Early Church Fathers Scripture Index : Texts
Psalms 89
There are 74 footnotes for this reference.
Ante-Nicene Fathers, Volume 1, page 10, footnote 7 (Image)
Apostolic Fathers, Justin Martyr, Irenaeus
Clement of Rome (HTML)
First Epistle to the Corinthians (HTML)
Chapter XVIII.—David as an example of humility. (HTML)
CCEL Footnote 81 (In-Text, Margin)
But what shall we say concerning David, to whom such testimony was borne, and of whom God said, “I have found a man after Mine own heart, David the son of Jesse; and in everlasting mercy have I anointed him?”[Psalms 89:21] Yet this very man saith to God, “Have mercy on me, O Lord, according to Thy great mercy; and according to the multitude of Thy compassions, blot out my transgression. Wash me still more from mine iniquity, and cleanse me from my sin. For I acknowledge my iniquity, and my sin is ever before me. Against Thee only have I sinned, and done that which was evil in Thy sight; that Thou mayest be ...
Ante-Nicene Fathers, Volume 1, page 549, footnote 5 (Image)
Apostolic Fathers, Justin Martyr, Irenaeus
Irenæus (HTML)
Against Heresies: Book V (HTML)
Chapter XXI.—Christ is the head of all things already mentioned. It was fitting that He should be sent by the Father, the Creator of all things, to assume human nature, and should be tempted by Satan, that He might fulfil the promises, and carry off a glorious and perfect victory. (HTML)
CCEL Footnote 4634 (In-Text, Margin)
... first parents] eating, was done away with by [the Lord’s] want of food in this world. But he, being thus vanquished by the law, endeavoured again to make an assault by himself quoting a commandment of the law. For, bringing Him to the highest pinnacle of the temple, he said to Him, “If thou art the Son of God, cast thyself down. For it is written, That God shall give His angels charge concerning thee, and in their hands they shall bear thee up, lest perchance thou dash thy foot against a stone;”[Psalms 89:11] thus concealing a falsehood under the guise of Scripture, as is done by all the heretics. For that was indeed written, [namely], “That He hath given His angels charge concerning Him;” but “cast thyself down from hence” no Scripture said in reference ...
Ante-Nicene Fathers, Volume 2, page 231, footnote 14 (Image)
Hermas, Tatian, Athenagoras, Theophilus, Clement of Alexandria
Clement of Alexandria (HTML)
The Instructor (HTML)
Book I (HTML)
Chapter IX.—That It is the Prerogative of the Same Power to Be Beneficent and to Punish Justly. Also the Manner of the Instruction of the Logos. (HTML)
... differs much, nay entirely, from what is forced. “For He,” it is said, “is merciful; He will heal their sins, and not destroy them, and fully turn away His anger, and not kindle all His wrath.” See how the justice of the Instructor, which deals in rebukes, is shown; and the goodness of God, which deals in compassions. Wherefore David—that is, the Spirit by him—embracing them both, sings of God Himself, “Justice and judgment are the preparation of His throne: mercy and truth shall go before Thy face.”[Psalms 89:14] He declares that it belongs to the same power both to judge and to do good. For there is power over both together, and judgment separates that which is just from its opposite. And He who is truly God is just and good; who is Himself all, and all is ...
Ante-Nicene Fathers, Volume 2, page 429, footnote 2 (Image)
Hermas, Tatian, Athenagoras, Theophilus, Clement of Alexandria
Clement of Alexandria (HTML)
The Stromata, or Miscellanies (HTML)
Book IV. (HTML)
Chapter XVII.—Passages from Clement’s Epistle to the Corinthians on Martyrdom. (HTML)
“David too, of whom the Lord, testifying, says, ‘I found a man after my own heart, David the son of Jesse. With my holy oil I anointed him.’[Psalms 89:21] But he also says to God, ‘Pity me, O God, according to Thy mercy; and according to the multitude of Thy tender mercies, blot out my transgression. Wash me thoroughly from mine iniquity, and cleanse me from my sin. For I know my transgression, and my sin is ever before me.’” Then, alluding to sin which is not subject to the law, in the exercise of the moderation of true knowledge, he adds, “Against Thee only have I sinned, and ...
Ante-Nicene Fathers, Volume 4, page 284, footnote 2 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Origen. (HTML)
Origen De Principiis. (HTML)
Book II (HTML)
On the Incarnation of Christ. (HTML)
... that he, wishing to point out the work of Christ’s soul, and the movements inseparably belonging to it, and which accomplished everything according to His movements and will, called this the shadow of Christ the Lord, under which shadow we were to live among the nations. For in the mystery of this assumption the nations live, who, imitating it through faith, come to salvation. David also, when saying, “Be mindful of my reproach, O Lord, with which they reproached me in exchange for Thy Christ,”[Psalms 89:50-51] seems to me to indicate the same. And what else does Paul mean when he says, “Your life is hid with Christ in God;” and again in another passage, “Do you seek a proof of Christ, who speaketh in me?” And now he says that Christ was hid in God. The ...
Ante-Nicene Fathers, Volume 4, page 600, footnote 5 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Origen. (HTML)
Origen Against Celsus. (HTML)
Book VI (HTML)
Chapter LVI (HTML)
... same way, if God is said to bring upon men such evils for the conversion and cure of those who need this discipline, there would be no absurdity in the view, nor would “evils come down from the Lord upon the gates of Jerusalem,” —which evils consist of the punishments inflicted upon the Israelites by their enemies with a view to their conversion; nor would one visit “with a rod the transgressions of those who forsake the law of the Lord, and their iniquities with stripes;”[Psalms 89:32] nor could it be said, “Thou hast coals of fire to set upon them; they shall be to thee a help.” In the same way also we explain the expressions, “I, who make peace, and create evil;” for He calls into existence “corporeal” or “external” evils, while ...
Ante-Nicene Fathers, Volume 5, page 286, footnote 1 (Image)
Hippolytus, Cyprian, Caius, Novatian, Appendix
Cyprian. (HTML)
The Epistles of Cyprian. (HTML)
To the Clergy, Concerning Prayer to God. (HTML)
CCEL Footnote 2178 (In-Text, Margin)
2. These things we suffer by our own fault and our own deserving, even as the divine judgment has forewarned us, saying, “If they forsake my law and walk not in my judgments, if they profane my statutes and keep not my commandments, then will I visit their transgressions with the rod, and their iniquities with stripes.”[Psalms 89:30-32] It is for this reason that we feel the rods and the stripes, because we neither please God with good deeds nor atone for our sins. Let us of our inmost heart and of our entire mind ask for God’s mercy, because He Himself also adds, saying, “Nevertheless my loving-kindness will I not scatter away from them.” Let us ask, and we shall ...
Ante-Nicene Fathers, Volume 5, page 286, footnote 3 (Image)
Hippolytus, Cyprian, Caius, Novatian, Appendix
Cyprian. (HTML)
The Epistles of Cyprian. (HTML)
To the Clergy, Concerning Prayer to God. (HTML)
CCEL Footnote 2180 (In-Text, Margin)
... forsake my law and walk not in my judgments, if they profane my statutes and keep not my commandments, then will I visit their transgressions with the rod, and their iniquities with stripes.” It is for this reason that we feel the rods and the stripes, because we neither please God with good deeds nor atone for our sins. Let us of our inmost heart and of our entire mind ask for God’s mercy, because He Himself also adds, saying, “Nevertheless my loving-kindness will I not scatter away from them.”[Psalms 89:33] Let us ask, and we shall receive; and if there be delay and tardiness in our receiving, since we have grievously offended, let us knock, because “to him that knocketh also it shall be opened,” if only our prayers, our groanings, and our tears, knock ...
Ante-Nicene Fathers, Volume 5, page 287, footnote 2 (Image)
Hippolytus, Cyprian, Caius, Novatian, Appendix
Cyprian. (HTML)
The Epistles of Cyprian. (HTML)
To the Clergy, Concerning Prayer to God. (HTML)
CCEL Footnote 2193 (In-Text, Margin)
6. Finally, to the very least of His servants although placed among very many sins, and unworthy of His condescension, yet He has condescended of His goodness towards us to command:[Psalms 89:19] “Tell him,” said He, “to be safe, because peace is coming; but that, in the meantime, there is a little delay, that some who still remain may be proved.” But we are admonished by these divine condescensions both concerning a spare diet and a temperate use of drink; to wit, lest worldly enticement should enervate the breast now elevated with celestial vigour, or lest the mind, weighed down by too abundant ...
