Early Church Fathers Scripture Index : Texts
Psalms 139:7
There are 19 footnotes for this reference.
Ante-Nicene Fathers, Volume 2, page 434, footnote 5 (Image)
Hermas, Tatian, Athenagoras, Theophilus, Clement of Alexandria
Clement of Alexandria (HTML)
The Stromata, or Miscellanies (HTML)
Book IV. (HTML)
Chapter XXI.—Description of the Perfect Man, or Gnostic. (HTML)
The man of understanding and perspicacity is, then, a Gnostic. And his business is not abstinence from what is evil (for this is a step to the highest perfection), or the doing of good out of fear. For it is written, “Whither shall I flee, and where shall I hide myself from Thy presence? If I ascend into heaven, Thou art there; if I go away to the uttermost parts of the sea, there is Thy right hand; if I go down into the depths, there is Thy Spirit.”[Psalms 139:7-10] Nor any more is he to do so from hope of promised recompense. For it is said, “Behold the Lord, and His reward is before His face, to give to every one according to his works; what eye hath not seen, and ear hath not heard, and hath not entered into the heart of man what ...
Ante-Nicene Fathers, Volume 9, page 237, footnote 18 (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)
God Sees All Things: Therefore Let Us Avoid Transgression. (HTML)
CCEL Footnote 4137 (In-Text, Margin)
... proceed from evil desires; so that, through His mercy, we may be protected from the judgments to come. For whither can any of us flee from His mighty hand? Or what world will receive any of those who run away from Him? For the Scripture saith in a certain place, “Whither shall I go, and where shall I be hid from Thy presence? If I ascend into heaven, Thou art there; if I go away even to the uttermost parts of the earth, there is Thy right hand; if I make my bed in the abyss, there is Thy Spirit.”[Psalms 139:7-10] Whither, then, shall anyone go, or where shall he escape from Him who comprehends all things?
Nicene and Post-Nicene Fathers, Series 1, Volume 1, page 58, footnote 6 (Image)
Augustine: Prolegomena: St. Augustine's Life and Work, Confessions, Letters
The Confessions (HTML)
He advances to puberty, and indeed to the early part of the sixteenth year of his age, in which, having abandoned his studies, he indulged in lustful pleasures, and, with his companions, committed theft. (HTML)
Why He Delighted in that Theft, When All Things Which Under the Appearance of Good Invite to Vice are True and Perfect in God Alone. (HTML)
CCEL Footnote 209 (In-Text, Margin)
14. Thus doth the soul commit fornication when she turns away from Thee, and seeks without Thee what she cannot find pure and untainted until she returns to Thee. Thus all pervertedly imitate Thee who separate themselves far from Thee and raise themselves up against Thee. But even by thus imitating Thee they acknowledge Thee to be the Creator of all nature, and so that there is no place whither they can altogether retire from Thee.[Psalms 139:7-8] What, then, was it that I loved in that theft? And wherein did I, even corruptedly and pervertedly, imitate my Lord? Did I wish, if only by artifice, to act contrary to Thy law, because by power I could not, so that, being a captive, I might imitate an imperfect liberty by doing ...
Nicene and Post-Nicene Fathers, Series 1, Volume 1, page 79, footnote 6 (Image)
Augustine: Prolegomena: St. Augustine's Life and Work, Confessions, Letters
The Confessions (HTML)
He describes the twenty-ninth year of his age, in which, having discovered the fallacies of the Manichæans, he professed rhetoric at Rome and Milan. Having heard Ambrose, he begins to come to himself. (HTML)
On the Vanity of Those Who Wished to Escape the Omnipotent God. (HTML)
CCEL Footnote 357 (In-Text, Margin)
2. Let the restless and the unjust depart and flee from Thee. Thou both seest them and distinguishest the shadows. And lo! all things with them are fair, yet are they themselves foul. And how have they injured Thee? Or in what have they disgraced Thy government, which is just and perfect from heaven even to the lowest parts of the earth. For whither fled they when they fled from Thy presence?[Psalms 139:7] Or where dost Thou not find them? But they fled that they might not see Thee seeing them, and blinded might stumble against Thee; since Thou forsakest nothing that Thou hast made —that the unjust might stumble against Thee, and justly be hurt, withdrawing themselves from Thy gentleness, and stumbling ...
