Philoxenus of Mabbug

In his own words on Genesis

• Genesis 2:17

  Whosoever feareth God taketh heed not to transgress the boundary of the faith of God, and whosoever believeth in God himself draweth nigh to the fear of God, and the man, in whose soul the fear of God dwelleth, himself becometh a watchful guardian of all the commandments. Adam believed in God, and he was not afraid of God; he believed that He was, and he received from Him the law which He delivered into him. And because he cast out the fear of God from his mind, he forsook the faith, and trod the law under foot. For He that ordained the law involved the commandment with fear: "In the day that thou eatest of the tree, thou shalt die the death." And because Adam had cast out from him that fear, he believed the crafty one instead of God, and trod under foot the law which had been ordained by the Judge. And not only Adam did God surround with fear that it might be a fence for the keeping of His commandments, but in all generations, to all the commandments which He ordained did He unite fear.

  13 Ascetic Discourses, Discourse 6 -- First Discourse on the Fear of God

• Genesis 2:17

  Adam and Eve, so long as they lived in simplicity, and so long as the faith which was in them had not been made gross through corporeal passions, immediately they heard the command of God they received it, and kept it. For God said to Adam, "Thou shalt not eat; and if thou eatest, thou shalt die; but if thou keepest the command I will give thee everlasting life." And by faith Adam received the command, and kept it, and in his simplicity he did not judge the command. Now when the counsel of the Enemy came and found simplicity, it taught craft and cunning, and sowed in that one simple thought, another thought which was its opposite, in order that he who was one man, and was wholly and entirely sincere in his simplicity, might be divided into two thoughts—the willing and the unwilling, the judging and the being judged, and the being in doubt whether he would do the command or not—and the counsel which the Enemy brought to that childlike and simple man made him to be a judge of God's command to him. Now Adam did not prosper in his judgment because it had destroyed his simplicity, for he stupidly thought it meet to listen to an enemy rather than to a friend, and to one who killed rather than to one who could make alive, and to one who taught wickednesses rather than to one who had been to them a teacher of good things. So long as they existed in their simplicity they hearkened unto the voice of God, but as soon as they wished to act cunningly they became receptacles of the counsel of the Calumniator; for cunning is at the side of Satan, and simplicity is with those who belong to Christ.

  13 Ascetic Discourses, Discourse 4 -- On Faith: First Discourse on Simplicity

• Genesis 2:24

  For when the soul hath intercourse with the body, this intercourse is adultery and fornication; but if the body be united unto the soul in one agreement, and be raised above from below in a right union, it is the intercourse which is according unto the law, which is implanted naturally in the person of each one of us by the Creator. For behold the connection which men have with women according to nature was ordained by the command of the Creator at the beginning, and when it taketh place according to the will of the Creator, it is called lawful connection; but if it be performed in any other way it is called adultery and fornication, and as in a mystery this parable is depicted in reference unto the soul and body. For if the soul hath intercourse with the body it is fornication, but if the body hath intercourse with the soul, it is an union according to the law, and towards this meaning also inclineth the words of the Book which saith, "A man shall leave his father and his mother, and cleave unto his wife." Now it doth not say concerning the woman that she shall leave her parents, and cleave unto the man, although according to the custom of the world women do actually leave their natural parents, and cleave unto their husbands, and it appeareth that, according to custom, the opposite of the words of the Book are done in nature; so therefore that which is said of the man is a parable which is based on the body, which shall leave everything in which it hath gratification, and shall be united unto the soul. For if the Book had said, "A woman shall leave her parents, and cleave unto a man," it would have taught that the soul should have intercourse with the body, but now that it hath spoken concerning the man, "He shall leave his parents and be united unto his wife," the words indicate to us a mystery of doctrine, and exhort the body to deny itself its pleasures, and to hate its lusts, and to have connection with the soul in all good things.

