Philoxenus of Mabbug

In his own words on Psalms

• Psalms 1:1

  And again, in another place, he [David] ascribeth blessedness to the man who feareth God, and he maketh known what good things the fear of God worketh in him that feareth [Him], saying, "Blessed is the man that feareth the Lord", and here the fearer of God is accounted blessed. And although our Lord ordained blessings for other things, the prophet David accounted blessed the fearer of the Lord. "Blessed is the man who hath not walked in the way of the wicked", and it is well known that he walketh not in the way of the wicked because he feareth God. And again he saith, "Blessed is the man whom Thou shalt correct, O Lord, and whom Thou shalt teach Thy law", and it is manifest that the fear of God teacheth the laws, and that the man who feareth confesseth his correction. And again he said, "Blessed are those who are without blemish in the way, and who walk in the law of the Lord", and here again the fear of the Lord preserveth [a man] from blemishes, and urgeth him to walk in the way of the law. And again he saith, "Blessed is the man whose iniquity is forgiven, and whose sins are covered", and it is well known that here also the fear of God bringeth to repentance, through which the forgiveness of sins is given, and through the suffering and tears which are produced by the fear of God the form of a man's sins is covered before his eyes. And again he saith, "Blessed is every one that feareth the Lord, and who walketh in His ways", and here again the prophet David sheweth that a man walketh in the way of the commandments through the fear of God. And in another place he saith concerning him that feareth the Lord, "He taketh heed to the commandments which are given by the Lord."

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

• Psalms 5:8

  Whosoever feareth sleepeth not, and if he sleepeth, he seeth in his dream the cause of his fear; he eateth not, and he drinketh not, and if the force of natural craving compel him, fear is mingled with his meat and drink. Everything which attacketh the man who is filled with the fear of God abideth outside him, for fear keepeth fast hold upon the place of his understanding, and upon all the places of ingoing and outgoing of the city of his soul. Like the watchmen who stand by the gates of the city, even so doth fear keep fast hold upon the places of ingoing and outgoing of the soul, and it permitteth no act or thought to enter in or to go forth which it examineth not; for it neither permitteth any internal thought whatsoever to go forth, nor any external act that is not seemly to go in. And moreover this Prophet maketh known in other places the fear of God; "My flesh contracteth through fear of Thee, and I am afraid of Thy judgments." And again he saith, "I am like a wine skin in ice, but I have not forgotten Thy commandments." And again he saith, "Sorrow is in my heart all the day long. How long, O Lord, wilt thou turn Thy face from me? How long wilt Thou forget me, for ever? How long wilt Thou set trouble in my soul?" And again he saith, "Heal me, O Lord, for my bones tremble, and my soul is greatly moved. I am weary with my groaning; every night make I my bed to swim; and I water my couch with my tears. Mine eye hath become sick because of Thine anger"; now it is evident that all these things arose from [his] fear of God. And again he saith, "I roared by reason of the groaning of my heart"; and again he saith, "Lead me, O Lord, in Thy fear and righteousness"; and again he saith, "There is no soundness in my flesh before the fear of Thee, and there is no health in my bones in the presence of my sins. For my iniquities have gone over my head; and [they are] as a heavy burden heavy upon me. My wounds stink and are corrupt, and in the presence of my iniquities I tremble greatly. All the day long I walk in sadness. For my ankles are filled with trembling. I am much moved, and I am brought to great misery." And again he saith, "My heart is turned back, and my strength hath forsaken me; and the light of my eyes is no longer with me." And again he saith, "I kept silent, and I was sorrowful, and I was afflicted even from good; And my sickness was stirred. My heart became hot within me; and in my body the fire kindled." And again he saith, "I was dumb, and I opened not my mouth; because Thou didst it. I have come to an end because of [Thy] rebuke of my sins."

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

• Psalms 5:8

  And again he saith, "Lead me, O Lord, in Thy fear and righteousness", and because he knew what the profit of the fear of God was, he asked it as a gift from God. For all the conversation of the soul which the fear of God leadeth standeth in righteousness.

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

• Psalms 6:2

  Whosoever feareth sleepeth not, and if he sleepeth, he seeth in his dream the cause of his fear; he eateth not, and he drinketh not, and if the force of natural craving compel him, fear is mingled with his meat and drink. Everything which attacketh the man who is filled with the fear of God abideth outside him, for fear keepeth fast hold upon the place of his understanding, and upon all the places of ingoing and outgoing of the city of his soul. Like the watchmen who stand by the gates of the city, even so doth fear keep fast hold upon the places of ingoing and outgoing of the soul, and it permitteth no act or thought to enter in or to go forth which it examineth not; for it neither permitteth any internal thought whatsoever to go forth, nor any external act that is not seemly to go in. And moreover this Prophet maketh known in other places the fear of God; "My flesh contracteth through fear of Thee, and I am afraid of Thy judgments." And again he saith, "I am like a wine skin in ice, but I have not forgotten Thy commandments." And again he saith, "Sorrow is in my heart all the day long. How long, O Lord, wilt thou turn Thy face from me? How long wilt Thou forget me, for ever? How long wilt Thou set trouble in my soul?" And again he saith, "Heal me, O Lord, for my bones tremble, and my soul is greatly moved. I am weary with my groaning; every night make I my bed to swim; and I water my couch with my tears. Mine eye hath become sick because of Thine anger"; now it is evident that all these things arose from [his] fear of God.

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

• Psalms 13:1

  Whosoever feareth sleepeth not, and if he sleepeth, he seeth in his dream the cause of his fear; he eateth not, and he drinketh not, and if the force of natural craving compel him, fear is mingled with his meat and drink. Everything which attacketh the man who is filled with the fear of God abideth outside him, for fear keepeth fast hold upon the place of his understanding, and upon all the places of ingoing and outgoing of the city of his soul. Like the watchmen who stand by the gates of the city, even so doth fear keep fast hold upon the places of ingoing and outgoing of the soul, and it permitteth no act or thought to enter in or to go forth which it examineth not; for it neither permitteth any internal thought whatsoever to go forth, nor any external act that is not seemly to go in. And moreover this Prophet maketh known in other places the fear of God; "My flesh contracteth through fear of Thee, and I am afraid of Thy judgments." And again he saith, "I am like a wine skin in ice, but I have not forgotten Thy commandments." And again he saith, "Sorrow is in my heart all the day long. How long, O Lord, wilt thou turn Thy face from me? How long wilt Thou forget me, for ever? How long wilt Thou set trouble in my soul?" And again he saith, "Heal me, O Lord, for my bones tremble, and my soul is greatly moved. I am weary with my groaning; every night make I my bed to swim; and I water my couch with my tears. Mine eye hath become sick because of Thine anger"; now it is evident that all these things arose from [his] fear of God.

