Early Church Fathers Scripture Index : Texts
Psalms 73:28
There are 18 footnotes for this reference.
Nicene and Post-Nicene Fathers, Series 1, Volume 1, page 110, footnote 3 (Image)
Augustine: Prolegomena: St. Augustine's Life and Work, Confessions, Letters
The Confessions (HTML)
He recalls the beginning of his youth, i.e. the thirty-first year of his age, in which very grave errors as to the nature of God and the origin of evil being distinguished, and the Sacred Books more accurately known, he at length arrives at a clear knowledge of God, not yet rightly apprehending Jesus Christ. (HTML)
That Creatures are Mutable and God Alone Immutable. (HTML)
CCEL Footnote 535 (In-Text, Margin)
17. And I viewed the other things below Thee, and perceived that they neither altogether are, nor altogether are not. They are, indeed, because they are from Thee; but are not, because they are not what Thou art. For that truly is which remains immutably. It is good, then, for me to cleave unto God,[Psalms 73:28] for if I remain not in Him, neither shall I in myself; but He, remaining in Himself, reneweth all things. And Thou art the Lord my God, since Thou standest not in need of my goodness.
Nicene and Post-Nicene Fathers, Series 1, Volume 1, page 181, footnote 12 (Image)
Augustine: Prolegomena: St. Augustine's Life and Work, Confessions, Letters
The Confessions (HTML)
He continues his explanation of the first Chapter of Genesis according to the Septuagint, and by its assistance he argues, especially, concerning the double heaven, and the formless matter out of which the whole world may have been created; afterwards of the interpretations of others not disallowed, and sets forth at great length the sense of the Holy Scripture. (HTML)
He Argues Against Adversaries Concerning the Heaven of Heavens. (HTML)
CCEL Footnote 1122 (In-Text, Margin)
22. “What say ye to me, O ye objectors whom I was addressing, and who yet believe that Moses was the holy servant of God, and that his books were the oracles of the Holy Ghost? Is not this house of God, not indeed co-eternal with God, yet, according to its measure, eternal in the heavens, where in vain you seek for changes of times, because you will not find them? For that surpasseth all extension, and every revolving space of time, to which it is ever good to cleave fast to God.”[Psalms 73:28] “It is,” say they. “What, therefore, of those things which my heart cried out unto my God, when within it heard the voice of His praise, what then do you contend is false? Or is it because the matter was formless, wherein, as there was no form, there was ...
Nicene and Post-Nicene Fathers, Series 1, Volume 1, page 190, footnote 5 (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)
All Creatures Subsist from the Plenitude of Divine Goodness. (HTML)
CCEL Footnote 1172 (In-Text, Margin)
... creature deserve of Thee, that even it should flow darksomely like the deep,—unlike Thee, had it not been by the same Word turned to that by Whom it was created, and by Him so enlightened become light, although not equally, yet conformably to that Form which is equal unto Thee? For as to a body, to be is not all one with being beautiful, for then it could not be deformed; so also to a created spirit, to live is not all one with living wisely, for then it would be wise unchangeably. But it is good[Psalms 73:28] for it always to hold fast unto Thee, lest, in turning from Thee, it lose that light which it hath obtained in turning to Thee, and relapse into a light resembling the darksome deep. For even we ourselves, who in respect of the soul are a spiritual ...
Nicene and Post-Nicene Fathers, Series 1, Volume 2, page 182, footnote 5 (Image)
Augustine: The City of God, Christian Doctrine
City of God (HTML)
Porphyry’s doctrine of redemption. (HTML)
That the Platonists, Though Knowing Something of the Creator of the Universe, Have Misunderstood the True Worship of God, by Giving Divine Honor to Angels, Good or Bad. (HTML)
CCEL Footnote 380 (In-Text, Margin)
... love. Thus are fulfilled those two commandments on which hang all the law and the prophets: “Thou shalt love the Lord thy God with all thy heart, and with all thy mind, and with all thy soul;” and “Thou shalt love thy neighbor as thyself.” For, that man might be intelligent in his self-love, there was appointed for him an end to which he might refer all his actions, that he might be blessed. For he who loves himself wishes nothing else than this. And the end set before him is “to draw near to God.”[Psalms 73:28] And so, when one who has this intelligent self-love is commanded to love his neighbor as himself, what else is enjoined than that he shall do all in his power to commend to him the love of God? This is the worship of God, this is true religion, this ...