Ante-Nicene Fathers, Volume 5, page 333, footnote 5 (Image)
Hippolytus, Cyprian, Caius, Novatian, Appendix
Cyprian. (HTML)
The Epistles of Cyprian. (HTML)
To Antonianus About Cornelius and Novatian. (HTML)
CCEL Footnote 2493 (In-Text, Margin)
... garments, and return unto the Lord your God; for He is gracious and merciful, slow to anger, and of great kindness, and repenteth Him of the evil appointed.” In the Psalms, also, we read as well the rebuke as the clemency of God, threatening at the same time as He spares, punishing that He may correct; and when He has corrected, preserving. “I will visit,” He says, “their transgressions with the rod, and their iniquity with stripes. Nevertheless, my loving-kindness will I not utterly take from them.”[Psalms 89:32-33]
Ante-Nicene Fathers, Volume 5, page 375, footnote 2 (Image)
Hippolytus, Cyprian, Caius, Novatian, Appendix
Cyprian. (HTML)
The Epistles of Cyprian. (HTML)
To Florentius Pupianus, on Calumniators. (HTML)
CCEL Footnote 2806 (In-Text, Margin)
... which He condescended to show and to reveal, He also added this: “Whoso therefore does not believe Christ, who maketh the priest, shall hereafter begin to believe Him who avengeth the priest.” Although I know that to some men dreams seem ridiculous and visions foolish, yet assuredly it is to such as would rather believe in opposition to the priest, than believe the priest. But it is no wonder, since his brethren said of Joseph, “Behold, this dreamer cometh; come now therefore, let us slay him.”[Psalms 89:19] And afterwards the dreamer attained to what he had dreamed; and his slayers and sellers were put to confusion, so that they, who at first did not believe the words, afterwards believed the deeds. But of those things that you have done, either in ...
Ante-Nicene Fathers, Volume 5, page 438, footnote 7 (Image)
Hippolytus, Cyprian, Caius, Novatian, Appendix
Cyprian. (HTML)
The Treatises of Cyprian. (HTML)
On the Lapsed. (HTML)
CCEL Footnote 3222 (In-Text, Margin)
... while brethren were starving in the Church. They sought to possess money in hoards, they seized estates by crafty deceits, they increased their gains by multiplying usuries. What do not such as we deserve to suffer for sins of this kind, when even already the divine rebuke has forewarned us, and said, “If they shall forsake my law, and walk not in my judgments; if they shall profane my statutes, and shall not observe my precepts, I will visit their offences with a rod, and their sins with scourges?”[Psalms 89:30]
Ante-Nicene Fathers, Volume 5, page 516, footnote 2 (Image)
Hippolytus, Cyprian, Caius, Novatian, Appendix
Cyprian. (HTML)
The Treatises of Cyprian. (HTML)
Three Books of Testimonies Against the Jews. (HTML)
Book II. (HTML)
... desire me.” Also in the eighty-eighth Psalm: “And I will establish Him as my first-born, the highest among the kings of the earth. I will keep my mercy for Him for ever, and my faithful covenant for Him; and I will establish his seed for ever and ever. If his children forsake my law, and walk not in my judgments; if they profane my judgments, and do not observe my precepts, I will visit their wickednesses with a rod, and their sins with scourges; but my mercy will I not scatter away from them.”[Psalms 89:27-33] Also in the Gospel according to John, the Lord says: “And this is life eternal, that they should know Thee, the only and true God, and Jesus Christ, whom Thou hast sent. I have glorified Thee on the earth: I have finished the work which Thou gavest ...
Ante-Nicene Fathers, Volume 5, page 548, footnote 3 (Image)
Hippolytus, Cyprian, Caius, Novatian, Appendix
Cyprian. (HTML)
The Treatises of Cyprian. (HTML)
Three Books of Testimonies Against the Jews. (HTML)
Book III. (HTML)
In the cxviith Psalm: “The Lord amending hath amended me, and hath not delivered me to death.” Also in the eighty-eighth Psalm: “I will visit their transgressions with a rod, and their sins with scourges. But my mercy will I not scatter away from them.”[Psalms 89:32-33] Also in Malachi: “And He shall sit melting and purifying, as it were, gold and silver; and He shall purify the sons of Levi.” Also in the Gospel: “Thou shalt not go out thence until thou pay the uttermost farthing.”
Ante-Nicene Fathers, Volume 5, page 592, footnote 2 (Image)
Hippolytus, Cyprian, Caius, Novatian, Appendix
Cyprian. (HTML)
Treatises Attributed to Cyprian on Questionable Authority. (HTML)
Exhortation to Repentance. (HTML)
CCEL Footnote 4887 (In-Text, Margin)
In the eighty-eighth Psalm: “If his children forsake my law, and walk not in my judgments, and keep not my commandments, I will visit their iniquities with a rod, and their sins with stripes; nevertheless my loving-kindness will I not scatter away from them.”[Psalms 89:30]
Ante-Nicene Fathers, Volume 5, page 660, footnote 2 (Image)
Hippolytus, Cyprian, Caius, Novatian, Appendix
Appendix. (HTML)
Anonymous Treatise Against the Heretic Novatian. (HTML)
A Treatise Against the Heretic Novatian by an Anonymous Bishop. (HTML)
CCEL Footnote 5375 (In-Text, Margin)
10. Thus we have heard that the Lord is of great compassion. Let us hear what the Holy Spirit testifies by David: “If his children forsake my law, and walk not in my commandments; if they should profane my righteousness, and should not keep my precepts; I will visit their crimes with a rod, and their sins with stripes. But my mercy will I not utterly disperse from them.”[Psalms 89:30] Words like to these we read that the Lord said also by Ezekiel: “Son of man, the house of Israel has dwelt on its own land, and they have defiled it by their crimes: their uncleanness has become like that of a menstruous woman before my face. I have poured out my anger upon them, and I have scattered them among ...
Ante-Nicene Fathers, Volume 8, page 64, footnote 3 (Image)
Twelve Patriarchs, Excerpts and Epistles, The Clementina, Apocryphal Gospels and Acts, Syriac Documents
Two Epistles Concerning Virginity. (HTML)
The Second Epistle of the Same Clement. (HTML)
David's Sin, So Admonitory to Us Weak Men. (HTML)
CCEL Footnote 477 (In-Text, Margin)
Does not the case of David instruct thee, whom God “found a man after His heart,”[Psalms 89:20] one faithful, faultless, pious, true? This same man saw the beauty of a woman—I mean of Bathsheba—when he saw her as she was cleansing herself and washing unclothed. This woman the holy man saw, and was thoroughly captivated with desire by the sight of her. See, then, what evils he committed because of a woman, and how this righteous man sinned, and gave command that the husband of this woman should be killed in battle. Ye have seen what wicked ...
Ante-Nicene Fathers, Volume 8, page 583, footnote 1 (Image)
Twelve Patriarchs, Excerpts and Epistles, The Clementina, Apocryphal Gospels and Acts, Syriac Documents
Apocrypha of the New Testament. (HTML)
Revelation of John. (HTML)
CCEL Footnote 2566 (In-Text, Margin)
... Lord, and how many years will he do this upon the earth? And I heard a voice saying to me: Hear, righteous John. Three years shall those times be; and I will make the three years like three months, and the three months like three weeks, and the three weeks like three days, and the three days like three hours, and the three hours like three seconds, as said the prophet David, His throne hast Thou broken down to the ground; Thou hast shortened the days of his time; Thou hast poured shame upon him.[Psalms 89:44-45] And then I shall send forth Enoch and Elias to convict him; and they shall show him to be a liar and a deceiver; and he shall kill them at the altar, as said the prophet, Then shall they offer calves upon Thine altar.
