TRV
Basil of Caesarea
Nicene & Post-Nicene · AD 325–500 · 690 passages across 52 books
Commentary
Luke 6:32-36
For if ye love them which love you, what thank have ye? for sinners also love those that love them.
(Hom. in Ps. 14.) Now this mode of avarice is rightly called in the Greek τόκος, from producing, because of the fruitfulness of the evil. Animals in course of time grow up and produce, but interest as soon as it is born begins to bring forth. Animals which bring forth most rapidly cease soonest from breeding, but the money of the avaricious goes on increasing with time. Animals when they transfer their bringing forth to their own young, themselves cease to breed, but the money of the covetous both produces an increase, and renews the capital. Touch not then the destructive monster. For what advantage that the poverty of to-day is escaped, if it falls upon us repeatedly, and is increased? Reflect then how canst thou restore thyself? Whence shall thy money be so multiplied as that it will partly relieve thy want, partly refresh thy capital, and besides bring forth interest? But thou sayest, How shall I get my living? I answer, work, serve, last of all, beg; any thing is more tolerable than borrowing upon interest. But thou sayest, what is that lending to which the hope of repayment is…
(Hom. in Ps. 14.) Now this mode of avarice is rightly called in the Greek τόκος, from producing, because of the fruitfulness of the evil. Animals in course of time grow up and produce, but interest as soon as it is born begins to bring forth. Animals which bring forth most rapidly cease soonest from breeding, but the money of the avaricious goes on increasing with time. Animals when they transfer their bringing forth to their own young, themselves cease to breed, but the money of the covetous both produces an increase, and renews the capital. Touch not then the destructive monster. For what advantage that the poverty of to-day is escaped, if it falls upon us repeatedly, and is increased? Reflect then how canst thou restore thyself? Whence shall thy money be so multiplied as that it will partly relieve thy want, partly refresh thy capital, and besides bring forth interest? But thou sayest, How shall I get my living? I answer, work, serve, last of all, beg; any thing is more tolerable than borrowing upon interest. But thou sayest, what is that lending to which the hope of repayment is not attached? Consider the excellence of the words, and thou wilt admire the mercifulness of the author. When thou art about to give to a poor man from regard to divine charity, it is both a lending and a gift; a gift indeed, because no return is hoped for; lending, because of the beneficence of God, who restores it in its turn. Hence it follows, And great shall be your reward. Dost thou not wish the Almighty to be bound to restore to thee? Or, should He make some rich citizen thy security, dost thou accept him, but reject God standing as security for the poor?
Luke 6:37-38
Judge not, and ye shall not be judged: condemn not, and ye shall not be condemned: forgive, and ye shall be forgiven:
(Hom. in Ps. 61.) For according to the same measure with which each one of you metes, that is, in doing good works or sinning, will he receive reward or punishment.
Luke 6:39-42
And he spake a parable unto them, Can the blind lead the blind? shall they not both fall into the ditch?
(Hom. 9, in Hexameron.) In truth, self knowledge seems the most important of all. For not only the eye, looking at outward things, fails to exercise its sight upon itself, but our understanding also, though very quick in apprehending the sin of another, is slow to perceive its own defects.
Luke 6:43-45
For a good tree bringeth not forth corrupt fruit; neither doth a corrupt tree bring forth good fruit.
(Hom. 9, in Hexameron.) In truth, self knowledge seems the most important of all. For not only the eye, looking at outward things, fails to exercise its sight upon itself, but our understanding also, though very quick in apprehending the sin of another, is slow to perceive its own defects.
The quality of the words shows the heart from which they proceed, plainly manifesting the inclination of our thoughts. Hence it follows, For out of the abundance of the heart the mouth speaketh.
The quality of the words shows the heart from which they proceed, plainly manifesting the inclination of our thoughts. Hence it follows, For out of the abundance of the heart the mouth speaketh.
Luke 6:46-49
And why call ye me, Lord, Lord, and do not the things which I say?
(in Princ. Prov.) But lay your foundations upon a rock, that is, lean upon the faith of Christ, so as to persevere immoveable in adversity, whether it come from man or God.
Luke 8:4-8
· 2 passages
And when much people were gathered together, and were come to him out of every city, he spake by a parable:
What should we say concerning this: “He who has ears to hear, let him hear”? It is evident that some possess ears better able to hear the words of God. What does he say to those who do not have those ears? “Hear, you deaf, and, you blind, behold.” All such expressions are used in reference to the inner man.
