Early Church Fathers Scripture Index : Texts
Psalms 88:5
There are 14 footnotes for this reference.
Ante-Nicene Fathers, Volume 3, page 173, footnote 12 (Image)
Tertullian (I, II, III)
Apologetic. (HTML)
An Answer to the Jews. (HTML)
Conclusion. Clue to the Error of the Jews. (HTML)
CCEL Footnote 1474 (In-Text, Margin)
... and I will give Thee Gentiles as Thine heritage, and as Thy possession the boundaries of the earth.” Nor will you be able to vindicate, as the subject of that prediction, rather the son of David, Solomon, than Christ, God’s Son; nor “the boundaries of the earth,” as promised rather to David’s son, who reigned within the single land of Judea, than to Christ the Son of God, who has already illumined the whole world with the rays of His gospel. In short, again, a throne “unto the age”[Psalms 88:4-5] is more suitable to Christ, God’s Son, than to Solomon,—a temporal king, to wit, who reigned over Israel alone. For at the present day nations are invoking Christ which used not to know Him; and peoples at the present day are fleeing in a body to ...
Ante-Nicene Fathers, Volume 9, page 315, footnote 8 (Image)
Gospel of Peter, Diatessaron, Apocalypses, Visio Pauli, Testament of Abraham, Acts of X/P, Zosimus, Aristides, Clement, Origen
Epistle to Gregory and Origen's Commentary on the Gospel of John. (HTML)
Origen's Commentary on the Gospel of John. (HTML)
Book I. (HTML)
Christ as the First and the Last; He is Also What Lies Between These. (HTML)
... the God of Abraham and of Isaac and of Jacob.” But Isaiah also says: “His name is called Angel of Great Counsel.” The Saviour, then, is the first and the last, not that He is not what lies between, but the extremities are named to show that He became all things. Consider, however, whether the last is man, or the things said to be under the earth, of which are the demons, all of them or some. We must ask, too, about those things which the Saviour became which He speaks of through the prophet David,[Psalms 88:4-5] “And I became as a man without any to help him, free among the dead.” His birth from the Virgin and His life so admirably lived showed Him to be more than man, and it was the same among the dead. He was the only free person there, and His soul was ...
Nicene and Post-Nicene Fathers, Series 1, Volume 1, page 162, footnote 10 (Image)
Augustine: Prolegomena: St. Augustine's Life and Work, Confessions, Letters
The Confessions (HTML)
Having manifested what he was and what he is, he shows the great fruit of his confession; and being about to examine by what method God and the happy life may be found, he enlarges on the nature and power of memory. Then he examines his own acts, thoughts and affections, viewed under the threefold division of temptation; and commemorates the Lord, the one mediator of God and men. (HTML)
That Jesus Christ, at the Same Time God and Man, is the True and Most Efficacious Mediator. (HTML)
CCEL Footnote 986 (In-Text, Margin)
69. How hast Thou loved us, O good Father, who sparedst not Thine only Son, but deliveredst Him up for us wicked ones! How hast Thou loved us, for whom He, who thought it no robbery to be equal with Thee, “became obedient unto death, even the death of the cross;” He alone “free among the dead,”[Psalms 88:5] that had power to lay down His life, and power to take it again; for us was He unto Thee both Victor and Victim, and the Victor as being the Victim; for us was He unto Thee both Priest and Sacrifice, and Priest as being the Sacrifice; of slaves making us Thy sons, by being born of Thee, and serving us. Rightly, then, is my hope strongly fixed on ...