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 40, footnote 7 (Image)
Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises
Doctrinal Treatises of St. Augustin (HTML)
On the Holy Trinity. (HTML)
The equality of the Trinity maintained against objections drawn from those texts which speak of the sending of the Son and of the Holy Spirit. (HTML)
The Son and Holy Spirit are Not Therefore Less Because Sent. The Son is Sent Also by Himself. Of the Sending of the Holy Spirit. (HTML)
... everywhere, His Spirit also is everywhere. Therefore, the Holy Spirit, too, was sent thither, where He already was. For he, too, who finds no place to which he might go from the presence of God, and who says, “If I ascend up into heaven, Thou art there; if I shall go down into hell, behold, Thou art there;” wishing it to be understood that God is present everywhere, named in the previous verse His Spirit; for He says,” Whither shall I go from Thy Spirit? or whither shall I flee from Thy presence?”[Psalms 139:7]
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 431, footnote 14 (Image)
Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises
Moral Treatises of St. Augustin (HTML)
Of Holy Virginity. (HTML)
Section 39 (HTML)
CCEL Footnote 2148 (In-Text, Margin)
... speaks of that fear, which had been given in the Old Testament, lest the temporal goods should be lost, which God had promised unto those not yet sons under grace, but as yet slaves under the law. There is also the fear of eternal fire, to serve God in order to avoid which is assuredly not yet of perfect charity. For the desire of the reward is one thing, the fear of punishment another. They are different sayings, “Whither shall I go away from Thy Spirit, and from Thy face whither shall I flee?”[Psalms 139:7] and, “One thing I have sought of the Lord, this I will seek after; that I may dwell in the house of the Lord through all the days of my life, that I may consider the delight of the Lord, that I be protected in His temple:” and, “Turn not away Thy ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 273, footnote 5 (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 1956 (In-Text, Margin)
... 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:” Thy wrath is just: Thou sendest no man into hell unjustly. “Whither shall I go from Thy Spirit?”[Psalms 139:7] 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 He may tame it. For if thou shouldest wish to tame it, thou canst not, because thou art a ...
Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 211, footnote 1 (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 VIII. 15–18. (HTML)
CCEL Footnote 671 (In-Text, Margin)
... If the Father was in heaven, the Son on earth, how was the Father with the Son? Because both Father and Son were everywhere: for God is not in such manner in heaven as not to be on earth. Hear him who would flee from the judgment of God, and found not a way to flee by: “Whither shall I go,” saith he, “from Thy Spirit; and whither shall I flee from Thy face? If I ascend up into heaven, Thou art there.” The question was about the earth; hear what follows: “If I descend unto hell, Thou art there.”[Psalms 139:7-8] If, then, He is said to be present even in hell, what in the universe remains where He is not present? For the voice of God with the prophet is, “I fill heaven and earth.” Hence He is everywhere, who is confined by no place. Turn not thou away from ...
Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 494, footnote 10 (Image)
Augustine: Homilies on the Gospel of John, Homilies on the First Epistle of John, Soliloquies
Ten Homilies on the First Epistle of John. (HTML)
1 John III. 19–IV. 3. (HTML)
CCEL Footnote 2300 (In-Text, Margin)
... judge whom he cannot see. If “we assure our heart,” let it be “before Him.” Because “if our heart think ill of us,” i.e. accuse us within, that we do not the thing with that mind it ought to be done withal, “greater is God than our heart, and knoweth all things.” Thou hidest thine heart from man: hide it from God if thou canst! How shalt thou hide it from Him, to whom it is said by a sinner, fearing and confessing, “Whither shall I go from Thy Spirit? and from Thy face whither shall I flee?”[Psalms 139:7-8] He sought a way to flee, to escape the judgment of God, and found none. For where is God not? “If I shall ascend,” saith he, “into heaven, Thou art there: if I shall descend into hell, Thou art there.” Whither wilt thou go? whither wilt thou flee? ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 308, footnote 7 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm LXIX (HTML)
CCEL Footnote 2991 (In-Text, Margin)
... was bowed down He raised up: and because on the Sabbath He did it, the Jews were scandalized; suitably were they scandalized at her being raised up, themselves being bowed. “Pour forth upon them Thine anger, and let the indignation of Thine anger overtake them” (ver. 25), are plain words: but nevertheless, in “overtake them” we perceive them as it were fleeing. But whither are they to flee? Into Heaven? Thou art there. Into Hell? Thou art present. Their wings they will not take to fly straight:[Psalms 139:7-9] “Let the indignation of Thine anger overtake them,” let it not permit them to escape.
