Early Church Fathers Scripture Index : Texts
Psalms 43
There are 16 footnotes for this reference.
Ante-Nicene Fathers, Volume 4, page 632, footnote 16 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Origen. (HTML)
Origen Against Celsus. (HTML)
Book VII (HTML)
Chapter L (HTML)
... difference between the present life of the soul and that which it is to lead hereafter. He does not say, “Who knows if to die is not to live, and if to live is not death” But he boldly proclaims the truth, and says, “Our soul is bowed down to the dust;” and, “Thou hast brought me into the dust of death;” and similarly, “Who will deliver me from the body of this death?” also, “Who will change the body of our humiliation.” It is a prophet also who says, “Thou hast brought us down in a place of affliction;”[Psalms 43:20] meaning by the “place of affliction” this earthly region, to which Adam, that is to say, man, came after he was driven out of paradise for sin. Observe also how well the different life of the soul here and hereafter has been recognised by him who ...
Nicene and Post-Nicene Fathers, Series 1, Volume 1, page 195, footnote 11 (Image)
Augustine: Prolegomena: St. Augustine's Life and Work, Confessions, Letters
The Confessions (HTML)
Of the goodness of God explained in the creation of things, and of the Trinity as found in the first words of Genesis. The story concerning the origin of the world (Gen. I.) is allegorically explained, and he applies it to those things which God works for sanctified and blessed man. Finally, he makes an end of this work, having implored eternal rest from God. (HTML)
That Out of the Children of the Night and of the Darkness, Children of the Light and of the Day are Made. (HTML)
CCEL Footnote 1250 (In-Text, Margin)
... endure until the night,—the mother of the wicked,—until the anger of the Lord be overpast, whereof we also were once children who were sometimes darkness, the remains whereof we carry about us in our body, dead on account of sin, “until the day break and the shadows flee away.” “Hope thou in the Lord.” In the morning I shall stand in Thy presence, and contemplate Thee; I shall for ever confess unto Thee. In the morning I shall stand in Thy presence, and shall see “the health of my countenance,”[Psalms 43:5] my God, who also shall quicken our mortal bodies by the Spirit that dwelleth in us, because in mercy He was borne over our inner darksome and floating deep. Whence we have in this pilgrimage received “an earnest” that we should now be light, whilst ...
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 255, footnote 8 (Image)
Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises
Doctrinal Treatises of St. Augustin (HTML)
The Enchiridion. (HTML)
The Expression, ‘Christ Shall Judge the Quick and the Dead,’ May Be Understood in Either of Two Senses. (HTML)
CCEL Footnote 1186 (In-Text, Margin)
... resurrection of judgment;” sometimes in a good sense, as, “Save me, O God, by Thy name, and judge me by Thy strength.” This is easily understood when we consider that it is the judgment of God which separates the good from the evil, and sets the good at His right hand, that they may be delivered from evil, and not destroyed with the wicked; and it is for this reason that the Psalmist cried, “Judge me, O God,” and then added, as if in explanation, “and distinguish my cause from that of an ungodly nation.”[Psalms 43:1]
Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 636, footnote 8 (Image)
Augustine: The Anti-Manichaean Writings, The Anti-Donatist Writings
Writings in Connection with the Donatist Controversy. (HTML)
The Correction of the Donatists. (HTML)
Chapter 2 (HTML)
CCEL Footnote 2490 (In-Text, Margin)
... unrighteous Saul? Surely there is in essential difference, not in respect of his suffering, but because he suffered for righteousness’ sake. And the Lord Himself was crucified with two thieves; but those who were joined in their suffering were separated by the difference of its cause. Accordingly, in the psalm, we must interpret of the true martyrs, who wish to be distinguished from false martyrs, the verse in which it is said, "Judge me, O Lord, and distinguish my cause from an ungodly nation."[Psalms 43:1] He does not say, Distinguish my punishment, but "Distinguish my cause." For the punishment of the impious may be the same; but the cause of the martyrs is always different. To whose mouth also the words are suitable, "They persecute me wrongfully; ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 137, footnote 9 (Image)
Augustine: Sermon on the Mount, Harmony of the Gospels, Homilies on the Gospels
The Harmony of the Gospels. (HTML)
Book II (HTML)
Of the Section Where It is Recorded, that Being Moved with Compassion for the Multitudes, He Sent His Disciples, Giving Them Power to Work Cures, and Charged Them with Many Instructions, Directing Them How to Live; And of the Question Concerning the Proof of Matthew’s Harmony Here with Mark and Luke, Especially on the Subject of the Staff, Which Matthew Says the Lord Told Them They Were Not to Carry, While According to Mark It is the Only Thing They Were to Carry; And Also of the Wearing of the Shoes and Coats. (HTML)
CCEL Footnote 977 (In-Text, Margin)
... [proveth] you, to know whether ye love Him.” For in the former case the temptation of seduction is intended; but in the latter the temptation of probation. Another parallel occurs in the case of the term “judgment,” which must be taken in one way, where it is said, “They that have done good unto the resurrection of life, and they that have done evil unto the resurrection of judgment;” and in another way, where it is said, “Judge me, O God, and discern my cause, in respect of an ungodly nation.”[Psalms 43:1] For the former refers to the judgment of damnation, and the latter to the judgment of discrimination.
Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 242, footnote 3 (Image)
Augustine: Homilies on the Gospel of John, Homilies on the First Epistle of John, Soliloquies
Lectures or Tractates on the Gospel According to St. John. (HTML)
Chapter VIII. 48–59. (HTML)
CCEL Footnote 802 (In-Text, Margin)
... how He has put judgment for condemnation and punishment. And yet if judgment were always to be taken for condemnation, should we ever have heard in the psalm, “Judge me, O God”? In the former place, judgment is used in the sense of inflicting pain; here, it is used in the sense of discernment. How so? Just because so expounded by him who says, “Judge me, O God.” For read, and see what follows. What is this “Judge me, O God,” but just what he adds, “and discern my cause against an unholy nation”?[Psalms 43:1] Because then it was said, “Judge me, O God, and discern [the true merits of] my cause against an unholy nation;” similarly now said the Lord Christ, “I seek not mine own glory: there is one that seeketh and judgeth.” How is there “one that seeketh ...
Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 249, footnote 1 (Image)
Augustine: Homilies on the Gospel of John, Homilies on the First Epistle of John, Soliloquies
Lectures or Tractates on the Gospel According to St. John. (HTML)
Chapter IX. (HTML)
CCEL Footnote 843 (In-Text, Margin)
... think they see, and seek not the physician, may abide in their blindness. Such discerning therefore of one from another He called judgment, when He said, “For judgment I am come into this world,” whereby He distinguishes the cause of those who believe and make confession from the proud, who think they see, and are therefore the more grievously blinded: just as the sinner, making confession, and seeking the physician, said to Him, “Judge me, O God, and discern my cause against the unholy nation,”[Psalms 43:1] —namely, those who say, “We see,” and their sin remaineth. But it was not that judgment He now brought into the world, whereby in the end of the world He shall judge the living and the dead. For in respect to this He had said, “I judge no man;” ...
Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 288, footnote 5 (Image)
Augustine: Homilies on the Gospel of John, Homilies on the First Epistle of John, Soliloquies
Lectures or Tractates on the Gospel According to St. John. (HTML)
Chapter XII. 27–36. (HTML)
CCEL Footnote 1056 (In-Text, Margin)
... world.” What, then, are we to expect at the end of time? But the judgment that is looked for in the end will be the judging of the living and the dead, the awarding of eternal rewards and punishment. Of what sort, then, is the judgment now? I have already, in former lessons, as far as I could, put you in mind, beloved, that there is a judgment spoken of, not of condemnation, but of discrimination; as it is written, “Judge me, O God, and plead [discern, discriminate] my cause against an unholy nation.”[Psalms 43:1] And many are the judgments of God; as it is said in the psalm, “Thy judgments are a great deep.” And the apostle also says, “O the depth of the riches of the wisdom and the knowledge of God! how unsearchable are His judgments!” To such judgments ...
Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 337, footnote 1 (Image)
Augustine: Homilies on the Gospel of John, Homilies on the First Epistle of John, Soliloquies
Lectures or Tractates on the Gospel According to St. John. (HTML)
Chapter XIV. 22–24. (HTML)
CCEL Footnote 1342 (In-Text, Margin)
... word: and my Father will love him, and we will come unto him, and make our abode with him. He that loveth me not, keepeth not my sayings.” Here we have set forth the reason why He is to manifest Himself to His own, and not to that other class whom He distinguishes by the name of the world; and such is the reason also why the one loveth Him, and the other loveth Him not. It is the very reason, whereof it is declared in the sacred psalm, “Judge me, O God, and plead my cause against an unholy nation.”[Psalms 43:1] For such as love are chosen, because they love: but those who have not love, though they speak with the tongues of men and angels, are become a sounding brass and a tinkling cymbal; and though they had the gift of prophecy, and knew all mysteries ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 328, footnote 4 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm LXXII (HTML)
CCEL Footnote 3184 (In-Text, Margin)
... of the poor. But that which hath been said above, “shall judge;” and afterwards, “shall save;” is as it were a sort of exposition in what manner He shall judge. For to this end He shall judge, that He may save, that is, may sever from those that are to be destroyed and condemned, those to whom He giveth “salvation ready to be revealed at the” last time. For by such men to Him is said, “Destroy not with ungodly men my soul:” and, “Judge Thou me, O God, and sever my cause from the nation unholy.”[Psalms 43:1] We must observe also that he saith not, He shall judge the poor people, but, “the poor of the people.” For above when he had said, “to judge Thy people in justice and Thy poor in judgment,” the same he called the people of God as His poor, that is, ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 391, footnote 7 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm LXXXI (HTML)
CCEL Footnote 3790 (In-Text, Margin)
5. “The pleasant psaltery, with the harp.” I remember that we once intimated to your charity the difference of psaltery and harp.[Psalms 43:4] …For heavenly is the preaching of the word of God. But if we wait for heavenly things, let us not be sluggish in working at earthly things; because, “the psaltery is pleasant,” but, “with the harp.” The same is expressed in another way as above, “Take the Psalm, and give the tabret:” here for “Psalm,” is put “psaltery,” for “tabret,” “harp.” Of this, however, we are admonished, that to the preaching of God’s word we make answer by ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 527, footnote 8 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm CVI (HTML)
CCEL Footnote 4827 (In-Text, Margin)
... “felicity,” others “bounty.” But what meaneth, “Visit us to see the felicity of Thy chosen:” that is, that happiness which Thou givest to Thine elect: except that we may not remain blind, as those unto whom it is said, “But now ye say we see: therefore your sin remaineth.” For the Lord giveth sight to the blind, not by their own merits, but in the felicity He giveth to His chosen, which is the meaning of “the felicity of Thy chosen:” as, the help of my countenance, is not of myself, but is my God.[Psalms 43:5] And we speak of our daily bread, as ours, but we add, Give unto us. …“That Thou mayest be praised with Thine inheritance.” I wonder this verse hath been so interpreted in many copies, since the Greek phrase is one and the same in these three ...
