Basil of Caesarea — Commentary on Scripture

And he went through the cities and villages, teaching, and journeying toward Jerusalem.

(in reg. ad int. 240.) For as in earthly life the departure from right is exceeding broad, so he who goes out of the path which leads to the kingdom of heaven, finds himself in a vast extent of error. (int. 241.). But the right way is narrow, the slightest turning aside being full of danger, whether to the right or to the left, as on a bridge, where he who slips on either side is thrown into the river. (Hom. in Psalm 1, 15.) For the soul wavers to and fro, at one time choosing virtue when it considers eternity, at another preferring pleasures when it looks to the present. Here it beholds ease, or the delights of the flesh, there its subjection or captive bondage; here drunkenness, there sobriety; here wanton mirth, there overflowing of tears; here dancing, there praying; here the sound of the pipe, there weeping; here lust, there chastity. (reg. brev. ad int. 282.) He perhaps speaks to those whom the Apostle describes in his own person, saying, If I speak with the tongues of men and of angels, and have all knowledge, and give all my goods to feed the poor, but have not charity, it…

(in reg. ad int. 240.) For as in earthly life the departure from right is exceeding broad, so he who goes out of the path which leads to the kingdom of heaven, finds himself in a vast extent of error. (int. 241.). But the right way is narrow, the slightest turning aside being full of danger, whether to the right or to the left, as on a bridge, where he who slips on either side is thrown into the river.

(Hom. in Psalm 1, 15.) For the soul wavers to and fro, at one time choosing virtue when it considers eternity, at another preferring pleasures when it looks to the present. Here it beholds ease, or the delights of the flesh, there its subjection or captive bondage; here drunkenness, there sobriety; here wanton mirth, there overflowing of tears; here dancing, there praying; here the sound of the pipe, there weeping; here lust, there chastity.

(reg. brev. ad int. 282.) He perhaps speaks to those whom the Apostle describes in his own person, saying, If I speak with the tongues of men and of angels, and have all knowledge, and give all my goods to feed the poor, but have not charity, it profiteth me nothing. For whatever is done not from regard to the love of God, but to gain praise from men, obtains no praise from God.

Luke 13:31-35 · 2 passages

The same day there came certain of the Pharisees, saying unto him, Get thee out, and depart hence: for Herod will kill thee.

(in Esaiam c. 16. §. 301.) He compared also the sons of Jerusalem to birds in the net, as if He said, Birds who are used to fly in the air are caught by the treacherous devices of the catchers, but thou shalt be as a chicken in want of another's protection; when thy mother then has fled away, thou art taken from thy nest as too weak to defend thyself, too feeble to fly; as it follows, Behold, your house is left unto you desolate.

He compared also the sons of Jerusalem to birds in n the net, as if He said, Birds who are used to fly in the air are caught by the treacherous devices of the catchers, but you shall beas a chicken in want of another's protection; when your mother then has fled away, you are taken from your nest as too weak to defend yourself; too feeble to fly; as it follows, Behold, your house is left to you desolate.

Luke 14:7-11

And he put forth a parable to those which were bidden, when he marked how they chose out the chief rooms; saying unto them,

(in reg. fus. ad inter. 12.) To take then the lowest place at a feast, according to our Lord's command, is becoming to every man, but again to rush contentiously after this is to be condemned as a breach of order and cause of tumult; and a strife raised about it, will place you on a level with those who dispute concerning the highest place. Wherefore, as our Lord here says, it becomes him who makes the feast to arrange the order of sitting down. Thus in patience and love should we mutually bear ourselves, following all things decently according to order, not for external appearance or public display; nor should we seem to study or affect humility by violent contradiction, but rather gain it by condescension or by patience. For resistance or opposition is a far stronger token of pride than taking the first seat at meat, when we obtain it by authority.

Luke 14:15-24

And when one of them that sat at meat with him heard these things, he said unto him, Blessed is he that shall eat bread in the kingdom of God.

But he says, I cannot come, because that the human mind when it is degenerating to worldly pleasures, is feeble in attending to the things of God.

Luke 14:25-27 · 2 passages

And there went great multitudes with him: and he turned, and said unto them,

The Father did not send the only-begotten Son, the living God, to judge the world but to save the world. True to himself and faithful to the will of the good God his Father, he points to a doctrine whereby we may be made worthy of becoming his disciples with his severe decree. He says, “If any man comes to me and does not hate his father and mother, and his wife and children and brothers and sisters, yes, and his own life also, he cannot be my disciple.” This hatred teaches the virtue of piety by withdrawing us from distractions and does not lead us to devise hurtful schemes against one another. “Whoever,” says the Lord, “does not carry his cross and come after me, cannot be my disciple.” Receiving the baptism of water, we make this same agreement when we promise to be crucified and to die and to be buried with him.

