Philoxenus of Mabbug

6th century · AD 523 · Syriac & Oriental · 504 passages

In his own words on Matthew

Matthew 3:2
"The kingdom of God is within you," and in another place the Book saith, "Repent, for the kingdom of heaven is at hand," and two things are certain: the kingdom of heaven which the righteous shall inherit at the end of the world, above the heavens, and the kingdom which is in you, which is the knowledge of the spirit which is revealed unto spiritual beings, and as it were, we have already been in the kingdom of heaven in unspeakable happiness. Now neither of these can be found without afflictions and labours of the body, for those who bear labours in the body are heirs of the kingdom of heaven, and those who, together with labours, possess innocency of soul also, become the discoverers of the kingdom which is in them.
13 Ascetic Discourses, Discourse 11 -- On Abstinence
Matthew 3:4
And remember how the Holy Book recounteth unto thee concerning his abstinent rule of life, which was new and different from that of all the other children of men, for his clothing was of camel's hair, and skin girded his loins, like the prophets, and his food was locusts and wild honey, and his dwelling-place was the desert wilderness which was destitute of peace, and he lived among the beasts of the wilderness. And from his youth up he fulfilled all this stern life of abstinence, and after these things he was held to be worthy of the revelation, and to become a herald of the advent of the Highest, and before the Crucifixion to be equal unto those who were after the Crucifixion; and although as yet human nature was not born unto spirituality he alone was born thereto before the birth of all other men. And of this sight which is above speech, and the change which is to be wondered at and admired, together with the power of that Grace unto which everything is easy, he was held to be worthy by reason of his strict abstinence; for it is the nature of this rule of life that when purity of the soul is nigh thereunto, it giveth birth unto man that he may be in the world of the spirit, and a counterpart of the angels, although he still sojourneth in the world of the body.
13 Ascetic Discourses, Discourse 11 -- On Abstinence
Matthew 3:10
And He shall come of Whom it is said, "He holdeth His fan in His hand and He will purify His threshing-floors; and He will gather His wheat into the garner, but the straw He will burn up with unquenchable fire." And the Husbandman who planted in the world the tree of our mankind will shew Himself to be the Judge, and He will hold in His hand the axe for cutting down, and every tree which beareth not good fruit He will cut down and cast into the fire.
13 Ascetic Discourses, Discourse 1 -- Prologue
Matthew 3:12
And since the building itself is fixed in the ground every man can build and raise upon it whatsoever he pleaseth, until the day which shall decide is revealed, and He shall come of Whom it is said, "He holdeth His fan in His hand and He will purify His threshing-floors; and He will gather His wheat into the garner, but the straw He will burn up with unquenchable fire." And the Husbandman who planted in the world the tree of our mankind will shew Himself to be the Judge, and He will hold in His hand the axe for cutting down, and every tree which beareth not good fruit He will cut down and cast into the fire.
13 Ascetic Discourses, Discourse 1 -- Prologue
Matthew 3:13
When He saw all the sinners who were running to the baptism of John, the prophet of God, He also went with them, and He bowed His head under the hand of the Herald, and He received baptism from him as one who was in need thereof----from him who needed to be baptized of Him; and He forsook the habitation of man, and went forth to the wilderness to John with all the multitudes. And why did He do these things unless it were to teach those who were masters of wealth, and those who dwelt in the world, to go forth to the saints, and to run to the solitary dwellers, and to honour the prophets and righteous men, and to be obedient to the admonition of their words by the discretion of their faith?
13 Ascetic Discourses, Discourse 8 -- First Discourse on Poverty
Matthew 4:4
"Man shall not live by bread alone, but by every word which goeth forth from the mouth of God." Now He said "shall live," and not, "shall be sound," nor, "shall be strong," nor, "shall be filled its lust's need;" and although this word is of little importance in its utterance, yet a great distinction is apparent therein. For He taught us clearly by that word that not by bread alone should man live, but that he should eat only to live, and not for the sake of lust, or strength, or healthy condition; for according to these things is life stablished also in sickness, and in weakness a man liveth unto them in the world. And as whosoever hath a severe disease in his body, that is to say, in those members which are the receptacles of meat, the food which he receiveth nourisheth his disease and not his strength, even so also whosoever feedeth the lust which is in him, his meat nourisheth his lust and not his human life; and it is manifest that whosoever nourisheth his lust giveth birth to other lusts, for as is the nature of the ground, so is also the taste of the fruit of trees which grow up therefrom.
13 Ascetic Discourses, Discourse 11 -- On Abstinence
Matthew 4:17
For our Lord proclaimed and revealed His kingdom to corporeal beings, and said, "Repent ye, for the kingdom of heaven hath drawn nigh." Thou hast heard the voice of him that proclaimed concerning His kingdom, believe it then undoubtingly, especially since thou hast learned that it is the voice of God. Meditate not in thy soul how this kingdom can be, and try not to search out these spiritual countries in thy imagination; take not upon thyself the customary habit of the thoughts of the body when thou hearest of incorporeal countries, and fashion not imaginary forms out of thy heart concerning these glorious mansions which the Ascension of the Son hath prepared [for thee]; and think not to order in thy knowledge that which the knowledge of God hath fashioned aforetime. Thou wast not called to search out the kingdom, neither its preparation nor construction, but only to be an heir and a guest, that thou mightest enjoy thyself out of the overflowing abundance of its spiritual delights. Thou hast heard the word concerning the kingdom which Jesus speaketh to thee, "Repent, for the kingdom of heaven hath drawn nigh;" to thee He hath said, "Repent," and not that thou shouldst be one who should try to examine into the kingdom, for that is near unto thee if thou wilt draw nigh unto it. Now the drawing nigh unto the kingdom cannot be arrived at by the questionings of these words which enquire, "How, and in what manner, and what the kingdom is like;" but let each of us keep the laws of the kingdom, and perform the commandments which have been committed unto us by the Ruler of the kingdom.
13 Ascetic Discourses, Discourse 2 -- On Faith
Matthew 4:17
Even as it is written concerning Him, "From the time of His baptism by John He began to work and to teach," even until that day in which He was taken up into heaven. These were the fair deeds and the excellent manner of life which He shewed forth in His own Person. And although the raising of the dead, and the cleansing of the lepers, and the opening of the eyes of the blind, and the making the lame to walk, and the straightening of the crooked limbed, and the making upright of those bent double, and the driving away of devils, and the walking upon the waves, and the stilling of the winds, were also works, because they were signs and wonders, yet the writer calleth the spiritual life and conduct which appeared in the Person of Christ, the work which was closely united to teaching. For if He came only for the sake of doing good deeds, and not to work wonders, His teaching also was for spiritual life and conduct, and to this He also united work, in order that He might show us in Himself the type of all perfection. And He forsook the world and all the conversation among the children of men immediately after the baptism of John, and went forth to the wilderness.