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 654, footnote 2 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm CXLIII (HTML)
CCEL Footnote 5835 (In-Text, Margin)
... like a shadow.” The rulers of this world, of this darkness, the rulers of the wicked; against these ye wrestle. Great is your conflict, not to see your enemies, and yet to conquer. Against the rulers of this world, of this darkness, the devil, that is, and his angels; not the rulers of that world, whereof is said, “the world was made by Him,” but that world whereof is said, “the world knew Him not.” “For unto Thee have I fled for refuge.”…Whither should I flee? “Whither shall I go from Thy Spirit?”[Psalms 139:7]
Nicene and Post-Nicene Fathers, Series 1, Volume 9, page 377, footnote 5 (Image)
Chrysostom: On the Priesthood, Ascetic Treatises, Select Homilies and Letters, Homilies on the Statutes
The Homilies on the Statues to the People of Antioch. (HTML)
Homily V (HTML)
CCEL Footnote 1268 (In-Text, Margin)
... entrust its safety to virtue and uprightness of life. For when we were angry and displeased with a servant, if he, instead of defending himself against our displeasure, went down to his apartment, and collecting together his clothes, and binding up together all his movables, meditated a flight, we could not tamely put up with this contempt. Let us then desist from this unseasonable endeavour, and let us each say to God, “Whither shall I go from Thy Spirit, and whither shall I flee from Thy presence?”[Psalms 139:7] Let us imitate the spiritual wisdom of the barbarians. They repented even on uncertain grounds! For the sentence had no such clause, “If ye turn and repent, I will set up the city;” but simply, “Yet three days, and Nineveh shall be overthrown.” What ...
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 252, footnote 16 (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 3146 (In-Text, Margin)
... and fearful is the face of the Lord against them that do evil, and abolishing wickedness with utter destruction. Fearful is the ear of God, listening even to the voice of Abel speaking through his silent blood. Fearful His feet, which overtake evildoing. Fearful also His filling of the universe, so that it is impossible anywhere to escape the action of God, not even by flying up to heaven, or entering Hades, or by escaping to the far East, or concealing ourselves in the depths and ends of the sea.[Psalms 139:7-8] Nahum the Elkoshite was afraid before me, when he proclaimed the burden of Nineveh, God is jealous, and the Lord takes vengeance in wrath upon His adversaries, and uses such abundance of severity that no room is left for further vengeance upon the ...
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 382, footnote 4 (Image)
Cyril of Jerusalem, Gregory Nazianzen
Select Orations of Saint Gregory Nazianzen. (HTML)
On Pentecost. (HTML)
CCEL Footnote 4247 (In-Text, Margin)
... Counsel, of Fear (which are ascribed to Him) by Whom the Father is known and the Son is glorified; and by Whom alone He is known; one class, one service, worship, power, perfection, sanctification. Why make a long discourse of it? All that the Father hath the Son hath also, except the being Unbegotten; and all that the Son hath the Spirit hath also, except the Generation. And these two matters do not divide the Substance, as I understand it, but rather are divisions within the Substance.[Psalms 139:7-15]
Nicene and Post-Nicene Fathers, Series 2, Volume 8, page 9, footnote 2 (Image)
Basil: Letters and Select Works
De Spiritu Sancto. (HTML)
Issue joined with those who assert that the Son is not with the Father, but after the Father. Also concerning the equal glory. (HTML)
CCEL Footnote 794 (In-Text, Margin)
... what they mean. We shall have no more to say. A plain statement of the view will at once expose its absurdity. They who refuse to allow that the Father pervades all things do not so much as maintain the logical sequence of thought in their argument. The faith of the sound is that God fills all things; but they who divide their up and down between the Father and the Son do not remember even the word of the Prophet: “If I climb up into heaven thou art there; if I go down to hell thou art there also.”[Psalms 139:7] Now, to omit all proof of the ignorance of those who predicate place of incorporeal things, what excuse can be found for their attack upon Scripture, shameless as their antagonism is, in the passages “Sit thou on my right hand” and “Sat down on the ...