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 529, footnote 10 (Image)
Athanasius: Select Writings and Letters
Letters of Athanasius with Two Ancient Chronicles of His Life. (HTML)
The Festal Letters, and their Index. (HTML)
Festal Letters. (HTML)
For 338. Coss. Ursus and Polemius; Præf. the same Theodorus, of Heliopolis, and of the Catholics. After him, for the second year, Philagrius; Indict. xi; Easter-day, vii Kal. Ap. xxx Phamenoth; Moon 18½; Æra Dioclet. 54. (HTML)
... which is prepared for you.’ So also the Spirit cried aforetime in the Psalms, saying, ‘Enter into His gates with psalms.’ For through virtue a man enters in unto God, as Moses did into the thick cloud where God was. But through vice a man goes out from the presence of the Lord; as Cain when he had slain his brother, went out, as far as his will was concerned, from before the face of God; and the Psalmist enters, saying, ‘And I will go in to the altar of God, even to the God that delighteth my youth[Psalms 43:4].’ But of the devil the Scripture beareth witness, that the devil went out from before God, and smote Job with sore boils. For this is the characteristic of those who go out from before God—to smite and to injure the men of God. And this is the ...
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 531, footnote 4 (Image)
Athanasius: Select Writings and Letters
Letters of Athanasius with Two Ancient Chronicles of His Life. (HTML)
The Festal Letters, and their Index. (HTML)
Festal Letters. (HTML)
For 338. Coss. Ursus and Polemius; Præf. the same Theodorus, of Heliopolis, and of the Catholics. After him, for the second year, Philagrius; Indict. xi; Easter-day, vii Kal. Ap. xxx Phamenoth; Moon 18½; Æra Dioclet. 54. (HTML)
... things which concern His essential eternity; allowing the deed of the unthankful, these despise the Saviour, and offer Him insult instead of acknowledging His grace. To them may these words justly be addressed: Oh! unthankful opponent of Christ, altogether wicked, and the slayer of his Lord, mentally blind, and a Jew in his mind, hadst thou understood the Scriptures, and listened to the saints, who said, ‘Cause Thy face to shine, and we shall be saved;’ or again, ‘Send out Thy light and Thy truth[Psalms 43:3];’—then wouldest thou have known that the Lord did not descend for His own sake, but for ours; and for this reason, thou wouldest the more have admired His loving kindness. And hadst thou considered what the Father is, and what the Son, thou wouldest ...
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 577, footnote 1 (Image)
Athanasius: Select Writings and Letters
Letters of Athanasius with Two Ancient Chronicles of His Life. (HTML)
The Festal Letters, and their Index. (HTML)
Personal Letters. (HTML)
To Adelphius, Bishop and Confessor: against the Arians. (HTML)
6. Such then, as we have above described, is the madness and daring of those men. But our faith is right, and starts from the teaching of the Apostles and tradition of the fathers, being confirmed both by the New Testament and the Old. For the Prophets say: ‘Send out Thy Word and Thy Truth[Psalms 43:3],’ and ‘Behold the Virgin shall conceive and bear a son, and they shall call His name Emmanuel, which is being interpreted God with us.’ But what does that mean, if not that God has come in the Flesh? While the Apostolic tradition teaches in the words of blessed Peter, ‘Forasmuch then as Christ suffered for us in the Flesh;’ and in what Paul writes, ...
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 463, footnote 2 (Image)
Cyril of Jerusalem, Gregory Nazianzen
Select Letters of Saint Gregory Nazianzen. (HTML)
Miscellaneous Letters. (HTML)
To Eusebius Bishop of Samosata. (HTML)
Letter LXV. (HTML)
Our reverend brother Eupraxius has always been dear to me and a true friend, but he has shewn himself dearer and truer through his affections for you, inasmuch as even at the present time he has hurried to your reverence, like, to use David’s words, a hart to quench his great and unendurable thirst[Psalms 43:1] with a sweet and pure spring at your patience in tribulations. Deign then to be his patron and mine.