Early Church Fathers Scripture Index : Texts
Psalms 111
There are 22 footnotes for this reference.
Ante-Nicene Fathers, Volume 2, page 355, footnote 1 (Image)
Hermas, Tatian, Athenagoras, Theophilus, Clement of Alexandria
Clement of Alexandria (HTML)
The Stromata, or Miscellanies (HTML)
Book II (HTML)
Chapter VII.—The Utility of Fear. Objections Answered. (HTML)
... fighters about names (ὀνοματομάκοι). The commandment, then, has already appeared fair and lovely even in the highest degree, when conceived under a change of name. Cautious fear (εὐλάβεια) is therefore shown to be reasonable, being the shunning of what hurts; from which arises repentance for previous sins. “For the fear of the Lord is the beginning of wisdom; good understanding is to all that do it.”[Psalms 111:10] He calls wisdom a doing, which is the fear of the Lord paving the way for wisdom. But if the law produces fear, the knowledge of the law is the beginning of wisdom; and a man is not wise without law. Therefore those who reject the law are unwise; ...
Ante-Nicene Fathers, Volume 2, page 391, footnote 14 (Image)
Hermas, Tatian, Athenagoras, Theophilus, Clement of Alexandria
Clement of Alexandria (HTML)
The Stromata, or Miscellanies (HTML)
Book III (HTML)
CCEL Footnote 2527 (In-Text, Margin)
... præcepta servaverat;” non enim impleverat illud: “Diliges proximum tuum sicut teipsum:” tunc autem cum a Domino perficeretur, docebatur communicare et impertiri per charitatem. Honeste ergo non prohibuit esse divitem, sed esse divitem injuste et inexplebiliter. “Possessio (enim,) quæ cure iniquitate acceleratur, minor redditur.” “Sunt (enim,) qui seminantes multiplicant, et qui colligentes minus habent.” De quibus scripture est: “Dispersit, dedit pauperibus, justitia ejus manet in sæculum sæculi.”[Psalms 111:9] Qui enim “seminal et plura colligit,” is est, qui per terrenam et temporalem communicationem ac distributionem, cœlestia acquirit et æterna. Est autem alius, qui nemini impertit, let incassum “thesauros in terra colligit, ubi ærugo et tinea ...
Ante-Nicene Fathers, Volume 3, page 130, footnote 9 (Image)
Tertullian (I, II, III)
Apologetic. (HTML)
Ad Nationes. (HTML)
Book II (HTML)
Philosophers Had Not Succeeded in Discovering God. The Uncertainty and Confusion of Their Speculations. (HTML)
... philosophers is maintained among you as the special property of wisdom. You mean of course, that pure and simple wisdom of the philosophers which attests its own weakness mainly by that variety of opinion which proceeds from an ignorance of the truth. Now what wise man is so devoid of truth, as not to know that God is the Father and Lord of wisdom itself and truth? Besides, there is that divine oracle uttered by Solomon: “The fear of the Lord,” says he, “is the beginning of wisdom.”[Psalms 111:10] But fear has its origin in knowledge; for how will a man fear that of which he knows nothing? Therefore he who shall have the fear of God, even if he be ignorant of all things else, if he has attained to the knowledge and truth of God, will possess ...
Ante-Nicene Fathers, Volume 3, page 264, footnote 6 (Image)
Tertullian (I, II, III)
Anti-Marcion. (HTML)
The Prescription Against Heretics. (HTML)
Loose Company Preferred by Heretics. Ungodliness the Effect of Their Teaching the Very Opposite of Catholic Truth, Which Promotes the Fear of God, Both in Religious Ordinances and Practical Life. (HTML)
CCEL Footnote 2294 (In-Text, Margin)
... of their conduct, may be estimated the quality of their faith. In their discipline we have an index of their doctrine. They say that God is not to be feared; therefore all things are in their view free and unchecked. Where, however is God not feared, except where He is not? Where God is not, there truth also is not. Where there is no truth, then, naturally enough, there is also such a discipline as theirs. But where God is, there exists “the fear of God, which is the beginning of wisdom.”[Psalms 111:10] Where the fear of God is, there is seriousness, an honourable and yet thoughtful diligence, as well as an anxious carefulness and a well-considered admission (to the sacred ministry) and a safely-guarded communion, and promotion after good service, ...