Ante-Nicene Fathers, Volume 9, page 234, footnote 16 (Image)
Gospel of Peter, Diatessaron, Apocalypses, Visio Pauli, Testament of Abraham, Acts of X/P, Zosimus, Aristides, Clement, Origen
The Epistles of Clement. (HTML)
The First Epistle of Clement to the Corinthians. (HTML)
David as an Example of Humility. (HTML)
CCEL Footnote 4088 (In-Text, Margin)
But what shall we say concerning David, to whom such testimony was borne, and of whom God said, “I have found a man after mine own heart, David the son of Jesse; and in everlasting mercy have I anointed him?”[Psalms 89:21] Yet this very man saith to God, “Have mercy on me, O Lord, according to Thy great mercy; and according to the multitude of Thy compassions, blot out my transgression. Wash me still more from mine iniquity, and cleanse me from my sin. For I acknowledge mine iniquity, and my sin is ever before me. Against Thee only have I sinned, and done that which is evil in Thy sight; that Thou mayest be ...
Ante-Nicene Fathers, Volume 9, page 319, footnote 4 (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 Rod, the Flower, the Stone. (HTML)
... a harder and severer discipline, and have not submitted to the love and gentleness of God. On this account, if He is a rod, He has to “go forth;” He does not remain in Himself, but appears to go beyond His earlier state. Going forth, then, and becoming a rod, He does not remain a rod, but after the rod He becomes a flower that rises up, and after being a rod He is made known as a flower to those who, by His being a rod, have met with visitation. For “God will visit their iniquities with a rod,”[Psalms 89:32-33] that is, Christ. But “His mercy He will not take from him,” for He will have mercy on him, for on whom the Son has mercy the Father has mercy also. An interpretation may be given which makes Him a rod and a flower in respect of different persons, a ...
Ante-Nicene Fathers, Volume 9, page 469, footnote 1 (Image)
Gospel of Peter, Diatessaron, Apocalypses, Visio Pauli, Testament of Abraham, Acts of X/P, Zosimus, Aristides, Clement, Origen
Origen's Commentary on the Gospel of Matthew. (HTML)
Origen's Commentary on Matthew. (HTML)
Book XII. (HTML)
Scriptural References to Death. (HTML)
But since here it is written in the three Evangelists, “They shall not taste of death,” but in other writers different things are written concerning death, it may not be out of place to bring forward and examine these passages along with the “taste.” In the Psalms, then, it is said, “What man is he that shall live and not see death?”[Psalms 89:48] And again, in another place, “Let death come upon them and let them go down into Hades alive;” but in one of the prophets, “Death becoming mighty has swallowed them up;” and in the Apocalypse, “Death and Hades follow some.” Now in these passages it appears to me that it is one thing to taste of death, but another thing to see ...
Nicene and Post-Nicene Fathers, Series 1, Volume 1, page 107, 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)
He is Severely Exercised as to the Origin of Evil. (HTML)
CCEL Footnote 495 (In-Text, Margin)
... on His neck, with the thick bosses” of my buckler, even these inferior things were placed above me, and pressed upon me, and nowhere was there alleviation or breathing space. They encountered my sight on every side in crowds and troops, and in thought the images of bodies obtruded themselves as I was returning to Thee, as if they would say unto me, “Whither goest thou, unworthy and base one?” And these things had sprung forth out of my wound; for thou humblest the proud like one that is wounded,[Psalms 89:11] and through my own swelling was I separated from Thee; yea, my too much swollen face closed up mine eyes.
Nicene and Post-Nicene Fathers, Series 1, Volume 1, page 255, footnote 2 (Image)
Augustine: Prolegomena: St. Augustine's Life and Work, Confessions, Letters
Letters of St. Augustin (HTML)
Letters of St. Augustin (HTML)
to Alypius (HTML)
CCEL Footnote 1537 (In-Text, Margin)
... that I had come to share his labours for the eternal life. In conclusion, I told them that I was resolved to trust in Him who cannot lie, and who has given us a promise by the mouth of the prophet, saying of our Lord Jesus Christ, “If His children forsake my law, and walk not in my judgments; if they break my statutes, and keep not my commandments; then will I visit their transgression with the rod, and their iniquity with stripes: nevertheless my loving-kindness will I not utterly take from Him.”[Psalms 89:30-33] I declared, therefore, that I put my trust in Him, that if they despised the weighty words which had now been read and spoken to them, He would visit them with the rod and with stripes, and not leave them to be condemned with the world. In this ...
Nicene and Post-Nicene Fathers, Series 1, Volume 2, page 5, footnote 1 (Image)
Augustine: The City of God, Christian Doctrine
City of God (HTML)
Augustin censures the pagans, who attributed the calamities of the world, and especially the recent sack of Rome by the Goths, to the Christian religion, and its prohibition of the worship of the gods. (HTML)
That the Cruelties Which Occurred in the Sack of Rome Were in Accordance with the Custom of War, Whereas the Acts of Clemency Resulted from the Influence of Christ’s Name. (HTML)
CCEL Footnote 47 (In-Text, Margin)
... Christ, and to the Christian temper, is blind; whoever sees this, and gives no praise, is ungrateful; whoever hinders any one from praising it, is mad. Far be it from any prudent man to impute this clemency to the barbarians. Their fierce and bloody minds were awed, and bridled, and marvellously tempered by Him who so long before said by His prophet, “I will visit their transgression with the rod, and their iniquities with stripes; nevertheless my loving-kindness will I not utterly take from them.”[Psalms 89:32]
Nicene and Post-Nicene Fathers, Series 1, Volume 2, page 349, footnote 2 (Image)
Augustine: The City of God, Christian Doctrine
City of God (HTML)
The history of the city of God from Noah to the time of the kings of Israel. (HTML)
How Like the Prophecy About Christ in the 89th Psalm is to the Things Promised in Nathan’s Prophecy in the Books of Samuel. (HTML)
CCEL Footnote 1046 (In-Text, Margin)
Wherefore also in the 89th Psalm, of which the title is, “An instruction for himself by Ethan the Israelite,” mention is made of the promises God made to king David, and some things are there added similar to those found in the Book of Samuel, such as this, “I have sworn to David my servant that I will prepare his seed for ever.”[Psalms 89:3-4] And again, “Then thou spakest in vision to thy sons, and saidst, I have laid help upon the mighty One, and have exalted the chosen One out of my people. I have found David my servant, and with my holy oil I have anointed him. For mine hand shall help him, and mine arm shall strengthen him. The enemy shall not prevail against him, ...
Nicene and Post-Nicene Fathers, Series 1, Volume 2, page 349, footnote 3 (Image)
Augustine: The City of God, Christian Doctrine
City of God (HTML)
The history of the city of God from Noah to the time of the kings of Israel. (HTML)
How Like the Prophecy About Christ in the 89th Psalm is to the Things Promised in Nathan’s Prophecy in the Books of Samuel. (HTML)
CCEL Footnote 1047 (In-Text, Margin)
... flight. And my truth and my mercy shall be with him, and in my name shall his horn be exalted. I will set his hand also in the sea, and his right hand in the rivers. He shall cry unto me, Thou art my Father, my God, and the undertaker of my salvation. Also I will make him my first-born, high among the kings of the earth. My mercy will I keep for him for evermore, and my covenant shall be faithful (sure) with him. His seed also will I set for ever and ever, and his throne as the days of heaven.”[Psalms 89:19-29] Which words, when rightly understood, are all understood to be about the Lord Jesus Christ, under the name of David, on account of the form of a servant, which the same Mediator assumed from the virgin of the seed of David. For immediately something ...
Nicene and Post-Nicene Fathers, Series 1, Volume 2, page 349, footnote 8 (Image)
Augustine: The City of God, Christian Doctrine
City of God (HTML)
The history of the city of God from Noah to the time of the kings of Israel. (HTML)
How Like the Prophecy About Christ in the 89th Psalm is to the Things Promised in Nathan’s Prophecy in the Books of Samuel. (HTML)
CCEL Footnote 1052 (In-Text, Margin)
... him,” meaning by stripes the strokes of correction. Hence that saying, “Touch ye not my christs.” For what else is that than, Do not harm them? But in the psalm, when speaking as if of David, He says something of the same kind there too. “If his children,” saith He, “forsake my law, and walk not in my judgments; if they profane my righteousnesses, and keep not my commandments; I will visit their iniquities with the rod, and their faults with stripes: but my mercy I will not make void from him.”[Psalms 89:30-33] He did not say “from them,” although He spoke of his children, not of himself; but he said “from him,” which means the same thing if rightly understood. For of Christ Himself, who is the head of the Church, there could not be found any sins which ...