  13 Ascetic Discourses, Discourse 12 -- First Discourse on Fornication

• Genesis 3:6

  It was not the fruit which Eve ate that brought forth death, but it was the lust thereof which brought forth death; for if she had kept the law, and had not eaten with lust at that time, how many times could she have eaten of it afterwards, and not been blamed, provided that she took it unto herself in the ordinary way like that of other trees? And she drew nigh unto it, for it is written that she lusted, and then ate, and for this reason she was condemned. And what then was the nature of this fruit which was able to produce death, together with all other wickedness? Now, behold, according to what many say, and according also to the slight indication which the Book itself giveth unto us, the fruit which Eve ate was of the fig-tree, and it is manifest that the nature of the fig-tree is not to produce death; therefore it was lust which gave birth unto death, which it hath in all generations produced for man. For the root of death is lust, and the root of lust is carnal union, and for this reason all those who are born of carnal union are moved by lust, and are subject unto death, except One who was not born of carnal union; for this reason He was free from the motion of lust, and therefore He appeared superior to natural death, which, although He took it upon Himself, was voluntary and not natural. So then the nature of food is not reprehensible, although it is blameworthy when lust eateth it.

  13 Ascetic Discourses, Discourse 11 -- On Abstinence

• Genesis 3:6

  Behold, then, the beginning of shame is the lust of the belly, and well hath the blessed Apostle also called it thus, saying, "The woman saw that the tree was fair, and that it was a thing for which the eyes lusted, and that it was desirable to look upon; and she took of its fruit, and she ate and gave also to her husband with her, and he did eat." Thus thou mayest see that the lust of the belly was the beginning of their common sin, and of the first transgression of the commandment, and that thereby all sins and all punishments were brought in and came upon us; for as envy was the beginning of wickedness with Satan, so also was the belly the beginning of the transgression of the commandment with the house of Adam. And through it sins came in, and through it all penalties followed; it was the beginning of pains and sicknesses, through it the pains of childbirth entered in, through it was the earth cursed, and it brought forth briars and brambles, it hath made us aliens from the pleasures of Paradise, it hath cast us out as it were into exile in a cursed land, through it we have become slaves unto devils, through its dominion over us we serve in the bondage of Satan, through it evil spirits sport with us and laugh at us, it hath brought in death which dissolveth and scattereth our frames, through it this fair and beautiful image hath been made hideous and loathsome, it hath fed us with the bread of pain, and it hath collected for us food by the sweat of our face. Now the lust of the belly is a senseless and blind thing. It sought to eat, and yet was deprived of food; it lusted after pleasures, and destroyed the gratification and delight of Paradise, for though lusting to eat, it knew not how to eat; it possessed not patience, for the nature of this lust is to be hasty and impatient, and it made haste and plucked one fruit, and was henceforth deprived of the table which was full of all the luxuries of Paradise.

  13 Ascetic Discourses, Discourse 10 -- On Gluttony

• Genesis 3:7

  The Enemy did not contend against the heads of our race with fornication, or with avarice, or with vain-glory, or with the adornment of apparel, or with envy and pride, or with any of the other passions, but only with the lust of the belly, because he saw that it was capable of becoming a leader of all the lusts; for the Tempter was crafty, and he saw which passion was the strongest and foremost in us, and he drew nigh thereunto, and stimulated it, and after that he sowed the seeds of laxity, and after that the seeds of lust, and then fornication also entered in, for immediately "they had eaten, the eyes of both of them were opened, and they knew that they were naked." And it is evident that it was because the lust for connexion moved in the members of union, that they also perceived that they were naked, and were ashamed at the sight of each other, for until food had gone into them lust was not stirred up, and until lust had been stirred up shame and fear did not rule over them.

  13 Ascetic Discourses, Discourse 10 -- On Gluttony

• Genesis 4:4

  And moreover, we may also see simplicity in Abel, and the Holy Book sheweth us that he was more simple than Cain; for they both brought offerings to the Lord, and the offering of simplicity was accepted, but the offering of wickedness was rejected. And Cain was angry with the Lord and with Abel; with Abel because he envied him, and with the Lord because He had rejected his offering. If he had been of a simple disposition he would not have been envious, and if he had been sincere he would not have been angry with the Lord.

  13 Ascetic Discourses, Discourse 4 -- On Faith: First Discourse on Simplicity

• Genesis 4:8

  Now this is the first lust which conquered the world, and because of it the first transgression of the law took place; and next Cain also, in turning unto this, meditated the killing of his brother that he might inherit the earth by himself.