13 Ascetic Discourses, Discourse 8 -- First Discourse on Poverty
Matthew 4:18
And again in the case of the holy Apostles, He renewed that call of Abraham; and observe their faith also, that it was like unto the faith of Abraham; for as Abraham heard immediately he was called, so also immediately He called the Apostles, they heard and went forth after Him. "He saw them casting nets into the sea, and He called them, and straightway they forsook their nets and their father, and went after Him;" and before they had heard from Him the words, "If a man forsake not his father and mother, and everything that he hath, and cometh after me, he cannot be My disciple," they forsook everything and went after Jesus. For He did not propound for the disciples lengthy doctrine, but only the hearing of the word of faith; and because the faith which was in them was living, immediately it received the living word it became obedient unto life, and they ran thereafter straightway, and delayed not. Now in this they show themselves to have been disciples before they were called. For the custom of faith which is mingled with simplicity is that it receiveth not doctrine by much persuasion, but as the sound and healthy eye receiveth not the ray which is sent therein by contrivances and cunning inventions—but immediately that it is opened it looketh with strength upon the light, because its natural sight is sound—so also the eye of faith, which is set in the pupil of simplicity, immediately it heareth the voice of God recogniseth it, and there riseth in it the light of His Word.
13 Ascetic Discourses, Discourse 4 -- On Faith: First Discourse on Simplicity
Matthew 4:20
At the beginning of their election when He called them to go after Him, it is written of them that, "Immediately He called them they forsook everything and went after Him." They were casting nets into the sea and He saw and called them, "and they left their nets and their ship, and went after Him." And He saw also James and John in a ship with Zebedee their father, and He called them also, and straightway they left the net with Zebedee their father, and went after Him. Behold the law of the going forth after God! And behold the straight rule which hath been marked for us in the Holy Books! Therefore it is right that every man who desireth to go forth after God should emulate the going forth of the Apostles, and that he should despise and reject everything which is visible, and deny the whole world. The disciples are the beginning of the discipleship of Christians, and their calling was such----as it is written concerning them----that immediately they were called they forsook everything, and went forth after Him. And whosoever wisheth to become a disciple let him consider this example, and let him look at this mark with all his mind and understanding, in order that inwardly and outwardly he may make himself destitute of everything, and then let him begin to journey along this heavenly path; for he will never be filled unless he first of all empty himself, and he will never lay his hand upon the riches of heaven unless he first let go the poverty which he holdeth. It is impossible for him to lay hold upon the one, unless he let go the other, especially as they are opposed to each other, and each of them when it draweth nigh destroyeth the other.
13 Ascetic Discourses, Discourse 8 -- First Discourse on Poverty
Matthew 4:22
At the beginning of their election when He called them to go after Him, it is written of them that, "Immediately He called them they forsook everything and went after Him." They were casting nets into the sea and He saw and called them, "and they left their nets and their ship, and went after Him." And He saw also James and John in a ship with Zebedee their father, and He called them also, and straightway they left the net with Zebedee their father, and went after Him. Behold the law of the going forth after God! And behold the straight rule which hath been marked for us in the Holy Books! Therefore it is right that every man who desireth to go forth after God should emulate the going forth of the Apostles, and that he should despise and reject everything which is visible, and deny the whole world. The disciples are the beginning of the discipleship of Christians, and their calling was such----as it is written concerning them----that immediately they were called they forsook everything, and went forth after Him. And whosoever wisheth to become a disciple let him consider this example, and let him look at this mark with all his mind and understanding, in order that inwardly and outwardly he may make himself destitute of everything, and then let him begin to journey along this heavenly path; for he will never be filled unless he first of all empty himself, and he will never lay his hand upon the riches of heaven unless he first let go the poverty which he holdeth. It is impossible for him to lay hold upon the one, unless he let go the other, especially as they are opposed to each other, and each of them when it draweth nigh destroyeth the other.
13 Ascetic Discourses, Discourse 8 -- First Discourse on Poverty
Matthew 5:8
David sheweth in a psalm that the grace of God aboundeth specially with the pure in heart, saying, "God is good to Israel, even to the pure in heart;" now he uniteth purity of heart with the sight of God, for the name Israel is interpreted "He hath seen God". And whosoever is simple and pure in heart is able to see God, even as our Lord spake in His Gospel, "Blessed are the pure in heart, for they shall see God."
13 Ascetic Discourses, Discourse 4 -- On Faith: First Discourse on Simplicity
Matthew 5:42
It is the custom of simplicity not to think and then to give, but to all men it divideth and giveth abundantly. And again, our Lord taught this simplicity when He said, "Give unto every one that asketh of thee."
13 Ascetic Discourses, Discourse 4 -- On Faith: First Discourse on Simplicity
Matthew 6:19-20
"Lay not up for yourselves treasures upon earth, where the moth and the rust corrupt, and where thieves break through and steal; but lay up for yourselves treasures in heaven where the moth and the rust do not corrupt, and where thieves break not through nor steal." And it is evident that this commandment is not applicable to solitaries and to those who are perfect, for how could "Lay not up for thyself treasure upon earth" be said to him to whom it was commanded, "Take no thought for the morrow?" And how could the words, "Lay up for yourselves treasures in heaven of your alms," apply to the man to whom it was said, "Thou shalt not possess two coats, nor wallet, nor cloak, nor money in the wallet." And what hath the thief who stealeth, or the moth which destroyeth to do with him to whom it is commanded that, save himself, he should possess nothing?
13 Ascetic Discourses, Discourse 8 -- First Discourse on Poverty
Matthew 6:24
So therefore the words, "Ye cannot serve God and mammon," are a command to those who have possessions, for because the Teacher saw that they could not rise up to the grade of perfection, He brought Himself down in His speech to their level, and He ordained for them a law which was suitable to the position in which they stood, and said, "Since it is impossible for thee to be destitute, thou shalt not become a slave to thy wealth, and serve it like one subject thereto, but thou shalt be unto it a master in the ministration of all good things. For when it is thy master, whithersoever it wisheth it sendeth thee, at one time to plunder, at another to thieve, and at another to bear false witness, at another to oppress and to despoil, at another to swear false oaths, and sometimes it sendeth thee even to commit murder, and also to the participation with devils, and it omitteth no one of these wicked things which it will command thee to do so long as it is thy lord, and thou art its servant. And as, if thou be its master, it sendeth thee to do all good things, so also if it be thy master it sendeth thee to do all wickedness." For it is the law that a master should give the command, and that the servant should be commanded, and so long as a man is the master he giveth the command, and so long as he is a servant he is commanded. And Jesus the Teacher did not lay a heavy command upon those who had possessions when He commanded them to be masters of their riches, but only that which they themselves should have desired, and because they did not know how to obtain it, He taught them in this manner. Now to those who desired to become masters of riches, and who had obtained them and they had turned and become their master, Jesus taught the knowledge of that thing which they desired; these then, Jesus commanded to be masters of their riches, and not to be servants thereof, while those who were perfect He commanded to be not even masters, and He counselled them not to humble themselves to be masters of dumb possessions.