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

• Psalms 22:29

  And the nature of the fear of God is that it urgeth us [to do] one thing, and one thing only, for it stirreth us up to do all the commandments, and for this reason the Spirit of God desired to teach us the fear of God by the hand of all the Prophets. And the Prophet David himself said, "All those who pass over the earth shall fear the Lord, and all those who go down into the dust shall kneel [before Him]."

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

• Psalms 25:7

  And again he saith, "Lead me, O Lord, in Thy fear and righteousness", and because he knew what the profit of the fear of God was, he asked it as a gift from God. For all the conversation of the soul which the fear of God leadeth standeth in righteousness. And again, when he [David] entreated God not to remember the sins of his youth, he was moved to make this request by the fear of God.

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

• Psalms 25:21

  All those who were reared in the contemplative life, and who never went forth in the ways, or contended and conversed with the multitude, were found to be especially upright and simple, and the integrity which is born from righteousness was found in them, even as also the blessed David joineth integrity unto innocency in his words, "The innocent and upright have cleaved unto me because I waited for Thee."

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

• Psalms 25:21

  And the blessed David said that the upright and men of integrity clave unto him, and it is well known that integrity is born of simplicity. Now my speech here referreth to the purity of spirit which ariseth in the soul after the flight of all wickedness; for the order of natural simplicity is one thing, and the order of purity of the spirit is another. The simplicity of nature is the beginning of the path of the doctrine of Christ, but purity of spirit is the end of the path of righteousness. And whosoever beginneth in simplicity endeth in purity, even also as the blessed Apostles, when they were chosen, at the beginning were simple men; but at the end of the dispensation after they had received the Holy Ghost, they were shewn to be pure men. Now purity is this: a man should by toil, and weariness, and striving against all hateful motions separate from him the filth of wickedness, and cast it away from him, and the purity and undefiledness of pure thoughts and of the thoughts which are moved by the Spirit, and are above all doubt, should abide in him. And simplicity is that which is not stirred up naturally in these thoughts; and that which simplicity distinguisheth not when it entereth, it must overcome in contest, and in wisdom must reject, and expel, and cast forth from the place of its purity.

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

• Psalms 26:2

  And again David saith, "Examine me, O Lord, and try me, prove my reins and my heart."

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

• Psalms 32:1

  And again, in another place, he [David] ascribeth blessedness to the man who feareth God, and he maketh known what good things the fear of God worketh in him that feareth [Him], saying, "Blessed is the man that feareth the Lord", and here the fearer of God is accounted blessed. And although our Lord ordained blessings for other things, the prophet David accounted blessed the fearer of the Lord. "Blessed is the man who hath not walked in the way of the wicked", and it is well known that he walketh not in the way of the wicked because he feareth God. And again he saith, "Blessed is the man whom Thou shalt correct, O Lord, and whom Thou shalt teach Thy law", and it is manifest that the fear of God teacheth the laws, and that the man who feareth confesseth his correction. And again he said, "Blessed are those who are without blemish in the way, and who walk in the law of the Lord", and here again the fear of the Lord preserveth [a man] from blemishes, and urgeth him to walk in the way of the law. And again he saith, "Blessed is the man whose iniquity is forgiven, and whose sins are covered", and it is well known that here also the fear of God bringeth to repentance, through which the forgiveness of sins is given, and through the suffering and tears which are produced by the fear of God the form of a man's sins is covered before his eyes. And again he saith, "Blessed is every one that feareth the Lord, and who walketh in His ways", and here again the prophet David sheweth that a man walketh in the way of the commandments through the fear of God. And in another place he saith concerning him that feareth the Lord, "He taketh heed to the commandments which are given by the Lord."

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

• Psalms 33:8

  And again this Prophet [David] counselleth every man to draw nigh unto God in fear, and he entreated all creation to fear the Lord Who made it, saying, "Let all the earth fear the Lord, and let all the inhabitants of the world tremble before Him." For the word of the prophecy casteth fear and trembling upon all the inhabitants of the world, and it teacheth all created beings to come to God by this way.

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

• Psalms 34:14

  The commandments which Jesus spake unto him, "Thou shalt not kill, Thou shalt not commit adultery, Thou shalt not steal, and Thou shalt not bear false witness," agree with the words of David, who said, "Depart from evil, and do good"; and with those which Paul spake, "Let not wickedness overcome you." And the commandments, "Honour thy father and thy mother," and, "That which is hateful unto thee, do not unto thy neighbour," agree with, "Do ye good," and, "Overcome evil with good."

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

• Psalms 38:3-9

  Whosoever feareth sleepeth not, and if he sleepeth, he seeth in his dream the cause of his fear; he eateth not, and he drinketh not, and if the force of natural craving compel him, fear is mingled with his meat and drink. Everything which attacketh the man who is filled with the fear of God abideth outside him, for fear keepeth fast hold upon the place of his understanding, and upon all the places of ingoing and outgoing of the city of his soul. Like the watchmen who stand by the gates of the city, even so doth fear keep fast hold upon the places of ingoing and outgoing of the soul, and it permitteth no act or thought to enter in or to go forth which it examineth not; for it neither permitteth any internal thought whatsoever to go forth, nor any external act that is not seemly to go in. And moreover this Prophet maketh known in other places the fear of God; "My flesh contracteth through fear of Thee, and I am afraid of Thy judgments." And again he saith, "I am like a wine skin in ice, but I have not forgotten Thy commandments." And again he saith, "Sorrow is in my heart all the day long. How long, O Lord, wilt thou turn Thy face from me? How long wilt Thou forget me, for ever? How long wilt Thou set trouble in my soul?" And again he saith, "Heal me, O Lord, for my bones tremble, and my soul is greatly moved. I am weary with my groaning; every night make I my bed to swim; and I water my couch with my tears. Mine eye hath become sick because of Thine anger"; now it is evident that all these things arose from [his] fear of God. And again he saith, "I roared by reason of the groaning of my heart"; and again he saith, "Lead me, O Lord, in Thy fear and righteousness"; and again he saith, "There is no soundness in my flesh before the fear of Thee, and there is no health in my bones in the presence of my sins. For my iniquities have gone over my head; and [they are] as a heavy burden heavy upon me. My wounds stink and are corrupt, and in the presence of my iniquities I tremble greatly. All the day long I walk in sadness. For my ankles are filled with trembling. I am much moved, and I am brought to great misery." And again he saith, "My heart is turned back, and my strength hath forsaken me; and the light of my eyes is no longer with me." And again he saith, "I kept silent, and I was sorrowful, and I was afflicted even from good; And my sickness was stirred. My heart became hot within me; and in my body the fire kindled." And again he saith, "I was dumb, and I opened not my mouth; because Thou didst it. I have come to an end because of [Thy] rebuke of my sins."