(Hom. in Princ. Prov.) Hearing has reference to the understanding. By this then our Lord stirs us up to listen attentively to the meaning of those things which are spoken.
Luke 8:19-21
Then came to him his mother and his brethren, and could not come at him for the press.
Intimacy with the Lord is not explained in terms of kinship according to the flesh, but it is achieved by cheerful willingness in doing the will of God.
Luke 9:23
· 3 passages
And he said to them all, If any man will come after me, let him deny himself, and take up his cross daily, and follow me.
For we must deny ourselves and take up the cross of Christ and thus follow him. Now self-denial involves the entire forgetfulness of the past and surrender of one’s will—surrender which it is very difficult, not to say quite impossible, to achieve while living in the promiscuity customary in the world. And in addition, the social intercourse demanded by such a life is even an obstacle to taking up one’s cross and following Christ. Readiness to die for Christ, the mortification of one’s members on this earth, preparedness for every danger which might befall us on behalf of Christ’s name, detachment from this life—this it is to take up one’s cross; and we regard the obstacles springing from the habits of life in society as major impediments thereto.
(in Cons. Mon. cap. 4.) But He has left His own life for an example of blameless conversation to those who are willing to obey Him; as He says, Come after me, meaning thereby not a following of His body, for that would be impossible to all, since our Lord is in heaven, but a due imitation of His life according to their capacities. (in reg. fus. int. 6.) A denial of one's self is indeed a total forgetfulness of things past, and a forsaking of his own will and affection. (ubi sup.) Now a desire of suffering death for Christ and a mortification of one's members which are upon the earth, and a manful resolution to undergo any danger for Christ, and an indifference towards the present life, this it is to take up one's cross. Hence it is added, And let him take up his cross daily. (ubi sup. lnt. 8.) Herein then stands a man's perfection, that he should have his affections hardened, even towards life itself, and have ever about him the answer (ἀποκρίμα.) of death a, that he should by no means trust in himself. (2 Cor. 1:9.) But perfection takes its beginning from the relinquishment of th…
(in Cons. Mon. cap. 4.) But He has left His own life for an example of blameless conversation to those who are willing to obey Him; as He says, Come after me, meaning thereby not a following of His body, for that would be impossible to all, since our Lord is in heaven, but a due imitation of His life according to their capacities.
(in reg. fus. int. 6.) A denial of one's self is indeed a total forgetfulness of things past, and a forsaking of his own will and affection.
(ubi sup.) Now a desire of suffering death for Christ and a mortification of one's members which are upon the earth, and a manful resolution to undergo any danger for Christ, and an indifference towards the present life, this it is to take up one's cross. Hence it is added, And let him take up his cross daily.
(ubi sup. lnt. 8.) Herein then stands a man's perfection, that he should have his affections hardened, even towards life itself, and have ever about him the answer (ἀποκρίμα.) of death a, that he should by no means trust in himself. (2 Cor. 1:9.) But perfection takes its beginning from the relinquishment of things foreign to it; suppose these to be possessions or vain-glory, or affection for things that profit not.
(in reg. fus. int. 6.) A denial of one's self is indeed a total forgetfulness of things past, and a forsaking of his own will and affection.
(ubi sup.) Now a desire of suffering death for Christ and a mortification of one's members which are upon the earth, and a manful resolution to undergo any danger for Christ, and an indifference towards the present life, this it is to take up one's cross. Hence it is added, And let him take up his cross daily.
(ubi sup. lnt. 8.) Herein then stands a man's perfection, that he should have his affections hardened, even towards life itself, and have ever about him the answer (ἀποκρίμα.) of death a, that he should by no means trust in himself. (2 Cor. 1:9.) But perfection takes its beginning from the relinquishment of things foreign to it; suppose these to be possessions or vain-glory, or affection for things that profit not.
It is necessary, therefore, to receive instruction before baptism, having first removed any impediment to learning and so making ourselves fit to receive the instruction. Our Lord Jesus Christ himself confirms this assertion by his example and also by the formal injunction: “So every one of you that does not renounce all that he possesses cannot be my disciple;” and … by the definitive declaration: “He that takes not up his cross daily and follows me is not worthy of me.” … And then we are ready for the baptism of water, which is a type of the cross and of death, burial and resurrection from the dead.…Whoever, therefore, is worthy to be baptized in the name of the Holy Spirit and who has been born anew undergoes a change of abode, habits and associates, so that, walking by the Spirit we may merit to be baptized in the name of the Son and to put on Christ.