Ante-Nicene Fathers, Volume 5, page 87, footnote 9 (Image)
Hippolytus, Cyprian, Caius, Novatian, Appendix
Hippolytus. (HTML)
The Refutation of All Heresies. (HTML)
Book VI. (HTML)
Valentinus' Explanation of the Existence of Jesus; Power of Jesus Over Humanity. (HTML)
... entire Pleroma, caused the passions to depart from her, and he made these substantially-existent essences. He altered fear into animal desire, and (made) grief material, and (rendered) perplexity (the passion) of demons. But conversion, and entreaty, and supplication, he constituted as a path to repentance and power over the animal essence, which is denominated right. The Creator (acted) from fear; (and) that is what, he says, Scripture affirms: “The fear of the Lord is the beginning of wisdom.”[Psalms 111:10] For this is the beginning of the affections of Sophia, for she was seized with fear, next with grief, then with perplexity, and so she sought refuge in entreaty and supplication. And the animal essence is, he says, of a fiery nature, and is also ...
Ante-Nicene Fathers, Volume 5, page 539, footnote 19 (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 cxth Psalm: “The fear of the Lord is the beginning of wisdom.”[Psalms 111:10] Of the same thing in the Wisdom of Solomon: “The beginning of wisdom is to fear God.” Also in the Proverbs of the same: “Blessed is the man who reverences all things with fear.” Of the same thing in Isaiah: “And upon whom else will I look, except upon him that is lowly and peaceful, and that trembleth at my words?” Of this same thing in Genesis: “And the angel of the Lord called him from heaven, and said unto him, Abraham, Abraham: and he said, Here am I. And ...
Nicene and Post-Nicene Fathers, Series 1, Volume 1, page 123, footnote 1 (Image)
Augustine: Prolegomena: St. Augustine's Life and Work, Confessions, Letters
The Confessions (HTML)
He finally describes the thirty-second year of his age, the most memorable of his whole life, in which, being instructed by Simplicianus concerning the conversion of others, and the manner of acting, he is, after a severe struggle, renewed in his whole mind, and is converted unto God. (HTML)
Pontitianus’ Account of Antony, the Founder of Monachism, and of Some Who Imitated Him. (HTML)
CCEL Footnote 656 (In-Text, Margin)
... and in silence. He then related to us how on a certain afternoon, at Triers, when the emperor was taken up with seeing the Circensian games, he and three others, his comrades, went out for a walk in the gardens close to the city walls, and there, as they chanced to walk two and two, one strolled away with him, while the other two went by themselves; and these, in their ram bling, came upon a certain cottage inhabited by some of Thy servants, “poor in spirit,” of whom “is the kingdom of heaven,”[Psalms 111:10] where they found a book in which was written the life of Antony. This one of them began to read, marvel at, and be inflamed by it; and in the reading, to meditate on embracing such a life, and giving up his worldly employments to serve Thee. And ...
Nicene and Post-Nicene Fathers, Series 1, Volume 2, page 282, footnote 1 (Image)
Augustine: The City of God, Christian Doctrine
City of God (HTML)
Of the punishment and results of man’s first sin, and of the propagation of man without lust. (HTML)
Of the Angels and Men Who Sinned, and that Their Wickedness Did Not Disturb the Order of God’s Providence. (HTML)
CCEL Footnote 762 (In-Text, Margin)
The sins of men and angels do nothing to impede the “great works of the Lord which accomplish His will.”[Psalms 111:2] For He who by His providence and omnipotence distributes to every one his own portion, is able to make good use not only of the good, but also of the wicked. And thus making a good use of the wicked angel, who, in punishment of his first wicked volition, was doomed to an obduracy that prevents him now from willing any good, why should not God have permitted him to tempt the first man, who had been created upright, that is to say, with a good ...