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

• Psalms 38:8

  Whosoever feareth sleepeth not, and if he sleepeth, he seeth in his dream the cause of his fear; he eateth not, and he drinketh not, and if the force of natural craving compel him, fear is mingled with his meat and drink. Everything which attacketh the man who is filled with the fear of God abideth outside him, for fear keepeth fast hold upon the place of his understanding, and upon all the places of ingoing and outgoing of the city of his soul. Like the watchmen who stand by the gates of the city, even so doth fear keep fast hold upon the places of ingoing and outgoing of the soul, and it permitteth no act or thought to enter in or to go forth which it examineth not; for it neither permitteth any internal thought whatsoever to go forth, nor any external act that is not seemly to go in. And moreover this Prophet maketh known in other places the fear of God; "My flesh contracteth through fear of Thee, and I am afraid of Thy judgments." And again he saith, "I am like a wine skin in ice, but I have not forgotten Thy commandments." And again he saith, "Sorrow is in my heart all the day long. How long, O Lord, wilt thou turn Thy face from me? How long wilt Thou forget me, for ever? How long wilt Thou set trouble in my soul?" And again he saith, "Heal me, O Lord, for my bones tremble, and my soul is greatly moved. I am weary with my groaning; every night make I my bed to swim; and I water my couch with my tears. Mine eye hath become sick because of Thine anger"; now it is evident that all these things arose from [his] fear of God. And again he saith, "I roared by reason of the groaning of my heart"; and again he saith, "Lead me, O Lord, in Thy fear and righteousness"; and again he saith, "There is no soundness in my flesh before the fear of Thee, and there is no health in my bones in the presence of my sins. For my iniquities have gone over my head; and [they are] as a heavy burden heavy upon me. My wounds stink and are corrupt, and in the presence of my iniquities I tremble greatly. All the day long I walk in sadness. For my ankles are filled with trembling. I am much moved, and I am brought to great misery." And again he saith, "My heart is turned back, and my strength hath forsaken me; and the light of my eyes is no longer with me." And again he saith, "I kept silent, and I was sorrowful, and I was afflicted even from good; And my sickness was stirred. My heart became hot within me; and in my body the fire kindled." And again he saith, "I was dumb, and I opened not my mouth; because Thou didst it. I have come to an end because of [Thy] rebuke of my sins."

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

• Psalms 38:10

  Whosoever feareth sleepeth not, and if he sleepeth, he seeth in his dream the cause of his fear; he eateth not, and he drinketh not, and if the force of natural craving compel him, fear is mingled with his meat and drink. Everything which attacketh the man who is filled with the fear of God abideth outside him, for fear keepeth fast hold upon the place of his understanding, and upon all the places of ingoing and outgoing of the city of his soul. Like the watchmen who stand by the gates of the city, even so doth fear keep fast hold upon the places of ingoing and outgoing of the soul, and it permitteth no act or thought to enter in or to go forth which it examineth not; for it neither permitteth any internal thought whatsoever to go forth, nor any external act that is not seemly to go in. And moreover this Prophet maketh known in other places the fear of God; "My flesh contracteth through fear of Thee, and I am afraid of Thy judgments." And again he saith, "I am like a wine skin in ice, but I have not forgotten Thy commandments." And again he saith, "Sorrow is in my heart all the day long. How long, O Lord, wilt thou turn Thy face from me? How long wilt Thou forget me, for ever? How long wilt Thou set trouble in my soul?" And again he saith, "Heal me, O Lord, for my bones tremble, and my soul is greatly moved. I am weary with my groaning; every night make I my bed to swim; and I water my couch with my tears. Mine eye hath become sick because of Thine anger"; now it is evident that all these things arose from [his] fear of God. And again he saith, "I roared by reason of the groaning of my heart"; and again he saith, "Lead me, O Lord, in Thy fear and righteousness"; and again he saith, "There is no soundness in my flesh before the fear of Thee, and there is no health in my bones in the presence of my sins. For my iniquities have gone over my head; and [they are] as a heavy burden heavy upon me. My wounds stink and are corrupt, and in the presence of my iniquities I tremble greatly. All the day long I walk in sadness. For my ankles are filled with trembling. I am much moved, and I am brought to great misery." And again he saith, "My heart is turned back, and my strength hath forsaken me; and the light of my eyes is no longer with me." And again he saith, "I kept silent, and I was sorrowful, and I was afflicted even from good; And my sickness was stirred. My heart became hot within me; and in my body the fire kindled." And again he saith, "I was dumb, and I opened not my mouth; because Thou didst it. I have come to an end because of [Thy] rebuke of my sins."

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

• Psalms 39:2-3

  Whosoever feareth sleepeth not, and if he sleepeth, he seeth in his dream the cause of his fear; he eateth not, and he drinketh not, and if the force of natural craving compel him, fear is mingled with his meat and drink. Everything which attacketh the man who is filled with the fear of God abideth outside him, for fear keepeth fast hold upon the place of his understanding, and upon all the places of ingoing and outgoing of the city of his soul. Like the watchmen who stand by the gates of the city, even so doth fear keep fast hold upon the places of ingoing and outgoing of the soul, and it permitteth no act or thought to enter in or to go forth which it examineth not; for it neither permitteth any internal thought whatsoever to go forth, nor any external act that is not seemly to go in. And moreover this Prophet maketh known in other places the fear of God; "My flesh contracteth through fear of Thee, and I am afraid of Thy judgments." And again he saith, "I am like a wine skin in ice, but I have not forgotten Thy commandments." And again he saith, "Sorrow is in my heart all the day long. How long, O Lord, wilt thou turn Thy face from me? How long wilt Thou forget me, for ever? How long wilt Thou set trouble in my soul?" And again he saith, "Heal me, O Lord, for my bones tremble, and my soul is greatly moved. I am weary with my groaning; every night make I my bed to swim; and I water my couch with my tears. Mine eye hath become sick because of Thine anger"; now it is evident that all these things arose from [his] fear of God. And again he saith, "I roared by reason of the groaning of my heart"; and again he saith, "Lead me, O Lord, in Thy fear and righteousness"; and again he saith, "There is no soundness in my flesh before the fear of Thee, and there is no health in my bones in the presence of my sins. For my iniquities have gone over my head; and [they are] as a heavy burden heavy upon me. My wounds stink and are corrupt, and in the presence of my iniquities I tremble greatly. All the day long I walk in sadness. For my ankles are filled with trembling. I am much moved, and I am brought to great misery." And again he saith, "My heart is turned back, and my strength hath forsaken me; and the light of my eyes is no longer with me." And again he saith, "I kept silent, and I was sorrowful, and I was afflicted even from good; And my sickness was stirred. My heart became hot within me; and in my body the fire kindled." And again he saith, "I was dumb, and I opened not my mouth; because Thou didst it. I have come to an end because of [Thy] rebuke of my sins."

