Early Church Fathers Scripture Index : Texts
Psalms 6:7
There are 13 footnotes for this reference.
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 160, footnote 2 (Image)
Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises
Doctrinal Treatises of St. Augustin (HTML)
On the Holy Trinity. (HTML)
After premising the difference between wisdom and knowledge, he points out a kind of trinity in that which is properly called knowledge; but one which, although we have reached in it the inner man, is not yet to be called the image of God. (HTML)
Turning Aside from the Image of God. (HTML)
... which is not common to ourselves with the beasts reason begins, so that here the inner man can now be recognized. And if this inner man himself, through that reason to which the administering of things temporal has been delegated, slips on too far by over-much progress into outward things, that which is his head moreover consenting, that is, the (so to call it) masculine part which presides in the watch-tower of counsel not restraining or bridling it: then he waxeth old because of all his enemies,[Psalms 6:7] viz. the demons with their prince the devil, who are envious of virtue; and that vision of eternal things is withdrawn also from the head himself, eating with his spouse that which was forbidden, so that the light of his eyes is gone from ...
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 490, footnote 3 (Image)
Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises
Moral Treatises of St. Augustin (HTML)
Against Lying. (HTML)
Section 21 (HTML)
CCEL Footnote 2412 (In-Text, Margin)
... is to be imitated, so that we may swear to do a thing which afterwards we may see to be not meet to be done? But as fear perturbed the one, so that he was willing to prostitute his daughters, so did anger the other, that he swore rashly. In short, if it were allowed us to inquire of them both, by asking them to tell us why they did these things, the one might answer, “Fearfulness and trembling came upon me, and darkness covered me;” the other too might say, “Mine eye was troubled through wrath:”[Psalms 6:7] so that we should not marvel either that the one in the darkness of fear, or the other with troubled eye, saw not what was meet to have been seen, that they might not do what was not meet to have been done.
Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 250, footnote 4 (Image)
Augustine: The Anti-Manichaean Writings, The Anti-Donatist Writings
Writings in Connection with the Manichæan Controversy. (HTML)
Reply to Faustus the Manichæan. (HTML)
Faustus is willing to admit that Christ may have said that He came not to destroy the law and the prophets, but to fulfill them; but if He did, it was to pacify the Jews and in a modified sense. Augustin replies, and still further elaborates the Catholic view of prophecy and its fulfillment. (HTML)
CCEL Footnote 713 (In-Text, Margin)
28. So we find in the Old Testament all or nearly all the counsels and precepts which Christ introduces with the words "But I say unto you." Against anger it is written, "Mine eyes troubled because of anger;"[Psalms 6:7] and again, "Better is he that conquers his anger, than he that taketh a city." Against hard words, "The stroke of a whip maketh a wound; but the stroke of the tongue breaketh the bones." Against adultery in the heart, "Thou shall not covet thy neighbor’s wife." It is not, "Thou shall not commit adultery;" but, "Thou shall not covet." The apostle, in quoting this, says: "I had not known lust, ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 93, footnote 5 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm XXXVII (HTML)
Part 1 (HTML)
CCEL Footnote 866 (In-Text, Margin)
... or almost blaspheme? Against “the man who bringeth wicked devices to pass, cease from anger, and forsake wrath.” Knowest thou not whither that wrath tempts thee on? Thou art on the point of saying unto God, that He is unjust. It tends to that. “Look! why is that man prosperous, and this man in adversity?” Consider what thought it begets: stifle the wicked notion. “Cease from anger, and forsake wrath:” so that now returning to thy senses, thou mayest say, “Mine eye is disturbed because of wrath.”[Psalms 6:7] What eye is that, but the eye of faith? To the eye of thy faith I appeal. Thou didst believe in Christ: why didst thou believe? What did He promise thee? If it was the happiness of this world that Christ promised thee, then murmur against Christ; ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 120, footnote 9 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm XL (HTML)
