Basil of Caesarea : 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 Bede : Do not multiply lofty words, glorying, etc. It is said to the Jews and the Gentiles: Let it suffice to have so far gloried in your almost unique glory, now with the letter of the law transcended by grace, the truth of the Gospel trampling down the errors of the Gentiles, both receive the New Testament of Christ with faith, and the commandment of love. But we are also commanded to speak lofty things, but not to multiply lofty words glorying; that is, to seek and to desire the things above, not those on earth; yet not to think more highly than we ought to think, but to think soberly (Coloss. III; Rom. XII). The Gentiles are instructed to speak lofty things, by proclaiming the mysteries of the one true God, and not to multiply lofty words, by erring through many deceiving names. — Commentary on Samuel Bede : For the Lord is the God of knowledge, etc. Therefore, it is necessary for you to not seek higher things for yourselves, nor to search into things stronger than yourselves (Eccles. III); for the source and treasure of wisdom and knowledge, who teaches man knowledge: the Lord knows the thoughts of men, that they are vain (Psa. XCIII). — Commentary on Samuel Gregory the Dialogist : As if to say: While you perceive incomparably new things, you reproachfully bring forth the deeds of the ancients. For those things had preceded as a shadow, as it were. But now the faithful openly and reverently adore these works of our Redeemer, because what was shadowed there by the concealment of the sacrament became manifest at the coming of the Redeemer, having awaited the body of the truth to be revealed. Therefore, if they are referred to the new things, they are not old, because understood in the Holy Spirit, they receive no oldness. Concerning that Spirit indeed who renews all things, the Psalmist prays, saying: "Send forth your spirit and they shall be created, and you shall renew the face of the earth" (Psalms 103:30). Therefore they are old, if they are compared with the works of the Redeemer; but when we bring forth those things spiritually to confirm these, they are renewed by the same Spirit by which we understand these. Therefore when holy Church reproves the Jews concerning the narration of old things, what else is indicated than that they understand carnally the spiritual deeds of the Fathers? For the Synagogue raises itself against holy Church all the more rashly, the more proudly it is exalted by knowledge of the law and the prophets, which it learned was divinely inspired to its fathers, but exhibited to itself only materially. Hence follows: "Do not multiply speaking lofty things, glorying." And that they might cease to be puffed up, she adds, saying: "Let old things depart from your mouth." For those things are now old to her which, as I said, are not understood through the renewing Spirit. Therefore it is as if to say: It is fitting that you be silent from the narration of those things whose new and splendid meanings you do not know. And even if you understand these things subtly, they ought not to furnish you the swelling of arrogance, because God is the Lord of knowledge. For the Redeemer of the human race, because He is the Word of the most high Father, is indeed the Lord of all knowledge. For Isaiah spoke lofty and great things, Jeremiah spoke great things; but surely they would have said nothing if this Word, the Lord of knowledge, had not indicated knowledge to them before they spoke. Hence also it is frequently read in the books of the same prophet Isaiah: "The word that was made to Isaiah the prophet." Frequently also it is written in the book of Jeremiah: "The word that was made to Jeremiah the prophet." John, beholding this Word, the Lord of knowledge, in the most high bosom of the supreme Father, says: "In the beginning was the Word, and the Word was with God, and the Word was God" (John 1:1). Hence Paul, intimating that our Redeemer is the Lord of knowledge, says: "Because in him dwells all the fullness of the divinity bodily" (Colossians 2:9). Therefore when she says: "Let old things depart from your mouth, because God is the Lord of knowledge," what else is it to say, except to show to the Synagogue by clear reason that she ought to be silent all the more carefully, inasmuch as she does not know not only what those things are which she says, but also from whom they are? As if to say: That knowledge which you assert belonged to your fathers ought not to have given you arrogance, inasmuch as it was not theirs but of the only-begotten Son of God, and you do not understand that very same knowledge. Therefore she says: "Let old things depart from your mouth." So that the Jews may by no means