Early Church Fathers Scripture Index : Texts
Psalms 143
There are 42 footnotes for this reference.
Ante-Nicene Fathers, Volume 3, page 685, footnote 22 (Image)
Tertullian (I, II, III)
Ethical. (HTML)
On Prayer. (HTML)
Apostrophe. (HTML)
CCEL Footnote 8847 (In-Text, Margin)
Albeit Israel washed daily all his limbs over, yet is he never clean. His hands, at all events, are ever unclean, eternally dyed with the blood of the prophets, and of the Lord Himself; and on that account, as being hereditary culprits from their privity to their fathers’ crimes, they do not dare even to raise them unto the Lord,[Psalms 143:6] for fear some Isaiah should cry out, for fear Christ should utterly shudder. We, however, not only raise, but even expand them; and, taking our model from the Lord’s passion even in prayer we confess to Christ.
Ante-Nicene Fathers, Volume 9, page 326, footnote 4 (Image)
Gospel of Peter, Diatessaron, Apocalypses, Visio Pauli, Testament of Abraham, Acts of X/P, Zosimus, Aristides, Clement, Origen
Epistle to Gregory and Origen's Commentary on the Gospel of John. (HTML)
Origen's Commentary on the Gospel of John. (HTML)
Book II. (HTML)
That the Logos is One, Not Many. Of the Word, Faithful and True, and of His White Horse. (HTML)
... judging in very righteousness and very judgment, and of apportioning its due to every existing creature. For none of those who have some portion of righteousness and of the faculty of judgment can receive on his soul such copies and impressions of righteousness and judgment as to come short in no point of absolute righteousness and absolute justice, just as no painter of a picture can communicate to the representation all the qualities of the original. This, I conceive, is the reason why David says,[Psalms 143:2] “Before Thee shall no living being be justified.” He does not say, no man, or no angel, but no living being, since even if any being partakes of life and has altogether put off mortality, not even then can it be justified in comparison of Thee, who ...
Ante-Nicene Fathers, Volume 9, page 333, footnote 3 (Image)
Gospel of Peter, Diatessaron, Apocalypses, Visio Pauli, Testament of Abraham, Acts of X/P, Zosimus, Aristides, Clement, Origen
Epistle to Gregory and Origen's Commentary on the Gospel of John. (HTML)
Origen's Commentary on the Gospel of John. (HTML)
Book II. (HTML)
“That Which Was Made Was Life in Him, and the Life Was the Light of Men.” This Involves the Paradox that What Does Not Derive Life from the Logos Does Not Live at All. (HTML)
... life,” then we shall say that no one is alive who is outside the faith of Christ, that all are dead who are not living to God, that their life is life to sin, and therefore, if I may so express myself, a life of death. Consider however, whether the divine Scriptures do not in many places teach this; as where the Saviour says, “Or have ye not read that which was spoken at the bush, I am the God of Abraham and the God of Isaac and the God of Jacob. He is not God of the dead but of the living.” And[Psalms 143:2] “Before Thee shall no living being be justified.” But why need we speak about God Himself or the Saviour? For it is disputed to which of them the voice belongs which says in the prophets, “As I live, saith the Lord.”
Nicene and Post-Nicene Fathers, Series 1, Volume 1, page 141, footnote 1 (Image)
Augustine: Prolegomena: St. Augustine's Life and Work, Confessions, Letters
The Confessions (HTML)
He speaks of his design of forsaking the profession of rhetoric; of the death of his friends, Nebridius and Verecundus; of having received baptism in the thirty-third year of his age; and of the virtues and death of his mother, Monica. (HTML)
He Entreats God for Her Sins, and Admonishes His Readers to Remember Her Piously. (HTML)
CCEL Footnote 800 (In-Text, Margin)
... I joyfully give thanks to Thee, do now beseech Thee for the sins of my mother. Hearken unto me, through that Medicine of our wounds who hung upon the tree, and who, sitting at Thy right hand, “maketh intercession for us.” I know that she acted mercifully, and from the heart forgave her debtors their debts; do Thou also forgive her debts, whatever she contracted during so many years since the water of salvation. Forgive her, O Lord, forgive her, I beseech Thee; “enter not into judgment” with her.[Psalms 143:2] Let Thy mercy be exalted above Thy justice, because Thy words are true, and Thou hast promised mercy unto “the merciful;” which Thou gavest them to be who wilt “have mercy” on whom Thou wilt “have mercy,” and wilt “have compassion” on whom Thou hast ...