13 Ascetic Discourses, Discourse 8 -- First Discourse on Poverty
Matthew 6:24
Take heed that thy discipleship be not unto thee for trafficking and for buying and selling, and do not place upon thyself the noble garb of discipleship, neither for vainglory, nor for the pleasures which pass away. Thou shalt not sell spiritual for carnal things, and thou shalt not exchange heavenly things for the corruptible treasures which are laid up on earth; to Him only to Whom thou wast promised by thy covenant be thou a disciple. For God taught thee of old, and He removed from before thy sight this deceitful expectation, saying, "A servant cannot serve two masters," and again by another testimony He warned thee if thou couldst not become a perfect disciple to remain in the life of the world, and it is better for thee, lest when thou hast begun to build, thou art not able to finish, and thou becomest a mockery unto every man.
13 Ascetic Discourses, Discourse 9 -- Second Discourse on Poverty
Matthew 6:24
Whosoever hath riches must perforce meditate thereupon, and whosoever meditateth upon riches cannot meditate upon God, and if on an occasion the remembrance of God rise up in him, it is not lasting; for it is not possible that he should remember God when he is meditating upon his possessions, or if he imagine that he doth remember Him, the remembrance is borrowed and is not true, for it is not possible that these two remembrances should dwell together at one time in the soul, and if they dwell therein one of them must necessarily be borrowed, and the other be true. And if a man think truly that he meditateth upon God while he hath in his mind the anxious care of riches, he doeth it not with all the might of his soul, which it is seemly to us to give wholly to God; for we are obliged to serve God not with one of our members, and the world with another, and to meditate upon Him at one time, and upon mammon at another, but it is right that we should give all our might to the service of the commandments, and that always the seasons may be helpful to us to remember Him, that we may become temples to Him alone, having poured out from us every meditation of the mind which is outside Him. And that man is not able to serve God worthily while he is in the world, and while he is a possessor of riches, and the owner of wealth, the word of our Redeemer Himself testifieth, "Ye cannot serve God and mammon"; and forthwith the hearer thought that henceforth the door of righteousness was shut in the face of all the children of men, for they cannot be wholly free from the care of riches, and according to the decision of the word of Christ, whosoever careth for it cannot care for God. And it is necessary for us to understand the word as it was spoken, for according to the rule of those who are perfect, the man who careth for riches cannot care for God; but a man, being a possessor of wealth, is able to be justified by that other measure of righteousness which is worked in the world, if it be that he is not a servant who worshippeth his riches, but a master of the things which he possesseth. Some men are slaves of their possessions, and some are masters of their wealth, and one man is worshipped by his possessions, and another man worshippeth them. Now the word of our Lord was spoken concerning the man who is a slave of his possessions, and who is not able to be a servant of God; "For ye cannot serve two masters." Thou seest that He shewed two masters in His discourse, and that in explaining who these were, He said, "Ye cannot serve God and mammon." Behold then, whosoever hath made mammon his master cannot serve God, but he serveth that master whom he hath chosen of his own freewill, his service being especially dear unto him, and his dominion over him being beloved by him, because he hath become subject unto him of his own freewill. For the children of men are wont to love exceedingly that which they have chosen of their own freewill, and they love it much more than Him Who perforce and naturally is Master over them. And behold, if there were a few men who have pleased, or who please God, it is because they were and are masters of their wealth, and they sent it forth to do everything like a slave and subject, sometimes to feed the hungry, sometimes to clothe the naked, sometimes to redeem the captive, sometimes to pay vows and offerings unto God, and sometimes to free those who were in the bondage of debts; and wheresoever the will desired to rule over it, there it sent it like a servant, even as did Abraham, and Isaac, and Jacob, and Job, and Joseph, and David, and Hezekiah. And of these men some were rich, and some were princes, and some were kings, and collectively they all were owners of great possessions and wealth; but they were masters of their riches, and their riches were not masters of them, their riches worked for them in all the good things which they wished to do, and they did not serve them in all the wickedness which mammon demanded. Now there are distinctions between the commandments, and it must be understood to whom each was spoken. For this commandment, "Ye cannot serve two masters----God and mammon," must, according to the meaning of the passage, have been spoken to those who wished to be righteous while they were still in the world, and He advised and admonished them that because they had ceased from the path of perfection they should not become wholly and entirely servants of mammon, and forsake the dominion of God which was naturally set over their lives.
13 Ascetic Discourses, Discourse 8 -- First Discourse on Poverty
Matthew 6:24
One man Jesus commanded, saying, "Be not a servant of riches," and to another He ordained the law, "Be not even a master of wealth"; to one He said, "It is a disgrace to thy freedom that thou shouldst be subject unto gold," and to the other He said, "It is a contemptible thing for thy mastership to rule over natural things, for thou art humbled to the possessions which are the shells of natural things." For to him who had forsaken mastership over everything, and had been caught fast by the desire of little wealth, He said, "Possess, only when thou hast become possessor of thy possession, let it not happen that thy possession possess thee"; but the other whom He saw had been exalted from being a servant to wealth, He raised up to a higher grade than this, and said, "Be not a master unto it." For as it is a disgrace to him that wisheth to be master of his possessions to become a servant thereto, even so is it a disgrace also to him that hath been freed from the bondage of wealth, that there should be found with him the mastership of wealth. The poor man possesseth the things of poverty, and the rich man the great and glorious things of wealth; now therefore since those which have possessions are poor, they possess poverty, which is riches and temporal possessions, but the destitute are rich, and it would be a disgrace to that excellent name if it became the possessor of the things of poverty, gold, and silver, and raiment, and if it exchanged the riches of eternity for the poverty of time, and heavenly possessions for human mammon. And that thou mightest not serve mammon our Lord said unto him that loved mammon, "Be thou its master, and let it be to thee a slave." It appeareth therefore that Jesus gave this commandment to those who were rich, but to all the others who wished to walk in the lofty path of perfection He said, "Possess not gold, nor silver, nor money in your wallets, nor two coats, nor shoes, nor staff, for the labourer is worthy of his food."
13 Ascetic Discourses, Discourse 8 -- First Discourse on Poverty
Matthew 6:24
Our Redeemer said in His Gospel, "Ye cannot serve God and mammon," and if in our subjection unto one lord—that is to say, unto mammon only—we are not able to serve also God therewith, how, when the masters who have brought us into subjection are many, and each one of them leadeth us forcibly after his own will, can we serve God, Who will not accept from man the service of any other thing together with His own service? What then? And if each one of all these sins, which collectively are contrary to the righteousness of God, is a drawback to its fellow in the service of Him, how can the service of them collectively avoid being a hindrance to the keeping of the commandments of God? For they are different from one another in their actions, and the Will of God is contrary unto them all, and especially unto this lust of greediness, through which all other lusts are brought in and enter in.