CCEL Footnote 1100 (In-Text, Margin)
... because they were uttered by the “old man,” not by the “new man;” let the “new man” be formed, and let him sing a “new song;” being himself made “new,” let him love those “new” things by which he is himself made new. For what is more Ancient than God, who is before all things, and is without end and without beginning? He becomes “new” to thee, when thou returnest to Him; because it was by departing from Him, that thou hadst become old; and hadst said, “I have waxed old because of all mine enemies.”[Psalms 6:7] We therefore utter “a hymn unto our God;” and the hymn itself sets us free. “For I will call upon the Lord to praise Him, and I will be safe from all mine enemies.” For a hymn is a song of praise. Call on God to “praise” Him, not to find fault with ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 210, footnote 10 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm LV (HTML)
CCEL Footnote 1992 (In-Text, Margin)
... enmities of many men, by the frenzy of many and under a sort of human infirmity he hath sunk. He hath seen himself now begin to be pierced through with an evil suggestion of the devil, to bring on hatred against his enemies: wrestling against hatred in order to perfect love herself, in the very fight, and in the wrestling, he hath been troubled. For there is his voice in another Psalm, “Mine eye hath been troubled, because of anger.” And what followeth there? “I have waxen old among all mine enemies.”[Psalms 6:7] As if in storm and waves he were beginning to sink, like Peter. For he doth trample the waves of this world, that loveth enemies. Christ on the sea was walking fearless, from whose heart there could not by any means be taken away the love of an ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 211, footnote 5 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm LV (HTML)
CCEL Footnote 1997 (In-Text, Margin)
6. But this man being troubled and made sad was praying, his eye being disturbed as it were on account of anger.[Psalms 6:7] But the anger of a brother if it shall have been inveterate is then hatred. Anger doth trouble the eye, hatred doth quench it: anger is a straw, hatred is a beam. Sometimes thou hatest and chidest an angry man: in thee is hatred, in him whom thou chidest anger: with reason to thee is said, “Cast out first the beam from thine own eye, and so thou shalt see to cast out the straw from thy brother’s eye.” For that ye may know how much ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 211, footnote 8 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm LV (HTML)
CCEL Footnote 2000 (In-Text, Margin)
... show me them that hate their sons! This man being troubled was praying even when made sad, wrestling against all revilings of all revilers; not in order that he might conquer any one of them by giving back reviling, but that he might not hate any one of them. Hence he prayeth, hence asketh: “From the voice of the enemy and from the tribulation of the sinner.” “My heart hath been troubled in me” (ver. 4). This is the same as elsewhere hath been said, “Mine eye because of anger hath been troubled.”[Psalms 6:7] And if eye hath been troubled, what followeth? “And fear of death hath fallen upon me.” Our life is love: if life is love, death is hatred. When a man hath begun to fear lest he should hate him that he was loving, it is death he is fearing; and a ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 628, footnote 2 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm CXXXVI (HTML)
CCEL Footnote 5674 (In-Text, Margin)
2. Then follows, “Give thanks to the God of gods, for His mercy endureth for ever” (ver. 2). “Give thanks to the Lord of lords, for His mercy endureth for ever” (ver. 3). We may well enquire, Who are these gods and lords, of whom He who is the true God is God and Lord? And we find written in another Psalm, that even men are called gods.[Psalms 6:7] The Lord even takes note of this testimony in the Gospel, saying, “Is it not written in your Law, I have said, Ye are gods?” …It is not therefore because they are all good, but because “the word of God came to them,” that they were called gods. For were it because they are all good, He would not thus distinguish between them. He ...