Nicene and Post-Nicene Fathers, Series 1, Volume 2, page 349, footnote 10 (Image)
Augustine: The City of God, Christian Doctrine
City of God (HTML)
The history of the city of God from Noah to the time of the kings of Israel. (HTML)
How Like the Prophecy About Christ in the 89th Psalm is to the Things Promised in Nathan’s Prophecy in the Books of Samuel. (HTML)
CCEL Footnote 1054 (In-Text, Margin)
... Him,” but in the psalm, “of His children,” that we may understand that what is said of His body is in some way said of Himself. Wherefore also, when Saul persecuted His body, that is, His believing people, He Himself saith from heaven, “Saul, Saul, why persecutest thou me?” Then in the following words of the psalm He says, “Neither will I hurt in my truth, nor profane my covenant, and the things that proceed from my lips I will not disallow. Once have I sworn by my holiness, if I lie unto David,”[Psalms 89:34-35] —that is, I will in no wise lie unto David; for Scripture is wont to speak thus. But what that is in which He will not lie, He adds, saying, “His seed shall endure for ever, and his throne as the sun before me, and as the moon perfected for ever, ...
Nicene and Post-Nicene Fathers, Series 1, Volume 2, page 350, footnote 1 (Image)
Augustine: The City of God, Christian Doctrine
City of God (HTML)
The history of the city of God from Noah to the time of the kings of Israel. (HTML)
How Like the Prophecy About Christ in the 89th Psalm is to the Things Promised in Nathan’s Prophecy in the Books of Samuel. (HTML)
CCEL Footnote 1055 (In-Text, Margin)
... the following words of the psalm He says, “Neither will I hurt in my truth, nor profane my covenant, and the things that proceed from my lips I will not disallow. Once have I sworn by my holiness, if I lie unto David,” —that is, I will in no wise lie unto David; for Scripture is wont to speak thus. But what that is in which He will not lie, He adds, saying, “His seed shall endure for ever, and his throne as the sun before me, and as the moon perfected for ever, and a faithful witness in heaven.”[Psalms 89:36-37]
Nicene and Post-Nicene Fathers, Series 1, Volume 2, page 350, footnote 2 (Image)
Augustine: The City of God, Christian Doctrine
City of God (HTML)
The history of the city of God from Noah to the time of the kings of Israel. (HTML)
How Different the Acts in the Kingdom of the Earthly Jerusalem are from Those Which God Had Promised, So that the Truth of the Promise Should Be Understood to Pertain to the Glory of the Other King and Kingdom. (HTML)
CCEL Footnote 1056 (In-Text, Margin)
That it might not be supposed that a promise so strongly expressed and confirmed was fulfilled in Solomon, as if he hoped for, yet did not find it, he says, “But Thou hast cast off, and hast brought to nothing, O Lord.”[Psalms 89:38] This truly was done concerning the kingdom of Solomon among his posterity, even to the overthrow of the earthly Jerusalem itself, which was the seat of the kingdom, and especially the destruction of the very temple which had been built by Solomon. But lest on this account God should be thought to have done contrary to His promise, immediately he adds, “Thou hast delayed Thy Christ.” ...
Nicene and Post-Nicene Fathers, Series 1, Volume 2, page 350, footnote 3 (Image)
Augustine: The City of God, Christian Doctrine
City of God (HTML)
The history of the city of God from Noah to the time of the kings of Israel. (HTML)
How Different the Acts in the Kingdom of the Earthly Jerusalem are from Those Which God Had Promised, So that the Truth of the Promise Should Be Understood to Pertain to the Glory of the Other King and Kingdom. (HTML)
CCEL Footnote 1057 (In-Text, Margin)
... Solomon, as if he hoped for, yet did not find it, he says, “But Thou hast cast off, and hast brought to nothing, O Lord.” This truly was done concerning the kingdom of Solomon among his posterity, even to the overthrow of the earthly Jerusalem itself, which was the seat of the kingdom, and especially the destruction of the very temple which had been built by Solomon. But lest on this account God should be thought to have done contrary to His promise, immediately he adds, “Thou hast delayed Thy Christ.”[Psalms 89:38] Therefore he is not Solomon, nor yet David himself, if the Christ of the Lord is delayed. For while all the kings are called His christs, who were consecrated with that mystical chrism, not only from king David downwards, but even from that Saul who ...
Nicene and Post-Nicene Fathers, Series 1, Volume 2, page 350, footnote 4 (Image)
Augustine: The City of God, Christian Doctrine
City of God (HTML)
The history of the city of God from Noah to the time of the kings of Israel. (HTML)
How Different the Acts in the Kingdom of the Earthly Jerusalem are from Those Which God Had Promised, So that the Truth of the Promise Should Be Understood to Pertain to the Glory of the Other King and Kingdom. (HTML)
CCEL Footnote 1058 (In-Text, Margin)
... his sanctuary. Thou hast broken down all his walls; Thou hast put his strong-holds in fear. All that pass by the way spoil him; he is made a reproach to his neighbors. Thou hast set up the right hand of his enemies; Thou hast made all his enemies to rejoice. Thou hast turned aside the help of his sword, and hast not helped him in war. Thou hast destroyed him from cleansing; Thou hast dashed down his seat to the ground. Thou hast shortened the days of his seat; Thou hast poured confusion over him.”[Psalms 89:39-45] All these things came upon Jerusalem the bond woman, in which some also reigned who were children of the free woman, holding that kingdom in temporary stewardship, but holding the kingdom of the heavenly Jerusalem, whose children they were, in true ...
Nicene and Post-Nicene Fathers, Series 1, Volume 2, page 350, footnote 5 (Image)
Augustine: The City of God, Christian Doctrine
City of God (HTML)
The history of the city of God from Noah to the time of the kings of Israel. (HTML)
Of the Substance of the People of God, Which Through His Assumption of Flesh is in Christ, Who Alone Had Power to Deliver His Own Soul from Hell. (HTML)
CCEL Footnote 1059 (In-Text, Margin)
But after having prophesied these things, the prophet betakes him to praying to God; yet even the very prayer is prophecy: “How long, Lord, dost Thou turn away in the end?”[Psalms 89:46] “Thy face” is understood, as it is elsewhere said, “How long dost Thou turn away Thy face from me?” For therefore some copies have here not “dost,” but “wilt Thou turn away;” although it could be understood, “Thou turnest away Thy mercy, which Thou didst promise to David.” But when he says, “in the end,” what does it mean, except even to the end? By which end is to be understood the last time, when even that ...
Nicene and Post-Nicene Fathers, Series 1, Volume 2, page 350, footnote 7 (Image)
Augustine: The City of God, Christian Doctrine
City of God (HTML)
The history of the city of God from Noah to the time of the kings of Israel. (HTML)
Of the Substance of the People of God, Which Through His Assumption of Flesh is in Christ, Who Alone Had Power to Deliver His Own Soul from Hell. (HTML)
CCEL Footnote 1061 (In-Text, Margin)
... here not “dost,” but “wilt Thou turn away;” although it could be understood, “Thou turnest away Thy mercy, which Thou didst promise to David.” But when he says, “in the end,” what does it mean, except even to the end? By which end is to be understood the last time, when even that nation is to believe in Christ Jesus, before which end what He has just sorrowfully bewailed must come to pass. On account of which it is also added here, “Thy wrath shall burn like fire. Remember what is my substance.”[Psalms 89:46-47] This cannot be better understood than of Jesus Himself, the substance of His people, of whose nature His flesh is. “For not in vain,” he says, “hast Thou made all the sons of men.” For unless the one Son of man had been the substance of Israel, ...
Nicene and Post-Nicene Fathers, Series 1, Volume 2, page 350, footnote 8 (Image)
Augustine: The City of God, Christian Doctrine
City of God (HTML)
The history of the city of God from Noah to the time of the kings of Israel. (HTML)
Of the Substance of the People of God, Which Through His Assumption of Flesh is in Christ, Who Alone Had Power to Deliver His Own Soul from Hell. (HTML)
CCEL Footnote 1062 (In-Text, Margin)
... does it mean, except even to the end? By which end is to be understood the last time, when even that nation is to believe in Christ Jesus, before which end what He has just sorrowfully bewailed must come to pass. On account of which it is also added here, “Thy wrath shall burn like fire. Remember what is my substance.” This cannot be better understood than of Jesus Himself, the substance of His people, of whose nature His flesh is. “For not in vain,” he says, “hast Thou made all the sons of men.”[Psalms 89:47] For unless the one Son of man had been the substance of Israel, through which Son of man many sons of men should be set free, all the sons of men would have been made wholly in vain. But now, indeed, all mankind through the fall of the first man has ...