Nicene and Post-Nicene Fathers, Series 1, Volume 2, page 538, footnote 7 (Image)
Augustine: The City of God, Christian Doctrine
On Christian Doctrine (HTML)
Book II (HTML)
Steps to Wisdom: First, Fear; Second, Piety; Third, Knowledge; Fourth, Resolution; Fifth, Counsel; Sixth, Purification of Heart; Seventh, Stop or Termination, Wisdom. (HTML)
CCEL Footnote 1769 (In-Text, Margin)
... before, or even in comparison with, the truth, and therefore not himself, because not him whom he loves as himself. Accordingly, that holy man will be so single and so pure in heart, that he will not step aside from the truth, either for the sake of pleasing men or with a view to avoid any of the annoyances which beset this life. Such a son ascends to wisdom, which is the seventh and last step, and which he enjoys in peace and tranquillity. For the fear of God is the beginning of wisdom.[Psalms 111:10] From that beginning, then, till we reach wisdom itself, our way is by the steps now described.
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 269, footnote 6 (Image)
Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises
Doctrinal Treatises of St. Augustin (HTML)
The Enchiridion. (HTML)
The Will of God is Never Defeated, Though Much is Done that is Contrary to His Will. (HTML)
CCEL Footnote 1291 (In-Text, Margin)
These are the great works of the Lord, sought out according to all His pleasure,[Psalms 111:2] and so wisely sought out, that when the intelligent creation, both angelic and human, sinned, doing not His will but their own, He used the very will of the creature which was working in opposition to the Creator’s will as an instrument for carrying out His will, the supremely Good thus turning to good account even what is evil, to the condemnation of those whom in His justice He has predestined to punishment, and to the salvation of those whom in His ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 4, footnote 8 (Image)
Augustine: Sermon on the Mount, Harmony of the Gospels, Homilies on the Gospels
Our Lord’s Sermon on the Mount. (HTML)
Explanation of the First Part of the Sermon Delivered by Our Lord on the Mount, as Contained in the Fifth Chapter of Matthew. (HTML)
Chapter I (HTML)
CCEL Footnote 14 (In-Text, Margin)
... who does not know that the proud are spoken of as puffed up, as if swelled out with wind? And hence also that expression of the apostle, “Knowledge puffeth up, but charity edifieth.” And “the poor in spirit” are rightly understood here, as meaning the humble and God-fearing, i.e. those who have not the spirit which puffeth up. Nor ought blessedness to begin at any other point whatever, if indeed it is to attain unto the highest wisdom; “but the fear of the Lord is the beginning of wisdom;”[Psalms 111:10] for, on the other hand also, “pride” is entitled “the beginning of all sin.” Let the proud, therefore, seek after and love the kingdoms of the earth; but “blessed are the poor in spirit, for theirs is the kingdom of heaven.”
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 271, 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, Matt. Chap. v. 3 and 8, 'Blessed are the poor in spirit:' etc., but especially on that, 'Blessed are the pure in heart: for they shall see God.' (HTML)
CCEL Footnote 1932 (In-Text, Margin)
... part, which from the same transverse beam projects upward to the head, and hereby is signified the expectation of things above. And where is the “depth” but in that part which is fixed in the ground? For so is the dispensation of grace, hidden and in secret. It is not seen itself, but from thence is projected all that is seen. After this, when thou shalt have comprehended all these things, not in the mere understanding but in action also (“for a good understanding have all they that do hereafter),”[Psalms 111:10] then if thou canst, stretch out thyself to attain to the knowledge of the “love of Christ which passeth knowledge.” When thou hast attained to it, thou “wilt be filled with all the fulness of God.” Then will be fulfilled the “face to face.” Now thou ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 48, footnote 3 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm XV (HTML)
CCEL Footnote 502 (In-Text, Margin)
... one hath been brought to nought in his sight” (ver. 4). This is perfection, that the malicious one have no force against a man; and that this be “in his sight;” that is, that he know most surely that the malicious is not, save when the mind turns itself away from the eternal and immutable form of her own Creator to the form of the creature, which was made out of nothing. “But those that fear the Lord, He glorifieth:” the Lord Himself, that is. Now “the fear of the Lord is the beginning of wisdom.”[Psalms 111:10] As then the things above belong to the perfect, so what he is now going to say belongs to beginners.
