what sort of a loan is this,” one might ask, “to which there is no hope of a return attached?” Consider the force of the Lord’s statement, and you will admire the kindness of the Lawmaker. Whenever you have the intention of providing for a poor person for the Lord’s sake, the same thing is both a gift and a loan, a gift because of the expectation of no repayment but a loan because of the great gift of the Master who pays in his place.… “He who has mercy on the poor lends to God.” Do you not wish to have the Lord of the universe answerable to you for payment?… Give the money, since it is lying idle, without weighing it down with additional charges, and it will be good for both of you. There will be for you the assurance of its safety because of his custody; for him rece…

We advise the poor … to persevere in their terrible situations rather than to accept the misfortunes that come from the payment of interest. But if you [who are rich] obey the Lord, what need is there of these words? What is the counsel of the Master? “Lend to those from whom you do not hope to receive in return.” “And what sort of a loan is this,” one might ask, “to which there is no hope of a return attached?” Consider the force of the Lord’s statement, and you will admire the kindness of the Lawmaker. Whenever you have the intention of providing for a poor person for the Lord’s sake, the same thing is both a gift and a loan, a gift because of the expectation of no repayment but a loan because of the great gift of the Master who pays in his place.… “He who has mercy on the poor lends to God.” Do you not wish to have the Lord of the universe answerable to you for payment?… Give the money, since it is lying idle, without weighing it down with additional charges, and it will be good for both of you. There will be for you the assurance of its safety because of his custody; for him receiving it, the advantage from its use. And, if you are seeking additional payment, be satisfied with that from the Lord. He himself will pay the interest for the poor. Expect kindly acts from him who is truly kind. This interest, which you take, is full of extreme inhumanity. You make profit from misfortune, you collect money from tears, you strangle the naked, you beat the famished; nowhere is there mercy, no thought of relationship with the sufferer; and you call the profits from these things humane! Woe to you who say that the bitter is sweet and the sweet bitter, and who call inhumanity by the name of humanity. … “People do not gather grapes from thorns or figs from thistles,” or humanity from interest. Every “bad tree bears bad fruit.” Some are collectors of a hundredfold and some collectors of tenfold, names horrible indeed to hear; monthly exactors, they attack the poor according to the cycles of the moon, like those demons that cause epileptic fits. It is wicked lending for both, for the giver and for the receiver, bringing loss to the one in money and to the other in soul.… It is not evident for whom you collect. It is indeed apparent who he is who weeps because of the interest, but it is doubtful who he is who is to enjoy the abundance that comes from it. In fact, it is uncertain whether you will not leave to others the gift of wealth, but the evil of injustice you have treasured up for yourself. “And from him who would borrow of you, do not turn away,” and do not give your money at interest, in order that, having been taught what is good from the Old and the New Testament, you may depart to the Lord with good hope, receiving there the interest from your good deeds, in Christ Jesus our Lord, to whom be glory and power forever. Amen.

HOMILIES ON THE PSALMS 12:5 (PS 15)

Psalms 19:10

Renunciation [is] … the severance of the bonds of this material and transient life and freedom from human concerns, whereby we render ourselves more fit to set out on the road leading to God. It is the unhindered impulse toward the possession and enjoyment of inestimable goods, “more to be desired than gold and many precious stones.” In short, it is the transference of the human heart to a heavenly mode of life, so that we can say, “But our conversation is in heaven.” Also—and this is the chief point—it is the first step toward the likeness to Christ, who, being rich, became poor for our sake. Unless we attain to this likeness, it is impossible for us to achieve a way of life in accord with the gospel of Christ.

THE LONG RULES, Q.8

Psalms 29:1

Everyone who discusses divine matters in an orderly way so as always to hold the correct opinion concerning the Father, the Godhead of the Only-begotten and the glory of the Holy Spirit, brings glory and honor to the Lord. And, because his providence penetrates even to the smallest things, he increases the glory who is able to give the reasons for which all things were created and for which they are preserved, and also for which, after this present stewardship, they will be brought to judgment. He who is able himself to contemplate each individual creature with clear and unconfused thoughts and, after having contemplated them himself, is able to present to others also the facts concerning the goodness of God and his just judgment, he is the one who brings glory and honor to the Lord and who lives a life in harmony with this contemplation. For, the light of such a person shines before others, since by word and work and through mighty deeds of every kind the Father in heaven is glorified.