Nicene and Post-Nicene Fathers, Series 1, Volume 2, page 351, footnote 1 (Image)
Augustine: The City of God, Christian Doctrine
City of God (HTML)
The history of the city of God from Noah to the time of the kings of Israel. (HTML)
Of the Substance of the People of God, Which Through His Assumption of Flesh is in Christ, Who Alone Had Power to Deliver His Own Soul from Hell. (HTML)
CCEL Footnote 1064 (In-Text, Margin)
... has not made all the sons of men in vain, because He frees many from vanity through the Mediator Jesus, and those whom He did not foreknow as to be delivered, He made not wholly in vain in the most beautiful and most just ordination of the whole rational creation, for the use of those who were to be delivered, and for the comparison of the two cities by mutual contrast. Thereafter it follows, “Who is the man that shall live, and shall not see death? shall he snatch his soul from the hand of hell?”[Psalms 89:48] Who is this but that substance of Israel out of the seed of David, Christ Jesus, of whom the apostle says, that “rising from the dead He now dieth not, and death shall no more have dominion over Him?” For He shall so live and not see death, that yet ...
Nicene and Post-Nicene Fathers, Series 1, Volume 2, page 351, footnote 4 (Image)
Augustine: The City of God, Christian Doctrine
City of God (HTML)
The history of the city of God from Noah to the time of the kings of Israel. (HTML)
To Whose Person the Entreaty for the Promises is to Be Understood to Belong, When He Says in the Psalm, ‘Where are Thine Ancient Compassions, Lord?’ Etc. (HTML)
CCEL Footnote 1067 (In-Text, Margin)
But the rest of this psalm runs thus: “Where are Thine ancient compassions, Lord, which Thou swarest unto David in Thy truth? Remember, Lord, the reproach of Thy servants, which I have borne in my bosom of many nations; wherewith Thine enemies have reproached, O Lord, wherewith they have reproached the change of Thy Christ.”[Psalms 89:49-51] Now it may with very good reason be asked whether this is spoken in the person of those Israelites who desired that the promise made to David might be fulfilled to them; or rather of the Christians, who are Israelites not after the flesh but after the Spirit. This certainly was spoken or written in the time of Ethan, from whose name ...
Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 49, footnote 11 (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 75 (In-Text, Margin)
... those words of the prophet: "With Thee is wisdom which knows Thy works, which was present at the time of Thy making the world, and knew what would be pleasing in Thine eyes?" And as Christ is called the truth, which is also taught by His being called the brightness of the Father (for there is nothing round about the sun but its brightness which is produced from it), what is there in the Old Testament more plainly and obviously in accordance with this than the words, "Thy truth is round about Thee?"[Psalms 89:8] Once more, Wisdom herself says in the gospel, "No man cometh unto the Father but by me;" and the prophet says, "Who knoweth Thy mind, unless Thou givest wisdom?" and a little after, "The things pleasing to Thee men have learned, and have been healed ...
Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 456, footnote 8 (Image)
Augustine: The Anti-Manichaean Writings, The Anti-Donatist Writings
Writings in Connection with the Donatist Controversy. (HTML)
On Baptism, Against the Donatists. (HTML)
In which he treats of what follows in the same epistle of Cyprian to Jubaianus. (HTML)
Chapter 14 (HTML)
22. But we must not despair of the conversion of any man, whether situated within or without, so long as "the goodness of God leadeth him to repentance," and "visits their transgressions with the rod, and their inquiry with stripes." For in this way "He does not utterly take from them His loving-kindness,"[Psalms 89:32-33] if they will themselves sometimes "love their own soul, pleasing God." But as the good man "that shall endure unto the end, the same shall be saved," so the bad man, whether within or without, who shall persevere in his wickedness to the end, shall not be saved. Nor do we say that "all, wheresoever and howsoever baptized, obtain the grace of ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 273, footnote 4 (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, Matt. v. 22, ‘Whosoever shall say to his brother, thou fool, shall be in danger of the hell of fire.’ (HTML)
CCEL Footnote 1955 (In-Text, Margin)
2. What shall we do then, my brethren? I see that I am speaking indeed to a large assembly, yet, seeing that we are one in Christ, let us take counsel as it were in secret. No stranger heareth us, we are all one, because we are all united in one. What shall we do then? “Whosoever saith to his brother, Thou fool, shall be in danger of hell fire: But the tongue can no man tame.” Shall all men go into hell fire? God forbid! “Lord, Thou art our refuge from generation to generation:”[Psalms 89:1] Thy wrath is just: Thou sendest no man into hell unjustly. “Whither shall I go from Thy Spirit?” and whither shall I flee from Thee, but to Thee? Let us then understand, Dearly beloved, that if no man can tame the tongue, we must have recourse to God, that ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 525, footnote 7 (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 x. 14, ‘I am the good shepherd,’ etc. Against the Donatists. (HTML)
CCEL Footnote 4149 (In-Text, Margin)
... if with her ye love (and ye do love with her, if ye are in her); say all, and yet let one say, for unity saith; “Tell me, O Thou whom my soul loveth. For they had one soul to Godward, and one heart. Tell me where Thou feedest, where Thou liest down in the midday?” What does the midday signify? “Great heat, and great brightness.” So then, “make known to me who are Thy wise ones,” fervent in spirit, and brilliant in doctrine. “Make known to me Thy Right Hand, and men learned in heart, in wisdom.”[Psalms 89:12] To them may I cleave in Thy Body, to them be united, with them enjoy Thee. Tell me then, “tell me, where Thou feedest, where Thou liest down in the midday;” lest I fall upon them who say other things of Thee, entertain other sentiments of Thee; ...
Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 365, 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 XVI. 1–4. (HTML)
CCEL Footnote 1519 (In-Text, Margin)
... “ignorant of the righteousness of God, and going about to establish their own, have not submitted themselves to the righteousness of God;” nor to those of whom it is said, “They loved the praise of men more than the praise of God:” that the prophecy harmonizes, which finds its fulfillment in their own case: “They shall walk, O Lord, in the light of Thy countenance: and in Thy name shall they rejoice all the day; and in Thy righteousness shall they be exalted: for Thou art the glory of their strength.”[Psalms 89:15-17] Rightly enough is it said to such, “They shall cast you out of the synagogues;” that is, they who “have a zeal for God, but not according to knowledge;” because, “ignorant of God’s righteousness, and going about to establish their own,” they expel ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 351, footnote 4 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm LXXV (HTML)
CCEL Footnote 3401 (In-Text, Margin)
3. But that there is a strengthening of the sense in repetition, by many passages of the Scriptures we are taught. Thence is that which the Lord saith, “Verily, Verily.” Thence in certain Psalms is, “So be it, So be it.”[Psalms 89:52] To signify the thing, one “So be it” would have been sufficient: to signify confirmation, there hath been added another “So be it.”…Countless passages of such sort there are throughout all the Scriptures. With these it is sufficient that we have commended to your notice a way of speaking which ye may observe in all like cases: now to the substance attend: “We will confess to Thee,” he ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 488, footnote 2 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm C (HTML)
CCEL Footnote 4539 (In-Text, Margin)
... especially maketh us give good heed to this word, for it is entitled, “A Psalm of confession.” What meaneth, to jubilate with confession? It is the sentiment thus expressed in another Psalm: “Blessed is the people that understandeth jubilance.” Surely that which being understood maketh blessed is something great. May therefore the Lord our God, who maketh men blessed, grant me to understand what to say, and grant you to understand what ye hear: “Blessed is the people that understandeth jubilance.”[Psalms 89:15] Let us therefore run unto this blessing, let us understand jubilance, let us not pour it forth without understanding. Of what use is it to be jubilant and obey this Psalm, when it saith, “Jubilate unto the Lord, all ye lands,” and not to understand ...