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 368, footnote 7 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm LXXVIII (HTML)
CCEL Footnote 3549 (In-Text, Margin)
... hath done.” The order of the words is, “and our fathers have told unto us, telling forth the praises of the Lord.” The Lord is praised, in order that He may be loved. For what object can be loved more to our health? “And He hath raised up a testimony in Jacob, and hath set a law in Jacob” (ver. 5). This is the beginning whereof hath been spoken above, “I will declare propositions from the beginning.” So then the beginning is the Old Testament, the end is the New. For fear doth prevail in the law.[Psalms 111:10] “But the end of the law is Christ for righteousness to every one believing;” at whose bestowing “love is shed abroad in our hearts through the Holy Spirit, which hath been given to us:” and love made perfect doth cast out fear, inasmuch as now ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 532, footnote 10 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm CVII (HTML)
CCEL Footnote 4872 (In-Text, Margin)
... can be pleasing to any one, except to him who has learned in his own case, what he hears in this Psalm. Yet was it written not for any one or two, but for the people of God, and set forth that it might know itself therein as in a mirror. Its title needeth not now to be treated, for it is Halleluia, and again Halleluia. Which we have a custom of singing at a certain time in our solemnities, after an old tradition of the Church: nor is it without a sacred meaning that we sing it on particular days.[Psalms 111] Halleluia we sing indeed on certain days, but every day we think it. For if in this word is signified the praise of God, though not in the mouth of the flesh, yet surely in the mouth of the heart. “His praise shall ever be in my mouth.” But that the ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 532, footnote 11 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm CVII (HTML)
CCEL Footnote 4873 (In-Text, Margin)
... who has learned in his own case, what he hears in this Psalm. Yet was it written not for any one or two, but for the people of God, and set forth that it might know itself therein as in a mirror. Its title needeth not now to be treated, for it is Halleluia, and again Halleluia. Which we have a custom of singing at a certain time in our solemnities, after an old tradition of the Church: nor is it without a sacred meaning that we sing it on particular days. Halleluia we sing indeed on certain days,[Psalms 111] but every day we think it. For if in this word is signified the praise of God, though not in the mouth of the flesh, yet surely in the mouth of the heart. “His praise shall ever be in my mouth.” But that the title hath Halleluia not once only but ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 680, footnote 8 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm CXLIX (HTML)
CCEL Footnote 5999 (In-Text, Margin)
... wisdom,” the fetters of the Word of God. Wherefore then are they bonds of iron and not bonds of gold? They are iron so long as they fear: let them love, and they shall be golden. Observe, beloved, what I say. Ye have heard just now the Apostle John, “There is no fear in love, but perfect love casteth out fear, because fear hath torment.” This is the bond of iron. And yet unless a man begin through fear to worship God, he will not attain to love. “The fear of the Lord is the beginning of wisdom.”[Psalms 111:10] The beginning then is bonds of iron, the end a collar of gold. For it is said of wisdom, “a collar of gold around thy neck.” …There cometh to us a man powerful in this world, his wife offendeth him, and perhaps he hath desired another man’s wife who ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 276, footnote 6 (Image)
Jerome: Letters and Select Works
The Letters of St. Jerome. (HTML)
To Ctesiphon. (HTML)
CCEL Footnote 3833 (In-Text, Margin)
... always. I seek that I may obtain, and when I have obtained I seek again. I am covetous of God’s bounty; and as He is never slack in giving, so I am never weary in receiving. The more I drink, the more I thirst. For I have read the song of the psalmist: “O taste and see that the Lord is good.” Every good thing that we have is a tasting of the Lord. When I fancy myself to have finished the book of virtue, I shall then only be at the beginning. For “the fear of the Lord is the beginning of wisdom,”[Psalms 111:10] and this fear is in its turn cast out by love. Men are only perfect so far as they know themselves to be imperfect. “So likewise ye,” Christ says, “when ye shall have done all those things which are commanded you, say, We are unprofitable servants: ...