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 162, footnote 3 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
On the Decease of His Brother Satyrus. (HTML)
Book I. (HTML)
CCEL Footnote 1458 (In-Text, Margin)
10. But we have not incurred any grievous sin by our tears. Not all weeping proceeds from unbelief or weakness. Natural grief is one thing, distrustful sadness is another, and there is a very great difference between longing for what you have lost and lamenting that you have lost it. Not only grief has tears, joy also has tears of its own. Both piety excites weeping, and prayer waters the couch, and supplication, according to the prophet’s saying, washes the bed.[Psalms 6:7] Their friends made a great mourning when the patriarchs were buried. Tears, then, are marks of devotion, not producers of grief. I confess, then, that I too wept, but the Lord also wept. He wept for one not related to Him, I for my brother. He wept for all in ...
Nicene and Post-Nicene Fathers, Series 2, Volume 11, page 397, footnote 1 (Image)
Sulpitius Severus, Vincent of Lerins, John Cassian
The Works of John Cassian. (HTML)
The Conferences of John Cassian. Part I. Containing Conferences I-X. (HTML)
Conference IX. The First Conference of Abbot Isaac. On Prayer. (HTML)
Chapter XXIX. The answer on the varieties of conviction which spring from tears. (HTML)
Isaac: Not every kind of shedding of tears is produced by one feeling or one virtue. For in one way does that weeping originate which is caused by the pricks of our sins smiting our heart, of which we read: “I have laboured in my groanings, every night I will wash my bed; I will water my couch with my tears.”[Psalms 6:7] And again: “Let tears run down like a torrent day and night: give thyself no rest, and let not the apple of thine eye cease.” In another, that which arises from the contemplation of eternal good things and the desire of that future glory, owing to which even richer well-springs of tears burst forth from uncontrollable delights and ...
Nicene and Post-Nicene Fathers, Series 2, Volume 11, page 499, footnote 2 (Image)
Sulpitius Severus, Vincent of Lerins, John Cassian
The Works of John Cassian. (HTML)
The Conferences of John Cassian. Part III. Containing Conferences XVIII.-XXIV. (HTML)
Conference XX. Conference of Abbot Pinufius. On the End of Penitence and the Marks of Satisfaction. (HTML)
Chapter VI. A question whether our sins ought to be remembered out of contrition of heart. (HTML)
... “I have acknowledged my sin, and mine unrighteousness have I not hid. I said: I will acknowledge against myself mine unrighteousness to the Lord,” so that we may be able effectually to say also what follows: “And Thou forgavest the iniquity of my heart;” or how, when we kneel in prayer shall we be able to stir ourselves up to tears of confession, by which we may be able to obtain pardon for our offences, according to these words: “Every night will I wash my bed: I will water my couch with tears;”[Psalms 6:7] if we expel from our hearts all recollection of our faults, though on the contrary we are bidden carefully to preserve the remembrance of them, as the Lord says: “And thine iniquities I will not remember: but do thou recollect them?” Wherefore not ...
Nicene and Post-Nicene Fathers, Series 2, Volume 11, page 500, footnote 1 (Image)
Sulpitius Severus, Vincent of Lerins, John Cassian
The Works of John Cassian. (HTML)
The Conferences of John Cassian. Part III. Containing Conferences XVIII.-XXIV. (HTML)
Conference XX. Conference of Abbot Pinufius. On the End of Penitence and the Marks of Satisfaction. (HTML)
Chapter VIII. Of the various fruits of penitence. (HTML)
... overwhelmed: for “charity covers a multitude of sins.” In the same way also by the fruits of almsgiving a remedy is provided for our wounds, because “As water extinguishes fire, so does almsgiving extinguish sin.” So also by the shedding of tears is gained the washing away of offences, for “Every night I will wash my bed: I will water my couch with tears.” Finally to show that they are not shed in vain, he adds: “Depart from me all ye that work iniquity, for the Lord hath heard the voice of my weeping:”[Psalms 6:7] Moreover by means of confession of sins, their absolution is granted: for “I said: I will confess against myself my sin to the Lord: and Thou forgavest the iniquity of my heart;” and again: “Declare thine iniquities first, that thou mayest be ...