Basil of Caesarea

In his own words on 1 Samuel

• 1 Samuel 2:3

  No sensible person, then, will be proud of his wisdom … but will follow the excellent advice of blessed Hannah and of the prophet Jeremiah, "Let not the wise man glory in his wisdom and let not the strong man glory in his strength and let not the rich man glory in his riches." But what is true glory and what makes one great? "In this," says the prophet, "let him that glories, glory, that he understands and knows that I am the Lord." This constitutes the pinnacle of human dignity, this is his glory and greatness: truly to know what is great and to cleave to it, and to seek after glory from the Lord of glory.

  ON HUMILITY

• 1 Samuel 2:22-25

  Because their father [Eli] did not chastise them with enough severity … he moved the forbearance of God to wrath so great that foreign peoples rose up against them and killed those sons of his in war in one day. His entire nation, furthermore, was vanquished, and a considerable number of his people fell. Now, this happened even with the ark of the holy covenant of God nearby—an unheard of thing—so that the ark, which it was not lawful at any time for the Israelites or even for all their priests themselves to touch and which was kept in a special place, was carried hither and yon by impious hands and was put in the shrines of idols instead of the holy temples. Under such circumstances one can readily conjecture the amount of laughter and mockery that was inflicted upon the very name of God by these foreigners. Add to this, also, that Eli himself is recorded to have met a most pitiable end after hearing the threat that his seed would be removed from the priestly dignity; and so it happened.Such, then, were the disasters which befell that nation. Such griefs did the father suffer because of the iniquity of his sons, even though no accusation was ever made against Eli's personal life. Moreover, he did not bear with those sons of his silence, but he earnestly exhorted them not to persist longer in those same wicked deeds, saying, "Do not act this way, my sons; for I hear no good report concerning you." And to stress the enormity of their sin, he confronted them with an alarming view of their perilous state. "If one man shall sin against another," he said, "they will pray for him to the Lord; but if a man shall sin against God, who shall pray for him?" Yet, as I said, because he did not exercise a suitable rigor of zeal in their regard, the disaster recounted above took place. And so I find throughout the Old Testament a great many instances of this kind illustrating the condemnation of all disobedience.

  PREFACE ON THE JUDGMENT OF GOD

• 1 Samuel 3:13

  Benevolence to such persons is like that mistaken kindness of Eli which he was accused of showing his sons, contrary to the good pleasure of God. A feigned kindness to the wicked is a betrayal of the truth, an act of treachery to the community and a means of habituating oneself to indifference to evil.

  THE LONG RULES 28

• 1 Samuel 7:4

  God alone is substantially and essentially God. When I say "alone," I set forth the holy and uncreated essence and substance of God. For the word alone is used in the case of any individual and generally of human nature. In the instance of Paul, that he alone was caught into the third heaven and "heard unspeakable words that are not lawful for a man to utter," and of human nature, as when David says, "as for man his days are as grass," not meaning any particular man but human nature generally; for every human is short-lived and mortal. So we understand these words to be said of the nature, "who alone has immortality" and "to God only wise," and "none is good save one, that is God," for here "one" means the same as alone.… In Scripture "one" and "only" are not predicated of God to mark distinction from the Son and the Holy Spirit but to exclude the unreal gods falsely so called. As for instance, "The Lord alone did lead them and there was no strange god with them," and "then the children of Israel did put away Baalim and Ashtaroth and served the Lord only."

  LETTER 8.3

• 1 Samuel 18:7

  Why do you grieve, my friend, when you yourself have suffered no misfortune? Why are you hostile to someone who is enjoying prosperity, when he has in no way caused your own possessions to decrease? If you are vexed even upon receiving a kindness [from the object of your spite], are you not quite clearly envious of your own good? Saul is an example of this. He made David's great favors to himself a motive for enmity with him. First, after he had been cured of insanity by the divine and melodious strains of David's harp, he attempted to run his benefactor through with a spear. Then, on another occasion, it happened that he and his army were delivered from the hands of the enemy and saved from embarrassment before Goliath. In singing the triumphal songs commemorating this victory, however, the dancers attributed to David a tenfold greater share in the achievement, saying, "Saul killed his thousands and David his ten thousands." For this one utterance and because truth itself was its witness, Saul first attempted murder and tried to slay David by treachery, then forced him to flee.

  CONCERNING ENVY

• 1 Samuel 24:17-19

  Not even this act of benevolence moved Saul, however. Again he gathered an army and again he set out in pursuit, until he was a second time apprehended by David in the cave where he more clearly revealed his own iniquity and made the virtue of David even more resplendent. Envy is the most savage form of hatred. Favors render those who are hostile to us for any other reason more tractable, but kind treatment shown to an envious and spiteful person only aggravates his dislike. The greater the favors he receives, the more displeased and vexed and ill-disposed he becomes.

  CONCERNING ENVY

• 1 Samuel 26:7

  If Saul had been asked the reason for his hostility, he would have been compelled to admit that it was the favors received from David's hand. Moreover, even though Saul had been found asleep by David during the very time that the latter was being pursued, and although Saul lay, an easy victim, before his enemy, his life was again spared by that just man, for he refrained from doing him violence.

  CONCERNING ENVY