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 248, footnote 4 (Image)
Cyril of Jerusalem, Gregory Nazianzen
Select Orations of Saint Gregory Nazianzen. (HTML)
On His Father's Silence, Because of the Plague of Hail. (HTML)
CCEL Footnote 3058 (In-Text, Margin)
3. Fairer in my eyes, is the beauty which we can gaze upon than that which is painted in words: of more value the wealth which our hands can hold, than that which is imagined in our dreams; and more real the wisdom of which we are convinced by deeds, than that which is set forth in splendid language. For “a good understanding,” he saith, “have all they that do thereafter,”[Psalms 111:10] not they who proclaim it. Time is the best touchstone of this wisdom, and “the hoary head is a crown of glory.” For if, as it seems to me as well as to Solomon, we must “judge none blessed before his death,” and it is uncertain “what a day may bring forth,” since our life here below has many turnings, and the ...
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 310, footnote 7 (Image)
Cyril of Jerusalem, Gregory Nazianzen
Select Orations of Saint Gregory Nazianzen. (HTML)
The Fourth Theological Oration, Which is the Second Concerning the Son. (HTML)
CCEL Footnote 3601 (In-Text, Margin)
... surely our Salvation. What else could it be? Since then we find here clearly both the Created and the Begetteth Me, the argument is simple. Whatever we find joined with a cause we are to refer to the Manhood, but all that is absolute and unoriginate we are to reckon to the account of His Godhead. Well, then, is not this “Created” said in connection with a cause? He created Me, it so says, as the beginning of His ways, with a view to his works. Now, the Works of His Hands are verity and judgment;[Psalms 111:7] for whose sake He was anointed with Godhead; for this anointing is of the Manhood; but the “He begetteth Me” is not connected with a cause; or it is for you to shew the adjunct. What argument then will disprove that Wisdom is called a creature, in ...
Nicene and Post-Nicene Fathers, Series 2, Volume 11, page 56, footnote 11 (Image)
Sulpitius Severus, Vincent of Lerins, John Cassian
The Works of Sulpitius Severus. (HTML)
The Doubtful Letters of Sulpitius Severus. (HTML)
Letter I. A Letter of the Holy Presbyter Severus to His Sister Claudia Concerning the Last Judgment. (HTML)
Chapter V. (HTML)
After him, there will stand up David worthy of his descendant the Lord, and declare: “I, Lord, proclaimed thee by every means; I set forth that only thy name was to be worshiped; I said, ‘Blessed is the man[Psalms 111:1] who fears the Lord’; I said too, ‘The saints shall be joyful in glory’; and I said, ‘The desire of the wicked shall perish,’ that these people might acknowledge thee and cease to sin. I, when I had become possessed of royal power, clothed in sackcloth, with dust spread beneath me, and with the emblems of my greatness laid aside, lay down in my clothes, that an example might be ...
Nicene and Post-Nicene Fathers, Series 2, Volume 11, page 233, footnote 3 (Image)
Sulpitius Severus, Vincent of Lerins, John Cassian
The Works of John Cassian. (HTML)
The Twelve Books on the Institutes of the Cœnobia, and the Remedies for the Eight Principal Faults. (HTML)
Book IV. Of the Institutes of the Renunciants. (HTML)
Chapter XLIII. Recapitulation of the explanation how a monk can mount up towards perfection. (HTML)
... these things which have been set forth in a somewhat lengthy discourse may be more easily stamped on your heart and may stick in your thoughts with all tenacity, I will make a summary of them so that you may be able to learn all the changes by heart by reason of their brevity and conciseness. Hear then in few words how you can mount up to the heights of perfection without an effort or difficulty. “The beginning” of our salvation and “of wisdom” is, according to Scripture, “the fear of the Lord.”[Psalms 111:10] From the fear of the Lord arises salutary compunction. From compunction of heart springs renunciation, i.e. nakedness and contempt of all possessions. From nakedness is begotten humility; from humility the mortification of desires. Through ...