Luke 9:32-36
But Peter and they that were with him were heavy with sleep: and when they were awake, they saw his glory, and the two men that stood with him.
(in Esai. c. 4. 5.) For the obscurity of the Law had passed away; for as smoke is caused by the fire, so the cloud by light; but because a cloud is the sign of calmness, the rest of the future state is signified by the covering of a cloud.
Luke 9:57-62
And it came to pass, that, as they went in the way, a certain man said unto him, Lord, I will follow thee whithersoever thou goest.
The man said, “Allow me first to go and bury my father.” The Lord replied, “Let the dead bury their dead; but go and preach the kingdom of God.” Another man said, “Let me first arrange my affairs at home.” He rebuked him with a stern threat, saying, “No man, putting his hand to the plow and looking back, is fit for the kingdom of God.” A person who wishes to become the Lord’s disciple must repudiate a human obligation, however honorable it may appear, if it slows us ever so slightly in giving the wholehearted obedience we owe to God.
Luke 10:1-2
After these things the Lord appointed other seventy also, and sent them two and two before his face into every city and place, whither he himself would come.
At the same time it is implied by this, that if any are equal in spiritual gifts, they should not suffer a fondness for their own opinion to get the better of them.
Luke 10:18
And he said unto them, I beheld Satan as lightning fall from heaven.
(Hom. Quod Deus non est auctor mali.) He is called Satan, because he is an enemy to God, (for this the Hebrew word signifies,) but he is called the Devil, because he assists us in doing evil, and is an accuser. His nature is incorporeal, his abode in the air.
(adv. Eunom. l. 3.) For the heavenly Powers are not naturally holy, but according to the analogy of divine love they receive their measure of sanctification. And as iron placed in the fire does not cease to be iron, though by the violent application of the flame, both in effect and appearance, it passes into fire; so also the Powers on high, from their participation in that which is naturally holy, have a holiness implanted in them. For Satan had not fallen, if by nature he had been unsusceptible of evil.
(adv. Eunom. l. 3.) For the heavenly Powers are not naturally holy, but according to the analogy of divine love they receive their measure of sanctification. And as iron placed in the fire does not cease to be iron, though by the violent application of the flame, both in effect and appearance, it passes into fire; so also the Powers on high, from their participation in that which is naturally holy, have a holiness implanted in them. For Satan had not fallen, if by nature he had been unsusceptible of evil.
Luke 10:20
Notwithstanding in this rejoice not, that the spirits are subject unto you; but rather rejoice, because your names are written in heaven.
(in Esai. 4.) There are some who are written indeed not in life, but according to Jeremiah in the earth, (Jer. 17:13.) that in this way there might be a kind of double enrolment, of the one indeed to life, but of the other to destruction. But since it is said, Let them be blotted out of the book of the living, (Ps. 69:28.) this is spoken of those who were thought worthy to be written in the book of God. And in this way a name is said to be put down in writing or blotted out, when we turn aside from virtue to sin, or the contrary.
Luke 10:25-28
· 2 passages
And, behold, a certain lawyer stood up, and tempted him, saying, Master, what shall I do to inherit eternal life?
(in Ps. 44.) By saying, with all thy mind, he does not admit of any division of love to other things, for whatever love you cast on lower things necessarily takes away from the whole. For as a vessel full of liquid, whatever flows therefrom must so much diminish its fulness; so also the soul, whatever love it has wasted upon things unlawful, has so much lessened its love to God. (Reg. fus. ad int. 2.) But if any one ask how the love of God is to be obtained, we are sure that the love of God cannot be taught. For neither did we learn to rejoice in the presence of light, or to embrace life, or to love our parents and children; much less were we taught the love of God, but a certain seminal principle was implanted in us, which has within itself the cause, that man clings to God; which principle the teaching of the divine commands is wont to cultivate diligently, to foster watchfully, and to carry on to the perfection of divine grace. For naturally we love good; we love also what is our own, and akin to us; we likewise of our own accord pour forth all our affections on our benefactors…
(in Ps. 44.) By saying, with all thy mind, he does not admit of any division of love to other things, for whatever love you cast on lower things necessarily takes away from the whole. For as a vessel full of liquid, whatever flows therefrom must so much diminish its fulness; so also the soul, whatever love it has wasted upon things unlawful, has so much lessened its love to God.
