Early Church Fathers Scripture Index : Texts
Psalms 114
There are 11 footnotes for this reference.
Ante-Nicene Fathers, Volume 5, page 235, footnote 11 (Image)
Hippolytus, Cyprian, Caius, Novatian, Appendix
Hippolytus. (HTML)
The Extant Works and Fragments of Hippolytus. (HTML)
Dogmatical and Historical. (HTML)
The Discourse on the Holy Theophany. (HTML)
... them not as if spoken literally, but accept them as presented in a figure. Whence also the Lord was not unnoticed by the watery element in what He did in secret, in the kindness of His condescension to man. “For the waters saw Him, and were afraid.” They well-nigh broke from their place, and burst away from their boundary. Hence the prophet, having this in his view many generations ago, puts the question, “What aileth thee, O sea, that thou fleddest; and thou, Jordan, that thou wast driven back?”[Psalms 114:5] And they in reply said, We have seen the Creator of all things in the “form of a servant,” and being ignorant of the mystery of the economy, we were lashed with fear.
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 410, footnote 2 (Image)
Augustine: Anti-Pelagian Writings
A Treatise Against Two Letters of the Pelagians. (HTML)
Book III. (HTML)
Their Calumny About the Fulfilment of Precepts in the Life to Come. (HTML)
CCEL Footnote 2740 (In-Text, Margin)
... of keeping His commandments; and if anything in these commandments is less perfectly observed, He forgives it on account of what we say in prayer, as well “Thy will be done,” as “Forgive us our debts.” Here, then, it is prescribed that we sin not; there, the reward is that we cannot sin. Here, the precept is that we obey not the desires of sin; there, the reward that we have no desires of sin. Here, the precept is, “Understand, ye senseless among the people; and ye fools, be at some time wise;”[Psalms 114:8] there, the reward is full wisdom and perfect knowledge. “For we see now through a glass in an enigma,” says the apostle, “but then face to face: now I know in part; but then I shall know even as also I am known.” Here, the precept is, “Exult unto ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 327, footnote 8 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm LXXII (HTML)
CCEL Footnote 3178 (In-Text, Margin)
5. “Let the mountains bear peace to the people, and the hills justice” (ver. 3). The mountains are the greater, the hills the less. These are without doubt those which another Psalm hath, “little with great.”[Psalms 114:4] For those mountains did exult like rams, and those hills like lambs of the sheep, at the departure of Israel out of Egypt, that is, at the deliverance of the people of God from this world’s servitude. Those then that are eminent in the Church for passing sanctity, are the mountains, who are meet to teach other men also, by so speaking as that they may be faithfully taught, by so living as ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 327, footnote 8 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm LXXII (HTML)
CCEL Footnote 3178 (In-Text, Margin)
5. “Let the mountains bear peace to the people, and the hills justice” (ver. 3). The mountains are the greater, the hills the less. These are without doubt those which another Psalm hath, “little with great.”[Psalms 114:6] For those mountains did exult like rams, and those hills like lambs of the sheep, at the departure of Israel out of Egypt, that is, at the deliverance of the people of God from this world’s servitude. Those then that are eminent in the Church for passing sanctity, are the mountains, who are meet to teach other men also, by so speaking as that they may be faithfully taught, by so living as ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 551, footnote 13 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm CXV (HTML)
CCEL Footnote 5060 (In-Text, Margin)
1. “Not unto us, O Lord, not unto us, but unto Thy Name give the praise” (ver. 1). For that grace of the water that gushed from the rock (“now that rock was Christ”), was not given on the score of works that had gone before, but of His mercy “that justifieth the ungodly.” For “Christ died for sinners,”[Psalms 114] that men might not seek any glory of their own, but in the Lord’s Name.
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 559, footnote 6 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm CXVIII (HTML)
CCEL Footnote 5120 (In-Text, Margin)
18. “This is the day which the Lord hath made” (ver. 24). This man remembereth that he had said in former Psalms, “Since He hath inclined His ear unto me, therefore will I call upon Him as long as I live;”[Psalms 114:2] making mention of his old days; whence he now saith, “This is the day which the Lord hath made;” that is, wherein He hath given me Salvation. This is the day whereof He said, “In an acceptable time have I heard thee, and in a day of Salvation have I helped thee;” that is, a day wherein He, the Mediator, hath become the head Stone of the corner. “Let us rejoice,” therefore, “and be glad in ...