  13 Ascetic Discourses, Discourse 11 -- On Abstinence

• Genesis 4:8

  And moreover we may see the cunning of Cain from the outlet which he found for his wickedness, for when he meditated slaying Abel his brother, and was not able to do it because he was near unto his parents, he said "Let us go down into the plain;" and Abel, in his innocency, heard and was persuaded like a child. And his simplicity imagined not wickedness, and he did not consider in his heart why Cain called him to the plain, neither did he perceive Cain's hatred towards him, because simplicity knoweth not how to be a spectator of these things; but in the innocency of his heart and in brotherly love towards him he turned, and whithersoever he called him he went readily and obediently. And observe here also the works of simplicity, and have regard unto the injurious effects of cunning and wickedness, and be strenuous to be on the side of the simple, who have at all times pleased God; and reject cunning as something which is unfit for thee, and which is not meet for the discipleship in which thou standest.

  13 Ascetic Discourses, Discourse 4 -- On Faith: First Discourse on Simplicity

• Genesis 4:12

  Over Cain, who did not fear God of his own freewill, did fear rule of necessity, and he became a vagabond and a wanderer in the earth; for because he did not fear the One Who was worthy to be feared, he was filled with fears at everything which appeared unto him. And by reason of the torture of fear he entreated God and besought Him that whosoever found him might kill him, so that he might flee from a life filled with fear and dread. And God also gave the law by the hand of Moses, which was filled with many and divers commandments, and to all the commandments He linked fear, for without fear the commandments would not be kept.

  13 Ascetic Discourses, Discourse 6 -- First Discourse on the Fear of God

• Genesis 6:2

  Now this is the first lust which conquered the world, and because of it the first transgression of the law took place. And in its train the children of Seth also came to fornication, so that they were rejected from the household of God thereby. For the lust of the belly is the captain of the host of the left side, and to it are fettered all the hosts of sin; and as captains of hosts go forth to war at the head of their companies against the enemy, even so also doth it, as the captain of the host of all wickedness, go forth to war against that which is good.

  13 Ascetic Discourses, Discourse 11 -- On Abstinence

• Genesis 8:20

  Now although this meat is a burden unto the wise and prudent, yet was it given by promise unto Noah, and it was sent unto Elijah in a gift, and Abraham received God and His angels thereby, and Isaac was pleased to pour out blessings upon Jacob thereby, and Samuel offered this gift beforehand to Saul as to a king, and David and all the righteous kings made use of such meat, and it was employed by all the righteous; and they were not blamed therefor, because they were superior to lust. And God permitted Noah also to eat every thing like green herbs, and though Adam was censured because he had eaten the fruit, yet to Noah power was given, as by a covenant of gift, over all meats.

  13 Ascetic Discourses, Discourse 11 -- On Abstinence

• Genesis 9:21

  Now this is the first lust which conquered the world, and because of it the first transgression of the law took place; and next Cain also, in turning unto this, meditated the killing of his brother that he might inherit the earth by himself. It laid a blemish upon the righteous man Noah. And God permitted Noah also to eat every thing like green herbs, and though Adam was censured because he had eaten the fruit, yet to Noah power was given, as by a covenant of gift, over all meats; now where it was partaken of with lust, there was it reprehended, for having received through the taste of lust the pleasure of wine, he drank thereof inordinately and immoderately, and was in this case laid under sin.

  13 Ascetic Discourses, Discourse 11 -- On Abstinence

• Genesis 12:1

  Abraham, who was called, went forth after God, and he was not a judge of the voice which came to him, and he was not held back by race and kinsfolk, nor by country and friends, nor by any of the many other human ties. Immediately he heard the voice and knew that it was of God, he despised everything and went forth to Him, and hearkened unto Him with simplicity. And he held Him to be certain and sure in his mind by faith, and by the natural simplicity which acteth not cunningly with evil things; and as a boy after his father did he run towards the voice of God, everything being despised in his eyes immediately he heard the word of God. And there was in him also the knowledge and discretion of nature, but he shewed his discernment in that he found it right to hearken unto God, Who had called him, as a servant to his lord, and as a slave to his Creator. And also to that knowledge in which he was placed he did not give power to investigate and to enquire why and for what reason he had been called by God, "Go forth from thy country, and from thy kinsfolk, and come to the land which I will show thee." And God did not reveal to him what the country was, in order that his faith might be the more victorious, and his simplicity appear.