Nicene and Post-Nicene Fathers, Series 2, Volume 1, page 324, footnote 2 (Image)
Eusebius: Church History from A.D. 1-324, Life of Constantine the Great, Oration in Praise of Constantine
The Church History of Eusebius. (HTML)
Book VIII (HTML)
The Events which preceded the Persecution in our Times. (HTML)
CCEL Footnote 2499 (In-Text, Margin)
... churches,—and has thrown down all his strongholds, and has made his fortresses cowardice. All that pass by have plundered the multitude of the people; and he has become besides a reproach to his neighbors. For he has exalted the right hand of his enemies, and has turned back the help of his sword, and has not taken his part in the war. But he has deprived him of purification, and has cast his throne to the ground. He has shortened the days of his time, and besides all, has poured out shame upon him.”[Psalms 89:39-45]
Nicene and Post-Nicene Fathers, Series 2, Volume 3, page 169, footnote 5 (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 1039 (In-Text, Margin)
... heavens.”[Psalms 89:1-2]
Nicene and Post-Nicene Fathers, Series 2, Volume 3, page 169, footnote 6 (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 1040 (In-Text, Margin)
Through all this the prophet teaches that the promise was made by God on account of lovingkindness, and that the promise is faithful. Then he goes on to say what He promised, and to whom, introducing God Himself as the speaker. (“I have made a covenant with my chosen.”[Psalms 89:3]) It is the Patriarchs that He called chosen; then He goes on “I have sworn unto David my servant,” and He states concerning what He swore, “Thy seed will I establish for ever, and build up thy throne to all generations.”
Nicene and Post-Nicene Fathers, Series 2, Volume 3, page 169, footnote 7 (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 1041 (In-Text, Margin)
Through all this the prophet teaches that the promise was made by God on account of lovingkindness, and that the promise is faithful. Then he goes on to say what He promised, and to whom, introducing God Himself as the speaker. (“I have made a covenant with my chosen.”) It is the Patriarchs that He called chosen; then He goes on “I have sworn unto David my servant,”[Psalms 89:3] and He states concerning what He swore, “Thy seed will I establish for ever, and build up thy throne to all generations.”
Nicene and Post-Nicene Fathers, Series 2, Volume 3, page 169, footnote 8 (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 1042 (In-Text, Margin)
Through all this the prophet teaches that the promise was made by God on account of lovingkindness, and that the promise is faithful. Then he goes on to say what He promised, and to whom, introducing God Himself as the speaker. (“I have made a covenant with my chosen.”) It is the Patriarchs that He called chosen; then He goes on “I have sworn unto David my servant,” and He states concerning what He swore, “Thy seed will I establish for ever, and build up thy throne to all generations.”[Psalms 89:4]
Nicene and Post-Nicene Fathers, Series 2, Volume 3, page 170, footnote 5 (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 1047 (In-Text, Margin)
Orth. —Jews connect prophecies of this kind with Solomon and Zerubbabel, in order to exhibit the groundlessness of the Christian position; but the mere words are quite enough to convict them of their iniquity, for it is written “I will establish my throne for ever.”[Psalms 89:4] Now not only Solomon and Zerubbabel, to whom such prophecies are applied by the Jews, have lived out their appointed time, and reached the end of life, but the whole race of David has become extinct; for who ever heard of any one at the present day descended from the root of David?
Nicene and Post-Nicene Fathers, Series 2, Volume 3, page 170, footnote 7 (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 1049 (In-Text, Margin)
Orth. —After making many promises about this seed that it should be Lord both by sea and land[Psalms 89:25] and higher than the kings of the earth and be called the first begotten of God, and should boldly call God, Father God also added this, “My mercy will I keep for him for evermore and my covenant shall stand fast with him. His seed also will I make to endure for ever and his throne as the days of heaven.”
Nicene and Post-Nicene Fathers, Series 2, Volume 3, page 170, footnote 8 (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 1050 (In-Text, Margin)
Orth. —After making many promises about this seed that it should be Lord both by sea and land and higher than the kings of the earth and be called the first begotten of God,[Psalms 89:27] and should boldly call God, Father God also added this, “My mercy will I keep for him for evermore and my covenant shall stand fast with him. His seed also will I make to endure for ever and his throne as the days of heaven.”
Nicene and Post-Nicene Fathers, Series 2, Volume 3, page 170, footnote 9 (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 1051 (In-Text, Margin)
Orth. —After making many promises about this seed that it should be Lord both by sea and land and higher than the kings of the earth and be called the first begotten of God, and should boldly call God, Father[Psalms 89:26] God also added this, “My mercy will I keep for him for evermore and my covenant shall stand fast with him. His seed also will I make to endure for ever and his throne as the days of heaven.”
Nicene and Post-Nicene Fathers, Series 2, Volume 3, page 170, footnote 10 (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 1052 (In-Text, Margin)
Orth. —After making many promises about this seed that it should be Lord both by sea and land and higher than the kings of the earth and be called the first begotten of God, and should boldly call God, Father God also added this, “My mercy will I keep for him for evermore and my covenant shall stand fast with him. His seed also will I make to endure for ever and his throne as the days of heaven.”[Psalms 89:28-29]
Nicene and Post-Nicene Fathers, Series 2, Volume 3, page 171, footnote 1 (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 1053 (In-Text, Margin)
Orth. —Go on then to what follows and your opinion upon this point will be in every way confirmed, for again saith the God of the universe, “Once have I sworn by my holiness, if I lie unto David, his seed shall endure for ever and his throne as the sun before me. It shall be established for ever as the moon.”[Psalms 89:35-37]
Nicene and Post-Nicene Fathers, Series 2, Volume 3, page 555, footnote 11 (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 31. He Ascended into Heaven, and Sitteth on the Right Hand of the Father: from Thence He Shall Come to Judge the Quick and the Dead (HTML)
CCEL Footnote 3379 (In-Text, Margin)
... shall enter in. Who is the King of glory? The Lord strong and mighty, the Lord mighty in battle.” Which words are spoken not with reference to the power of the divine nature, but with reference to the novelty of flesh ascending to the right hand of God. The same David says elsewhere, “God hath ascended jubilantly, and the Lord with the sound of the trumpet.” For conquerors are wont to return from battle with the sound of the trumpet. Of Him also it is said, “Who buildeth up His ascent in heaven.”[Psalms 89:2] And again, “Who hath ascended above the cherubims, flying upon the wings of the winds.”
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 51, footnote 1 (Image)
Athanasius: Select Writings and Letters
The Incarnation of the Word. (HTML)
On the Incarnation of the Word. (HTML)
The change wrought by the Cross in the relation of Death to Man. (HTML)
CCEL Footnote 276 (In-Text, Margin)
For that death is destroyed, and that the Cross is become the victory over it, and that it has no more power but is verily dead, this is no small proof, or rather an evident warrant, that it is despised by all Christ’s disciples, and that they all take the aggressive against it and no longer fear it; but by the sign of the Cross and by faith in Christ tread it down as dead. 2. For of old, before the divine sojourn of the Saviour took place, even to the saints death was terrible[Psalms 89:47], and all wept for the dead as though they perished. But now that the Saviour has raised His body, death is no longer terrible; for all who believe in Christ tread him under as nought, and choose rather to die than to deny their faith in Christ. For they ...
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 330, footnote 9 (Image)
Athanasius: Select Writings and Letters
Against the Arians. (Orationes contra Arianos IV.) (HTML)
Against the Arians. (Orationes contra Arianos IV.) (HTML)
Discourse I (HTML)
Texts Explained; And First, Phil. II. 9, 10. Various texts which are alleged against the Catholic doctrine: e.g. Phil. ii. 9, 10. Whether the words 'Wherefore God hath highly exalted' prove moral probation and advancement. Argued against, first, from the force of the word 'Son;' which is inconsistent with such an interpretation. Next, the passage examined. Ecclesiastical sense of 'highly exalted,' and 'gave,' and 'wherefore;' viz. as being spoken with reference to our Lord's manhood. Secondary sense; viz. as implying the Word's 'exaltation' through the resurrection in the same sense in which Scripture speaks of His descent in the Incarnation; how the phrase does not derogate from the nature of the Word. (HTML)
... whom the door of paradise was shut. And therefore in a human relation, because of the flesh which He bore, it is said of Him, ‘Lift up your gates,’ and ‘shall come in,’ as if a man were entering; but in a divine relation on the other hand it is said of Him, since ‘the Word was God,’ that He is the ‘Lord’ and the ‘King of Glory.’ Such our exaltation the Spirit foreannounced in the eighty-ninth Psalm, saying, ‘And in Thy righteousness shall they be exalted, for Thou art the glory of their strength[Psalms 89:17-18].’ And if the Son be Righteousness, then He is not exalted as being Himself in need, but it is we who are exalted in that Righteousness, which is He.