Nicene and Post-Nicene Fathers, Series 1, Volume 1, page 189, footnote 1 (Image)
Augustine: Prolegomena: St. Augustine's Life and Work, Confessions, Letters
The Confessions (HTML)
He continues his explanation of the first Chapter of Genesis according to the Septuagint, and by its assistance he argues, especially, concerning the double heaven, and the formless matter out of which the whole world may have been created; afterwards of the interpretations of others not disallowed, and sets forth at great length the sense of the Holy Scripture. (HTML)
First, the Sense of the Writer is to Be Discovered, Then that is to Be Brought Out Which Divine Truth Intended. (HTML)
CCEL Footnote 1166 (In-Text, Margin)
43. Finally, O Lord, who art God, and not flesh and blood, if man doth see anything less, can anything lie hid from “Thy good Spirit,” who shall “lead me into the land of uprightness,”[Psalms 143:10] which Thou Thyself, by those words, wert about to reveal to future readers, although he through whom they were spoken, amid the many interpretations that might have been found, fixed on but one? Which, if it be so, let that which he thought on be more exalted than the rest. But to us, O Lord, either point out the same, or any other true one which may be pleasing unto Thee; so that whether Thou makest ...
Nicene and Post-Nicene Fathers, Series 1, Volume 1, page 196, footnote 17 (Image)
Augustine: Prolegomena: St. Augustine's Life and Work, Confessions, Letters
The Confessions (HTML)
Of the goodness of God explained in the creation of things, and of the Trinity as found in the first words of Genesis. The story concerning the origin of the world (Gen. I.) is allegorically explained, and he applies it to those things which God works for sanctified and blessed man. Finally, he makes an end of this work, having implored eternal rest from God. (HTML)
Allegorical Explanation of the Sea and the Fruit-Bearing Earth—Verses 9 and 11. (HTML)
CCEL Footnote 1289 (In-Text, Margin)
20. Who hath gathered the embittered together into one society? For they have all the same end, that of temporal and earthly happiness, on account of which they do all things, although they may fluctuate with an innumerable variety of cares. Who, O Lord, unless Thou, saidst, Let the waters be gathered together into one place, and let the dry land appear, which “thirsteth after Thee”?[Psalms 143:6] For the sea also is Thine, and Thou hast made it, and Thy hands prepared the dry land. For neither is the bitterness of men’s wills, but the gathering together of waters called sea; for Thou even curbest the wicked desires of men’s souls, and fixest their bounds, how far they may be permitted to advance, ...
Nicene and Post-Nicene Fathers, Series 1, Volume 2, page 585, footnote 12 (Image)
Augustine: The City of God, Christian Doctrine
Human Directions Not to Be Despised, Though God Makes the True Teacher. (HTML)
CCEL Footnote 1969 (In-Text, Margin)
... are we to understand, that though the duty of men to teach even the teachers does not cease when the Holy Spirit is given, yet that neither is he who planteth anything, nor he who watereth, but God who giveth the increase? Wherefore though holy men be our helpers, or even holy angels assist us, no one learns aright the things that pertain to life with God, until God makes him ready to learn from Himself, that God who is thus addressed in the psalm: “Teach me to do Thy will; for Thou art my God.”[Psalms 143:10] And so the same apostle says to Timothy himself, speaking, of course, as teacher to disciple: “But continue thou in the things which thou hast learned, and hast been assured of, knowing of whom thou hast learned them.” For as the medicines which men ...
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 51, footnote 8 (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)
How the Back Parts of God Were Seen. The Faith of the Resurrection of Christ. The Catholic Church Only is the Place from Whence the Back Parts of God are Seen. The Back Parts of God Were Seen by the Israelites. It is a Rash Opinion to Think that God the Father Only Was Never Seen by the Fathers. (HTML)
... that He deigned to take it: but that His “face” was that form of God, in which He “thought it not robbery to be equal with God,” which no one certainly can see and live; whether because after this life, in which we are absent from the Lord, and where the corruptible body presseth down the soul, we shall see “face to face,” as the apostle says—(for it is said in the Psalms, of this life, “Verily every man living is altogether vanity;” and again, “For in Thy sight shall no man living be justified;”[Psalms 143:2] and in this life also, according to John, “It doth not yet appear what we shall be, but we know,” he says, “that when He shall appear, we shall be like Him, for we shall see Him as He is,” which he certainly intended to be understood as after this ...
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 72, footnote 6 (Image)
Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises
Doctrinal Treatises of St. Augustin (HTML)
On the Holy Trinity. (HTML)
Augustin explains for what the Son of God was sent; but, however, that the Son of God, although made less by being sent, is not therefore less because the Father sent Him; nor yet the Holy Spirit less because both the Father sent Him and the Son. (HTML)
The One Death and Resurrection of The Body of Christ Harmonizes with Our Double Death and Resurrection of Body and Soul, to the Effect of Salvation. In What Way the Single Death of Christ is Bestowed Upon Our Double Death. (HTML)
... longer this life lasts is so much the more corrupted, either by age or by disease, or by various afflictions, until it come to that last affliction which all call death. And its resurrection is delayed until the end; when also our justification itself shall be perfected ineffably. For then we shall be like Him, for we shall see Him as He is. But now, so long as the corruptible body presseth down the soul, and human life upon earth is all temptation, in His sight shall no man living be justified,[Psalms 143:2] in comparison of the righteousness in which we shall be made equal with the angels, and of the glory which shall be revealed in us. But why mention more proofs respecting the difference between the death of the soul and the death of the body, when ...
Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 493, footnote 8 (Image)
Augustine: The Anti-Manichaean Writings, The Anti-Donatist Writings
Writings in Connection with the Donatist Controversy. (HTML)
On Baptism, Against the Donatists. (HTML)
In which is considered the Council of Carthage, held under the authority and presidency of Cyprian, to determine the question of the baptism of heretics. (HTML)
Chapter 31 (HTML)
... a right hand of falsehood: whose sons are like young shoots well established, and their daughters polished after the similitude of the temple. Their garners are full, affording all manner of store; their sheep are fruitful, bringing forth plenteously in their streets; their oxen are strong: there is no breaking down of their fence, no opening of a passage out, no complaining in their streets. Men deemed happy the people that is in such a case; rather blessed is the people whose God is the Lord."[Psalms 143:11-15] If, therefore, those are strange children who place their happiness in temporal things, and in the abundance of earthly prosperity, and despise the commandments of the Lord, let us see whether these are not the very same of whom Cyprian so speaks, ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 43, footnote 2 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on the Merits and Forgiveness of Sins, and on the Baptism of Infants. (HTML)
Book I (HTML)
How Far Sin is Done Away in Infants by Baptism, Also in Adults, and What Advantage Results Therefrom. (HTML)
CCEL Footnote 443 (In-Text, Margin)
... to keep the soul, and the destruction of the barrier which separated man from his Maker,) remains in the contest in which we chasten our body and bring it into subjection, whether to be relaxed for lawful and necessary uses, or to be restrained by continence. But inasmuch as the Spirit of God, who knows so much better than we do all the past, and present, and future of the human race, foresaw and foretold that the life of man would be such that “no man living should be justified in God’s sight,”[Psalms 143:2] it happens that through ignorance or infirmity we do not exert all the powers of our will against it, and so yield to it in the commission of sundry unlawful things,—becoming worse in proportion to the greatness and frequency of our surrender; and ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 45, footnote 1 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on the Merits and Forgiveness of Sins, and on the Baptism of Infants. (HTML)
Book II (HTML)
In What Way God Commands Nothing Impossible. Works of Mercy, Means of Wiping Out Sins. (HTML)
CCEL Footnote 447 (In-Text, Margin)
... will, we commit no sin; nor would God command man to do what was impossible for human volition.” But they do not see, that in order to overcome certain things, which are the objects either of an evil desire or an ill-conceived fear, men need the strenuous efforts, and sometimes even all the energies, of the will; and that we should only imperfectly employ these in every instance, He foresaw who willed so true an utterance to be spoken by the prophet: “In Thy sight shall no man living be justified.”[Psalms 143:2] The Lord, therefore, foreseeing that such would be our character, was pleased to provide and endow with efficacious virtue certain healthful remedies against the guilt and bonds even of sins committed after baptism,—for instance, the works of ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 47, footnote 8 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on the Merits and Forgiveness of Sins, and on the Baptism of Infants. (HTML)
Book II (HTML)
(2) Whether There is in This World a Man Without Sin. (HTML)
CCEL Footnote 481 (In-Text, Margin)
[2nd.] If, however, I am asked the second question which I have suggested,—whether there be a sinless man,—I believe there is not. For I rather believe the Scripture, which says: “Enter not into judgment with Thy servant; for in Thy sight shall no man living be justified.”[Psalms 143:2] There is therefore need of the mercy of God, which “exceedingly rejoiceth against judgment,” and which that man shall not obtain who does not show mercy. And whereas the prophet says, “I said, I will confess my transgressions unto the Lord, and Thou forgavest the iniquity of my heart,” he yet immediately adds, “For this shall every saint pray unto Thee in ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 50, footnote 6 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on the Merits and Forgiveness of Sins, and on the Baptism of Infants. (HTML)
Book II (HTML)
Job Was Not Without Sin. (HTML)
CCEL Footnote 517 (In-Text, Margin)
... other words, if, when challenged to judgment, he wished to show that nothing could be found in him which He could condemn, “he would not be able to obey him,” since he misses even that obedience which might enable him to obey Him who teaches that sins ought to be confessed. Accordingly [the Lord] rebukes certain men, saying, “Why will ye contend with me in judgment?” This [the Psalmist] averts, saying, “Enter not into judgment with Thy servant; for in Thy sight shall no man living be justified.”[Psalms 143:2] In accordance with this, Job also asks: “For who shall resist his judgment? Even if I should seem righteous, my mouth will speak profanely;” which means: If, contrary to His judgment, I should call myself righteous, when His perfect rule of ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 51, footnote 7 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on the Merits and Forgiveness of Sins, and on the Baptism of Infants. (HTML)