(Reg. fus. ad int. 2.) But if any one ask how the love of God is to be obtained, we are sure that the love of God cannot be taught. For neither did we learn to rejoice in the presence of light, or to embrace life, or to love our parents and children; much less were we taught the love of God, but a certain seminal principle was implanted in us, which has within itself the cause, that man clings to God; which principle the teaching of the divine commands is wont to cultivate diligently, to foster watchfully, and to carry on to the perfection of divine grace. For naturally we love good; we love also what is our own, and akin to us; we likewise of our own accord pour forth all our affections on our benefactors. If then God is good, but all things desire that good, which is wrought voluntarily, He is by nature inherent in us, and although from His goodness we are far from knowing Him, yet from the very fact that we proceeded forth from Him, we are bound to love Him with exceeding love, as in truth akin to us; He is likewise also a greater benefactor than all whom by nature we love here. (ad int 3.). And again. The love of God then is the first and chief command, but the second, as filling up the first and filled up by it, bids us to love our neighbour. Hence it follows, And thy neighbour as thyself. But we have an instinct given us by God to perform this command, as who does not know that man is a kind and social animal? For nothing belongs so much to our nature as to communicate with one another, and mutually to need and love our relations. Of those things then of which in the first place He gave us the seed, He afterwards requires the fruits.
(Reg. fus. ad int. 2.) But if any one ask how the love of God is to be obtained, we are sure that the love of God cannot be taught. For neither did we learn to rejoice in the presence of light, or to embrace life, or to love our parents and children; much less were we taught the love of God, but a certain seminal principle was implanted in us, which has within itself the cause, that man clings to God; which principle the teaching of the divine commands is wont to cultivate diligently, to foster watchfully, and to carry on to the perfection of divine grace. For naturally we love good; we love also what is our own, and akin to us; we likewise of our own accord pour forth all our affections on our benefactors. If then God is good, but all things desire that good, which is wrought voluntarily, He is by nature inherent in us, and although from His goodness we are far from knowing Him, yet from the very fact that we proceeded forth from Him, we are bound to love Him with exceeding love, as in truth akin to us; He is likewise also a greater benefactor than all whom by nature we love here. (ad int 3.). And again. The love of God then is the first and chief command, but the second, as filling up the first and filled up by it, bids us to love our neighbour. Hence it follows, And thy neighbour as thyself. But we have an instinct given us by God to perform this command, as who does not know that man is a kind and social animal? For nothing belongs so much to our nature as to communicate with one another, and mutually to need and love our relations. Of those things then of which in the first place He gave us the seed, He afterwards requires the fruits.
By saying, with all your mind, he does not admit of any division of love to other things, for whatever love you cast on lower things necessarily takes away from the whole. For as a vessel full of liquid, whatever flows therefrom must so much diminish its fullness; so also the soul, whatever love it has wasted upon things unlawful, has so much lessened its love to God. But if any one ask how the love of God is to be obtained, we are sure that the love of God cannot be taught. For neither did we learn to rejoice in the presence of light, or to embrace life, or to love our parents and children; much less were we taught the love of God, but a certain seminal principle was implanted in us, which has within itself the cause, that man clings to God; which principle the teaching of the divine commands is wont to cultivate diligently, to foster watchfully, and to carry on to the perfection of divine grace. For naturally we love good; we love also what is our own, and akin to us; we likewise of our own accord pour forth all our affections on our benefactors. If then God is good, but all things…
By saying, with all your mind, he does not admit of any division of love to other things, for whatever love you cast on lower things necessarily takes away from the whole. For as a vessel full of liquid, whatever flows therefrom must so much diminish its fullness; so also the soul, whatever love it has wasted upon things unlawful, has so much lessened its love to God.