Nicene and Post-Nicene Fathers, Series 2, Volume 8, page 121, footnote 3 (Image)
Basil: Letters and Select Works
The Letters. (HTML)
To the Cæsareans. A defence of his withdrawal, and concerning the faith. (HTML)
CCEL Footnote 1849 (In-Text, Margin)
Furthermore if he calls the Holy Ghost a creature he describes His nature as limited. How then can the two following passages stand? “The Spirit of the Lord filleth the world;” and “Whither shall I go from thy Spirit?”[Psalms 139:7] But he does not, it would seem, confess Him to be simple in nature; for he describes Him as one in number. And, as I have already said, everything that is one in number is not simple. And if the Holy Spirit is not simple, He consists of essence and sanctification, and is therefore composite. But who is mad enough to describe the Holy Spirit as composite, and not simple, and ...
Nicene and Post-Nicene Fathers, Series 2, Volume 8, page 214, footnote 8 (Image)
Basil: Letters and Select Works
The Letters. (HTML)
To Amphilochius on his consecration as Bishop. (HTML)
CCEL Footnote 2541 (In-Text, Margin)
... please Him, distinguishes vessels of election, and uses them for the ministry of the Saints. Though you were trying to flee, as you confess, not from me, but from the calling you expected through me, He has netted you in the sure meshes of grace, and has brought you into the midst of Pisidia to catch men for the Lord, and draw the devil’s prey from the deep into the light. You, too, may say as the blessed David said, “Whither shall I go from thy Spirit? or whither shall I flee from thy presence.”[Psalms 139:7] Such is the wonderful work of our loving Master. “Asses are lost” that there may be a king of Israel. David, however, being an Israelite was granted to Israel; but the land which has nursed you and brought you to such a height of virtue, possesses ...
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 218, footnote 6 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
Exposition of the Christian Faith. (HTML)
Book I. (HTML)
Chapter XVI. The Arians blaspheme Christ, if by the words “created” and “begotten” they mean and understand one and the same thing. If, however, they regard the words as distinct in meaning, they must not speak of Him, of Whom they have read that He was begotten, as if He were a created being. This rule is upheld by the witness of St. Paul, who, professing himself a servant of Christ, forbade worship of a created being. God being a substance pure and uncompounded, there is no created nature in Him; furthermore, the Son is not to be degraded to the level of things created, seeing that in Him the Father is well pleased. (HTML)
106. Moreover, how can there be any created nature in God? In truth, God is of an uncompounded nature; nothing can be added to Him, and that alone which is Divine hath He in His nature; filling all things, yet nowhere Himself confounded with aught; penetrating all things, yet Himself nowhere to be penetrated; present in all His fulness at one and the same moment, in heaven, in earth, in the deepest depth of the sea,[Psalms 139:7-10] to sight invisible, by speech not to be declared, by feeling not to be measured; to be followed by faith, to be adored with devotion; so that whatsoever title excels in depth of spiritual import, in setting forth glory and honour, in exalting power, this you may know to belong of right ...
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 258, footnote 5 (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)
112. And, indeed, what hinders you from understanding, by that substance, His divine substance, seeing that God is everywhere, so that it hath been said to Him: “If I go up into heaven, Thou art there; if I go down into hell, Thou art present.”[Psalms 139:7]