Book II (HTML)
No One Righteous in All Things. (HTML)
CCEL Footnote 528 (In-Text, Margin)
That illustrious testimony of God, therefore, in which Job is commended, is not contrary to the passage in which it is said, “In Thy sight shall no man living be justified;”[Psalms 143:2] for it does not lead us to suppose that in him there was nothing at all which might either by himself truly or by the Lord God rightly be blamed, although at the same time he might with no untruth be said to be a righteous man, and a sincere worshipper of God, and one who keeps himself from every evil work. For these are God’s words concerning him: “Hast thou diligently considered my servant Job? For there is ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 53, footnote 4 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on the Merits and Forgiveness of Sins, and on the Baptism of Infants. (HTML)
Book II (HTML)
All Righteous Men Sinners. (HTML)
CCEL Footnote 544 (In-Text, Margin)
... their present life good will and the actions of righteousness, and all who have lived like them since, although lacking the same testimony of Scripture; or all who are even now so living, or shall hereafter so live: all these are great, they are all righteous, and they are all really worthy of praise,—yet they are by no means without sin: inasmuch as, on the authority of the same Scriptures which make us believe in their virtues, we believe also that in “God’s sight no man living is justified,”[Psalms 143:2] whence all ask that He will “not enter into judgment with His servants:” and that not only to all the faithful in general, but to each of them in particular, the Lord’s Prayer is necessary, which He delivered to His disciples.
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 53, footnote 5 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on the Merits and Forgiveness of Sins, and on the Baptism of Infants. (HTML)
Book II (HTML)
All Righteous Men Sinners. (HTML)
CCEL Footnote 545 (In-Text, Margin)
... who have lived like them since, although lacking the same testimony of Scripture; or all who are even now so living, or shall hereafter so live: all these are great, they are all righteous, and they are all really worthy of praise,—yet they are by no means without sin: inasmuch as, on the authority of the same Scriptures which make us believe in their virtues, we believe also that in “God’s sight no man living is justified,” whence all ask that He will “not enter into judgment with His servants:”[Psalms 143:2] and that not only to all the faithful in general, but to each of them in particular, the Lord’s Prayer is necessary, which He delivered to His disciples.
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 57, footnote 8 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on the Merits and Forgiveness of Sins, and on the Baptism of Infants. (HTML)
Book II (HTML)
Through Grace We Have Both the Knowledge of Good, and the Delight Which It Affords. (HTML)
CCEL Footnote 585 (In-Text, Margin)
... the praise of His mercy and judgment? Wherefore even in the case of His saints and faithful servants He applies to them a tardier cure in certain of their failings, in order that, while they are involved in these, a less pleasure than is sufficient for the fulfilling of righteousness in all its perfection may be experienced by them at any good they may achieve, whether hidden or manifest; so that in respect of His most perfect rule of equity and truth “no man living can be justified in His sight.”[Psalms 143:2] He does not in His own self, indeed, wish us to fall under condemnation, but that we should become humble; and He displays to us all the self-same grace of His own. Let us not, however, after we have attained facility in all things, suppose that to ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 78, footnote 4 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on the Merits and Forgiveness of Sins, and on the Baptism of Infants. (HTML)
Book III (HTML)
Epilogue. (HTML)
CCEL Footnote 708 (In-Text, Margin)
... and by healing to perfect us unto eternal life; and He does not in this world take away death, although inflicted because of sin, from those whose sins He remits, in order that they may enter on their conflict, and overcome the fear of death with full sincerity of faith. In some cases, too, He declines to help even His righteous servants, so long as they are capable of still higher elevation, to the attainment of a perfect righteousness, in order that (while in His sight no man living is justified[Psalms 143:2]) we may always feel it to be our duty to give Him thanks for mercifully bearing with us, and so, by holy humility, be healed of that first cause of all our failings, even the swellings of pride. This letter, as my intention first sketched it, was to ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 84, footnote 4 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on the Spirit and the Letter. (HTML)
Theirs is Comparatively a Harmless Error, Who Say that a Man Lives Here Without Sin. (HTML)
CCEL Footnote 719 (In-Text, Margin)
