Philoxenus of Mabbug

In his own words on Mark

• Mark 2:18

  Now the Pharisees and the disciples of John, not having understood the power of this freedom, reproached Christ boldly, saying, "Why do we fast so much, and thy disciples fast not?" But Jesus made answer unto them in words the meaning of which was above the power of their understanding, saying, "The children of the bride-chamber cannot fast so long as the bridegroom is with them, for as at a feast it is not only the bridegroom who is clothed in white, and who is occupied with pleasure, but also those who have been bidden to the feast, and similarly, it is not only I, Who, after the conquest and the payment of the debt of all sufferings having arrived at this freedom of the feast, rejoice and am glad, but also My disciples, who have been invited unto the kingdom, and them do I make to participate with Me; but the days shall come when I shall be taken from them, and then shall they fast in those days, that is to say, when the full light of the power of free-will hath been gathered unto Me, then shall they also kindle the lamps of their endurance."

  13 Ascetic Discourses, Discourse 11 -- On Abstinence

• Mark 5:41-42

  Others, however, He healed by a command of power, without either looking up to heaven or asking His Father. For by a command of power He raised up the young man, the son of the widow; with a word He called to the daughter of the chief of the congregation and straightway she stood up; He commanded the sea and it was silent, and the wind and it was stilled; He spake only, "Fill the water pots with water and draw out and bear to the governor of the feast," and created matter delayed not [to do] His will. "I say unto thee," He spake to the dumb spirit, and immediately it departed from the man. "I will, be thou clean," He spake to the leper, and as He willed, straightway the leprosy fled from his body.

  13 Ascetic Discourses, Discourse 2 -- On Faith

• Mark 7:33-34

  And in this respect also they are to be compared to Christ God, who in some cases wrought things like a Being of power, and in others He [first] entreated and afterwards worked. He did not raise Lazarus until He had prayed; He did not bless the bread and distribute it to the multitudes until He had looked up to heaven; and He did not give the command for the ears of the deaf man to be opened until He had spit, and laid His fingers upon his ears, and looked up to heaven. For in this manner Jesus also wrought marvellous things, so that He might also bring Himself down to those whom, by His grace, He called, His "brethren"; and that it might not be grievous unto them that they were not answered until they had prayed He humbled Himself and prayed, and was afterwards answered. For the Lord took upon Himself equality with His servants in order that that which is written might be fulfilled, "In everything it was meet that He should be like unto His brethren."

  13 Ascetic Discourses, Discourse 2 -- On Faith

• Mark 8:15

  And again in another place our Lord taught His disciples to beware of the cunning of the Pharisees and Sadducees, saying, "Beware of the leaven of the Pharisees and of the Sadducees, and of the leaven of Herod;" and thou mayest know that He here calleth cunning and wickedness by the name of leaven. Our Lord did not bid them beware of the doctrine of Moses which the Pharisees taught, but of their traditions which they invented in their cunning that they might be material for the merchandise of iniquity; and of their feigning to be righteous before the children of men; and of their being careful of the honour of God while in their secret works they belittled Him; and of their making long their prayers in order to devour widow's houses; and of their disfiguring their countenances that they might appear to be men who fasted; and of their washing the outside of the cup and platter—that is to say, they beautified and made fair the parts of them which were manifest—being filled within with iniquity and all impurity; and of their adorning their persons outside with a reverent and venerable demeanour to be observed with the eye, being secretly filled with rapine, and deceit, and wantonness, and the desire for all objects of lust. Of all this doctrine then of the Pharisees our Lord commanded His disciples to beware. All these things which arise from deceit, and which are wrought under a false disguise are born of cunning.

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

• Mark 9:25

  Others, however, He healed by a command of power, without either looking up to heaven or asking His Father. For by a command of power He raised up the young man, the son of the widow; with a word He called to the daughter of the chief of the congregation and straightway she stood up; He commanded the sea and it was silent, and the wind and it was stilled; He spake only, "Fill the water pots with water and draw out and bear to the governor of the feast," and created matter delayed not [to do] His will. "I say unto thee," He spake to the dumb spirit, and immediately it departed from the man. "I will, be thou clean," He spake to the leper, and as He willed, straightway the leprosy fled from his body.

  13 Ascetic Discourses, Discourse 2 -- On Faith

• Mark 9:43

  Let us then study to fix the fear of God in our mind, and let us meditate thereupon by day and by night. If the fire of lust kindleth in us, let us set in opposition thereto the fire of Gehenna. If greediness of the belly seize upon us, let us remember the worm which dieth not. If the beauty of the face excite us, let us remember the outer darkness. If the love of mammon fight against us, let us call to mind our own unworthiness. If human benefits stir us, let us be afraid lest we lose the kingdom which abideth for ever. If wrath attacketh us with its violent onset, let us look at the threat of God against those who provoke to wrath. If vainglory raise a tumult within us, let us bring up in our minds the disgrace and contempt [which we shall feel] before our Judge. By fear let us make fear of none effect, and by death let us vanquish death.