  13 Ascetic Discourses, Discourse 4 -- On Faith: First Discourse on Simplicity

• Genesis 18:7

  Now although this meat is a burden unto the wise and prudent, yet was it given by promise unto Noah, and it was sent unto Elijah in a gift, and Abraham received God and His angels thereby, and Isaac was pleased to pour out blessings upon Jacob thereby, and Samuel offered this gift beforehand to Saul as to a king, and David and all the righteous kings made use of such meat, and it was employed by all the righteous; and they were not blamed therefor, because they were superior to lust. And they did not eat like slaves with lust, but they made use of every thing with authority like free men, and they in their eating of rare meats were praised, while those who fed themselves upon ordinary and common foods were rejected and reprobated.

  13 Ascetic Discourses, Discourse 11 -- On Abstinence

• Genesis 18:8

  But thou wilt not be able to stand in the freedom of spiritual beings until thou hast cast away entirely the bondage of carnal beings, for when thou hast cast away this bondage like a spiritual being and freeman thou mayest eat of every thing blamelessly, without making thy heart gross by the eating of flesh, and the drinking of wine will not cloud thy thoughts, even as it is written concerning the angels, that "They ate flesh and drank wine with Abraham;" and their spiritualness was not weighed down by this food; moreover, like unto them also are all the righteous whose names are written in the Scriptures, who ate, and whose hearts neither became heavy nor gross, because they did not eat with a longing desire.

  13 Ascetic Discourses, Discourse 11 -- On Abstinence

• Genesis 19:8

  Now this is the first lust which conquered the world, and because of it the first transgression of the law took place. It brought the Sodomites unto the work of impurity. For the lust of the belly is the captain of the host of the left side, and to it are fettered all the hosts of sin, and as captains of hosts go forth to war at the head of their companies against the enemy, even so also doth it, as the captain of the host of all wickedness, go forth to war against that which is good.

  13 Ascetic Discourses, Discourse 11 -- On Abstinence

• Genesis 19:26

  Remember Lot's wife, who, because the love of her kinsfolk and the outcries of her beloved ones constrained her, turned and looked back behind her, and became a pillar of salt, even as is written concerning her; and because her soul had not been salted with the fear of the Highest she became a destructible salted thing. Remember then this woman who was in doubt, and who perished, and be thou not in doubt like unto her, and turn not thyself backwards, lest thou remain in the place where thou art. For the soul that turneth and looketh backward after it hath gone forth on the journey in this path becometh a senseless pillar, and as the wife of Lot ceased from bodily feeling, and thereby became a pillar of salt, even so also here the mind, which looketh behind it always at corruptible things, ceaseth to feel, and becometh stupefied at spiritual things; because the remembrance of the world maketh us to possess dulness of heart, and it defileth the purity and innocency of the soul.

  13 Ascetic Discourses, Discourse 9 -- Second Discourse on Poverty

• Genesis 25:27

  And the history of Jacob and Esau testifieth. "Esau was a cunning hunter, a man of the field, and Jacob was a simple man, dwelling in a tent," and from their works we are able to understand the difference of their characters. In all places the Scriptures call Esau cunning and crafty, and one who layeth up anger, and keepeth wrath. And Jacob appeareth as the opposite of this in everything, whether as regardeth his parents, or the house of Laban, for by his deeds he is shewn to us to be a simple and obedient man. And for this reason the Holy Book sheweth us all his simplicity in one word: "Jacob was a simple man dwelling in a tent." And, moreover, by reason of his simplicity he would never have meditated the stealing of the birthright unless his mother Rebecca had taught him; but when he heard of the matter which would help him he was persuaded in the simplicity of his mind and was not stubborn.