But if any one ask how the love of God is to be obtained, we are sure that the love of God cannot be taught. For neither did we learn to rejoice in the presence of light, or to embrace life, or to love our parents and children; much less were we taught the love of God, but a certain seminal principle was implanted in us, which has within itself the cause, that man clings to God; which principle the teaching of the divine commands is wont to cultivate diligently, to foster watchfully, and to carry on to the perfection of divine grace. For naturally we love good; we love also what is our own, and akin to us; we likewise of our own accord pour forth all our affections on our benefactors. If then God is good, but all things desire that good, which is wrought voluntarily, He is by nature inherent in us, and although from His goodness we are far from knowing Him, yet from the very fact that we proceeded forth from Him, we are bound to love Him with exceeding, love, as in truth akin to us; He is likewise also a greater benefactor than all whom by nature we love here. And again. The love of God then is the first and chief command, but the second, as filling up the first and filled up by it, bids us to love our neighbor. Hence it follows, And your neighbor as yourself. But we have an instinct given us by God to perform this command, as who does not know that man is a kind and social animal? For nothing belongs so much to our nature as to communicate with one another, and mutually to need and love our relations. Of those things then of which in the first place He gave us the seed, He afterwards requires the fruits.
But if any one ask how the love of God is to be obtained, we are sure that the love of God cannot be taught. For neither did we learn to rejoice in the presence of light, or to embrace life, or to love our parents and children; much less were we taught the love of God, but a certain seminal principle was implanted in us, which has within itself the cause, that man clings to God; which principle the teaching of the divine commands is wont to cultivate diligently, to foster watchfully, and to carry on to the perfection of divine grace. For naturally we love good; we love also what is our own, and akin to us; we likewise of our own accord pour forth all our affections on our benefactors. If then God is good, but all things desire that good, which is wrought voluntarily, He is by nature inherent in us, and although from His goodness we are far from knowing Him, yet from the very fact that we proceeded forth from Him, we are bound to love Him with exceeding, love, as in truth akin to us; He is likewise also a greater benefactor than all whom by nature we love here. And again. The love of God then is the first and chief command, but the second, as filling up the first and filled up by it, bids us to love our neighbor. Hence it follows, And your neighbor as yourself. But we have an instinct given us by God to perform this command, as who does not know that man is a kind and social animal? For nothing belongs so much to our nature as to communicate with one another, and mutually to need and love our relations. Of those things then of which in the first place He gave us the seed, He afterwards requires the fruits.
Luke 10:29-37
But he, willing to justify himself, said unto Jesus, And who is my neighbour?
This interpretation corresponds to the places, if any one will examine them. For Jericho lies in the low parts of Palestine, Jerusalem is seated on an eminence, occupying the crest of a mountain. The man then came from the high parts to the low, to fall into the hands of the robbers who infested the desert. As it follows, And he fell among thieves.
Or it may be understood that they stripped us after first inflicting wounds; or wounds precede nakedness, as sin precedes the absence of grace.
Or it may be understood that they stripped us after first inflicting wounds; or wounds precede nakedness, as sin precedes the absence of grace.
Luke 10:38-42
Now it came to pass, as they went, that he entered into a certain village: and a certain woman named Martha received him into her house.
(Const. Mon. c. 1.) Now every work and word of our Saviour is a rule of piety and virtue. For to this end did He put on our body, that as much as we can we might imitate His conversation.
(in reg. fus. int. 19.) It is foolish also to take food for the support of the body, and thereby in return to hurt the body, and to hinder it in the performance of the divine command. If then a poor man come, let him receive a model and example of moderation in food, and let us not prepare our own tables for their sakes, who wish to live luxuriously. For the life of the Christian is uniform, ever tending to one object, namely, the glory of God. But the life of those who are without is manifold and vacillating, changed about at will. And how in truth canst thou, when thou settest thy table before thy brother with profusion of meats, and for the pleasure of feasting sake, accuse him of luxury, and revile him as a glutton, censuring his indulgence in that which thou thyself affordest him? Our Lord did not commend Martha when busied about much serving.
(in reg. fus. int. 19.) It is foolish also to take food for the support of the body, and thereby in return to hurt the body, and to hinder it in the performance of the divine command. If then a poor man come, let him receive a model and example of moderation in food, and let us not prepare our own tables for their sakes, who wish to live luxuriously. For the life of the Christian is uniform, ever tending to one object, namely, the glory of God. But the life of those who are without is manifold and vacillating, changed about at will. And how in truth canst thou, when thou settest thy table before thy brother with profusion of meats, and for the pleasure of feasting sake, accuse him of luxury, and revile him as a glutton, censuring his indulgence in that which thou thyself affordest him? Our Lord did not commend Martha when busied about much serving.