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

• Psalms 39:9

  Whosoever feareth sleepeth not, and if he sleepeth, he seeth in his dream the cause of his fear; he eateth not, and he drinketh not, and if the force of natural craving compel him, fear is mingled with his meat and drink. Everything which attacketh the man who is filled with the fear of God abideth outside him, for fear keepeth fast hold upon the place of his understanding, and upon all the places of ingoing and outgoing of the city of his soul. Like the watchmen who stand by the gates of the city, even so doth fear keep fast hold upon the places of ingoing and outgoing of the soul, and it permitteth no act or thought to enter in or to go forth which it examineth not; for it neither permitteth any internal thought whatsoever to go forth, nor any external act that is not seemly to go in. And moreover this Prophet maketh known in other places the fear of God; "My flesh contracteth through fear of Thee, and I am afraid of Thy judgments." And again he saith, "I am like a wine skin in ice, but I have not forgotten Thy commandments." And again he saith, "Sorrow is in my heart all the day long. How long, O Lord, wilt thou turn Thy face from me? How long wilt Thou forget me, for ever? How long wilt Thou set trouble in my soul?" And again he saith, "Heal me, O Lord, for my bones tremble, and my soul is greatly moved. I am weary with my groaning; every night make I my bed to swim; and I water my couch with my tears. Mine eye hath become sick because of Thine anger"; now it is evident that all these things arose from [his] fear of God. And again he saith, "I roared by reason of the groaning of my heart"; and again he saith, "Lead me, O Lord, in Thy fear and righteousness"; and again he saith, "There is no soundness in my flesh before the fear of Thee, and there is no health in my bones in the presence of my sins. For my iniquities have gone over my head; and [they are] as a heavy burden heavy upon me. My wounds stink and are corrupt, and in the presence of my iniquities I tremble greatly. All the day long I walk in sadness. For my ankles are filled with trembling. I am much moved, and I am brought to great misery." And again he saith, "My heart is turned back, and my strength hath forsaken me; and the light of my eyes is no longer with me." And again he saith, "I kept silent, and I was sorrowful, and I was afflicted even from good; And my sickness was stirred. My heart became hot within me; and in my body the fire kindled." And again he saith, "I was dumb, and I opened not my mouth; because Thou didst it. I have come to an end because of [Thy] rebuke of my sins."

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

• Psalms 50:16

  If a man is constant in reading, and in hearing, and in the meditation of the word of God, and yet perfecteth not by his reading the labour of works, against this man hath the Spirit of God spoken by the hand of the blessed David, rebuking and reproving his wickedness, and restraining him from taking even the Holy Book into his polluted hands, saying, "For to the sinner speaketh God, What hast thou to do with the books of My commandments, that thou hast taken My covenant in thy mouth? Thou hast hated My instruction, and thou hast cast My words behind thee," together with the other things which are written after these. Now as for the man who is constant in reading and remote from deeds, his reading is his own condemnation, and he is the more deserving of judgment, in that while he listeneth every day, he mocketh and is contemptuous every day, and he is thenceforth like a dead man and a corpse which hath no feeling, for if ten thousand trumpets and horns were to blow in the ear of a dead man he would not hear them; even thus is the soul which is dead in sins.

  13 Ascetic Discourses, Discourse 1 -- Prologue

• Psalms 50:17

  If a man is constant in reading, and in hearing, and in the meditation of the word of God, and yet perfecteth not by his reading the labour of works, against this man hath the Spirit of God spoken by the hand of the blessed David, rebuking and reproving his wickedness, and restraining him from taking even the Holy Book into his polluted hands, saying, "For to the sinner speaketh God, What hast thou to do with the books of My commandments, that thou hast taken My covenant in thy mouth? Thou hast hated My instruction, and thou hast cast My words behind thee," together with the other things which are written after these. Now as for the man who is constant in reading and remote from deeds, his reading is his own condemnation, and he is the more deserving of judgment, in that while he listeneth every day, he mocketh and is contemptuous every day, and he is thenceforth like a dead man and a corpse which hath no feeling, for if ten thousand trumpets and horns were to blow in the ear of a dead man he would not hear them; even thus is the soul which is dead in sins.

  13 Ascetic Discourses, Discourse 1 -- Prologue

• Psalms 51:10

  And that also which was said by the Lord unto Samuel, "I have found a man according to My heart," testified unto the purity of David's heart, and it is well known that simplicity is born of purity of heart. And again David himself asked in prayer, "Create in me a clean heart, O God."

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

• Psalms 63:8

  Pure prayer such as is worthy of God, O disciple of God, is not uttered by means of compound words. Prayer that is worthy of God consists in this: that one gather in one's mind from the entire world and not let it be secretly bound to anything; that one place it entirely at God's disposal and forget, during the time of prayer, everything that is material, including one's own self and the place where one is standing. One should be secretly swallowed up in the spirit of God, and one should clothe oneself in God at the time of prayer both outwardly and inwardly, set on fire with ardent love for him and entirely engulfed in his thoughts of God, entirely commingled in all of him, with the movements of one's thoughts suffused with wondrous recollection of God, while the soul has gone out in love to seek him whom it loves, just as David said, "My soul has gone out after you."

  EXCERPT ON PRAYER

• Psalms 66:12

  And again listen unto him, for he teacheth thee in another place that before a man hath gone through tribulations and hath been tried in the furnace of enduring labours patiently, he cannot go forth into the wide place of spiritual happiness, saying, "Thou hast brought me through fire and water, and hast brought me out into a wide place;" now he likeneth unto fire and water the afflictions, and wickedness, and labours which surround him on all sides, whether the afflictions arose from his own will, or from the chastisement of God which took place to try him, or from the wicked men who envied him his good works.

  13 Ascetic Discourses, Discourse 11 -- On Abstinence

• Psalms 68:5

  And we have learned this distinction from the Holy Books, and from them we have received the power to make the soul to dwell by itself in the house of the body, and therefore, as in a parable, the Spirit of God made this known, saying, "He maketh the solitary one to dwell in a house." Now here He calleth properly the good mind, "solitary one," for although it be domiciled in the body, it participateth not in the passions thereof, and it linketh not the indication of love unto those who are not worthy of its love, but being moved solely in and with wonder at the majesty of the glory of God, it dwelleth in the house of silence, and He linketh unto such a holy thought the name "solitary one." For as the man, who hath made himself an alien unto the world, and who becometh extraneous unto the giving, and taking, and unto its riches and pleasures, and unto everything that is therein, is called "solitary", even so is called "solitary" that thought which, although it dwelleth in the body, is an alien unto and is remote from all the lusts thereof, and to the ministrations unto its pleasures, and which liveth alone unto itself, and meditateth upon itself; and through this constant meditation there are revealed thereunto the beauty of its soul, and the fair splendour of its person. And well did the prophet demonstrate the similarity of the solitary nature of this good mind unto that solitariness which God possesseth in respect of everything, for as God, though mingled in everything, is remote and distant from everything by the solitariness of His nature, even so also is the solitary mind, although it is mingled with the body, remote therefrom, saying, "God is in His holy habitation," and then he adds afterwards, "God maketh the solitary one to dwell in a house." Now why was it necessary to place the latter words side by side with the former, except that God might give testimony concerning the solitary nature of this good mind? For as God is in His holy habitation, that is to say, He Himself is in it, and everything is separated and remote from Him, although He is nigh unto everything, even so also is the solitary mind, though near into everything, remote therefrom. And moreover, it is seemly that the mind by the power of its own nature should draw nigh unto everything, and should be a spectator and discoverer of the knowledge which is sown in everything, and should not allow anything to draw nigh unto itself, because God in His infinite nature is nigh unto everything, while everything is remote from Him, because it is finite. And thus also is it right for the mind which hath the power to do: being near unto everything by reason of its freedom, all things must be remote from it, because it is not compatible therewith, that is to say, the things which are carnal, for unless the mind standeth in its solitary nature it cannot gather unto itself the power of its nature, for so long as it is mingled with the body its power is filched away and dissipated on the members of the body, and it is impoverished and deserted by its own power, and it becometh subject unto lusts, and becometh a being who is under orders and not one who giveth them.