... dangerous set of persons and they ought to be urged to show, if they are able, that they are themselves such, who hold that man lives or has lived here without any sin whatever. There are indeed passages of Scripture, in which I apprehend it is definitely stated that no man who lives on earth, although enjoying freedom of will, can be found without sin; as, for instance, the place where it is written, “Enter not into judgment with Thy servant, for in Thy sight shall no man living be justified.”[Psalms 143:2] If, however, anybody shall have succeeded in showing that this text and the other similar ones ought to be taken in a different sense from their obvious one, and shall have proved that some man or men have spent a sinless life on earth,—whoever does ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 113, footnote 8 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on the Spirit and the Letter. (HTML)
In What Sense a Sinless Righteousness in This Life Can Be Asserted. (HTML)
CCEL Footnote 1104 (In-Text, Margin)
... uttered; sinful, if he entertains a thought in his heart in such a way as to wish that an evil pleasure were a lawful one, although known to be unlawful by the commandment,—for this amounts to a consent to sin, which would certainly be carried out in act, unless fear of punishment deterred.) Have such just men, while living by faith, no need to say: “Forgive us our debts, as we forgive our debtors?” And do they prove this to be wrong which is written, “In Thy sight shall no man living be justified?”[Psalms 143:2] and this: “If we say that we have no sin, we deceive ourselves, and the truth is not in us?” and, “There is no man that sinneth not;” and again, “There is not on the earth a righteous man, who doeth good and sinneth not” (for both these statements ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 146, footnote 1 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on Nature and Grace. (HTML)
Whether Any Man is Without Sin in This Life. (HTML)
CCEL Footnote 1303 (In-Text, Margin)
... been, or is, or ever can be, a man living so righteous a life in this world as to have no sin at all, may be an open question among true and pious Christians; but whoever doubts the possibility of this sinless state after this present life; is foolish. For my own part, indeed, I am unwilling to dispute the point even as respects this life. For although that passage seems to me to be incapable of bearing any doubtful sense, wherein it is written, “In thy sight shall no man living be justified”[Psalms 143:2] (and so of similar passages), yet I could wish it were possible to show either that such quotations were capable of bearing a better signification, or that a perfect and plenary righteousness, to which it were impossible for any accession to be ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 173, footnote 2 (Image)
Augustine: Anti-Pelagian Writings
A Treatise Concerning Man’s Perfection in Righteousness. (HTML)
The Seventh Passage. Who May Be Called Immaculate. How It is that in God’s Sight No Man is Justified. (HTML)
CCEL Footnote 1546 (In-Text, Margin)
“They also, says he, “quote the text: ‘For in thy sight shall no man living be justified.’”[Psalms 143:2] And his affected answer to this passage amounts to nothing else than the showing how texts of Holy Scripture seem to clash with one another, whereas it is our duty rather to demonstrate their agreement. These are his words: “We must confront them with this answer, from the testimony of the evangelist concerning holy Zacharias and Elisabeth, when he says, ‘And they were both righteous before God, walking in all the commandments and ordinances of the ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 173, footnote 8 (Image)
Augustine: Anti-Pelagian Writings
A Treatise Concerning Man’s Perfection in Righteousness. (HTML)
The Seventh Passage. Who May Be Called Immaculate. How It is that in God’s Sight No Man is Justified. (HTML)
CCEL Footnote 1552 (In-Text, Margin)
... present life; for it does not follow that a man is without sin because he has not a blot of accusation. Accordingly the apostle, when selecting ministers for ordination, does not say, “If any be sinless,” for he would be unable to find any such; but he says, “If any be without accusation,” for such, of course, he would be able to find. But our opponent does not tell us how, in accordance with his views, we ought to understand the scripture, “For in Thy sight shall no man living be justified.”[Psalms 143:2] The meaning of these words is plain enough, receiving as it does additional light from the preceding clause: “Enter not,” says the Psalmist, “into judgment with Thy servant, for in Thy sight shall no man living be justified.” It is judgment which he ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 417, footnote 4 (Image)
Augustine: Anti-Pelagian Writings
A Treatise Against Two Letters of the Pelagians. (HTML)
Book IV (HTML)
The Praise of the Creature. (HTML)
CCEL Footnote 2778 (In-Text, Margin)
In the praise of the saints they conceal themselves, saying “that baptism perfectly renews men, inasmuch as the apostle is a witness who testifies that, by the washing of water, the Church is made out of the heathen holy and spotless; that the Holy Spirit also assisted pious souls in ancient times, even as the prophet says to God, ‘Thy good Spirit shall lead me into the right way;’[Psalms 143:10] that all the prophets, moreover, and apostles or saints, as well of the New as of the Old Testament, to whom God gives witness, were righteous, not in comparison with the wicked, but by the rule of virtue; and that in future time there is a reward as well of good works as of evil. But that no one can then ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 404, footnote 10 (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. xxv. 1, ‘then shall the kingdom of heaven be likened unto ten virgins.’ (HTML)