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 177, footnote 2 (Image)
Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises
Doctrinal Treatises of St. Augustin (HTML)
On the Holy Trinity. (HTML)
He expounds this trinity that he has found in knowledge by commending Christian faith. (HTML)
The Unobligated Death of Christ Has Freed Those Who Were Liable to Death. (HTML)
... was conquered? What, except the righteousness of Jesus Christ? And how was he conquered? Because, when he found in Him nothing worthy of death, yet he slew Him. And certainly it is just, that we whom he held as debtors, should be dismissed free by believing in Him whom he slew without any debt. In this way it is that we are said to be justified in the blood of Christ. For so that innocent blood was shed for the remission of our sins. Whence He calls Himself in the Psalms, “Free among the dead.”[Psalms 88:5] For he only that is dead is free from the debt of death. Hence also in another psalm He says, “Then I restored that which I seized not;” meaning sin by the thing seized, because sin is laid hold of against what is lawful. Whence also He says, by the ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 511, footnote 1 (Image)
Augustine: Sermon on the Mount, Harmony of the Gospels, Homilies on the Gospels
Sermons on Selected Lessons of the New Testament. (HTML)
On the words of the Gospel, John viii. 31, ‘If ye abide in my word, then are ye truly my disciples,’ etc. (HTML)
CCEL Footnote 4007 (In-Text, Margin)
4. Who then freeth from death and from bondage, save He, who is “Free among the dead”?[Psalms 88:5] Who is “Free among the dead,” save He who among sinners is without sin? “Lo, the prince of the world cometh,” saith our Redeemer Himself, our Deliverer, “Lo, the prince of the world cometh, and shall find nothing in Me.” He holds fast those whom he hath deceived, whom he hath seduced, whom he hath persuaded to sin and death; “in Me shall he find nothing.” Come, Lord, Redeemer come, come; let the captive acknowledge thee, him that leadeth captive flee ...
Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 232, footnote 4 (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. 31–36. (HTML)
CCEL Footnote 752 (In-Text, Margin)
7. With efficacious merit does He deliver from this bondage of sin, who saith in the psalms: “I am become as a man without help, free among the dead.”[Psalms 88:4-5] For He only was free, because He had no sin. For He Himself says in the Gospel, “Behold, the prince of this world cometh,” meaning the devil about to come in the persons of the persecuting Jews;—“behold,” He says, “he cometh, and shall find nothing in me.” Not as he found some measure of sin in those whom he also slew as righteous; in me he shall find nothing. And just as if He were asked, If he shall find nothing in ...
Nicene and Post-Nicene Fathers, Series 1, Volume 9, page 202, footnote 17 (Image)
Chrysostom: On the Priesthood, Ascetic Treatises, Select Homilies and Letters, Homilies on the Statutes
Homily on the Passage (Matt. xxvi. 19), 'Father If It Be Possible Let This Cup Pass from Me,' Etc., and Against Marcionists and Manichæans. (HTML)
Against Marcionists and Manichæans. (HTML)
CCEL Footnote 646 (In-Text, Margin)
... Christ.” And not only does he mention the trial, and the cross, and the incidents on the cross, but also him who betrayed him, declaring that he was his familiar companion and guest. “For,” he saith, “he that eateth bread with me did magnify his heel against me.” Thus also does he foretell the voice which Christ was to utter on the cross saying “My God, My God why hast thou forsaken me?” and the burial also does he describe: “They laid me in the lowest pit, in dark places, and in the shadow of death.”[Psalms 88:5] And the resurrection: “thou shalt not leave my soul in hell, neither shalt thou suffer thy Holy One to see corruption;” and the ascension: “God has gone up with a merry noise, the Lord with the sound of the trump.” And the session on the right hand: ...
Nicene and Post-Nicene Fathers, Series 2, Volume 3, page 179, footnote 3 (Image)
Theodoret, Jerome and Gennadius, Rufinus and Jerome
The Ecclesiastical History, Dialogues, and Letters of Theodoret. (HTML)
Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus. (HTML)
The Immutable. (HTML)
CCEL Footnote 1139 (In-Text, Margin)
... made an old man, though not so born from the beginning, or the soldier became a veteran, not being previously such as he became. John says, ‘I became,’ or ‘was in the island of Patmos on the Lord’s day.’ Not that he was made or born there, but he says ‘I became or was in Patmos’ instead of saying ‘I arrived;’ so the Word ‘arrived’ at flesh, as it is said ‘the Word was made flesh.’ Hear the words ‘I became like a broken vessel,’ and ‘I became like a man that hath no strength, free among the dead.’”[Psalms 88:4-5]
Nicene and Post-Nicene Fathers, Series 2, Volume 3, page 554, footnote 17 (Image)
Theodoret, Jerome and Gennadius, Rufinus and Jerome
Life and Works of Rufinus with Jerome's Apology Against Rufinus. (HTML)
A Commentary on the Apostles' Creed. (HTML)
Section 30 (HTML)
CCEL Footnote 3368 (In-Text, Margin)
... me.” Again, in another place, “Because of the wretchedness of the needy and the groaning of the poor, now will I arise, saith the Lord.” And elsewhere, as we have said above, “O Lord, thou hast brought my soul out of hell; Thou hast saved me from them that go down into the pit.” And in another place, “Because Thou hast turned and quickened me, and brought me out of the deep of the earth again.” In the 87th Psalm He is most evidently spoken of: “He became as a man without help, free among the dead.”[Psalms 88:4-5] It is not said “a man,” but “as a man.” For in that He descended into hell, He was “as a man:” but He was “free among the dead,” because He could not be detained by death. And therefore in the one nature the power of human weakness, in the other the ...