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

• Psalms 68:6

  And we have learned this distinction from the Holy Books, and from them we have received the power to make the soul to dwell by itself in the house of the body, and therefore, as in a parable, the Spirit of God made this known, saying, "He maketh the solitary one to dwell in a house." Now here He calleth properly the good mind, "solitary one," for although it be domiciled in the body, it participateth not in the passions thereof, and it linketh not the indication of love unto those who are not worthy of its love, but being moved solely in and with wonder at the majesty of the glory of God, it dwelleth in the house of silence, and He linketh unto such a holy thought the name "solitary one." For as the man, who hath made himself an alien unto the world, and who becometh extraneous unto the giving, and taking, and unto its riches and pleasures, and unto everything that is therein, is called "solitary", even so is called "solitary" that thought which, although it dwelleth in the body, is an alien unto and is remote from all the lusts thereof, and to the ministrations unto its pleasures, and which liveth alone unto itself, and meditateth upon itself; and through this constant meditation there are revealed thereunto the beauty of its soul, and the fair splendour of its person. And well did the prophet demonstrate the similarity of the solitary nature of this good mind unto that solitariness which God possesseth in respect of everything, for as God, though mingled in everything, is remote and distant from everything by the solitariness of His nature, even so also is the solitary mind, although it is mingled with the body, remote therefrom, saying, "God is in His holy habitation," and then he adds afterwards, "God maketh the solitary one to dwell in a house." Now why was it necessary to place the latter words side by side with the former, except that God might give testimony concerning the solitary nature of this good mind? For as God is in His holy habitation, that is to say, He Himself is in it, and everything is separated and remote from Him, although He is nigh unto everything, even so also is the solitary mind, though near into everything, remote therefrom. And moreover, it is seemly that the mind by the power of its own nature should draw nigh unto everything, and should be a spectator and discoverer of the knowledge which is sown in everything, and should not allow anything to draw nigh unto itself, because God in His infinite nature is nigh unto everything, while everything is remote from Him, because it is finite. And thus also is it right for the mind which hath the power to do: being near unto everything by reason of its freedom, all things must be remote from it, because it is not compatible therewith, that is to say, the things which are carnal, for unless the mind standeth in its solitary nature it cannot gather unto itself the power of its nature, for so long as it is mingled with the body its power is filched away and dissipated on the members of the body, and it is impoverished and deserted by its own power, and it becometh subject unto lusts, and becometh a being who is under orders and not one who giveth them.

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

• Psalms 69:10

  And again David saith, "I have humbled my soul in fasting, and I have become unto them a reproach. I have made sackcloth my clothing, and I have become unto them a byword": and by this he teacheth us that he not only endured the labour of good deeds, but that he also heard reproaches and indignant words because thereof, and endured them patiently; from which thou also mayest learn that if thy labours are despised by the slothful, and thy tribulations are repeated mockingly by those who love pleasure, thou must remember these words and be comforted, and let them be a support for thy soul when irritation at the wicked cometh upon thee.

  13 Ascetic Discourses, Discourse 11 -- On Abstinence

• Psalms 69:11

  And again David saith, "I have humbled my soul in fasting, and I have become unto them a reproach. I have made sackcloth my clothing, and I have become unto them a byword": and by this he teacheth us that he not only endured the labour of good deeds, but that he also heard reproaches and indignant words because thereof, and endured them patiently; from which thou also mayest learn that if thy labours are despised by the slothful, and thy tribulations are repeated mockingly by those who love pleasure, thou must remember these words and be comforted, and let them be a support for thy soul when irritation at the wicked cometh upon thee.

  13 Ascetic Discourses, Discourse 11 -- On Abstinence

• Psalms 71:15

  David the prophet sheweth that the mind which is remote from the cunning of human teachings is particularly able to comprehend the righteousness of God, and to possess courage of spirit and the confidence which will contend with all things, saying, "Because I know not the art of writing, I will go in in the strength of the Lord, and I will remember Thy righteousness only."

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

• Psalms 71:16

  David the prophet sheweth that the mind which is remote from the cunning of human teachings is particularly able to comprehend the righteousness of God, and to possess courage of spirit and the confidence which will contend with all things, saying, "Because I know not the art of writing, I will go in in the strength of the Lord, and I will remember Thy righteousness only."

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

• Psalms 71:17

  And teaching those who are simple and innocent, and those who are wise and understanding, David saith, "Thou art my doctrine from my youth up, that I might shew Thy wonderful works."

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

• Psalms 73:1

  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.

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

• Psalms 73:13

  And again when David sheweth concerning the purity of his thoughts he likeneth them unto hands, and their freedom from iniquity he compareth unto the washing of the hands, saying, "I have washed my hands in innocency," that is to say, I have cleansed and purified my thoughts, and I have remembered Thy altar, O Lord. And again he saith, "I by myself have purified my heart, and washed my hands in innocency."

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

• Psalms 73:22

  And again that same prophet testifieth concerning the simplicity of his soul, and how he was with God, saying, "I was innocent and ignorant, and I was like a beast before Thee;" and he was brought down to such ignorance like the beast with man, which by reason of its irrational and indiscriminating nature is unable to judge one of his deeds or actions; even thus was the knowledge of David in respect of God. For as the beast is governed by man, so also did David place himself to be led by the will of God, that he might not judge His will in any form.

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

• Psalms 73:24

  "Because I am like a beast before Thee in all innocence, comfort me with Thy counsel, and lead me after Thy glory." For I have never understood the distinguishing attributes of Thy government, because while I sought to know why Thou didst desire one thing, Thy will willed something else; and because I was confounded by the varieties of Thy deeds I ran and took refuge in simplicity. And I became before Thee a beast which knoweth not anything, that Thy will alone might govern me, and Thy knowledge lead me in the path of life, and that Thou mightest give me Thy wise care in everything which was necessary for spiritual and bodily life.