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

• Mark 9:46

  Let us then study to fix the fear of God in our mind, and let us meditate thereupon by day and by night. If the fire of lust kindleth in us, let us set in opposition thereto the fire of Gehenna. If greediness of the belly seize upon us, let us remember the worm which dieth not. If the beauty of the face excite us, let us remember the outer darkness. If the love of mammon fight against us, let us call to mind our own unworthiness. If human benefits stir us, let us be afraid lest we lose the kingdom which abideth for ever. If wrath attacketh us with its violent onset, let us look at the threat of God against those who provoke to wrath. If vainglory raise a tumult within us, let us bring up in our minds the disgrace and contempt [which we shall feel] before our Judge. By fear let us make fear of none effect, and by death let us vanquish death.

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

• Mark 10:15

  Let us then, like disciples of Christ, run in the path which He hath shewn us, and let us walk in the way which He hath trodden for us, and let the invention of simplicity be precious in our sight, and let us be simple children to receive the doctrine which is good. And let us be wise as serpents against the Enemy who schemeth to do us harm, and let us remember at all times that which was spoken by Christ our Lord to all the disciples in His word, "Whosoever receiveth not the kingdom of God like a little child shall not enter therein"; may we by His grace be held worthy of this kingdom, and may we inherit it together with all the saints, through the mercy of Christ God, to Whom be glory for ever and ever.

  13 Ascetic Discourses, Discourse 5 -- Second Discourse on Simplicity

• Mark 10:15

  And again, "Whosoever shall not receive the kingdom of God like a child"—with uprightness of heart and simplicity—"shall not enter therein."

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

• Mark 10:15

  It is meet for every man that would draw nigh to God that he should possess the mind of a child; and as a child is towards his father and mother, so should he be towards God and towards His dispensation. And as the child receiveth instruction from his master without searching into his words or examining his doctrine, and without judging in his thoughts that which he teacheth him—for he hath not sufficient ability in his own thoughts to be a judge of what he heareth—so also is it meet for the man to be towards God, neither enquiring into Him with his words, nor judging His deeds and actions in secret thoughts; for he is a child, and like a child he should incline his ear unto His instruction, and receive it with faith. And it was also for this reason that God gave birth to us a second time, that He might teach us that we were children and infants of the world born unto faith, for the womb which gave us birth—that is, baptism in which the Spirit is mingled—has been made the means. Now we have been born in faith, and as the natural child who is born from the womb existeth wholly in natural simplicity and knoweth nothing of the world, and seeketh not to know, and enquireth not, and thinketh not, and speaketh not, except that he moveth only with the living motions of nature, being remote from all power of the mind, so also this child, of the Spirit, who hath been brought forth by the womb of baptism instead of by the natural womb, is not bound to enquire concerning Him that begot him while he listeneth to His words with sincerity, and he should become like a child to His doctrine, accepting [His] commands and drawing not nigh to enquire into them. And as that natural child learneth the names of the things of the world without understanding their power, so also let [the child of the Spirit] accept the names and words, and God shall give him the secret of understanding them. For in respect of that knowledge we are children and infants compared to the unspeakable wisdom of God, and thus also are we called by the word of our Redeemer, [Who said], "Suffer little children to come unto Me, and restrain them not, for of those who are like these is the kingdom of God." And again in another place He said, "Whosoever will not receive the kingdom of God like a little child shall not enter into it."

  13 Ascetic Discourses, Discourse 2 -- On Faith

• Mark 10:17

  "And one drew nigh unto Him while He was teaching in the temple, and said unto Him, Good Teacher, what shall I do to inherit life?" Now what did Jesus say unto this man? "Why callest thou me 'Good'? There is none Good save One, even God. Thou knowest the commandments, Thou shalt not kill, Thou shalt not commit adultery, Thou shalt not steal, Thou shalt not bear false witness. Behold I have taught thee restraint from wickedness, and to remove thy desire from the paths of sin; but if after this thou wishest to go forward, and also in addition to the command not to do wickedness thou wouldst come to the doing of good, and wouldst keep the commandments of the law, honour thy father and thy mother, and thou shalt keep all those which appertain unto this. But if also above the power of the law thou wishest to be in the dominion of thy righteousness, and of thy freewill to be led into fair deeds above the fear of the judgment, then love the Lord thy God with all thy soul, and with all thy strength, and with all thy mind, and that which is hateful unto thee, do not unto thy neighbour. This is the rule of conduct of the righteous, which is above the power of the law. Whosoever observeth this, the law by its threat hath no power over his righteousness. Go and keep these things which are written, and lift thyself up above them also unto the love of God, and unto the love of thy neighbour, which is above the fear of the law, because it is of love. When thou hast kept these things, thou shalt inherit eternal life."

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

• Mark 12:30

  And that commandment, "Love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind, and thy neighbour as thyself," is like unto the words, "The law is not ordained for the righteous," because these commandments are above the fear of the law. He said particularly, "Love thy God," which is above the law, and not, "Thou shalt fear God," for the law hath dominion over fear, and not over love. Love is above the commandment of the law, and over those who are ruled thereby the law hath no power.

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