HOMILIES ON THE PSALMS 13:2 (PS 29)

Psalms 29:2

Many assume an attitude of prayer, but they are not in the court because of the wandering of their mind and the distraction of their thoughts coming from vain solicitude.… He who makes his belly a god, or glory, or money, or anything else that he honors more than all things neither adores the Lord nor is in the holy court, even though he seems to be worthy of the visible assemblies.

HOMILIES on the PSALMS 13:3 (PS 29)

Psalms 29:3

The waters are also the saints, because rivers flow from within them, that is, spiritual teaching that refreshes the souls of the hearers. Again, they receive water that springs up to eternal life, wherefore it becomes in those who receive it rightly “a fountain of water, springing up unto life everlasting.” On such waters, then, is the Lord.

HOMILIES ON THE PSALMS 13:4 (PS 29)

Psalms 29:4

The voice of the Lord is not in the weak and dissolute soul but in that which vigorously and powerfully achieves the good.… Magnificence is virtue extraordinarily great. One who performs great actions becomingly … hears himself called magnificent. When the soul is not enslaved by the pride of the flesh but assumes a greatness and dignity proper to it because of its awareness of its attributes received from God, in this soul is the voice of the Lord. Therefore, they who entertain noble thoughts of God, contemplating sublimely the reasons for creation, and being able to comprehend to a certain extent at least the goodness of God’s providence, and who besides are unsparing in their expenditures and are munificent in supplying the needs of their brothers, these are the magnificent people in whom the voice of the Lord dwells.… No difficult conditions will grieve the magnificent person; nor, in short, will any suffering greatly trouble him, nor will the sins of paltry and contemptible little people move him, nor the impurity of the flesh humble him. He is almost inaccessible to the humilia…

The voice of the Lord is not in the weak and dissolute soul but in that which vigorously and powerfully achieves the good.… Magnificence is virtue extraordinarily great. One who performs great actions becomingly … hears himself called magnificent. When the soul is not enslaved by the pride of the flesh but assumes a greatness and dignity proper to it because of its awareness of its attributes received from God, in this soul is the voice of the Lord. Therefore, they who entertain noble thoughts of God, contemplating sublimely the reasons for creation, and being able to comprehend to a certain extent at least the goodness of God’s providence, and who besides are unsparing in their expenditures and are munificent in supplying the needs of their brothers, these are the magnificent people in whom the voice of the Lord dwells.… No difficult conditions will grieve the magnificent person; nor, in short, will any suffering greatly trouble him, nor will the sins of paltry and contemptible little people move him, nor the impurity of the flesh humble him. He is almost inaccessible to the humiliating passions, which cannot even look on him because of the loftiness of his mind.… Those, then who give great glory to God, elevate his magnificence.

HOMILIES ON THE PSALMS 13:4 (PS 29)

Psalms 29:5

The cedar is at times praised by Scripture as a stable tree, free from decay, fragrant, and adequate for supplying shelter, but at times it is attacked as unfruitful and hard to bend, so that it offers a representation of impiety.… The Lord is said to break those vainly puffed up and magnifying themselves in the things of this world that are considered exalting, wealth, glory, power, beauty of body, influence or strength.… Just as the cedars, which are lofty in themselves, because they are produced on a high mountain become more conspicuous through the added height of the mountain, so also those leaning on the perishable things of the world are cedars indeed through their false glory and vanity of mind; and they are called cedars of Libanus because they are glorying in the elevation that belongs to another and are raised up to their false glory by the earth and earthly circumstance, as if by the summit of Libanus.

HOMILIES ON THE PSALMS 13:5 (PS 29)