CCEL Footnote 3120 (In-Text, Margin)
... ourselves, how much less can we judge of you? What is “scarcely do we judge of ourselves”? Because, “When the righteous King sitteth on the throne, who will glory that his heart is pure?” It may be thou dost not discover anything in thine own conscience; but He who seeth better, whose Divine glance penetrateth into deeper things, discovereth it may be something, He seeth it may be something, He discovereth something. How much better mayest thou say to Him, “Enter not into judgment with Thy servant”?[Psalms 143:2] Yea, how much better, “Forgive us our debts”? Because it shall be also said to thee because of those torches, because of those lamps; “I was hungry, and ye gave Me meat.” What then? did not the foolish virgins do so too? Yea, but they did it not ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 277, footnote 1 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm LXVI (HTML)
CCEL Footnote 2613 (In-Text, Margin)
... turned the sea into dry land. For this followeth, “That hath turned the sea into dry land” (ver. 6). A sea was the world, bitter with saltness, troubled with tempest, raging with waves of persecutions, sea it was: truly into dry land the sea hath been turned, now there thirsteth for sweet water the world that with salt water was filled. Who hath done this? He “that hath turned the sea into dry land.” Now the soul of all the Gentiles saith what? “My soul is as it were land without water to Thee.”[Psalms 143:6] “That hath turned the sea into dry land. In the river they shall pass over on foot.” Those same persons that have been turned into dry land, though they were before sea, “in the river on foot shall pass over.” What is the river? The river is all the ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 384, footnote 5 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm LXXIX (HTML)
CCEL Footnote 3717 (In-Text, Margin)
... glorieth, not in himself, but in the Lord may glory. “And merciful be Thou,” he saith, “to our sins for Thy Name’s sake:” not for our sake. For what else do our sins deserve, but due and condign punishments? But “merciful be Thou to our sins, for Thy Name’s sake.” Thus then Thou dost deliver us, that is, dost rescue us from evil things, while Thou dost both aid us to do justice, and art merciful to our sins, without which in this life we are not. For “in Thy sight shall no man living be justified.”[Psalms 143:2] But sin is iniquity. And “if Thou shalt have marked iniquities, who shall stand?”
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 518, footnote 7 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm CIV (HTML)
CCEL Footnote 4766 (In-Text, Margin)
41. But wherefore dost Thou do this? wherefore dost Thou hide Thy face, that they may be troubled? “Thou shalt take away their breath, and they shall fail.” Their breath was their pride; they boast, they attribute things to themselves, they justify themselves. Hide, therefore, Thy face, that they may be troubled: take away their breath, and let them fail; let them cry unto Thee, “Hear me, O Lord, and that soon, for my spirit waxeth faint: hide not Thy face from me.”[Psalms 143:7] “Thou shalt take away their breath, and they shall fail, and shall be turned to their dust.” The man who repenteth of his sin discovereth himself, that he had not strength of himself; and doth confess unto God, saying, that he is earth and ashes. O proud one, thou ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 583, footnote 1 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm CXIX (HTML)
Pe. (HTML)
CCEL Footnote 5329 (In-Text, Margin)
134. “Show the light of Thy countenance on Thy servant, and teach me thy statutes” (ver. 135): that is, manifest Thy presence, by succouring and aiding me. “And teach me Thy righteousnesses.” Teach me to work them: as it is more plainly expressed elsewhere, “Teach me to do Thy will.”[Psalms 143:10] For they who hear, although they retain in their memories what they hear, are by no means to be considered to have learnt, unless they do. For it is the word of Truth: “Every man that hath heard and hath learned of the Father, cometh unto Me.” He therefore who obeyeth not in deed, that is, who cometh not, hath not learnt.
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 675, footnote 1 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm CXLVIII (HTML)
CCEL Footnote 5969 (In-Text, Margin)
... but that they are ruled by chance, how they can, as they can: and they are influenced by what they say sometimes to one another: e.g. “If it were God that gave rain, would He rain into the sea? What sort of providence,” they say, “is this? Getulia is thirsty, and it rains into the sea.” They think that they handle the matter cleverly. One should say to them, “Getulia does at all events thirst, thou dost not even thirst.” For good were it for thee to say to God, “My soul hath thirsted for Thee.”[Psalms 143:6] For he that thus argueth is already satisfied; he thinketh himself learned, he is not willing to learn, therefore he thirsteth not. For if he thirsted, he would be willing to learn, and he would find that everything happeneth upon earth by God’s ...