13 Ascetic Discourses, Discourse 10 -- On Gluttony
Matthew 6:24
For if we are not able to serve at one time both God and mammon, according to the word of Christ, it is evident that we cannot serve both the belly and God, for it also was called "god" after the manner of mammon, and as Jesus called mammon "master," even so also did His Apostle call the belly god in the words, "Whose god is their belly, and whose glory their shame." And the word of God mocketh those who lay fast hold upon their art, who have hired themselves unto Christ for their belly's sake and not because of love for Him, even as there are also today many who are clothed with the precious garb of discipleship, and who feign to be teachers and good servants of God, not for love's sake, nor through discretion and fear, but only that they may minister unto their belly, which they have made a god unto themselves, and unto which they minister.
13 Ascetic Discourses, Discourse 10 -- On Gluttony
Matthew 6:34
Let us then be strong in the war against this evil lust which although it be a good thing when coupled with marriage in the world, is accounted a vice if it be wrought by disciples; for not every thing is good for every man, even though it be very fair and good in its nature, for riches in the nature of their creation by their Maker are good, but if solitaries, who are commanded not to have two tunics, and not to take care for the morrow, acquire them, the possession thereof to them is a vice. And the eating of flesh and the drinking of wine is pure unto those who devote themselves unto the life of the world, but for those who of their own will have given themselves unto the maintenance of the election of the discipleship of Christ, it is not right to make use of things, except for necessity's sake. And, moreover, good and fair also are the powers and dominions of this world, for it is written, "There is no dominion which is not from God", but for those who have separated themselves from human habitation, and have promised to do great and sublime things, to desire human grades of honour is a subject for rebuke and reproach. And dwelling in cities and villages, and the habitation in the world, and life and intercourse among the children of men are not blameworthy, but for those who have become destitute for the love of God, and who have once cast off the world of their own free-will, and have gone forth to become solitaries and ascetics outside it, the dwelling among and intercourse with the children of men are unto them subjects for reprehension and blame; and there are many things like these, the doing of which is blameless unto those who have not already bound themselves by a covenant against them, but if they be done by those who have promised to abstain from them they are blameworthy.
13 Ascetic Discourses, Discourse 12 -- First Discourse on Fornication
Matthew 7:13
Now His own righteousness is that which is above the law, concerning which He said, "Enter in at the narrow gate." In the one case, with the law, sometimes thou art afflicted, and sometimes thou hast ease, sometimes thou labourest, and sometimes thou restest, and by these and such like things all thy life of righteousness is woven; but as concerning the rule of Christ it is written, "Enter in at the narrow gate." For well did our Lord go step by step, and like a wise and good Teacher did He bring things from the Old Testament and things from the New Testament unto His disciples, that He might shew, firstly, that He was the Giver of that which was at the beginning and of that which was at the end, and secondly, that He might make His disciples go step by step from lesser unto greater things, and from the command, "Thou shalt love thy God as thyself," unto the command, "Thou shalt love Him more than thyself"; and from the command, "Give of what thou hast," unto the command, "Give away everything that thou hast."
13 Ascetic Discourses, Discourse 9 -- Second Discourse on Poverty
Matthew 7:13
"Enter ye in at the strait gate," proclaimeth the word of the Redeemer unto all true disciples of His word, for without this gate a man cannot enter into the kingdom of God. For a man is not wholly worthy of the experience of the rule and life of Christ until he hath put to an end in him all feeling for the meats of the world, and he is not able to cut off and to cast away from him this affection, except through the power of patience he cut off from himself pleasure in all things which are lusted after. Now the beginning of abstinence is bitter and severe, but the end thereof is pleasant and sweet. Its burden is heavy unto those who do not feel how light it is, and its load is difficult unto those who do not look into the spiritual riches which are therein, for it is the strait gate which leadeth into the broad country of spiritual beings; and as poverty of possessions is the end of the way of the world, even so is abstinence the beginning of the path of the rule and life of the Gospel.
13 Ascetic Discourses, Discourse 11 -- On Abstinence
Matthew 7:14
And everywhere, if thou seekest, O disciple, thou wilt find that none of the righteous pleased God in the world without tribulations and labours, for this is the road of the royal city which is above, and that "strait and narrow is the way which leadeth unto life."
13 Ascetic Discourses, Discourse 11 -- On Abstinence
Matthew 7:15
And moreover our Lord also maketh known that heretics are cunning and crafty, for He said, "Beware of false prophets, which come to you in sheep's clothing, but inwardly are ravening wolves;" and He maketh known also, that when a man appeareth to be one thing and is another, he is a worker of cunning. To appear in sheep's clothing, being actually wolves, was taught unto them by cunning; for cunning ministereth unto two things, it maketh wickedness to grow, and it maketh wickedness to increase, and moreover, it schemeth how it may teach itself to others. Where it is meet to hide, it hideth, and where it knoweth that it is meet to reveal, it revealeth; for wickedness is blind, but cunning hath eyes.
13 Ascetic Discourses, Discourse 4 -- On Faith: First Discourse on Simplicity
Matthew 7:24
Our Lord and our Redeemer Jesus Christ in His living Gospel invited us to draw nigh in wisdom to the work of keeping His commandments, and to lay within ourselves the foundation of His discipline rightly, in order that the edifice of our life and character might mount up straightly. For he who knoweth not how to begin wisely the building of this tower which goeth up to heaven is not able to complete it or to bring it to the finish which is of wisdom. For knowledge and wisdom should order, and arrange, and work the beginning and end and founding of the edifice, and whosoever beginneth thus is called a wise man by the word of our Redeemer, "Whosoever heareth these My words, and doeth them, is like unto a wise man who hath dug, and made deep, and set his building upon the rock: and the rain descended, and the rivers came, and the winds blew, and beat upon that house; and it fell not; for its foundations were laid upon the rock. But whosoever heareth and doeth not, is like unto a foolish man who set his building upon the sand, and even if feeble things beat upon his building they will sweep it away". We are therefore bound by the word of our Teacher not to be constant listeners only to the Word of God but also constant doers.
13 Ascetic Discourses, Discourse 1 -- Prologue
Matthew 7:25
Our Lord and our Redeemer Jesus Christ in His living Gospel invited us to draw nigh in wisdom to the work of keeping His commandments, and to lay within ourselves the foundation of His discipline rightly, in order that the edifice of our life and character might mount up straightly. For he who knoweth not how to begin wisely the building of this tower which goeth up to heaven is not able to complete it or to bring it to the finish which is of wisdom. For knowledge and wisdom should order, and arrange, and work the beginning and end and founding of the edifice, and whosoever beginneth thus is called a wise man by the word of our Redeemer, "Whosoever heareth these My words, and doeth them, is like unto a wise man who hath dug, and made deep, and set his building upon the rock: and the rain descended, and the rivers came, and the winds blew, and beat upon that house; and it fell not; for its foundations were laid upon the rock. But whosoever heareth and doeth not, is like unto a foolish man who set his building upon the sand, and even if feeble things beat upon his building they will sweep it away". We are therefore bound by the word of our Teacher not to be constant listeners only to the Word of God but also constant doers.
