Early Church Fathers Scripture Index : Texts
Psalms 119:89
There are 4 footnotes for this reference.
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 368, footnote 1 (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)
Introduction to Proverbs viii. 22 continued. Contrast between the Father's operations immediately and naturally in the Son, instrumentally by the creatures; Scripture terms illustrative of this. Explanation of these illustrations; which should be interpreted by the doctrine of the Church; perverse sense put on them by the Arians, refuted. Mystery of Divine Generation. Contrast between God's Word and man's word drawn out at length. Asterius betrayed into holding two Unoriginates; his inconsistency. Baptism how by the Son as well as by the Father. On the Baptism of heretics. Why Arian worse than other heresies. (HTML)
... men’s words which pass away day by day; because those that come before others continue not, but vanish. Now this happens because their authors are men, and have seasons which pass away, and ideas which are successive; and what strikes them first and second, that they utter; so that they have many words, and yet after them all nothing at all remaining; for the speaker ceases, and his word forthwith is spent. But God’s Word is one and the same, and, as it is written, ‘The Word of God endureth for ever[Psalms 119:89],’ not changed, not before or after other, but existing the same always. For it was fitting, whereas God is One, that His Image should be One also, and His Word One and One His Wisdom.
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 382, footnote 7 (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, Continued. Our Lord not said in Scripture to be 'created,' or the works to be 'begotten.' 'In the beginning' means in the case of the works 'from the beginning.' Scripture passages explained. We are made by God first, begotten next; creatures by nature, sons by grace. Christ begotten first, made or created afterwards. Sense of 'First-born of the dead;' of 'First-born among many brethren;' of 'First-born of all creation,' contrasted with 'Only-begotten.' Further interpretation of 'beginning of ways,' and 'for the works.' Why a creature could not redeem; why redemption was necessary at all. Texts which contrast the Word and the works. (HTML)
... He has become the ‘Brother’ of ‘many.’ For the term ‘Only-begotten’ is used where there are no brethren, but ‘First-born ’ because of brethren. Accordingly it is nowhere written in the Scriptures, ‘the first-born of God,’ nor ‘the creature of God;’ but ‘Only-begotten’ and ‘Son’ and ‘Word’ and ‘Wisdom,’ refer to Him as proper to the Father. Thus, ‘We have seen His glory, the glory as of the Only-begotten of the Father;’ and ‘God sent His Only-begotten Son;’ and ‘O Lord, Thy Word endureth for ever[Psalms 119:89];’ and ‘In the beginning was the Word, and the Word was with God;’ and ‘Christ the Power of God and the Wisdom of God;’ and ‘This is My beloved Son;’ and ‘Thou art the Christ, the Son of the Living God.’ But ‘first-born’ implied the descent to the ...
Nicene and Post-Nicene Fathers, Series 2, Volume 9, page 6b, footnote 1 (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 I (HTML)
Concerning the Holy Spirit, a reasoned proof. (HTML)
But should the Jew refuse to accept the Word and the Spirit, let the divine Scripture confute him and curb his tongue. For concerning the Word, the divine David says, For ever, O Lord, Thy Word is settled in heaven[Psalms 119:89]. And again, He sent His Word and healed them. But the word that is uttered is not sent, nor is it for ever settled. And concerning the Spirit, the same David says, Thou sendest forth Thy Spirit, they are created. And again, By the word of the Lord were the heavens made: and all the host of them by the breath of His mouth. Job, too, says, The Spirit of God hath ...
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 212, footnote 1 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
Exposition of the Christian Faith. (HTML)
Book I. (HTML)
Chapter X. Christ's eternity being proved from the Apostle's teaching, St. Ambrose admonishes us that the Divine Generation is not to be thought of after the fashion of human procreation, nor to be too curiously pried into. With the difficulties thence arising he refuses to deal, saying that whatsoever terms, taken from our knowledge of body, are used in speaking of this Divine Generation, must be understood with a spiritual meaning. (HTML)
... above all thought and feeling. For it is written: “No man cometh to the Father, save by Me.” Whatsoever, therefore, thou dost conceive concerning the Father—yea, be it even His eternity—thou canst not conceive aught concerning Him save by the Son’s aid, nor can any understanding ascend to the Father save through the Son. “This is My dearly-beloved Son,” the Father saith. “Is” mark you—He Who is, what He is, forever. Hence also David is moved to say: “O Lord, Thy Word abideth for ever in heaven,”[Psalms 119:89] —for what abideth fails neither in existence nor in eternity.