By bearing the cross also he announced the death of his Lord, saying, The world is crucified to me, and I to the world, (Gal. 6:14.) which we also anticipate at our very baptism, in which our old man is crucified, that the body of sin may be destroyed.

Luke 14:28-33

For which of you, intending to build a tower, sitteth not down first, and counteth the cost, whether he have sufficient to finish it?

(in Esai. 2.) Or the tower is a lofty watch-tower fitted for the guardianship of the city and the discovery of the enemy's approach. In like manner was our understanding given us to preserve the good, to guard against the evil. For the building up whereof the Lord bids us sit down and count our means if we have sufficient to finish.

But our Lord's intention in the above-mentioned example is not indeed to afford occasion or give liberty to any one to become His disciple or not, as indeed it is lawful not to begin a foundation, or not to treat of peace, but to show the impossibility of pleasing God, amidst those things which distract the soul, and in which it is in danger of becoming an easy prey to the snares and wiles of the devil.

Luke 14:33

So likewise, whosoever he be of you that forsaketh not all that he hath, he cannot be my disciple.

Whoever would truly be a follower of God must break the bonds of attachment to this life. This is done through complete separation from and forgetfulness of old habits. It is impossible for us to achieve our goal of pleasing God unless we snatch ourselves away from fleshly ties and worldly society. We are then transported to another world in our manner of living. The apostle said, “But our citizenship is in heaven.” The Lord specifically said, “Likewise every one of you that does not renounce all that he possesses cannot be my disciple.”

Luke 15:3-10

And he spake this parable unto them, saying,

Leaving those that have not strayed, the good Shepherd seeks you. If you will surrender yourself, he will not hold back. In his kindness, he will lift you up on his shoulders, rejoicing that he has found his sheep that was lost. The Father stands and awaits your return from your wandering. Only turn to him, and while you are still afar off, he will run and embrace your neck. With loving embraces, he will enfold you, now cleansed by your repentance.… He says, “Truly I say to you that there is joy in heaven before God over one sinner who repents.” If any one of those who seem to stand will bring a charge that you have been quickly received, the good Father himself will answer for you. He will say, “It is fitting that we should celebrate and be glad, for this my daughter was dead and is come to life again. She was lost and is found.”

Luke 15:11-16

And he said, A certain man had two sons:

(Esai. 3, 23.) Besides, it belongs more to the character of the aged to have an old man's mind and gravity, than his hoar hairs, nor is he blamed who is young in age, but it is the young in habits who lives according to his passions.

Luke 15:17-24

And when he came to himself, he said, How many hired servants of my father's have bread enough and to spare, and I perish with hunger!

There are three different distinct kinds of obedience. For either from fear of punishment we avoid evil and are servilely disposed; or looking to the gain of a reward we perform what is commanded, like to mercenaries; or we obey the law for the sake of good itself and our love to Him who gave it, and so savour of the mind of children.

Luke 16:8-13

And the lord commended the unjust steward, because he had done wisely: for the children of this world are in their generation wiser than the children of light.

(Hom. de Avar.) Or if thou hast succeeded to a patrimony, thou receivest what has been amassed by the unrighteous; for in a number of predecessors some one must needs be found who has unjustly usurped the property of others. But suppose that thy father has not been guilty of exaction, whence hast thou thy money? If indeed thou answerest, "From myself;" thou art ignorant of God, not having the knowledge of thy Creator; but if, "From God," tell me the reason for which thou receivedst it. Is not the earth and the fulness thereof the Lord's? (Ps. 24:1.) If then whatever is ours belongs to our common Lord, so will it also belong to our fellow-servant.

Luke 16:22 · 2 passages

And it came to pass, that the beggar died, and was carried by the angels into Abraham's bosom: the rich man also died, and was buried;

Hell is a certain common place in the interior of the earth, shaded on all sides and dark, in which there is a kind of opening stretching downward, through which lies the descent of the souls who are condemned to perdition.
But he receives a meet reward, fire and the torments of hell; the parched tongue; for the tuneful lyre, wailing; for drink, the intense longing for a drop; for curious or wanton spectacles, profound darkness; for busy flattery, the undying worm. Hence it follows, That he may cool my tongue, for I am tormented in the flame.

But he receives a meet reward, fire and the torments of hell; the parched tongue; for the tuneful lyre, wailing; for drink, the intense longing for a drop; for curious or wanton spectacles, profound darkness; for busy flattery, the undying worm. Hence it follows, That he may cool my tongue, for I am tormented in the flame.

Luke 18:9-14 · 2 passages

And he spake this parable unto certain which trusted in themselves that they were righteous, and despised others:

(in Esai. c. 2.) "He prayed with himself," that is, not with God, his sin of pride sent him back into himself. It follows, God, I thank thee.