corrupt what they are unable to understand rightly. "God," she says, "is the Lord of knowledge," so that what they prove to be truly of God, they may not falsely ascribe to men. But while Judea is reproved for words of boasting, because she is not stung by any fear, torments are also announced to her concerning the hidden movements of faithless hearts. — Commentary on 1 Kings, Book 1, Chapter 3 Gregory the Dialogist : As if to say: Him whom you do not fear to blaspheme, you will have as judge not only of your tongue, but also of your heart. Hence also through Isaiah He threatens, saying: "I am coming to gather their works and thoughts" (Isaiah 66:18). Hence the Lord, threatening through Moses, says: "Are not these things stored up with me, and sealed in my treasures" (Deuteronomy 32:34)? — Commentary on 1 Kings, Book 1, Chapter 3 Gregory the Dialogist : 7. For evil spirits speak lofty and ancient things, when they suggest to the faithful that the high things of this age, as they appear, should be sought after. Therefore, one who has already learned to exalt his horn in God, who knows how to be held in the joy of Majesty, looks down with reproach upon whatever is offered to him from the enticements of this passing age, saying: "Do not multiply your speech, boasting lofty things; let the old words depart from your mouth." As if he were speaking openly and saying: "The things offered to me displease me precisely because through desire I see other things that greatly please me." 8. Because this is indeed said to apply to one who is already recognized as fit for the ministry of preaching, these words are fittingly understood as directed both against the arrogantly wise and against those who neglect the profession of a holy life. For he speaks lofty things boastfully who glories sublimely in the knowledge he has received, priding himself on his understanding. And he speaks old things who, setting aside the words of Holy Scripture, occupies himself with secular speech. Therefore it is said to the arrogant: "Do not speak lofty things, boasting." By these words it is shown that he does not forbid the manner of speech, but the disposition of the intention. As if he were saying openly: speak lofty things, but flee from glorying in what is called high. Hence Paul also piously admonishes his disciple, saying: "Be not high-minded, but fear" (Rom. 11:20). He did not say "Do not speak high things," but "Be not high-minded"; just as here it does not say "Do not speak lofty things," but "Do not speak boastingly," because the sacred words must be sought out on a deeper level, but the more deeply one advances in seeking them out, the more one ought to restrain oneself from the swelling of vainglory through the custody of humility. It is also said to those who speak idly: "Let old things depart from your mouth." For old things are the words of the world, because while the mind of the speaker is fixed upon them through intention, it is stripped of the beauty of its devotion. The reason why those who boast should not speak lofty things, and why old things should depart from their mouth, is shown by the cause that follows: "Because the Lord is a God of knowledge." 9. Let the one who is knowing and arrogant therefore hear that he himself is not the lord of knowledge, but God is. For he would rightly speak boastfully if he himself, not almighty God, had been the master of the knowledge by which he is puffed up. Let us also hear, when we speak the words of the world, that God is the Lord of knowledge. For indeed the knowledge not only of the New but also of the Old Testament now renews the minds of the elect; for He came who would say: Behold, I make all things new (Isaiah 43:19). Since therefore we have so many new things which we can speak, we are by no means able to speak old things without fault. Let the old things therefore depart from our mouth, so that when the fault of condemned oldness is restrained even from speech, we may pass over into the beauty of the new man. But if indeed we despise this, let us hear: "And by Him thoughts are prepared." 