13 Ascetic Discourses, Discourse 1 -- Prologue
Matthew 7:26
Our Lord and our Redeemer Jesus Christ in His living Gospel invited us to draw nigh in wisdom to the work of keeping His commandments, and to lay within ourselves the foundation of His discipline rightly, in order that the edifice of our life and character might mount up straightly. For he who knoweth not how to begin wisely the building of this tower which goeth up to heaven is not able to complete it or to bring it to the finish which is of wisdom. For knowledge and wisdom should order, and arrange, and work the beginning and end and founding of the edifice, and whosoever beginneth thus is called a wise man by the word of our Redeemer, "Whosoever heareth these My words, and doeth them, is like unto a wise man who hath dug, and made deep, and set his building upon the rock: and the rain descended, and the rivers came, and the winds blew, and beat upon that house; and it fell not; for its foundations were laid upon the rock. But whosoever heareth and doeth not, is like unto a foolish man who set his building upon the sand, and even if feeble things beat upon his building they will sweep it away". We are therefore bound by the word of our Teacher not to be constant listeners only to the Word of God but also constant doers.
13 Ascetic Discourses, Discourse 1 -- Prologue
Matthew 7:27
Our Lord and our Redeemer Jesus Christ in His living Gospel invited us to draw nigh in wisdom to the work of keeping His commandments, and to lay within ourselves the foundation of His discipline rightly, in order that the edifice of our life and character might mount up straightly. For he who knoweth not how to begin wisely the building of this tower which goeth up to heaven is not able to complete it or to bring it to the finish which is of wisdom. For knowledge and wisdom should order, and arrange, and work the beginning and end and founding of the edifice, and whosoever beginneth thus is called a wise man by the word of our Redeemer, "Whosoever heareth these My words, and doeth them, is like unto a wise man who hath dug, and made deep, and set his building upon the rock: and the rain descended, and the rivers came, and the winds blew, and beat upon that house; and it fell not; for its foundations were laid upon the rock. But whosoever heareth and doeth not, is like unto a foolish man who set his building upon the sand, and even if feeble things beat upon his building they will sweep it away". We are therefore bound by the word of our Teacher not to be constant listeners only to the Word of God but also constant doers.
13 Ascetic Discourses, Discourse 1 -- Prologue
Matthew 8:3
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
Matthew 8:12
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
Matthew 8:20
And observe how destitute of human things was He in Whom all fulness was gathered together, for in all creation He had neither a nest nor a den which have even the beast and bird! "The foxes have holes, and the bird of heaven hath a covert, but the Son of Man hath not even where to lay His head." Behold, O disciple, thy course of life and action are marked out by the words of thy Master: that which He had not, thou shalt not have, and that which He possessed not, thou shalt not possess. Disciples are not known by their outward appearance, but by the similarity and agreement of works, and by their treading in the footsteps of their Master, and by their walking in the way which He trod for them; for if the path had not been trodden, and if the footsteps of our God were not visible therein, there would then have been an excuse for the slothful, those to whom the bonds of the world are dear, but behold the path is open, and the way is known, and the tracks therein can be seen by every man with the light of truth. But if a man seeth them not, although he setteth his footsteps upon them, it is manifest that it must be because he lacketh the light of faith which sheweth them, and although he thinketh that he is journeying along the way, he is travelling away from it into error. And the words which Jesus spake to thee, when He said that He had not a place wherein to lay His head, were to teach thee that thou also shouldst not have a place wherein to lay thy head, for He said, "The foxes have holes, and the bird of heaven hath a covert"; therefore if thou possessest a house thou art like unto these, and if thou hast a dwelling-place in the world, thou art to be compared with the beasts and birds, for this is what the literal interpretation of the words teacheth. But if thou art destitute of everything which is in the world, and thou hast not upon earth a place wherein to rest thy head, thou art like unto God, for that which the Master wished the disciples to be, He depicted and showed to them in His own Person, and He confirmed His doctrine unto us by His deeds.
13 Ascetic Discourses, Discourse 8 -- First Discourse on Poverty
Matthew 8:22
Behold also we learn from this testimony that the man who becometh a disciple of Jesus hath not even power to minister unto his natural parents, because he hath a true Father, Who by His grace hath enrolled him for Himself as a son, and Who hath set him apart for the ministration of His will. And unto the man who sought to honour his parents according to the body, so long as they were alive, and after their death to become His disciple, He said, "Let the dead bury their dead."
13 Ascetic Discourses, Discourse 9 -- Second Discourse on Poverty
Matthew 8:26
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
Matthew 9:9
Wherever natural faith is preserved in its original state, that man, with whom this faith is preserved, is a sheep of the Shepherd. For thus is it written concerning Matthew, "Our Lord saw him sitting at the place of toll, and He called him, and straightway he forsook his merchandise and all his possession, and went after Him."
13 Ascetic Discourses, Discourse 4 -- On Faith: First Discourse on Simplicity
Matthew 9:15
When he wisheth to eat everything, and not to restrain himself by forbearance from any meat, he beginneth to repeat that which was written by our Lord, "It is not that which goeth into a man which defileth him;" for his ear is only pierced to hear such things as can be thought to support his lust, and in the face of the hearing of other things he shutteth the door of his attention. For he is not willing to hearken unto the other verse which saith, "Whosoever wisheth to be My disciple, let him deny himself, and take up his cross and follow Me;" nor unto the other which saith, "Whosoever wisheth to make his life to live shall destroy it," nor that which He spake unto His disciples, saying, "In the world ye shall have tribulations;" nor the words, "When the Bridegroom shall be taken from the children of the bridechamber, then shall ye fast."
13 Ascetic Discourses, Discourse 10 -- On Gluttony
Matthew 9:17
And for this reason it is especially meet that every one who becometh a disciple of Christ should, from his earliest age, lay the foundation of his instruction in such a way that all his subsequent growth may receive goodly habits, and that the world may not exhaust the power of his soul and body, after which he may draw nigh to this service like an old and worn out vessel; but, according to what is said by our Lord, "Let us put new wine into new bottles, and both will be preserved". And thus in the beginning of our youth, when as yet our foundation is new, and while our strength is yet in us, and our freshness hath not been made old by sin, let us put within ourselves the new wine of the doctrine of Christ, that we may be able to endure the fervour of the love of the doctrine of Christ, so that while we preserve it we may ourselves be preserved through it from all evil things, more especially when the power of our soul hath not been violated and carried off by the work of the service of profane things.
13 Ascetic Discourses, Discourse 1 -- Prologue
Matthew 9:17
Now this our Redeemer Himself shewed aforetime in His luminous teaching, saying, "No man poureth new wine into old bottles, lest the wine burst the skins, and the wine be poured out, and the skins be destroyed; but they pour new wine into new bottles, and both are preserved." So long as sin liveth or is wrought in thee by deed or in thought, or a carnal wish belonging to the world ariseth in thee, thou art still an old vessel, and thou art not able to receive the new wine of the wisdom of Christ. Make new thyself then by the dismissal of thy passions, and thou shalt be able to take within thee immediately the new wine of the doctrine of Christ. Forsake everything, even as the Apostles forsook everything, and then thou mayest seek boldly to be set to rule over the treasures of the spirit.