Nicene and Post-Nicene Fathers, Series 2, Volume 5, page 133, footnote 7 (Image)
Gregory of Nyssa: Dogmatic Treatises; Select Writings and Letters
Dogmatic Treatises. (HTML)
Against Eunomius. (HTML)
Book II (HTML)
Lastly he displays at length the folly of Eunomius, who at times speaks of the Holy Spirit as created, and as the fairest work of the Son, and at other times confesses, by the operations attributed to Him, that He is God, and thus ends the book. (HTML)
... ludicrous and meaningless character is at once manifest to all. For who is so demented and beside himself as to wait for us to tell him that the Holy Spirit is not a bell nor an empty cask sounding an accompaniment and made to ring by the voice of him who prays as it were by a blow? “Leading us to that which is expedient for us.” This the Father and the Son likewise do: for “He leadeth Joseph like a sheep,” and, “led His people like sheep,” and, “the good Spirit leadeth us in a land of righteousness[Psalms 143:10].” “Strengthening us to godliness.” To strengthen man to godliness David says is the work of God; “For Thou art my strength and my refuge,” says the Psalmist, and “the Lord is the strength of His people,” and, “He shall give strength and power unto ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 273, footnote 11 (Image)
Jerome: Letters and Select Works
The Letters of St. Jerome. (HTML)
To Ctesiphon. (HTML)
CCEL Footnote 3788 (In-Text, Margin)
... freely protests and says: “there is not a just man upon earth, that doeth good and sinneth not:” and again, “if thy people sin against thee, for there is no man that sinneth not:” and “who can say, I have made my heart clean?” and “none is clean from stain, not even if his life on earth has been but for one day.” David insists on the same thing when he says: “Behold, I was shapen in iniquity and in sin did my mother conceive me;” and in another psalm, “in thy sight shall no man living be justified.”[Psalms 143:2] This last passage they try to explain away from motives of reverence, arguing that the meaning is that no man is perfect in comparison with God. Yet the scripture does not say: “in comparison with thee shall no man living be justified” but “in thy ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 454, footnote 4 (Image)
Jerome: Letters and Select Works
Treatises. (HTML)
Against the Pelagians. (HTML)
Book I (HTML)
CCEL Footnote 5163 (In-Text, Margin)
... of virtue into vice, or may rise from vice to virtue; and that he is never safe, but must dread shipwreck even in fair weather; and, therefore, that a man cannot be without sin. Solomon says, “There is not a righteous man upon earth that doeth good and sinneth not”; and likewise in the book of Kings: “There is no man that sinneth not.” So, also, the blessed David says: “Who can understand his errors? Cleanse Thou me from hidden faults, and keep back Thy servant from presumptuous sins.” And again:[Psalms 143:2] “Enter not into judgment with Thy servant, for in Thy sight shall no man living be justified.” Holy Scripture is full of passages to the same effect.
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 456, footnote 3 (Image)
Jerome: Letters and Select Works
Treatises. (HTML)
Against the Pelagians. (HTML)
Book I (HTML)
CCEL Footnote 5181 (In-Text, Margin)
15. All this makes it clear that in Holy Scripture there are two sorts of perfection, two of righteousness, and two of fear. The first is that perfection, and incomparable truth, and perfect righteousness and fear, which is the beginning of wisdom, and which we must measure by the excellence of God; the second, which is within the range not only of men, but of every creature, and is not inconsistent with our frailty, as we read in the Psalms:[Psalms 143:2] “In Thy sight shall no man living be justified,” is that righteousness which is said to be perfect, not in comparison with God, but as recognized by God. Job, and Zacharias, and Elizabeth, were called righteous, in respect of that righteousness which might some day turn to ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 480, footnote 5 (Image)
Jerome: Letters and Select Works
Treatises. (HTML)
Against the Pelagians. (HTML)
Book III (HTML)
CCEL Footnote 5346 (In-Text, Margin)
... deceit, wrong, and robbery are the hands which I spread out before Thee.” He says that he fasts twice in the week, that he may afflict his vicious and wanton flesh, and he gives tithes of all his substance. For “the ransom of a man’s life is his riches.” You join the devil in boasting, “I will ascend above the stars, I will place my throne in heaven, and I will be like the Most High.” David says, “My loins are filled with illusions”; and “My wounds stink and are corrupt because of my foolishness”; and[Psalms 143:2] “Enter not into judgment with Thy servant”; and “In Thy sight no man living shall be justified.” You boast that you are holy, innocent, and pure, and spread out clean hands unto God. And you are not satisfied with glorying in all your works, unless ...
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 122, footnote 15 (Image)
Cyril of Jerusalem, Gregory Nazianzen
The Catechetical Lectures of S. Cyril. (HTML)
On the Article, And in One Holy Ghost, the Comforter, Which Spake in the Prophets. (HTML)
CCEL Footnote 2066 (In-Text, Margin)
... Samson, so long as he did righteously, and grieved Him not, wrought deeds above man’s power. And as for Samuel and David, we have it plainly in the Books of the Kingdoms, how by the Holy Ghost they prophesied themselves, and were rulers of the prophets;—and Samuel was called the Seer; and David says distinctly, The Spirit of the Lord spake by me, and in the Psalms, And take not thy Holy Spirit from me, and again, Thy good Spirit shall lead me in the land of righteousness[Psalms 143:10]. And as we have it in Chronicles, Azariah, in the time of King Asa, and Jahaziel in the time of King Jehoshaphat, partook of the Holy Ghost; and again, another Azariah, he who was stoned. And Ezra says, Thou gavest also Thy good Spirit to ...