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

• Psalms 73:25

  And again David saith, "I have not enquired what is in heaven with Thee, or what is Thy will upon earth." For I have never understood the distinguishing attributes of Thy government, because while I sought to know why Thou didst desire one thing, Thy will willed something else; and because I was confounded by the varieties of Thy deeds I ran and took refuge in simplicity. And I became before Thee a beast which knoweth not anything, that Thy will alone might govern me, and Thy knowledge lead me in the path of life.

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

• Psalms 77:3

  For immediately a man remembereth God, if it be that the remembrance of Him hath been accurately depicted in his soul, he is greatly moved and troubled, and he is filled with fear and trembling, and stupefaction rusheth upon him suddenly because of his former contempt; even as saith the holy Prophet who knew how to fear God, and who had felt what things the fear of God worketh in the soul, "I remembered God, and I was troubled." And behold the remembrance of God should not be one of trouble; O holy Prophet, and why wast thou troubled at the remembrance of Him? And why did the beloved remembrance of Him clothe thee with trembling? "Because I have sinned against Him, and I remembered mine offences, and I became mindful of the Judge, and I was filled with fear; I considered my sins and His vengeance, and the remembrance of Him troubled me." Wheresoever the conscience is pricked by sin, there doth fear, the remembrance of the Judge, dwell; for the offender who remembereth the Judge is troubled, and the evildoer is filled with trembling at the remembrance of punishment. It was for this reason that the Prophet said, "At the remembrance of God I am troubled. I meditate and my spirit is overwhelmed. Giddiness hath seized my eyes; I am silent and I speak not. I have considered the days of old, and I have remembered the years which are past. I have meditated in the night season, and I have communed with my heart, and examined my spirit, and said, Hath the Lord forgotten me for ever? Will He be favourable unto me no more?" With such thoughts as these did the prophet of God keep watch, and he prayed upon the cushions of his bed as in the church of the saints, being mindful of the things which he was bound to pay back to God. And he considered the days and the generations which had gone by, and he considered how each of the righteous men [of old] had in his time pleased God, and how and with what manner of life he had been victorious before Him. And these things which the Prophet called to remembrance were [intended] to make all those who were to come after him to remember, and to teach every man to fear God in this same manner, and [to teach] that a man himself should reckon with himself, and should consider also other men who were before him, and how they led their lives in all watchfulness.

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

• Psalms 78:70

  David sheweth in a psalm that he was chosen from a station which taught simplicity, for he was chosen from following the sheep, even as he himself confesseth and calleth to mind his election in one of his psalms, saying, "He chose David His servant, and took him from following a flock of sheep, and from after the ewes that gave suck."

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

• Psalms 78:72

  And teaching that his kingdom also was governed by simplicity David saith, "He pastured them in the integrity of his heart," and it is manifest that integrity is simplicity.

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

• Psalms 94:12

  And again, in another place, he [David] ascribeth blessedness to the man who feareth God, and he maketh known what good things the fear of God worketh in him that feareth [Him], saying, "Blessed is the man that feareth the Lord", and here the fearer of God is accounted blessed. And although our Lord ordained blessings for other things, the prophet David accounted blessed the fearer of the Lord. "Blessed is the man who hath not walked in the way of the wicked", and it is well known that he walketh not in the way of the wicked because he feareth God. And again he saith, "Blessed is the man whom Thou shalt correct, O Lord, and whom Thou shalt teach Thy law", and it is manifest that the fear of God teacheth the laws, and that the man who feareth confesseth his correction. And again he said, "Blessed are those who are without blemish in the way, and who walk in the law of the Lord", and here again the fear of the Lord preserveth [a man] from blemishes, and urgeth him to walk in the way of the law. And again he saith, "Blessed is the man whose iniquity is forgiven, and whose sins are covered", and it is well known that here also the fear of God bringeth to repentance, through which the forgiveness of sins is given, and through the suffering and tears which are produced by the fear of God the form of a man's sins is covered before his eyes. And again he saith, "Blessed is every one that feareth the Lord, and who walketh in His ways", and here again the prophet David sheweth that a man walketh in the way of the commandments through the fear of God. And in another place he saith concerning him that feareth the Lord, "He taketh heed to the commandments which are given by the Lord."

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

• Psalms 101:2

  And again David saith, "I have walked in my house in the innocency of my heart, when wilt Thou come unto me?"

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

• Psalms 101:7

  And again David saith, "Whosoever worketh deceit shall not dwell within my house," and it is well known that cunning is built up of deceit.

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

• Psalms 102:5

  And again he saith, "For I have forgotten to eat my bread, and by reason of the voice of my groanings my flesh cleaveth unto my bones." It was not sufficient for him, through his remembrance of God to turn away from his natural food, but he forgot entirely this corruptible food because his mind was meditating upon that which belonged to the spirit; and by reason of the severity of his labours and tribulations, and through the pain and grief of his groanings his flesh clave to his bones.

  13 Ascetic Discourses, Discourse 11 -- On Abstinence

• Psalms 102:9

  And again, he teacheth thee also concerning that which he took as a preparation for his meat, saying, "For I have eaten ashes like bread:" these were the condiments and dainties which were laid upon the table of this righteous king when he ate his food. Listen also concerning the strained wine which he drank: "I have mingled my drink with tears." Behold the meat and drink of the righteous king! He fed himself upon ashes, and his drink was tears of suffering. What disciple on hearing these things will not break his heart in sorrow for his slothful life, if indeed he be a disciple?

  13 Ascetic Discourses, Discourse 11 -- On Abstinence

• Psalms 104:7

  "He looketh upon the earth, and it trembleth, He rebuketh the mountains, and they smoke." And again [the Book] saith, "At Thy rebuke they flee, and at the voice of Thy thunders they are afraid." And behold, according to the word of the Prophet, the fear of the Creator also resteth upon the natures which are speechless, because each of them is bound naturally to be afraid of Him; and if dumb things fear Him, how much more should intelligent beings fear Him?

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

• Psalms 104:32

  "He looketh upon the earth, and it trembleth, He rebuketh the mountains, and they smoke." And again [the Book] saith, "At Thy rebuke they flee, and at the voice of Thy thunders they are afraid." And behold, according to the word of the Prophet, the fear of the Creator also resteth upon the natures which are speechless, because each of them is bound naturally to be afraid of Him; and if dumb things fear Him, how much more should intelligent beings fear Him?

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

• Psalms 104:32

  And the Prophet said, "He rebuketh the sea, and maketh it dry, and drieth up all the rivers;" and again, "He looketh on the earth and it trembleth; He rebuketh the mountains, and they smoke." And again the prophet Isaiah saith, "All the nations are accounted as nothing by Him." Now these things the Spirit of God spake concerning the power of God, that those things which were not He called to come into existence, and that what did exist He called and changed into nothing. To this power also He compareth faith.