13 Ascetic Discourses, Discourse 9 -- Second Discourse on Poverty
Matthew 10:9-10
Let us then be strong in the war against this evil lust which although it be a good thing when coupled with marriage in the world, is accounted a vice if it be wrought by disciples; for not every thing is good for every man, even though it be very fair and good in its nature, for riches in the nature of their creation by their Maker are good, but if solitaries, who are commanded not to have two tunics, and not to take care for the morrow, acquire them, the possession thereof to them is a vice. And the eating of flesh and the drinking of wine is pure unto those who devote themselves unto the life of the world, but for those who of their own will have given themselves unto the maintenance of the election of the discipleship of Christ, it is not right to make use of things, except for necessity's sake. And, moreover, good and fair also are the powers and dominions of this world, for it is written, "There is no dominion which is not from God", but for those who have separated themselves from human habitation, and have promised to do great and sublime things, to desire human grades of honour is a subject for rebuke and reproach. And dwelling in cities and villages, and the habitation in the world, and life and intercourse among the children of men are not blameworthy, but for those who have become destitute for the love of God, and who have once cast off the world of their own free-will, and have gone forth to become solitaries and ascetics outside it, the dwelling among and intercourse with the children of men are unto them subjects for reprehension and blame; and there are many things like these, the doing of which is blameless unto those who have not already bound themselves by a covenant against them, but if they be done by those who have promised to abstain from them they are blameworthy.
13 Ascetic Discourses, Discourse 12 -- First Discourse on Fornication
Matthew 10:9-10
To all the others who wished to walk in the lofty path of perfection He said, "Possess not gold, nor silver, nor money in your wallets, nor two coats, nor shoes, nor staff, for the labourer is worthy of his food," that is to say, "Such freedom befitteth such labour." So then Jesus sent them from all the world, and then He brought them out of the world, saying, "Go forth, and leave everything in its place in the world, and take not out with you to the country of life things which are mortal. Ye have been called to put on purple, cast off first the filthy rags of the world, and then put on royal purple. For who that wisheth to put on the glory which is for eternity would not first cast off the garments which are worn out, and then put on that glory which never becometh old? And whosoever wisheth to be enrolled in Jerusalem above will not have a dwelling in the earth, but he will dwell in that city. Whosoever wisheth not to be received in that world by Grace shall be received in this world graciously by every man; and whosoever wisheth to be a dweller in the marriage chamber, let him not possess in this world either a wallet or a cloak; and whosoever seeketh to obtain God, let him not possess money in his wallet; for it is an endless disgrace that together with God a man should be possessed of money. For he who possesseth the things of time, together with those of eternity, is not sensible of the greatness of his possession, and therefore he runneth to obtain poverty together with riches. And neither is it possible that these two treasures can be contained in one vessel, for no man ever put scourings together with gold in one vessel, nor did any one ever account straw and wood of equal value with precious stones." This commandment then was given by the Master to His disciples when He sent them to be fishers of men unto life; He cut off first from them all the fetters of the world, and He loosed from them all human ties, and then He sent them to loose others, for the man that is fettered cannot loose him that is in bondage. The possession of the things of the world is a fetter to all the members, and a curb of all the senses, and the whole man is bound and fettered in his inward and outward things thereby. And well did our Lord first loose the fetters of the world from His disciples, and then send them to loose the bonds of others, that those who were in bonds might see that those whose bonds were loosed bore the mark of freedom, and the sign of the Kingdom, and that He that loosed them might be believed in by them, especially when they saw that those from whom they had cut off the bonds of the world were free.
13 Ascetic Discourses, Discourse 8 -- First Discourse on Poverty
Matthew 10:16
Why then instead of these things did our Lord command His disciples to be harmless as doves in respect of good things, and cunning as serpents, in respect of evil things? towards faith that they should offer simplicity, and against error that they should oppose craftiness? It was in order that the upright might save their life, and that the crafty might not destroy it. For for the acquiring of virtues simplicity must be employed by us; but that we may not perish craft is necessary for us; towards God sincerity of mind, and towards the children of men, who plot to take away from us the things of God, craftiness of thought. So then well did our Lord command us to be harmless as doves towards each other and towards Him, and crafty as serpents towards those who scheme to deprive us of spiritual things. For even the craftiness of the serpent is directed against the man, and not against itself, and it delivereth its body to blows by the craftiness of its nature, but it guardeth its head from injury, for from it death is transmitted throughout its entire length.
13 Ascetic Discourses, Discourse 4 -- On Faith: First Discourse on Simplicity
Matthew 10:16
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
Matthew 10:28
For the Judge Who can torment the soul is God Himself only, because He Who is more subtle of nature than the soul is alone able to be the Judge thereof; but the children of men may be judges of the body, and they are able even to kill it, although in their judgment they have no power over the soul, even according to the testimony of the word of Christ which saith, "Fear not those which kill the body, but who are not able to kill the soul;" for the dominion of judges extendeth over the body only, and it can they judge, and torment, and slay. But as for the soul, its nature is exalted above the injury of those who can slay [it], and it cannot burn in their fire, and their stripes cannot fall upon its spiritual nature, and it cannot be cut in pieces by their swords, and its person cannot be lacerated by their tools of torture; for he that judgeth is of the body, and the sentence which he passeth on evil doers he uttereth with the tongue of the body, although the soul moveth inwardly the deliberation of the penalty. And all the members which are ready [to receive] the sufferings are of the body, and through bodily sufferings the body alone receiveth injury; but the nature of the soul, because of its spirituality, is exalted and raised above these things. And however deeply the sufferings may penetrate, they sink into the body only, and however far in and deep they may pierce, the soul is situated more deeply within, and the death of these members hath no power over its life. Now judges are not able to kill the soul, and therefore it is not meet for men to be afraid of their judgment; "but fear Him that is able to destroy both the body and the soul in Gehenna." The Lord Himself alone is the Judge of the soul, and He that made it a living thing is Himself able to bring death upon its life, and to torment its spiritual nature by a spiritual sentence of judgment; and because the soul perceiveth that the Lord alone is its Judge it is afraid of Him naturally. And as with those who are alive in the body and are dead in their souls the remembrance of the judgment of [the] world restraineth them from their evil actions, so also doth the remembrance of the judgment of God check the man who is alive in his soul from his wickedness, and as long as he remembereth His judgment he keepeth himself from sin.