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 339, footnote 11 (Image)
Athanasius: Select Writings and Letters
Against the Arians. (Orationes contra Arianos IV.) (HTML)
Against the Arians. (Orationes contra Arianos IV.) (HTML)
Discourse I (HTML)
Texts Explained; Thirdly, Hebrews i. 4. Additional texts brought as objections; e.g. Heb. i. 4; vii. 22. Whether the word 'better' implies likeness to the Angels; and 'made' or 'become' implies creation. Necessary to consider the circumstances under which Scripture speaks. Difference between 'better' and 'greater;' texts in proof. 'Made' or 'become' a general word. Contrast in Heb. i. 4, between the Son and the Works in point of nature. The difference of the punishments under the two Covenants shews the difference of the natures of the Son and the Angels. 'Become' relates not to the nature of the Word, but to His manhood and office and relation towards us. Parallel passages in which the term is applied to the Eternal Father. (HTML)
57. Though surely amid such speculations, they will be moved by the sacred poet, saying, ‘Who is he among the gods that shall be like unto the Lord[Psalms 89:7],’ and, ‘Among the gods there is none like unto Thee, O Lord.’ However, they must be answered, with the chance of their profiting by it, that comparison confessedly does belong to subjects one in kind, not to those which differ. No one, for instance, would compare God with man, or again man with brutes, nor wood with stone, because their natures are unlike; but God is beyond comparison, and man is compared to man, and wood ...
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 375, footnote 5 (Image)
Athanasius: Select Writings and Letters
Against the Arians. (Orationes contra Arianos IV.) (HTML)
Against the Arians. (Orationes contra Arianos IV.) (HTML)
Discourse II (HTML)
Texts explained; Sixthly, Proverbs viii. 22. Proverbs are of a figurative nature, and must be interpreted as such. We must interpret them, and in particular this passage, by the Regula Fidei. 'He created me' not equivalent to 'I am a creature.' Wisdom a creature so far forth as Its human body. Again, if He is a creature, it is as 'a beginning of ways,' an office which, though not an attribute, is a consequence, of a higher and divine nature. And it is 'for the works,' which implied the works existed, and therefore much more He, before He was created. Also 'the Lord' not the Father 'created' Him, which implies the creation was that of a servant. (HTML)
... all things as to His Essence, for what is the beginning of all is in the number of all. And if He is not such a beginning, then neither is He a creature, but it is very plain that He differs in essence and nature from the creatures, and is other than they, and is Likeness and Image of the sole and true God, being Himself sole also. Hence He is not classed with creatures in Scripture, but David rebukes those who dare even to think of Him as such, saying, ‘Who among the gods is like unto the Lord[Psalms 89:6]?’ and ‘Who is like unto the Lord among the sons of God?’ and Baruch, ‘This is our God, and another shall not be reckoned with Him.’ For the One creates, and the rest are created; and the One is the own Word and Wisdom of the Father’s Essence, and ...
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 399, footnote 11 (Image)
Athanasius: Select Writings and Letters
Against the Arians. (Orationes contra Arianos IV.) (HTML)
Against the Arians. (Orationes contra Arianos IV.) (HTML)
Discourse III (HTML)
Texts Explained; Ninthly, John x. 30; xvii. 11, &c. Arian explanation, that the Son is one with the Father in will and judgment; but so are all good men, nay things inanimate; contrast of the Son. Oneness between Them is in nature, because oneness in operation. Angels not objects of prayer, because they do not work together with God, but the Son; texts quoted. Seeing an Angel, is not seeing God. Arians in fact hold two Gods, and tend to Gentile polytheism. Arian explanation that the Father and Son are one as we are one with Christ, is put aside by the Regula Fidei, and shewn invalid by the usage of Scripture in illustrations; the true force of the comparison; force of the terms used. Force of 'in us;' force of 'as;' confirmed by S. John. In (HTML)
... exhortation, ‘Be ye therefore followers of God as dear children, and walk in love, as Christ also hath loved us;’ many too have become followers of Paul as he also of Christ. And yet no one of these is Word or Wisdom or Only-begotten Son or Image; nor did any one of them make bold to say, ‘I and the Father are One,’ or, ‘I in the Father, and the Father in Me;’ but it is said of all of them, ‘Who is like unto Thee among the gods, O Lord? and who shall be likened to the Lord among the sons of Gods[Psalms 89:6]?’ and of Him on the contrary that He only is Image true and natural of the Father. For though we have been made after the Image, and called both image and glory of God, yet not on our own account still, but for that Image and true Glory of God ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 477, footnote 5 (Image)
Jerome: Letters and Select Works
Treatises. (HTML)
Against the Pelagians. (HTML)
Book III (HTML)
CCEL Footnote 5323 (In-Text, Margin)
... if it is unshaken and undisturbed. And yet, although the body may be healthy, sound, and active, with all the faculties in their full vigour, yet it suffers much from infirmities at more or less frequent intervals, and, however strong it may be, is sometimes distressed by various humours; so the soul, bearing the onset of thoughts and agitations, even though it escape shipwreck, does not sail without danger, and remembering its weakness, is always anxious about death, according as it is written,[Psalms 89:48] “What man is he that shall live and not see death?”—death, which threatens all mortal men, not through the decay of nature, but through the death of sin, according to the prophet’s words, “The soul that sinneth, it shall die.” Besides, we know that ...
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 44, footnote 7 (Image)
Cyril of Jerusalem, Gregory Nazianzen
The Catechetical Lectures of S. Cyril. (HTML)
The Father. (HTML)
CCEL Footnote 966 (In-Text, Margin)
... towards the Son, being ignorant that no man cometh unto the Father but by the Son, who saith, I am the Door, and I am the Way. He therefore that refuseth the Way which leadeth to the Father, and he that denieth the Door, how shall he be deemed worthy of entrance unto God? They contradict also what is written in the eighty-eighth Psalm, He shall call Me, Thou art my Father, my God, and the helper of my salvation. And I will make him my first-born, high among the kings of the earth[Psalms 89:26-27]. For if they should insist that these things are said of David or Solomon or any of their successors, let them shew how the throne of him, who is in their judgment described in the prophecy, is as the days of heaven, and as the sun before ...
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 139, footnote 14 (Image)
Cyril of Jerusalem, Gregory Nazianzen
The Catechetical Lectures of S. Cyril. (HTML)
On the Words, And in One Holy Catholic Church, and in the Resurrection of the Flesh, and the Life Everlasting. (HTML)
CCEL Footnote 2299 (In-Text, Margin)
20. Therefore, brethren, let us be careful of our bodies, nor misuse them as though not our own. Let us not say like the heretics, that this vesture of the body belongs not to us, but let us be careful of it as our own; for we must give account to the Lord of all things done through the body. Say not, none seeth me; think not, that there is no witness of the deed. Human witness oftentimes there is not; but He who fashioned us, an unerring witness, abides faithful in heaven[Psalms 89:37], and beholds what thou doest. And the stains of sin also remain in the body; for as when a wound has gone deep into the body, even if there has been a healing, the scar remains, so sin wounds soul and body, and the marks of its scars remain in all; and ...
Nicene and Post-Nicene Fathers, Series 2, Volume 8, page 7, footnote 14 (Image)
Basil: Letters and Select Works
De Spiritu Sancto. (HTML)
That v: not found “of whom” in the case of the Son and of the Spirit. (HTML)
CCEL Footnote 772 (In-Text, Margin)
11. In the same manner it may also be said of the word “in,” that Scripture admits its use in the case of God the Father. In the Old Testament it is said through (ἐν) God we shall do valiantly, and, “My praise shall be continually of (ἐν) thee;” and again, “In thy name will I rejoice.”[Psalms 89:16] In Paul we read, “In God who created all things,” and, “Paul and Silvanus and Timotheus unto the church of the Thessalonians in God our Father;” and “if now at length I might have a prosperous journey by (ἐν) the will of God to come to you;” and, “Thou makest thy boast of God.” ...