  13 Ascetic Discourses, Discourse 4 -- On Faith: First Discourse on Simplicity

• Genesis 25:33

  Esau, because of his meat, cast away the birthright together with the blessings, and he became a slave unto sin, and one who was subject under the hand of his brother. And do not imagine that the lust for dainty meats only is accounted gluttony, for behold, the gluttony of Esau was made manifest through a mess of pottage, and it consisteth not in flesh overmuch, nor in wine overmuch, nor in any other preparation of meats; for it was only because Esau desired greedily a mess of pottage, that the word of God rejected him, and cast him away. In the meat which thou hast nigh unto thee shew thy forbearance, and contend with that which is near thee, and let there be war with thee against the contemptible and despicable things which are set before thee, lest thou make use of them for the filling of thy belly only; for no man leaveth the obstacles which are near and fighteth with those which are afar off, and no man leaveth the sickness which is at hand and which causeth him pain, and bringeth healing unto that which hath not yet appeared. And since the dainty meats, of which the rich and noble men of the world make use, are not nigh unto thee, forbear from the inferior kinds which are set before thee, and if thou canst conquer the lust for meats which are common thou mayest believe that thou wilt also be the conqueror over the lust for those which are more dainty, and that thou wilt gain the victory over those which are of great price.

  13 Ascetic Discourses, Discourse 10 -- On Gluttony

• Genesis 27:11

  And that no man may imagine that his simplicity was natural foolishness, see how attentive he was to the curses of his father, and how he returned answer concerning the things which were set forth by knowledge, "Behold, Esau my brother is a hairy man, and I am a smooth man. Peradventure my father will feel me, and I shall be in his eyes as a mocker, and curses shall come upon me and not blessings." But his mother in faith, being certain of those early promises which were revealed to her, made answer unto him, saying, "Upon me be thy curses, my son, only hear my voice, and do what I command thee;" and straightway he was obedient to his mother like a child.

  13 Ascetic Discourses, Discourse 4 -- On Faith: First Discourse on Simplicity

• Genesis 27:25

  Now although this meat is a burden unto the wise and prudent, yet was it given by promise unto Noah, and it was sent unto Elijah in a gift, and Abraham received God and His angels thereby, and Isaac was pleased to pour out blessings upon Jacob thereby, and Samuel offered this gift beforehand to Saul as to a king, and David and all the righteous kings made use of such meat, and it was employed by all the righteous; and they were not blamed therefor, because they were superior to lust. And they did not eat like slaves with lust, but they made use of every thing with authority like free men.

  13 Ascetic Discourses, Discourse 11 -- On Abstinence

• Genesis 27:36

  Now this is the first lust which conquered the world, and because of it the first transgression of the law took place. It dismissed from Esau his birthright and his blessings. For the lust of the belly is the captain of the host of the left side, and to it are fettered all the hosts of sin, and as captains of hosts go forth to war at the head of their companies against the enemy, even so also doth it, as the captain of the host of all wickedness, go forth to war against that which is good.

  13 Ascetic Discourses, Discourse 11 -- On Abstinence

• Genesis 28:12

  Now the Dweller in heaven shewed this ladder aforetime, as in a mystery, to the elect of the Fathers, the blessed Jacob; and also that those who went up and those who came down upon it were angels. And that that ladder belongeth not to heavenly angels alone, the word of the Book indicateth to us, because the angels of God were going up and coming down thereupon; for every man who draweth nigh to enquire thereat, and who beginneth to mount it, laboureth after the order of angels, and is numbered among the elect of spiritual beings, and he hath inscribed his name as a heavenly soldier. And as the children of men who receive human positions, and who labour in some one of the grades of the world, change the name of "rustics", by which they were formerly called, to "servants" (or soldiers), so also the man who of his own freewill enrolleth himself in the company which Christ hath formed, and who serveth in the army of spiritual beings, the word of the Book nameth him "angel", and not "man", and rightly so, because he hath begun the service of angels, and he is bound to receive their name. And he is called "angel" instead of "man" because of his service and manner of life, and not because of his nature. And moreover upon the ladder, Jacob the upright saw angels ascending and descending; those who were ascending were men, because it belongeth unto men to ascend from earth to heaven, and those who were descending were angels, because their country is heaven, and they descend from their country, the heights above, to the earth. Now therefore angels and the children of men were mingled upon that ladder that the Holy Book might teach us that a fair life is common both to spiritual and corporeal beings, and that the keeping of the commandments is obligatory to both of them. And the children of men keep the commandments when they are exalted from the depth to the height by the steps of the commandments, and the angels minister unto the wishes of [the Divine] Majesty when they are sent below from above. For those who are to inherit life, that is to say, those who are of the body in their nature and are inferior beings, the service of the commandments maketh celestial and spiritual beings; and the command of the Creator urgeth those who are celestial and spiritual by creation to go down to the country of terrestrial beings, and to abide continually with corporeal beings, so that from races which are different from each other, one Church may be gathered together in the bond of love, which will sing the services of God's will, and which will be wholly and entirely moved by one living and spiritual motion, even as the natural body is moved entirely by the life of the soul.