13 Ascetic Discourses, Discourse 6 -- First Discourse on the Fear of God
Matthew 10:28
Our Lord abrogated one fear, and established another; He lifted from us the fear of the death which belongeth to time, and He laid upon us the fear of the death which is for eternity. "Fear ye not the death [which is of time]", but fear the death [which is for eternity]. "Let not those who kill the body terrify you, but fear ye Him Who can destroy the soul and the body." Those who kill [the body] are not to be feared, for Another quickeneth, but He is to be feared Who is able to put to death so that there is none who can quicken, and when He hath killed, there is none who can bring to life. For that which is transitory the fear thereof also is transitory, but the fear of Him Who neither passeth away nor changeth cometh not to an end.
13 Ascetic Discourses, Discourse 7 -- Second Discourse on the Fear of God
Matthew 10:34
"I have not come to cast peace upon the earth," why then dost thou hasten to have peace with the children of the earth? I cry War, and yet thou hastenest to peace; I preach Division, and thou hastenest to strengthen concord. I have come to set a man against his father, and the daughter against her mother, and the bridegroom against the bride, and thou hastenest to salute the children of thy house, and to sew together with thy folly the rent which I have made in the world. I have rent this garment of concord because it was woven wholly of error, and in its place I have woven another garment of heavenly peace; do thou also weave this garment, and hasten not to sew an old garment. I have put an end to the world which was wont to increase wickedness in every man, and I have scattered that brotherhood which was assembled for the gathering together of sins; hasten thou not to become a companion of those who work iniquity.
13 Ascetic Discourses, Discourse 9 -- Second Discourse on Poverty
Matthew 11:11
And who of all the ancients, who were accounted worthy of the sublime and wonderful gift, was like unto John the Baptist? According to the testimony, which Christ spake concerning him, "He was the greatest of all the Prophets"; and again He said, "Verily I say unto you, among those born of women there is none greater than John the Baptist." Now let us understand and see how and what was the rule and conduct of life of this marvellous man who arrived at such greatness as this, and why he was accounted worthy of all this gift, and with what increase and with how great labours, and after what asceticism, and for how long a time he lived a solitary life away from human intercourse; and when we have seen and have understood these matters of his life, let us consider the greatness of the things which were unto him, and let us understand first of all the things which concern the will, and afterwards the things which concern grace, for until the will shewed its fruits the Spirit gave not its gift. Observe then the life of this marvellous man, who from the time of his childhood was set apart from dwelling in the world, and from intercourse with the children of men; and he was not first of all denied and polluted, and afterwards cleansed and purified, but his youth passed in purity before it arrived at the motions of nature which distinguish between good and evil things. And he was brought up in the wilderness, and he had not in him any worldly care whatsoever; and he did not taste by experience the wickedness of the children of men, and then cast it away, neither was he first moved by lusts and by passions, and afterwards came to peace of the thoughts by the labours of his freewill.
13 Ascetic Discourses, Discourse 9 -- Second Discourse on Poverty
Matthew 11:28
Now poverty is a light thing to those who possess it, and if a man were to call the poverty which is for the sake of God "riches," he would call it rightly, and even as it is. Therefore our Lord also lifted a heavy yoke from His disciples in that He made them destitute of the riches of the world, saying, "Come unto Me, all ye that are weary and are laden with heavy burdens, and I will give you rest." And who are these, unless it be those who are wearied by the superfluities of riches, and who bear the heavy yoke of the cares and anxieties of the world? And what weariness is so oppressive as this? For when thou hast come to enjoy thyself, thou art the more tired. The care for human riches is a path which hath no ending in this life, for however far a man may travel along it, it lengtheneth out before his footsteps, and there is nothing which breaketh it except death. And when a man hath gathered together riches and mammon that he may enjoy himself, and live daintily and luxuriously, his enjoyment is weariness, and if the enjoyment of the world be weariness, what shall weariness itself be called? And if the enjoyments and luxuries are heavy labours, what shall labour itself be called? For the world is heavy in all its conversation, but because of the love thereof they who carry its burdens perceive them not, and they stumble therein like blind men, but discern it not, and though they carry heavy burdens, they are light unto them, and they weary and exert themselves painfully after the merchandise of loss, but know not that it is loss. And because our Lord saw them in this empty labour, He cried unto them, saying, "Come unto Me, and I will give you rest, for in your weariness there is no rest. But your weariness begetteth weariness, and your labour bringeth forth labour, and your riches gather together poverty, and your rest is tribulation, and your enjoyment is affliction, and your refreshing is toil; for the path of the desire of riches which ye have trodden of your own freewill hath no end; but if ye will come to Me by My road it will come to an end."
13 Ascetic Discourses, Discourse 9 -- Second Discourse on Poverty
Matthew 12:48
After the baptism, when He was delivering a rule of life which was more perfect than this to the children of men, He was not persuaded to acknowledge parents after the body. "Who is My mother, and who are My brethren?" He said to him that spake of them to Him. And although He was obedient and subject unto His parents before baptism, in the time which followed, when He was delivering the rule and course of life of spiritual beings, He said, "I know them not"; and they called Him to go forth to them, but He would not be persuaded. And His mother spake to Him, and He listened not unto her then because He was perfecting the will of the Father Who sent Him, and was not fulfilling the humble commandments. Now if our Lord had done this before baptism when He was keeping the law, that is, if He had been called by His mother, and He had not obeyed, He would have transgressed the law; but in this case, He did not transgress except to shew that He was more obedient to the Father of nature than to the parents of grace, and that He might also teach those who are perfect to be more obedient unto the Father of grace than unto natural parents.
13 Ascetic Discourses, Discourse 8 -- First Discourse on Poverty
Matthew 13:47
When that Fisherman who hath cast His net into the sea of the world, and hath filled it with fish, both great and small, which are the races and families of mankind, and the nations and tribes of the children of flesh, of divers tongues and innumerable kinds, shall appear He will strike and bring up His net to the sea shore, even as He Himself hath said, and He will gather together the fine fish and cast them into His baskets, which are the living treasuries of His kingdom, and the poor ones He will cast forth into outer darkness, where there will be weeping and gnashing of teeth. These things are laid up to take place through Him at that time when the Prince of the shepherds shall be revealed in the glory of His kingdom.
13 Ascetic Discourses, Discourse 1 -- Prologue
Matthew 13:48
When that Fisherman who hath cast His net into the sea of the world, and hath filled it with fish, both great and small, which are the races and families of mankind, and the nations and tribes of the children of flesh, of divers tongues and innumerable kinds, shall appear He will strike and bring up His net to the sea shore, even as He Himself hath said, and He will gather together the fine fish and cast them into His baskets, which are the living treasuries of His kingdom, and the poor ones He will cast forth into outer darkness, where there will be weeping and gnashing of teeth. These things are laid up to take place through Him at that time when the Prince of the shepherds shall be revealed in the glory of His kingdom.