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 228, footnote 7 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
Exposition of the Christian Faith. (HTML)
Book II. (HTML)
Chapter V. Certain passages from Scripture, urged against the Omnipotence of Christ, are resolved; the writer is also at especial pains to show that Christ not seldom spoke in accordance with the affections of human nature. (HTML)
39. Although it is written concerning God, “Blessed and only Potentate,” yet I have no misgiving that the Son of God is thereby severed from Him, seeing that the Scripture entitled God, not the Father by Himself, the “only Potentate.” The Father Himself also declares by the prophet, concerning Christ, that “I have set help upon one that is mighty.”[Psalms 89:20] It is not the Father alone, then, Who is the only Potentate; God the Son also is Potentate, for in the Father’s praise the Son is praised too.
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 245, footnote 4 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
Exposition of the Christian Faith. (HTML)
Book III. (HTML)
Chapter III. That the Father and the Son must not be divided is proved by the words of the Apostle, seeing that it is befitting to the Son that He should be blessed, only Potentate, and immortal, by nature, that is, and not by grace, as even the angels themselves are immortal, and that He should dwell in the unapproachable light. How it is that the Father and the Son are alike and equally said to be “alone.” (HTML)
... hold good of the Son also? If they do not so, then deny His Godhead, and so mayest thou deny what is proper to be said of God. His Blessedness cannot be denied, Who bestows blessings, for “Blessed are they whose iniquities are forgiven.” He cannot but be called “Blessed,” Who hath given us wholesome teaching, even as it is written: “Which is according to the Gospel of the beauty of the Blessed God.” His Power cannot be denied, of Whom the Father saith: “I have laid help upon One that is mighty.”[Psalms 89:19] And who dare refuse to acknowledge Him to be immortal, when He Himself hath made others also immortal, as it is written of the Wisdom of God: “By her shall I possess immortality.”
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 246, footnote 10 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
Exposition of the Christian Faith. (HTML)
Book III. (HTML)
Chapter IV. We are told that Christ was only “made” so far as regards the flesh. For the redemption of mankind He needed no means of aid, even as He needed none in order to His Resurrection, whereas others, in order to raise the dead, had need of recourse to prayer. Even when Christ prayed, the prayer was offered by Him in His capacity as human; whilst He must be accounted divine from the fact that He commanded (that such and such things should be done). On this point the devil's testimony is truer than the Arians' arguments. The discussion concludes with an explanation of the reason why the title of “mighty” is given to the Son of Man. (HTML)
28. But how can the Son say here that He was without help, when it has already been said: “I have laid help upon One that is mighty”?[Psalms 89:20] Distinguish here also the two natures present. The flesh hath need of help, the Godhead hath no need. He is free, then, because the chains of death had no hold upon Him. He was not made prisoner by the powers of darkness, it is He Who exerted power amongst them. He is “without help,” because He Himself, the Lord, hath by no office of messenger or ambassador, but by His own might, saved His people. How could He, Who raised others ...
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 254, footnote 2 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
Exposition of the Christian Faith. (HTML)
Book III. (HTML)
Chapter XI. St. Ambrose returns to the main question, and shows that whenever Christ is said to have “been made” (or “become”), this must be understood with reference to His Incarnation, or to certain limitations. In this sense several passages of Scripture--especially of St. Paul--are expounded. The eternal Priesthood of Christ, prefigured in Melchizedek. Christ possesses not only likeness, but oneness with the Father. (HTML)
... When, therefore, Christ is said to have been “made,” to have “become,” the phrase relates, not to the substance of the Godhead, but often to the Incarnation—sometimes indeed to a particular office; for if you understand it of His Godhead, then God was made into an object of insult and derision inasmuch as it is written: “But thou hast rejected thy Christ, and brought Him to nought; thou hast driven Him to wander;” and again: “And He was made the derision of His neighbours.”[Psalms 89:37] Of His neighbours, mark you—not of them of His household, not of them who clave to Him, for “he who cleaveth to the Lord is one Spirit;” he who is neighbour doth not cleave to Him. Again, “He was made a derision,” because the Lord’s Cross is to Jews ...
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 254, footnote 2 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
Exposition of the Christian Faith. (HTML)
Book III. (HTML)
Chapter XI. St. Ambrose returns to the main question, and shows that whenever Christ is said to have “been made” (or “become”), this must be understood with reference to His Incarnation, or to certain limitations. In this sense several passages of Scripture--especially of St. Paul--are expounded. The eternal Priesthood of Christ, prefigured in Melchizedek. Christ possesses not only likeness, but oneness with the Father. (HTML)
... When, therefore, Christ is said to have been “made,” to have “become,” the phrase relates, not to the substance of the Godhead, but often to the Incarnation—sometimes indeed to a particular office; for if you understand it of His Godhead, then God was made into an object of insult and derision inasmuch as it is written: “But thou hast rejected thy Christ, and brought Him to nought; thou hast driven Him to wander;” and again: “And He was made the derision of His neighbours.”[Psalms 89:40] Of His neighbours, mark you—not of them of His household, not of them who clave to Him, for “he who cleaveth to the Lord is one Spirit;” he who is neighbour doth not cleave to Him. Again, “He was made a derision,” because the Lord’s Cross is to Jews ...
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 259, footnote 7 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
Exposition of the Christian Faith. (HTML)
Book III. (HTML)
Chapter XIV. The Son is of one substance with the Father. (HTML)
120. Nor has it escaped us, that in another place also, setting forth the frailties of man’s estate, in order to show that He had taken upon Himself the infirmity of the flesh, and the affections of our minds, the Lord said, by the mouth of His prophet: “Remember, O Lord, what My substance is,”[Psalms 89:46] because it was the Son of God speaking in the nature of human frailty.
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 259, footnote 9 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
Exposition of the Christian Faith. (HTML)
Book III. (HTML)
Chapter XIV. The Son is of one substance with the Father. (HTML)
121. Of Him the Scripture saith, in the passage cited,[Psalms 89:37-38] in order to discover the mysteries of the Incarnation: “But Thou hast rejected, O Lord, and counted for nought—Thou hast cast out Thy Christ. Thou hast overthrown the covenant made with Thy Servant, and trampled His holiness in the earth.” What was it, in regard whereof the Scripture called Him “Servant,” but His flesh?—seeing that “He did not hold equality with God as a prey, but emptied Himself, taking the form of a servant, being made into the likeness of men, and ...
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 283, footnote 6 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
Exposition of the Christian Faith. (HTML)
Book IV. (HTML)
Chapter XII. The comparison, found in the Gospel of St. John, of the Son to a Vine and the Father to a husbandman, must be understood with reference to the Incarnation. To understand it with reference to the Divine Generation is to doubly insult the Son, making Him inferior to St. Paul, and bringing Him down to the level of the rest of mankind, as well as in like manner the Father also, by making Him not merely to be on one footing with the same Apostle, but even of no account at all. The Son, indeed, in so far as being God, is also the husbandman, and, as regards His Manhood, a grape-cluster. True statement of the Father's pre-eminence. (HTML)
161. Thus far the one insult. As for the other, it lies herein, that if the Son is the Vine in respect of His eternally-begotten Person, then, He having said: “I am the Vine, ye are the branches,” that divinely-begotten One appears to be of one substance with us. But “who is like unto Thee among the gods, O Lord?” as it is written; and again, in the Psalms: “For who is there among the clouds that shall be equal to the Lord? Or who among the sons of God shall be like unto God.”[Psalms 89:6]
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 297, footnote 15 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
Exposition of the Christian Faith. (HTML)
Book V. (HTML)
Chapter VIII. Christ, so far as He is true Son of God, has no Lord, but only so far as He is Man; as is shown by His words in which He addressed at one time the Father, at another the Lord. How many heresies are silenced by one verse of Scripture! We must distinguish between the things that belong to Christ as Son of God or as Son of David. For under the latter title only must we ascribe it to Him that He was a servant. Lastly, he points out that many passages cannot be taken except as referring to the Incarnation. (HTML)
107. Not only does He undergo service in the character of man by reason of His descent from David, but also by reason of His name, as it is written: “I have found David My Servant;”[Psalms 89:20] and elsewhere: “Behold I will send unto you My Servant, the Orient is His name.” And the Son Himself says: “Thus saith the Lord, that formed Me from the womb to be His servant, and said unto Me: It is a great thing for Thee to be called My Servant. Behold I have set Thee up for a witness to My people, and a light to the Gentiles, that Thou mayest be for salvation unto the ends of the earth.” To whom is ...