Nicene and Post-Nicene Fathers, Series 1, Volume 2, page 184, footnote 6 (Image)
Augustine: The City of God, Christian Doctrine
City of God (HTML)
Porphyry’s doctrine of redemption. (HTML)
Of the True and Perfect Sacrifice. (HTML)
CCEL Footnote 396 (In-Text, Margin)
... saying, “And be not conformed to this world; but be ye transformed in the renewing of your mind, that ye may prove what is that good, and acceptable, and perfect will of God.” Since, therefore, true sacrifices are works of mercy to ourselves or others, done with a reference to God, and since works of mercy have no other object than the relief of distress or the conferring of happiness, and since there is no happiness apart from that good of which it is said, “It is good for me to be very near to God,”[Psalms 73:28] it follows that the whole redeemed city, that is to say, the congregation or community of the saints, is offered to God as our sacrifice through the great High Priest, who offered Himself to God in His passion for us, that we might be members of ...
Nicene and Post-Nicene Fathers, Series 1, Volume 2, page 192, footnote 1 (Image)
Augustine: The City of God, Christian Doctrine
City of God (HTML)
Porphyry’s doctrine of redemption. (HTML)
Against Those Who Deny that the Books of the Church are to Be Believed About the Miracles Whereby the People of God Were Educated. (HTML)
CCEL Footnote 413 (In-Text, Margin)
... refute those who either deny that there is any divine power, or contend that it does not interfere with human affairs, but those who prefer their own god to our God, the Founder of the holy and most glorious city, not knowing that He is also the invisible and unchangeable Founder of this visible and changing world, and the truest bestower of the blessed life which resides not in things created, but in Himself. For thus speaks His most trustworthy prophet: “It is good for me to be united to God.”[Psalms 73:28] Among philosophers it is a question, what is that end and good to the attainment of which all our duties are to have a relation? The Psalmist did not say, It is good for me to have great wealth, or to wear imperial insignia, purple, sceptre, and ...
Nicene and Post-Nicene Fathers, Series 1, Volume 2, page 195, footnote 4 (Image)
Augustine: The City of God, Christian Doctrine
City of God (HTML)
Porphyry’s doctrine of redemption. (HTML)
That All the Saints, Both Under the Law and Before It, Were Justified by Faith in the Mystery of Christ’s Incarnation. (HTML)
CCEL Footnote 423 (In-Text, Margin)
... was given to the Hebrews (for God and the angels were even then present as instructors), or in the periods under the law, although the promises of spiritual things, being presented in figure, seemed to be carnal, and hence the name of Old Testament. For it was then the prophets lived, by whom, as by angels, the same promise was announced; and among them was he whose grand and divine sentiment regarding the end and supreme good of man I have just now quoted, “It is good for me to cleave to God.”[Psalms 73:28] In this psalm the distinction between the Old and New Testaments is distinctly announced. For the Psalmist says, that when he saw that the carnal and earthly promises were abundantly enjoyed by the ungodly, his feet were almost gone, his steps had ...
Nicene and Post-Nicene Fathers, Series 1, Volume 2, page 232, footnote 2 (Image)
Augustine: The City of God, Christian Doctrine
City of God (HTML)
Of the creation of angels and men, and of the origin of evil. (HTML)
Whether the Angels, Besides Receiving from God Their Nature, Received from Him Also Their Good Will by the Holy Spirit Imbuing Them with Love. (HTML)
CCEL Footnote 535 (In-Text, Margin)
... that pitch of blessedness at which they became certain they should never fall from it,—as we have already shown in the preceding book. We must therefore acknowledge, with the praise due to the Creator, that not only of holy men, but also of the holy angels, it can be said that “the love of God is shed abroad in their hearts by the Holy Ghost, which is given unto them.” And that not only of men, but primarily and principally of angels it is true, as it is written, “It is good to draw near to God.”[Psalms 73:28] And those who have this good in common, have, both with Him to whom they draw near, and with one another, a holy fellowship, and form one city of God—His living sacrifice, and His living temple. And I see that, as I have now spoken of the rise of ...
Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 49, footnote 1 (Image)
Augustine: The Anti-Manichaean Writings, The Anti-Donatist Writings
Writings in Connection with the Manichæan Controversy. (HTML)
On the Morals of the Catholic Church. (HTML)
Harmony of the Old and New Testaments. (HTML)
CCEL Footnote 65 (In-Text, Margin)
26. I will briefly set forth the manner of life according to these virtues, one by one, after I have brought forward, as I promised, passages from the Old Testament parallel to those I have been quoting from the New Testament. For is Paul alone in saying that we should be joined to God so that there should be nothing between to separate us? Does not the prophet say the same most aptly and concisely in the words, "It is good for me to cleave to God?"[Psalms 73:28] Does not this one word cleave express all that the apostle says at length about love? And do not the words, It is good, point to the apostle’s statement, "All things issue in good to them that love God?" Thus in one clause and in two words the prophet sets forth ...
Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 149, footnote 1 (Image)
Augustine: The Anti-Manichaean Writings, The Anti-Donatist Writings
Writings in Connection with the Manichæan Controversy. (HTML)
Against the Epistle of Manichæus, Called Fundamental. (HTML)
Nature Made by God; Corruption Comes from Nothing. (HTML)
CCEL Footnote 288 (In-Text, Margin)
... is an evil, and though it comes not from the Author of natures, but from their being made out of nothing, still, in God’s government and control over all that He has made, even corruption is so ordered that it hurts only the lowest natures, for the punishment of the condemned, and for the trial and instruction of the returning, that they may keep near to the incorruptible God, and remain incorrupt, which is our only good; as is said by the prophet, "But it is good for me that I keep near to God."[Psalms 73:28] And you must not say, God did not make corruptible natures: for, as far as they are natures, God made them; but as far as they are corruptible, God did not make them: for corruption cannot come from Him who alone is incorruptible. If you can receive ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 98, footnote 14 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on the Spirit and the Letter. (HTML)
The Eternal Reward. (HTML)
CCEL Footnote 873 (In-Text, Margin)
He then went on to state the reward: “I will be their God, and they shall be my people.” This corresponds to the Psalmist’s words to God: “It is good for me to hold me fast by God.”[Psalms 73:28] “I will be,” says God, “their God, and they shall be my people.” What is better than this good, what happier than this happiness,—to live to God, to live from God, with whom is the fountain of life, and in whose light we shall see light? Of this life the Lord Himself speaks in these words: “This is life eternal that they may know Thee the only true God, and Jesus Christ whom Thou hast sent,” —that is, ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 100, footnote 15 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on the Spirit and the Letter. (HTML)
Difference Between the Old and the New Testaments. (HTML)
CCEL Footnote 911 (In-Text, Margin)
... this difference, that God would impress His laws on the mind of those who belonged to this covenant, and would write them in their hearts, whence the apostle drew his conclusion,—“not with ink, but with the Spirit of the living God; not in tables of stone, but in fleshy tables of the heart;” and that the eternal recompense of this righteousness was not the land out of which were driven the Amorites and Hittites, and other nations who dwelt there, but God Himself, “to whom it is good to hold fast,”[Psalms 73:28] in order that God’s good that they love, may be the God Himself whom they love, between whom and men nothing but sin produces separation; and this is remitted only by grace. Accordingly, after saying, “For all shall know me, from the least to the ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 430, footnote 2 (Image)
Augustine: Sermon on the Mount, Harmony of the Gospels, Homilies on the Gospels
Sermons on Selected Lessons of the New Testament. (HTML)
Again, on the words of the Gospel, Luke x. 38, etc., about Martha and Mary. (HTML)
CCEL Footnote 3337 (In-Text, Margin)
... He in that mortal flesh? “In the beginning was the Word, and the Word was with God, and the Word was God:” see what Mary was listening to! “The Word was made flesh, and dwelt among us:” see to whom Martha was ministering! Therefore “hath Mary chosen the better part, which shall not be taken from her.” For she chose that which shall abide for ever; “it shall not be taken from her.” She wished to be occupied about “one thing.” She understood already, “But it is good for me to cleave to the Lord.”[Psalms 73:28] She sat at the feet of our Head. The more lowlily she sat, the more amply did she receive. For the water flows together to the low hollows of the valley, runs down from the risings of the hill. The Lord then did not blame Martha’s work, but ...
Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 382, footnote 9 (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 XVI. 13. (HTML)
CCEL Footnote 1634 (In-Text, Margin)
... body, when it understands, chooses, and loves the unchangeable truth,—is said both to see the light, whereof it is said, “That was the true light;” and to hear the word, whereof it is said, “In the beginning was the Word;” and to be susceptible of smell, of which it is said, “We will run after the smell of thy ointments;” and to drink of the fountain, whereof it is said, “With Thee is the fountain of life;” and to enjoy the sense of touch, when it is said, “But it is good for me to cleave unto God;”[Psalms 73:28] in all of which it is not different things, but the one intelligence, that is expressed by the names of so many senses. When, therefore, it is said of the Holy Spirit, “For He shall not speak of Himself; but whatsoever He shall hear, that shall He ...
Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 519, footnote 2 (Image)
Augustine: Homilies on the Gospel of John, Homilies on the First Epistle of John, Soliloquies
Ten Homilies on the First Epistle of John. (HTML)
1 John IV. 17–21. (HTML)
CCEL Footnote 2482 (In-Text, Margin)
... God:” and that eye is becoming more and more purged by love, to see that Unchangeable Substance, in the presence of which he shall always rejoice, which he shall enjoy to everlasting, when he is joined with the angels. Only, let him run now, that he may at last have gladness in his own country. Let him not love his pilgrimage, not love the way: let all be bitter save Him that calleth us, until we hold Him fast, and say what is said in the Psalm: “Thou hast destroyed all that go a-whoring from Thee”[Psalms 73:27-28] —and who are they that go a-whoring? they that go away and love the world: but what shalt thou do? he goes on and says:—“but for me it is good to cleave to God.” All my good is, to cling unto God, freely. For if thou question him and say, For what ...
Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 522, footnote 9 (Image)
Augustine: Homilies on the Gospel of John, Homilies on the First Epistle of John, Soliloquies
Ten Homilies on the First Epistle of John. (HTML)
1 John V. 1–3. (HTML)
CCEL Footnote 2507 (In-Text, Margin)
... “On the end”?—“For Christ is the end of the law unto every one that believeth.” And what meaneth, “Christ is the end”? Because Christ is God, and “the end of the commandment is charity,” and “Charity is God:” because Father and Son and Holy Ghost are One. There is He the End to thee; elsewhere He is the Way. Do not stick fast in the way, and so never come to the end. Whatever else thou come to, pass beyond it, until thou come to the end. What is the end? It is good for me to “hold me fast in God.”[Psalms 73:28] Hast thou laid fast hold on God? thou hast finished the way: thou shalt abide in thine own country. Mark well! Some man seeks money: let not it be the end to thee: pass on, as a traveller in a strange land. But if thou love it, thou art entangled by ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 14, footnote 7 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm V (HTML)
CCEL Footnote 145 (In-Text, Margin)
... far away. For this is “according to the multitude of their ungodlinesses,” that they should be driven out far away. The ungodly then are driven out from that inheritance, which is possessed by knowing and seeing God: as diseased eyes are driven out from the shining of the light, when what is gladness to others is pain to them. Therefore these shall not stand in the morning, and see. And that expression is as great a punishment, as that which is said, “But for me it is good to cleave to the Lord,”[Psalms 73:28] is a great reward. To this punishment is opposed, “Enter thou into the joy of Thy Lord;” for similar to this expulsion is, “Cast him into outer darkness.”
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 58, footnote 5 (Image)
Jerome: Letters and Select Works
The Letters of St. Jerome. (HTML)
To Marcella. (HTML)
CCEL Footnote 912 (In-Text, Margin)
... the sweeter for the twittering of the birds. When winter comes with its frost and snow, I shall not have to buy fuel, and, whether I sleep or keep vigil, shall be warmer than in town. At least, so far as I know, I shall keep off the cold at less expense. Let Rome keep to itself its noise and bustle, let the cruel shows of the arena go on, let the crowd rave at the circus, let the playgoers revel in the theatres and—for I must not altogether pass over our Christian friends—let the House of Ladies[Psalms 73:28] hold its daily sittings. It is good for us to cleave to the Lord, and to put our hope in the Lord God, so that when we have exchanged our present poverty for the kingdom of heaven, we may be able to exclaim: “Whom have I in heaven but thee? and ...