13 Ascetic Discourses, Discourse 1 -- Prologue
Matthew 14:19
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
Matthew 15:11
When he wisheth to eat everything, and not to restrain himself by forbearance from any meat, he beginneth to repeat that which was written by our Lord, "It is not that which goeth into a man which defileth him;" for his ear is only pierced to hear such things as can be thought to support his lust, and in the face of the hearing of other things he shutteth the door of his attention. For he is not willing to hearken unto the other verse which saith, "Whosoever wisheth to be My disciple, let him deny himself, and take up his cross and follow Me;" nor unto the other which saith, "Whosoever wisheth to make his life to live shall destroy it," nor that which He spake unto His disciples, saying, "In the world ye shall have tribulations;" nor the words, "When the Bridegroom shall be taken from the children of the bridechamber, then shall ye fast." And therefore he would remember the passage concerning the eating of our Lord, where it is written of Him that, "He made the festival, and ate the passover;" or where it is said that, "They set before Him a piece of broiled fish and a piece of honeycomb;" or where again it is written, "They had fishes and bread." And these and such like things doth the glutton bring forward as proofs when he wisheth to eat everything freely, and the rule of the freedom of Christ, Who like God was above laws and commandments, doth he set forth to be a stumbling-block to his life, and he understandeth not the reason of that rule and conduct, and he perceiveth not that other types were inscribed therein. And again, when the Apostle Paul is read, and he heareth from him, "Everything which was created by God is holy, and nothing is to be rejected if it be received with thanksgiving; for it is sanctified through the word of God and prayer;" or another verse, "The belly for meats, and meats for the belly;" or that also which he spake, "Let not him that eateth not judge him that eateth." And in the other things like unto these which are written in the doctrine of Paul, the fool rejoiceth, and receiveth them gladly, without understanding the reason of the words.
13 Ascetic Discourses, Discourse 10 -- On Gluttony
Matthew 16:6
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
Matthew 16:18
Therefore, O thou who wishest to become a disciple of God, do thou also get faith, the mistress of all possessions. Let this thing be to thee the beginning of thy instruction, and lay it as the foundation of the building of thy tower, in such a way that if it were to seize the height of heaven it would not fall, for the edifice of faith is its foundation, which cannot be shaken by waves and winds. And Jesus also set this faith [as] a foundation by the hand of Simon, and as our Lord made it the beginning, so also is it meet that the disciple, who would draw nigh to discipleship in systematic order, should first of all begin with it. Faith Jesus made the foundation of the whole Church, do thou also lay the foundation for thine own rule and manner of life therewith. He built thereupon excellent rules of life and conduct for the whole world, and do thou build upon it thine own triumphs and order of life. He laid it out as a foundation for all the generations of the world after His coming, and do thou make it the beginning of thy life which is in God. See then how great faith is, in that it is sufficient to bear all children of men! And Jesus also made faith the foundation of the edifice of the Church because He saw aforetime its invincible might, its unconquerable assurance, its never-diminishing strength, its irreproachable triumph, its power which cannot be overthrown, its unenfeebled strength, its irresistible command, its decree of judgment which never turneth back, its never-failing word, and its dominion which can never fall into contempt. This faith, the mistress of triumphant deeds, did Jesus make the foundation of the Church, and the beginning of the building of His holy Body, that He might teach all men to begin therewith, and that the disciple might make it the foundation of all his rule and conduct of life. It was not set by Him to be the foundation of the Church to show its power only, but also to teach every man who might wish to begin to build the new edifice of his discipleship to make it the beginning [thereof], and in all other parts of the building it will support and raise up the mansions of the virtues.
13 Ascetic Discourses, Discourse 2 -- On Faith
Matthew 16:24
When he wisheth to eat everything, and not to restrain himself by forbearance from any meat, he beginneth to repeat that which was written by our Lord, "It is not that which goeth into a man which defileth him;" for his ear is only pierced to hear such things as can be thought to support his lust, and in the face of the hearing of other things he shutteth the door of his attention. For he is not willing to hearken unto the other verse which saith, "Whosoever wisheth to be My disciple, let him deny himself, and take up his cross and follow Me;" nor unto the other which saith, "Whosoever wisheth to make his life to live shall destroy it," nor that which He spake unto His disciples, saying, "In the world ye shall have tribulations;" nor the words, "When the Bridegroom shall be taken from the children of the bridechamber, then shall ye fast."
13 Ascetic Discourses, Discourse 10 -- On Gluttony
Matthew 16:24
For as in that case it called to Abraham only, so in this He calleth every one He pleaseth by His Gospel, and inviteth them to go forth after Him. For in that He said, "Whosoever wisheth to come after Me, let him deny himself and take up his cross and follow Me," He shewed a universal calling to all the children of men. And instead of choosing one person, Abraham, as He did at that time, He now inviteth every man to be like unto Abraham.
13 Ascetic Discourses, Discourse 4 -- On Faith: First Discourse on Simplicity
Matthew 16:24
Christ hath said that the man who desireth to be a perfect disciple of Him must also deny himself. If a man denieth his life according to the word of our Redeemer, then will he be a disciple, but without this there is no means of a man arriving at perfection. And how can a man who denieth not himself the possessions of the world, and who despiseth not all the riches which are seen, and bodily pleasures, arrive at that perfection which Jesus delivered? And I do not speak these things of myself, but I follow after the desire of the Holy Books, and I take my stand upon the law which hath been ordained by the King.
13 Ascetic Discourses, Discourse 8 -- First Discourse on Poverty
Matthew 16:24
Now therefore for this reason those who desire perfection strip themselves of their riches, in order that they may be able to do their own labours, and that, being free from everything in the world, they may wage war with the lusts of the body. Therefore whosoever wisheth to draw nigh unto this rule of life must be destitute of riches, and having been born again, he may enter therein, according to the testimony of Christ: "If thou wishest to be perfect, go and sell thy possessions, and give to the poor, and thou shalt have treasure in heaven, and take up thy cross, and follow Me." Observe, then, how perfect is the doctrine of Christ, for not even when a man hath stripped himself of everything that he hath, hath he yet begun to walk in the way of His doctrine, for poverty is the end of the path of the righteousness which can be wrought in this world; but the words, "Take thy cross, and follow Me," are the beginning of the path of the spiritual life.
13 Ascetic Discourses, Discourse 9 -- Second Discourse on Poverty
Matthew 16:24
Not only to natural parents should they not be obedient and keep in subjection unto them, but also they should not be persuaded by their own will, neither by their own wants and pleasures in any thing, but they should deny themselves, even as it was said by the Redeemer, "Whosoever denieth not himself cannot be My disciple."
13 Ascetic Discourses, Discourse 8 -- First Discourse on Poverty
Matthew 16:25
And again He saith, "Whosoever wisheth to save his soul shall destroy it; and whosoever wisheth to destroy his soul for My sake shall make it to live." And again He saith, "Whosoever destroyeth his soul shall preserve it unto everlasting life; and whosoever ministereth unto Me the Father shall honour."
13 Ascetic Discourses, Discourse 9 -- Second Discourse on Poverty

Quoted verbatim from public-domain English translations of the fathers — Aquinas's Catena Aurea, the Ante-Nicene and Nicene & Post-Nicene Fathers, and related editions. Each quotation links to its source.