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 58, footnote 5 (Image)
Cyril of Jerusalem, Gregory Nazianzen
The Catechetical Lectures of S. Cyril. (HTML)
On the Clause, and in One Lord Jesus Christ, with a Reading from the First Epistle to the Corinthians. (HTML)
CCEL Footnote 1133 (In-Text, Margin)
4. He is called Christ, not as having been anointed by men’s hands, but eternally anointed by the Father to His High-Priesthood on behalf of men. He is called Dead, not as having abode among the dead, as all in Hades, but as being alone free among the dead[Psalms 88:5]. He is called Son of Man, not as having had His generation from earth, as each of us, but as coming upon the clouds To Judge Both Quick and Dead11341134 John v. 27. Comparing what Cyril says here with Cat. iv. 15, and xv. 10, we see that he means to explain why Christ is called the “Son of Man” when “He cometh again from heaven,” ...
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 91, footnote 17 (Image)
Cyril of Jerusalem, Gregory Nazianzen
The Catechetical Lectures of S. Cyril. (HTML)
On the words, Crucified and Buried. (HTML)
CCEL Footnote 1634 (In-Text, Margin)
34. The Sun was darkened, because of the Sun of Righteousness. Rocks were rent, because of the spiritual Rock. Tombs were opened, and the dead arose, because of Him who was free among the dead[Psalms 88:5]; He sent forth His prisoners out of the pit wherein is no water. Be not then ashamed of the Crucified, but be thou also bold to say, He beareth our sins, and endureth grief for us, and with His stripes we are healed. Let us not be unthankful to our Benefactor. And again; for the transgression of my people was He led to death; and I will give the wicked for His burial, and the ...
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 94, footnote 3 (Image)
Cyril of Jerusalem, Gregory Nazianzen
The Catechetical Lectures of S. Cyril. (HTML)
On the Words, And Rose Again from the Dead on the Third Day, and Ascended into the Heavens, and Sat on the Right Hand of the Father. (HTML)
CCEL Footnote 1657 (In-Text, Margin)
Now, therefore, the Dead is risen, He who was free among the dead[Psalms 88:5], and the deliverer of the dead. He who in dishonour wore patiently the crown of thorns, even He arose, and crowned Himself with the diadem of His victory over death.
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 96, footnote 1 (Image)
Cyril of Jerusalem, Gregory Nazianzen
The Catechetical Lectures of S. Cyril. (HTML)
On the Words, And Rose Again from the Dead on the Third Day, and Ascended into the Heavens, and Sat on the Right Hand of the Father. (HTML)
CCEL Footnote 1693 (In-Text, Margin)
8. Now take also another testimony in the 87th Psalm, where Christ speaks in the Prophets, (for He who then spoke came afterwards among us): O Lord, God of My salvation, I have cried day and night before Thee, and a little, farther on, I became as it were a man without help, free among the dead[Psalms 88:4-5]. He said not, I became a man without help; but, as it were a man without help. For indeed He was crucified not from weakness, but willingly and His Death was not from involuntary weakness. I was counted with them that go down into the pit. And what is the token? Thou hast put away Mine acquaintance far ...
Nicene and Post-Nicene Fathers, Series 2, Volume 13, page 241, footnote 1 (Image)
Gregory the Great II, Ephriam Syrus, Aphrahat
Selections from the Hymns and Homilies of Ephraim the Syrian and from the Demonstrations of Aphrahat the Persian Sage. (HTML)
Ephraim Syrus: Nineteen Hymns on the Nativity of Christ in the Flesh. (HTML)
Hymn VIII. (HTML)
CCEL Footnote 461 (In-Text, Margin)
But in Thy Resurrection Thou persuadest them concerning Thy Birth; since the womb was sealed, and the sepulchre closed up; being alike pure in the womb, and living in the sepulchre.[Psalms 88:5] The womb and the sepulchre being sealed were witnesses unto Thee.