10. As if from a lesser fault, with the comparison understood, he terrifies us, saying: Hence let those who speak idle words consider how greatly they ought to fear the fault of speech, if he to whom one sins by speaking reserves even the excesses of thoughts for the examination of his judgment. Let the arrogant likewise hear what follows: "The bow of the mighty is overcome, and the weak are girded with strength." — Commentary on 1 Kings, Book 2, Chapter 1 Origen of Alexandria : "Do not multiply to speak lofty things." Why did she not say: Do not speak lofty things? Therefore it is permitted me to speak some lofty things, but to multiply lofty and arduous things is not permitted me; for this seems to be designated by that which was said: "Do not multiply to speak lofty things." What, then, is indicated by this, let us consider. It is not permitted to human nature to speak many lofty things, nor to understand many lofty things. For Solomon too says: "Seek not the things too high for thee, and search not the things too strong for thee, but of the things that are commanded thee, these understand." Therefore in this place too it is said "lofty things," not that thou shouldst not seek at all, but that thou shouldst not multiply questions concerning them. For to one who looks to the weakness of the human condition, let it suffice thee to have either inquired or spoken concerning the lofty and arduous things such things as give life to those who inquire or speak. But what are the things in which it is necessary for me to speak lofty things? When I speak of the omnipotence of God, of his invisibility and everlastingness, I speak lofty things. When I pronounce concerning the co-eternity of his Only-begotten and his other mysteries, I speak lofty things. When I discourse of the magnificence of the Holy Spirit, I speak lofty things. In these things only is it granted us to speak lofty things. After these three, speak thou nothing lofty any longer. For all things are lowly and cast down, so far as regards the loftiness of this Trinity. Do not, therefore, multiply to speak lofty things, except concerning the Father and the Son and the Holy Spirit. And that what we say may be more fully manifest, let us use still, if it seems good, examples. For instance, the gentiles introduce many gods. These multiply to speak lofty things. Certain of the heretics, abandoning the creator of the world, and his Son, feign for themselves some other, I know not what, loftier god, and introduce others likewise, whether those whom they call aeons, or those whom they call gods. These too, then, multiply to speak lofty things. — HOMILIES ON 1 SAMUEL 1.13 Origen of Alexandria : "Let not great speech come out of your mouth." See what was said by the Apostle: "Wretched man that I am, who shall deliver me from the body of this death?" This is fittingly said of every man. For wretched is the race of mortals: since indeed we are in peril not only in evils, but even in good things. For example, I have seen certain good visions, and they have become to me an occasion of elation. Signs and wonders have been fulfilled through me, and I have become proud in good things. I have kept righteousness, continence, virtue, but in these I am in peril. For when the Devil has done nothing else, for all these he stirs up pride in me, so that afterward I may have an angel of Satan to buffet me, lest I be exalted and great speech come out of my mouth, that is, lest I speak great things of myself, since indeed the Lord exterminates deceitful lips, and the boastful tongue of those who said: "We will magnify our tongue." Let not, therefore, great speech come out of your mouth, because the Lord is strong in knowledges. — HOMILIES ON 1 SAMUEL 1.14 Origen of Alexandria : "And they did not amend, making excuses;" as it was also said there: "Let not thy heart incline to evil words, to make excuses for excuses in sins with men that work iniquity." And in the Proverbs it is said: "The sluggard takes occasions and says: There is a lion in the way, and murderers in the streets." We find, therefore, that sinners are such as accuse everything rather than themselves, and feign for themselves occasions of excuses, when they say: The Devil supplanted me, the woman seduced me, that man furnished me an occasion to sin—when assuredly one ought to remember the precept that says: "Declare thou thy sins first, that thou mayest be justified": for excuses do not amend, neither here nor in the future, if we have done evil. But that too seems necessarily to occur in passing. For it contains a wonderful sense, that it is written: "The righteous man is his own accuser in the beginning of his speech," whereas nevertheless the unrighteous is not his own accuser but of others. Just as the Devil too is indeed an accuser, but an accuser not of himself, but of the brethren. Meanwhile, it is necessary that all be accused; but if indeed I shall be righteous, I do not wait for another to accuse me, but I myself stand forth as my own accuser. Yet I should like to discuss more fully how the righteous man can be his own accuser. It is certain that as long as anyone sins and remains in offenses, he is neither righteous, nor his own accuser. For he does not accuse what he does. But when he has repented of his offenses, then he is made righteous, and stands forth as the accuser not of another, but of himself. — HOMILIES ON 1 SAMUEL 1.15