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 125, footnote 18 (Image)
Cyril of Jerusalem, Gregory Nazianzen
The Catechetical Lectures of S. Cyril. (HTML)
Continuation of the Discourse on the Holy Ghost. (HTML)
CCEL Footnote 2125 (In-Text, Margin)
... the Spirit of wisdom and revelation in the knowledge of Him. He is also called the Spirit of promise, as the same Paul says, In whom ye also after that ye believed, were sealed with the Holy Spirit of promise. He is also called the Spirit of grace, as when he says again, And hath done despite to the Spirit of grace. And by many other such-like titles is He named. And thou heardest plainly in the foregoing Lecture, that in the Psalms He is called at one time the good Spirit[Psalms 143:10], and at another the princely Spirit; and in Esaias He was styled the Spirit of wisdom and understanding, of counsel, and might, of knowledge, and of godliness, and of the fear of God. By all which Scriptures both those before and those ...
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 225, footnote 3 (Image)
Cyril of Jerusalem, Gregory Nazianzen
Select Orations of Saint Gregory Nazianzen. (HTML)
In Defence of His Flight to Pontus, and His Return, After His Ordination to the Priesthood, with an Exposition of the Character of the Priestly Office. (HTML)
CCEL Footnote 2876 (In-Text, Margin)
104. There is a third reason of the highest importance which I will further mention, and then dismiss the rest. I remembered the days of old,[Psalms 143:5] and, recurring to one of the ancient histories, drew counsel for myself therefrom as to my present conduct; for let us not suppose these events to have been recorded without a purpose, nor that they are a mere assemblage of words and deeds gathered together for the pastime of those who listen to them, as a kind of bait for the ears, for the sole purpose of giving pleasure. Let us leave such jesting to the legends and the ...
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 383, footnote 11 (Image)
Cyril of Jerusalem, Gregory Nazianzen
Select Orations of Saint Gregory Nazianzen. (HTML)
On Pentecost. (HTML)
CCEL Footnote 4258 (In-Text, Margin)
XIII. This was proclaimed by the Prophets in such passages as the following:—The Spirit of the Lord is upon me; and, There shall rest upon Him Seven Spirits; and The Spirit of the Lord descended and led them; and The spirit of Knowledge filling Bezaleel, the Master-builder of the Tabernacle; and, The Spirit provoking to anger; and the Spirit carrying away Elias in a chariot, and sought in double measure by Elissæus; and David led and strengthened by the Good and Princely Spirit.[Psalms 143:10] And He was promised by the mouth of Joel first, who said, And it shall be in the last days that I will pour out of My Spirit upon all flesh (that is, upon all that believe), and upon your sons and upon your daughters, and the rest; and then afterwards by ...
Nicene and Post-Nicene Fathers, Series 2, Volume 8, page 30, footnote 8 (Image)
Basil: Letters and Select Works
De Spiritu Sancto. (HTML)
Against those who assert that the Spirit ought not to be glorified. (HTML)
CCEL Footnote 1118 (In-Text, Margin)
... title, and at the magnitude of His operations, and by His good gifts bestowed on us or rather on all creation. He is called Spirit, as “God is a Spirit,” and “the breath of our nostrils, the anointed of the Lord.” He is called holy, as the Father is holy, and the Son is holy, for to the creature holiness was brought in from without, but to the Spirit holiness is the fulfilment of nature, and it is for this reason that He is described not as being sanctified, but as sanctifying. He is called good,[Psalms 143:10] as the Father is good, and He who was begotten of the Good is good, and to the Spirit His goodness is essence. He is called upright, as “the Lord is upright,” in that He is Himself truth, and is Himself Righteousness, having no divergence nor ...
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 239, footnote 13 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
Exposition of the Christian Faith. (HTML)
Book II. (HTML)
Chapter XIII. The wicked and dishonourable opinions held by Arians, Sabellians, and Manichæans as concerning their Judge are shortly refuted. Christ's remonstrances regarding the rest of His adversaries being set forth, St. Ambrose expresses a hope of milder judgment for himself. (HTML)
122. As for me, Lord Jesu, though I am conscious within myself of great sin, yet will I say: “I have not denied Thee; Thou mayest pardon the infirmity of my flesh. My transgression I confess; my sin I deny not. If Thou wilt Thou canst make me clean. For this saying, the leper obtained his request. Enter not, I pray, into judgment with Thy servant.[Psalms 143:2] I ask, not that Thou mayest judge, but that Thou mayest forgive.”