Early Church Fathers Scripture Index : Texts
Psalms 118:8
There are 12 footnotes for this reference.
Ante-Nicene Fathers, Volume 3, page 369, footnote 22 (Image)
Tertullian (I, II, III)
Anti-Marcion. (HTML)
The Five Books Against Marcion. (HTML)
Book IV. In Which Tertullian Pursues His Argument. Jesus is the Christ of the Creator. He Derives His Proofs from St. Luke's Gospel; That Being the Only Historical Portion of the New Testament Partially Accepted by Marcion. This Book May Also Be Regarded as a Commentary on St. Luke. It Gives Remarkable Proof of Tertullian's Grasp of Scripture, and Proves that “The Old Testament is Not Contrary to the New.“ It Also Abounds in Striking Expositions of Scriptural Passages, Embracing Profound Views of Revelation, in Connection with the Nature of Man. (HTML)
Sermon on the Mount Continued. Its Woes in Strict Agreement with the Creator's Disposition. Many Quotations Out of the Old Testament in Proof of This. (HTML)
... Creator, by His prophet Isaiah, censure those who seek after human flattery and praise: “O my people, they who call you happy mislead you, and disturb the paths of your feet.” In another passage He forbids all implicit trust in man, and likewise in the applause of man; as by the prophet Jeremiah: “Cursed be the man that trusteth in man.” Whereas in Psalm cxvii. it is said: “It is better to trust in the Lord than to put confidence in man; it is better to trust in the Lord than to place hope in princes.”[Psalms 118:8-9] Thus everything which is caught at by men is adjured by the Creator, down to their good words. It is as much His property to condemn the praise and flattering words bestowed on the false prophets by their fathers, as to condemn their vexatious and ...
Ante-Nicene Fathers, Volume 3, page 442, footnote 15 (Image)
Tertullian (I, II, III)
Anti-Marcion. (HTML)
The Five Books Against Marcion. (HTML)
Book V. Wherein Tertullian proves, with respect to St. Paul's epistles, what he had proved in the preceding book with respect to St. Luke's gospel. Far from being at variance, they were in perfect unison with the writings of the Old Testament, and therefore testified that the Creator was the only God, and that the Lord Jesus was his Christ. As in the preceding books, Tertullian supports his argument with profound reasoning, and many happy illustrations of Holy Scripture. (HTML)
The Divine Way of Wisdom, and Greatness, and Might. God's Hiding of Himself, and Subsequent Revelation. To Marcion's God Such a Concealment and Manifestation Impossible. God's Predestination. No Such Prior System of Intention Possible to a God Previously Unknown as Was Marcion's. The Powers of the World Which Crucified Christ. St. Paul, as a Wise Master-Builder, Associated with Prophecy. Sundry Injunctions of the Apostle Parallel with the Teaching of the Old Testament. (HTML)
... in their own craftiness; and again, The Lord knoweth the thoughts of the wise, that they are vain.” For in general we may conclude for certain that he could not possibly have cited the authority of that God whom he was bound to destroy, since he would not teach for Him. “Therefore,” says he, “let no man glory in man;” an injunction which is in accordance with the teaching of the Creator, “wretched is the man that trusteth in man;” again, “It is better to trust in the Lord than to confide in man;”[Psalms 118:8] and the same thing is said about glorying (in princes).
Ante-Nicene Fathers, Volume 5, page 535, footnote 10 (Image)
Hippolytus, Cyprian, Caius, Novatian, Appendix
Cyprian. (HTML)
The Treatises of Cyprian. (HTML)
Three Books of Testimonies Against the Jews. (HTML)
Book III. (HTML)
... righteousness upon the earth, because in them is my pleasure, saith the Lord.” Of the same thing in the fifty-fourth Psalm: “In the Lord have I hoped; I will not fear what man can do unto me.” Also in the same place: “To none but God alone is my soul subjected.” Also in the cxviith Psalm: “I will not fear what man can do unto me; the Lord is my helper.” Also in the same place: “It is good to trust in the Lord rather than to trust in man; it is good to hope in the Lord rather than to hope in princes.”[Psalms 118:8] Of this same thing in Daniel: “But Shadrach, Meshach, and Abednego answered and said to king Nebuchadnezzar, O king, there is no need to answer thee concerning this word. For God, whom we serve, is able to deliver us from the furnace of burning ...
Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 521, footnote 1 (Image)
Augustine: The Anti-Manichaean Writings, The Anti-Donatist Writings
Writings in Connection with the Donatist Controversy. (HTML)
Answer to the Letters of Petilian, the Donatist. (HTML)
Written in the form of a letter addressed to the Catholics, in which the first portion of the letter which Petilian had written to his adherents is examined and refuted. (HTML)
Chapter 3 (HTML)
4. But how, again, shall they have any certainty about the good who are to give them faith, if what we look to is the conscience of the giver, which is unseen by the eyes of the proposed recipient? Therefore, according to their judgment, the salvation of the spirit is made uncertain, so long as in opposition to the holy Scriptures, which say, "It is better to trust in the Lord than to put confidence in man,"[Psalms 118:8] and, "Cursed be the man that trusteth in man," they remove the hope of those who are to be baptized from the Lord their God, and persuade them that it should be placed in man; the practical result of which is, that their salvation becomes not merely uncertain, but actually null and void. For ...
Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 586, footnote 3 (Image)
Augustine: The Anti-Manichaean Writings, The Anti-Donatist Writings
Writings in Connection with the Donatist Controversy. (HTML)
Answer to the Letters of Petilian, the Donatist. (HTML)
In which Augustin replies to all the several statements in the letter of Petilianus, as though disputing with an adversary face to face. (HTML)
Chapter 98 (HTML)
223. said: "Lastly, as we have often said before, how great is your presumption, that you should speak as you presume to do of kings, when David says, ‘It is better to trust in the Lord than to put confidence in man: it is better to trust in the Lord than to put confidence in princes?’"[Psalms 118:8-9]
Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 590, footnote 1 (Image)
Augustine: The Anti-Manichaean Writings, The Anti-Donatist Writings
Writings in Connection with the Donatist Controversy. (HTML)
Answer to the Letters of Petilian, the Donatist. (HTML)
In which Augustin replies to all the several statements in the letter of Petilianus, as though disputing with an adversary face to face. (HTML)
Chapter 102 (HTML)
... hands of your covetous colleagues, or the priests of your party, return guilty of covetousness, and that those who run in soberness to the whirlpool of intoxication to be baptized return in drunkenness? If you entertain and teach such views as this, you will have the effrontery even to quote, as making against us, the passage which you advanced some little time ago: "It is better to trust in the Lord than to put confidence in man. It is better to trust in the Lord than to put confidence in princes."[Psalms 118:8-9] What is the meaning of your teaching, I would ask, save only this, that we should put our confidence not in the Lord, but in man, when you say that the baptized person is made to resemble him who has baptized him? And since you assume this as the ...
Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 622, footnote 5 (Image)
Augustine: The Anti-Manichaean Writings, The Anti-Donatist Writings
Writings in Connection with the Donatist Controversy. (HTML)
Answer to the Letters of Petilian, the Donatist. (HTML)
In this book Augustin refutes the second letter which Petilianus wrote to him after having seen the first of Augustin’s earlier books. This letter had been full of violent language; and Augustin rather shows that the arguments of Petilianus had been deficient and irrelevant, than brings forward arguments in support of his own statements. (HTML)
Chapter 50 (HTML)
62. But the passages which I have advanced to assert the truth of the Catholic Church, are the following: As regards the question of baptism, that our being born again, cleansed, justified by the grace of God, should not be ascribed to the man who administered the sacrament, I quoted these: "It is better to trust in the Lord than to put confidence in man:"[Psalms 118:8] and "Cursed be every one that trusteth in man;" and that, "Salvation belongeth unto the Lord;" and that, "Vain is the help of man;" and that, "Neither is he that planteth anything, neither he that watereth, but God that giveth the increase;" and that He in whom men believe justifieth the ungodly, that his faith may be ...
Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 634, footnote 6 (Image)
Augustine: The Anti-Manichaean Writings, The Anti-Donatist Writings
Writings in Connection with the Donatist Controversy. (HTML)
The Correction of the Donatists. (HTML)
Chapter 1 (HTML)
CCEL Footnote 2474 (In-Text, Margin)
... the Catholic Church,—that is, from the unity of all nations. Although, even if the charges had been true which were brought by them against Cæcilianus, and could at length be proved to us, yet, though we might pronounce an anathema upon him even in the grave, we are still bound not for the sake of any man to leave the Church, which rests for its foundation on divine witness, and is not the figment of litigious opinions, seeing that it is better to trust in the Lord than to put confidence in man.[Psalms 118:8] For we cannot allow that if Cæcilianus had erred,—a supposition which I make without prejudice to his integrity,—Christ should therefore have forfeited His inheritance. It is easy for a man to believe of his fellow-men either what is true or what is ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 550, footnote 3 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on the Predestination of the Saints. (HTML)
A Treatise on the Gift of Perseverance. (HTML)
Prayer to Be Inculcated, Nevertheless. (HTML)
CCEL Footnote 3704 (In-Text, Margin)
... perfect gift, and to ask for it in your daily prayers; and in doing this ought to trust that you are not aliens from the predestination of His people, because it is He Himself who bestows even the power of doing this. And far be it from you to despair of yourselves, because you are bidden to have your hope in Him, not in yourselves. For cursed is every one who has hope in man; and it is good rather to trust in the Lord than to trust in man, because blessed are all they that put their trust in Him.[Psalms 118:8] Holding this hope, serve the Lord in fear, and rejoice unto Him with trembling. Because no one can be certain of the life eternal which God who does not lie has promised to the children of promise before the times of eternity,—no one, unless that ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 94, footnote 17 (Image)
Jerome: Letters and Select Works
The Letters of St. Jerome. (HTML)
To Nepotian. (HTML)
CCEL Footnote 1377 (In-Text, Margin)
... worldly judge will defer more to a clergyman who is self-denying than to one who is rich; he will pay more regard to your holiness than to your wealth. Or if he is a man who will not hear the clergy on behalf of the distressed except over the bowl, I will readily forego his aid and will appeal to Christ who can help more effectively and speedily than any judge. Truly “it is better to trust in the Lord than to put confidence in man. It is better to trust in the Lord than to put confidence in princes.”[Psalms 118:8-9]
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 227, footnote 4 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
Exposition of the Christian Faith. (HTML)
Book II. (HTML)
Chapter II. The goodness of the Son of God is proved from His works, namely, His benefits that He showed towards the people of Israel under the Old Covenant, and to Christians under the New. It is to one's own interest to believe in the goodness of Him Who is one's Lord and Judge. The Father's testimony to the Son. No small number of the Jewish people bear witness to the Son; the Arians therefore are plainly worse than the Jews. The words of the Bride, declaring the same goodness of Christ. (HTML)
27. It concerns my interest to believe Him to be good, for “It is a good thing to trust in the Lord.”[Psalms 118:8] It is to my interest to confess Him Lord, for it is written: “Give thanks unto the Lord, for He is good.”
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 290, footnote 2 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
Exposition of the Christian Faith. (HTML)
Book V. (HTML)
Chapter III. To the objection of the Arians, that two Gods are introduced by a unity of substance, the answer is that a plurality of Gods is more likely to be inferred from diversity of substance. Further, their charge recoils upon themselves. Manifold diversity is the reason why two men cannot be said to be one man, though all men are called individually man, where a unity of nature is referred to. There is one nature alone in them, but there is wholly a unity in the Divine Persons. Therefore the Son is not to be severed from the Father, especially as they dare not deny that worship is due to Him. (HTML)
42. Such, indeed, is the truth of unity that, when the nature alone of human birth or of human flesh is indicated, one man is the term used for the many, as it is written: “The Lord is my helper, I will not fear what man can do unto me;” that is, not the one person of a man, but the one flesh, the one frailty of human birth. It added also: “It is better to trust in the Lord than to trust in man.”[Psalms 118:8] Here, too, it did not denote one particular man, but a universal condition. Then, immediately after it added, speaking of many: “It is better to put confidence in the Lord than to put confidence in princes.” Where man is spoken of, as we have already said, there the common unity of the nature, ...