  13 Ascetic Discourses, Discourse 2 -- On Faith

• Psalms 106:14

  That they sought flesh lustfully, and asked for it with lust, David testifieth, saying, "They lusted with lust in the wilderness, and they tempted God in the waterless desert, And He gave them their requests, and sent fulness into their souls." And in the place where they required flesh it is written that, "The people said to Moses, It was better for us when we were in Egypt, for we sat by the flesh pots, and did eat, and were filled with everything that our soul lusted for."

  13 Ascetic Discourses, Discourse 11 -- On Abstinence

• Psalms 109:24

  And thus also thou canst shew that all the righteous men and Prophets, either by their own will, or by God's command unto them, endured always tribulations and labours, even as the blessed David maketh known that from the severity of his fasting the very limbs of his body had become enfeebled, saying, "My knees have become sick through fasting, and my flesh faileth of fatness."

  13 Ascetic Discourses, Discourse 11 -- On Abstinence

• Psalms 111:10

  And again he said, "The fear of the Lord is the beginning of wisdom." Now the end of the path of good works is spiritual love, therefore from love divine wisdom is produced, and the blessed David well taught us that the beginning of this way of wisdom is the fear of God. For as to every matter in [this] world there is a beginning and an end, and as the paths which are trodden down naturally by the passage of footsteps have also a beginning and an end, even so hath the path of virtue a beginning and an end; its beginning is the fear of God, and its end is the wisdom which is born of love. And it is right that every man who wisheth to begin the Christian life should begin it with the fear of God, even according to the teaching of the blessed David.

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

• Psalms 112:1

  And again, in another place, he [David] ascribeth blessedness to the man who feareth God, and he maketh known what good things the fear of God worketh in him that feareth [Him], saying, "Blessed is the man that feareth the Lord", and here the fearer of God is accounted blessed. And although our Lord ordained blessings for other things, the prophet David accounted blessed the fearer of the Lord. "Blessed is the man who hath not walked in the way of the wicked", and it is well known that he walketh not in the way of the wicked because he feareth God. And again he saith, "Blessed is the man whom Thou shalt correct, O Lord, and whom Thou shalt teach Thy law", and it is manifest that the fear of God teacheth the laws, and that the man who feareth confesseth his correction. And again he said, "Blessed are those who are without blemish in the way, and who walk in the law of the Lord", and here again the fear of the Lord preserveth [a man] from blemishes, and urgeth him to walk in the way of the law. And again he saith, "Blessed is the man whose iniquity is forgiven, and whose sins are covered", and it is well known that here also the fear of God bringeth to repentance, through which the forgiveness of sins is given, and through the suffering and tears which are produced by the fear of God the form of a man's sins is covered before his eyes. And again he saith, "Blessed is every one that feareth the Lord, and who walketh in His ways", and here again the prophet David sheweth that a man walketh in the way of the commandments through the fear of God. And in another place he saith concerning him that feareth the Lord, "He taketh heed to the commandments which are given by the Lord." And again this Prophet counselleth every man to draw nigh unto God in fear, and he entreated all creation to fear the Lord Who made it, saying, "Let all the earth fear the Lord, and let all the inhabitants of the world tremble before Him." For the word of the prophecy casteth fear and trembling upon all the inhabitants of the world, and it teacheth all created beings to come to God by this way.

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

• Psalms 112:7-8

  "Whosoever fixeth his heart, trusteth in God, and he maketh his heart firm and feareth not." The heart which is fixed in virtues the remembrance of God maketh to be glad, and whosoever hath obtained healing of spirit in his inner man, the remembrance of God maketh to rejoice. Wheresoever the conscience is pricked by sin, there doth fear, the remembrance of the Judge, dwell; for the offender who remembereth the Judge is troubled, and the evildoer is filled with trembling at the remembrance of punishment.

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

• Psalms 115:5-7

  Those who had possessions He freed from the bondage of senseless stuff, lest while they served it they should become servers of idols, concerning which it is written, "They have no breath in their mouth, and although they have eyes, and ears, and hands, they see not, and hear not, and work not." And for this reason the Apostle Paul called the love of mammon "idolatry," for as the heathen worship things which have no feeling, and in which there is neither life nor perception, even so do those who love riches worship the gold which is silent, and the silver which is dumb, together with all their possessions which have neither feeling nor knowledge.

  13 Ascetic Discourses, Discourse 8 -- First Discourse on Poverty

• Psalms 119:1

  And again, in another place, he [David] ascribeth blessedness to the man who feareth God, and he maketh known what good things the fear of God worketh in him that feareth [Him], saying, "Blessed is the man that feareth the Lord", and here the fearer of God is accounted blessed. And although our Lord ordained blessings for other things, the prophet David accounted blessed the fearer of the Lord. "Blessed is the man who hath not walked in the way of the wicked", and it is well known that he walketh not in the way of the wicked because he feareth God. And again he saith, "Blessed is the man whom Thou shalt correct, O Lord, and whom Thou shalt teach Thy law", and it is manifest that the fear of God teacheth the laws, and that the man who feareth confesseth his correction. And again he said, "Blessed are those who are without blemish in the way, and who walk in the law of the Lord", and here again the fear of the Lord preserveth [a man] from blemishes, and urgeth him to walk in the way of the law. And again he saith, "Blessed is the man whose iniquity is forgiven, and whose sins are covered", and it is well known that here also the fear of God bringeth to repentance, through which the forgiveness of sins is given, and through the suffering and tears which are produced by the fear of God the form of a man's sins is covered before his eyes. And again he saith, "Blessed is every one that feareth the Lord, and who walketh in His ways", and here again the prophet David sheweth that a man walketh in the way of the commandments through the fear of God. And in another place he saith concerning him that feareth the Lord, "He taketh heed to the commandments which are given by the Lord."

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

• Psalms 119:83

  And again, in another place, he telleth unto what severity of labours he had arrived in the patient endurance of his tribulations, saying, "I have become like a skin bottle in the ice, but I have not forgotten Thy commandments;" and by this he teacheth thee that through excessive meagreness and dryness even the moisture of his body had dried up and come to an end.