  13 Ascetic Discourses, Discourse 7 -- Second Discourse on the Fear of God

• Genesis 28:16

  Let us listen also unto the words which Jacob spake in that country in which God was revealed unto him, for from them we may especially see his simplicity: "Verily there is the Lord in this place, and I knew it not." Didst thou think, O simple Jacob, that God was limited only to the country in which thy parents lived, and that He did not reveal Himself or make Himself manifest in every place to those who are worthy of His revelation?

  13 Ascetic Discourses, Discourse 4 -- On Faith: First Discourse on Simplicity

• Genesis 31:7

  And let us consider also how many times his wages were changed while he lived with Laban, even as at the end his words rebuked that crafty man: "Thou hast changed my hire ten times, but the Lord hath not suffered thee to harm me." And again when he served him for his younger daughter, Laban took the other in her stead and brought her in to him, and led him astray in his simplicity, and he perceived it not; and when he asked by word of mouth why this deception had been perpetrated upon him, immediately a plausible excuse was offered to him—even though it was a lying one—his simplicity listened thereto and accepted it. And how many times did Laban in his wickedness seek to oppress Jacob, and how many times did he through his cruelty and cunning change his acts towards him with manifold schemes and tricks! But Jacob's innocency was not disturbed, and his simplicity was not agitated, and his integrity was not made crafty; and so long as he himself was watchful concerning the things which related to himself, so long also was God mindful of the things which concerned him.

  13 Ascetic Discourses, Discourse 4 -- On Faith: First Discourse on Simplicity

• Genesis 32:10

  And like an alien who possessed nothing he began to travel the path of his journey, and he asked from them for his need nothing, neither beast for burden, nor servants for ministration, nor costly apparel in which to appear, nor other things which are a vain show, to which many hold fast to-day, but he went forth from them with his staff, being provided for the journey, and bearing blessings and promises of good things instead of these things of mankind. And his words also make this known unto us, for in giving thanks unto God for the things which he had, and entreating to be delivered from his brother, he saith, "With my staff only I passed over this Jordan, and now I have become two companies; deliver me from the hands of Esau, my brother, for I am afraid of him."

  13 Ascetic Discourses, Discourse 4 -- On Faith: First Discourse on Simplicity

• Genesis 37:11

  And with these men let us also consider Joseph the chaste, whose honour towards his father and whose love towards his brethren were born of simplicity; for his brethren were envious of him and he perceived it not, they devised murder against him and he knew it not, and when his father told him to go and visit his brethren, he obeyed him readily. He saw dreams which made known his own greatness and their subjection, and in his simplicity he drew nigh and revealed unto them their subjection; the simple man did not perceive that cunning would add to its wickedness, nor that hatred of him would be increased in his brethren by the hearing of these things. And when the old man Jacob saw the simplicity of his son Joseph, he rebuked him and told him not to reveal it, not because he was not certain of what would happen, for the Book saith that he kept all these things because he believed that they were about to take place; but he rebuked the simplicity of Joseph in order that he might not increase the hatred of his brethren by the revealing of his dreams.

  13 Ascetic Discourses, Discourse 4 -- On Faith: First Discourse on Simplicity

• Genesis 41:39

  But see the end of the two sides, and observe with which God was well pleased. While that simplicity which did not know how to hide its dreams was mounted upon a chariot of honour, craftiness was cast down upon the ground before it, and simplicity gave the command, and craftiness was obedient thereto. Simplicity was increased by the wisdom of God, and craftiness added wickedness to itself. "I have seen that there is none who is so wise and understanding as thyself," said the king of Egypt to that simple man. For simplicity is nigh unto wisdom, and the understanding of God is akin to integrity, and simplicity is the vessel which receiveth the divine revelations.

  13 Ascetic Discourses, Discourse 4 -- On Faith: First Discourse on Simplicity