Nicene and Post-Nicene Fathers, Series 2, Volume 5, page 116, footnote 5 (Image)
Gregory of Nyssa: Dogmatic Treatises; Select Writings and Letters
Dogmatic Treatises. (HTML)
Against Eunomius. (HTML)
Book II (HTML)
Gregory again discusses the generation of the Only-Begotten, and other different modes of generation, material and immaterial, and nobly demonstrates that the Son is the brightness of the Divine glory, and not a creature. (HTML)
... is it possible to see the glory by itself before its brightness. For he who says thus will make out the glory in itself to be darkling and dim, if the brightness from it does not shine out at the same time. But this is the unfair method of the heresy, to endeavour, by the notions and terms employed concerning the Only-begotten God, to displace Him from His oneness with the Father. It is to this end they say, “Before the generation that brought Him into being He was not Son:” but the “sons of rams[Psalms 114:4],” of whom the prophet speaks,—are not they too called sons after coming into being? That quality, then, which reason notices in the “sons of rams,” that they are not “sons of rams” before the generation which brings them into being,—this our ...
Nicene and Post-Nicene Fathers, Series 2, Volume 5, page 118, footnote 5 (Image)
Gregory of Nyssa: Dogmatic Treatises; Select Writings and Letters
Dogmatic Treatises. (HTML)
Against Eunomius. (HTML)
Book II (HTML)
He explains the phrase “The Lord created Me,” and the argument about the origination of the Son, the deceptive character of Eunomius' reasoning, and the passage which says, “My glory will I not give to another,” examining them from different points of view. (HTML)
... before He made the depths, and before all hills, He begetteth Me.” For it is possible, accord ing to the usage of the Book of Proverbs, for each of these phrases, taken in a tropical sense, to be applied to the Word. For the great David calls righteousness the “mountains of God,” His judgments “deeps,” and the teachers in the Churches “fountains,” saying “Bless God the Lord from the fountains of Israel ”; and guilelessness he calls “hills,” as he shows when he speaks of their skipping like lambs[Psalms 114:6]. Before these therefore is born in us He Who for our sakes was created as man, that of these things also the creation may find place in us. But we may, I think, pass from the discussion of these points, inasmuch as the truth has been sufficiently ...
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 75, footnote 12 (Image)
Cyril of Jerusalem, Gregory Nazianzen
The Catechetical Lectures of S. Cyril. (HTML)
On the words Incarnate, and Made Man. (HTML)
CCEL Footnote 1401 (In-Text, Margin)
15. Learn also another cause. Christ came that He might be baptized, and might sanctify Baptism: He came that He might work wonders, walking upon the waters of the sea. Since then before His appearance in flesh, the sea saw Him and fled, and Jordan was turned back[Psalms 114:3], the Lord took to Himself His body, that the sea might endure the sight, and Jordan receive Him without fear. This then is one cause; but there is also a second. Through Eve yet virgin came death; through a virgin, or rather from a virgin, must the Life appear: that as the serpent beguiled the one, so to the other Gabriel might bring good tidings. Men forsook ...
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 310, footnote 6 (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 3600 (In-Text, Margin)
... his former words because of his fall in after-life? Shall we say that the words are those of Wisdom herself, as it were of Knowledge and the Creator-word, in accordance with which all things were made? For Scripture often personifies many even lifeless objects; as for instance, “The Sea said” so and so; and, “The Depth saith, It is not in me;” and “The Heavens declare the glory of God;” and again a command is given to the Sword; and the Mountains and Hills are asked the reason of their skipping.[Psalms 114:6] We do not allege any of these, though some of our predecessors used them as powerful arguments. But let us grant that the expression is used of our Saviour Himself, the true Wisdom. Let us consider one small point together. What among all things ...
Nicene and Post-Nicene Fathers, Series 2, Volume 9, page 22b, footnote 18 (Image)
Hilary of Poitiers, John of Damascus
John of Damascus: Exposition of the Orthodox Faith. (HTML)
An Exact Exposition of the Orthodox Faith. (HTML)
Book II (HTML)
Concerning the Heaven. (HTML)
It must not be supposed that the heavens or the luminaries are endowed with life. For they are inanimate and insensible. So that when the divine Scripture saith, Let the heavens rejoice and the earth be glad, it is the angels in heaven and the men on earth that are invited to rejoice. For the Scripture is familiar with the figure of personification, and is wont to speak of inanimate things as though they were animate: for example, The sea saw it and fled: Jordan was driven back[Psalms 114:3]. And again, What ailed thee, O thou sea, that thou fleddest? thou, O Jordan, that thou was driven back? Mountains, too, and hills are asked the reason of their leaping in the same way as we are wont to say, the city was gathered together, when ...