  13 Ascetic Discourses, Discourse 11 -- On Abstinence

• Psalms 119:83

  Whosoever feareth sleepeth not, and if he sleepeth, he seeth in his dream the cause of his fear; he eateth not, and he drinketh not, and if the force of natural craving compel him, fear is mingled with his meat and drink. Everything which attacketh the man who is filled with the fear of God abideth outside him, for fear keepeth fast hold upon the place of his understanding, and upon all the places of ingoing and outgoing of the city of his soul. Like the watchmen who stand by the gates of the city, even so doth fear keep fast hold upon the places of ingoing and outgoing of the soul, and it permitteth no act or thought to enter in or to go forth which it examineth not; for it neither permitteth any internal thought whatsoever to go forth, nor any external act that is not seemly to go in. And moreover this Prophet maketh known in other places the fear of God; "My flesh contracteth through fear of Thee, and I am afraid of Thy judgments." And again he saith, "I am like a wine skin in ice, but I have not forgotten Thy commandments." And again he saith, "Sorrow is in my heart all the day long. How long, O Lord, wilt thou turn Thy face from me? How long wilt Thou forget me, for ever? How long wilt Thou set trouble in my soul?" And again he saith, "Heal me, O Lord, for my bones tremble, and my soul is greatly moved. I am weary with my groaning; every night make I my bed to swim; and I water my couch with my tears. Mine eye hath become sick because of Thine anger"; now it is evident that all these things arose from [his] fear of God. And again he saith, "I roared by reason of the groaning of my heart"; and again he saith, "Lead me, O Lord, in Thy fear and righteousness"; and again he saith, "There is no soundness in my flesh before the fear of Thee, and there is no health in my bones in the presence of my sins. For my iniquities have gone over my head; and [they are] as a heavy burden heavy upon me. My wounds stink and are corrupt, and in the presence of my iniquities I tremble greatly. All the day long I walk in sadness. For my ankles are filled with trembling. I am much moved, and I am brought to great misery." And again he saith, "My heart is turned back, and my strength hath forsaken me; and the light of my eyes is no longer with me." And again he saith, "I kept silent, and I was sorrowful, and I was afflicted even from good; And my sickness was stirred. My heart became hot within me; and in my body the fire kindled." And again he saith, "I was dumb, and I opened not my mouth; because Thou didst it. I have come to an end because of [Thy] rebuke of my sins."

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

• Psalms 119:120

  Whosoever feareth sleepeth not, and if he sleepeth, he seeth in his dream the cause of his fear; he eateth not, and he drinketh not, and if the force of natural craving compel him, fear is mingled with his meat and drink. Everything which attacketh the man who is filled with the fear of God abideth outside him, for fear keepeth fast hold upon the place of his understanding, and upon all the places of ingoing and outgoing of the city of his soul. Like the watchmen who stand by the gates of the city, even so doth fear keep fast hold upon the places of ingoing and outgoing of the soul, and it permitteth no act or thought to enter in or to go forth which it examineth not; for it neither permitteth any internal thought whatsoever to go forth, nor any external act that is not seemly to go in. And moreover this Prophet maketh known in other places the fear of God; "My flesh contracteth through fear of Thee, and I am afraid of Thy judgments." And again he saith, "I am like a wine skin in ice, but I have not forgotten Thy commandments." And again he saith, "Sorrow is in my heart all the day long. How long, O Lord, wilt thou turn Thy face from me? How long wilt Thou forget me, for ever? How long wilt Thou set trouble in my soul?" And again he saith, "Heal me, O Lord, for my bones tremble, and my soul is greatly moved. I am weary with my groaning; every night make I my bed to swim; and I water my couch with my tears. Mine eye hath become sick because of Thine anger"; now it is evident that all these things arose from [his] fear of God. And again he saith, "I roared by reason of the groaning of my heart"; and again he saith, "Lead me, O Lord, in Thy fear and righteousness"; and again he saith, "There is no soundness in my flesh before the fear of Thee, and there is no health in my bones in the presence of my sins. For my iniquities have gone over my head; and [they are] as a heavy burden heavy upon me. My wounds stink and are corrupt, and in the presence of my iniquities I tremble greatly. All the day long I walk in sadness. For my ankles are filled with trembling. I am much moved, and I am brought to great misery." And again he saith, "My heart is turned back, and my strength hath forsaken me; and the light of my eyes is no longer with me." And again he saith, "I kept silent, and I was sorrowful, and I was afflicted even from good; And my sickness was stirred. My heart became hot within me; and in my body the fire kindled." And again he saith, "I was dumb, and I opened not my mouth; because Thou didst it. I have come to an end because of [Thy] rebuke of my sins."

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

• Psalms 128:1

  And again, in another place, he [David] ascribeth blessedness to the man who feareth God, and he maketh known what good things the fear of God worketh in him that feareth [Him], saying, "Blessed is the man that feareth the Lord", and here the fearer of God is accounted blessed. And although our Lord ordained blessings for other things, the prophet David accounted blessed the fearer of the Lord. "Blessed is the man who hath not walked in the way of the wicked", and it is well known that he walketh not in the way of the wicked because he feareth God. And again he saith, "Blessed is the man whom Thou shalt correct, O Lord, and whom Thou shalt teach Thy law", and it is manifest that the fear of God teacheth the laws, and that the man who feareth confesseth his correction. And again he said, "Blessed are those who are without blemish in the way, and who walk in the law of the Lord", and here again the fear of the Lord preserveth [a man] from blemishes, and urgeth him to walk in the way of the law. And again he saith, "Blessed is the man whose iniquity is forgiven, and whose sins are covered", and it is well known that here also the fear of God bringeth to repentance, through which the forgiveness of sins is given, and through the suffering and tears which are produced by the fear of God the form of a man's sins is covered before his eyes. And again he saith, "Blessed is every one that feareth the Lord, and who walketh in His ways", and here again the prophet David sheweth that a man walketh in the way of the commandments through the fear of God. And in another place he saith concerning him that feareth the Lord, "He taketh heed to the commandments which are given by the Lord."

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

• Psalms 137:9

  And see then also how the Spirit counselleth thee, saying, "Dash the children of Babylon upon the stones while they are young." And well hath the word of prophecy called these passions "children", that it might show thee their powerlessness, and might encourage thee to victory; and it did not say "thy children," that it might not cause thee disgrace, as if such children appeared from thee, but it named them "children of Babylon," that is to say, children who were born of slavery and not of freedom, because the mother which giveth birth to lusts is the slavery which the word of prophecy hath symbolized by Babylon which hath been wasted, and which carrieth off rapaciously like spoil the power of the spiritual man, and plundereth his riches.

  13 Ascetic Discourses, Discourse 11 -- On Abstinence

• Psalms 143:2

  Now the Prophet, moreover, said that he had done two things: "I have considered the days of old, and I have called to mind the years which are past in which the men of old pleased God", and through the remembrance of these two things "I am filled with fear at the way in which the righteous men pleased God, and at the way in which I have provoked [Him] to wrath. I have given my seasons to reckoning, and my hours to counting, I have meditated upon the days which have passed, and upon the years which I have lived in the world. I have considered with what I have provoked Him, and what sins I have committed, the things in which I have sinned in act, and the things [in which I have sinned] in thought, and the things [in which I have sinned] with [my] hearing and with [my] tongue. And when I meditated upon these things I said, Enter not into judgment with Thy servant, for in Thy sight can no man living be justified." To such resemblance doth the word of the Prophet call us, and he delivered unto us this type of instruction. We must reckon the hours and the seasons, and in what we have provoked [Him], and the things upon which we have meditated; for if those who practise the trafficking of [this] world reckon up their income and expenses each day, and what they gain and what they lose, how much more is the spiritual merchant who goeth forth in quest of heavenly riches bound to do this?

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