(ubi sup.) The difference between the proud man and the scorner is in the outward form alone. The one is engaged in reviling others, the other in presumptuously extolling himself.

(in Esai 2. 12.) In like manner it is possible to be honourably elated when your thoughts indeed are not lowly, but your mind by greatness of soul is lifted up towards virtue. This loftiness of mind is seen in a cheerfulness amidst sorrow; or a kind of noble dauntlessness in trouble; a contempt of earthly things, and a conversation in heaven. And this loftiness of mind seems to differ from that elevation which is engendered of pride, just as the stoutness of a well-regulated body differs from the swelling of the flesh which proceeds from dropsy.

“He prayed with himself,” that is, not with God, his sin of pride sent him back into himself. It follows, God, I thank you.
The difference between the proud man and the scorner is in the outward form alone. The one is engaged in reviling others, the other in presumptuously extolling: himself.
In like manner it is possible to be honorably elated when your thoughts indeed are not lowly, but your mind by greatness of soul is lifted up towards virtue. This loftiness of mind is seen in a cheerfulness amidst sorrow; or a kind of noble dauntlessness in trouble i a contempt of earthly things, and a conversation in heaven. And this loftiness of mind seems to differ from that elevation which is engendered of pride, just as the stoutness of a well-regulated body differs from the swelling of the flesh which proceeds from dropsy.

Luke 18:14

I tell you, this man went down to his house justified rather than the other: for every one that exalteth himself shall be abased; and he that humbleth himself shall be exalted.

The stern Pharisee, who in his overweening pride not only boasted of himself but also discredited the tax collector in the presence of God, made his justice void by being guilty of pride. Instead of the Pharisee, the tax collector went down justified, because he had given glory to God, the holy One. He did not dare lift his eyes but sought only to plead for mercy. He accused himself by his posture, by striking his breast, and by entertaining no other motive except propitiation. Be on your guard, therefore, and bear in mind this example of severe loss sustained through arrogance. The one guilty of insolent behavior suffered the loss of his justice and forfeited his reward by his bold self-reliance. He was judged inferior to a humble man and a sinner because in his self-exaltation he did not await the judgment of God but pronounced it himself. Never place yourself above anyone, not even great sinners. Humility often saves a sinner who has committed many terrible transgressions.

Luke 18:15-17

And they brought unto him also infants, that he would touch them: but when his disciples saw it, they rebuked them.

(in Reg. Brev. ad int. 217.) We shall receive the kingdom of God as a child if we are disposed towards our Lord's teaching as a child under instruction, never contradicting nor disputing with his masters, but trustfully and teachably imbibing learning.

Luke 18:18-23

And a certain ruler asked him, saying, Good Master, what shall I do to inherit eternal life?

(in Esai. cap. 1. 23.) Now we must not understand by thieves, only such as cut strips off hides, or commit robberies in the baths. But all such also as, when appointed leaders of legions, or installed governors of states or nations, are guilty of secret embezzlement, or violent and open exactions. (in Reg. Brev. int. 92.) He does not tell us to sell our goods, because they are by nature evil, for then they would not be God's creatures; He therefore does not bid us cast them away as if they were bad, but distribute them; nor is any one condemned for possessing them, but for abusing them. And thus it is, that to lay out our goods according to God's command both blots out sins, and bestows the kingdom. (in Reg. fus. disp. 3. ad int. 9.) When our Lord says, Give to the poor, it becomes a man no longer to be careless, but diligently to dispose of all things, first of all by himself if in any measure he is able, if not, by those who are known to be faithful, and prudent in their management; for cursed is he who doeth the work of the Lord negligently. (Jerem. 49, 10.) (Hom. de eleemos.)…

(in Esai. cap. 1. 23.) Now we must not understand by thieves, only such as cut strips off hides, or commit robberies in the baths. But all such also as, when appointed leaders of legions, or installed governors of states or nations, are guilty of secret embezzlement, or violent and open exactions.

(in Reg. Brev. int. 92.) He does not tell us to sell our goods, because they are by nature evil, for then they would not be God's creatures; He therefore does not bid us cast them away as if they were bad, but distribute them; nor is any one condemned for possessing them, but for abusing them. And thus it is, that to lay out our goods according to God's command both blots out sins, and bestows the kingdom.

(in Reg. fus. disp. 3. ad int. 9.) When our Lord says, Give to the poor, it becomes a man no longer to be careless, but diligently to dispose of all things, first of all by himself if in any measure he is able, if not, by those who are known to be faithful, and prudent in their management; for cursed is he who doeth the work of the Lord negligently. (Jerem. 49, 10.)

(Hom. de eleemos.) The merchant when he goes to the market, is not loth to, part with all that he has, in order to obtain what he requires, but thou art grieved at giving mere dust and ashes that thou mayest gain everlasting bliss.