Early Church Fathers Scripture Index : Texts

Psalms 146

There are 24 footnotes for this reference.

Ante-Nicene Fathers, Volume 8, page 583, footnote 10 (Image)

Twelve Patriarchs, Excerpts and Epistles, The Clementina, Apocryphal Gospels and Acts, Syriac Documents

Apocrypha of the New Testament. (HTML)

Revelation of John. (HTML)

CCEL Footnote 2575 (In-Text, Margin)

... things that are here, either fields or vineyards, or other things here? And I heard a voice saying to me: Hear, righteous John. The prophet David speaks, saying, I remembered that we are dust: as for man, his days are as grass; as a flower of the field, so he shall flourish: for a wind hath passed over it, and it shall be no more, and it shall not any longer know its place. And again the same said: His spirit shall go forth, and he returns to his earth; in that day all his thoughts shall perish.[Psalms 146:4]

Ante-Nicene Fathers, Volume 8, page 696, footnote 2 (Image)

Twelve Patriarchs, Excerpts and Epistles, The Clementina, Apocryphal Gospels and Acts, Syriac Documents

Memoirs of Edessa And Other Ancient Syriac Documents. (HTML)

Martyrdom of the Holy Confessors Shamuna, Guria, and Habib, from Simeon Metaphrastes. (HTML)

CCEL Footnote 3277 (In-Text, Margin)

... God, and rivalled Guria in excellence of character. Against these men an indictment was laid before the judge, to the effect that they not only pervaded all the country round about Edessa with their teaching and encouraged the people to hold fast their faith, but also led them to look with contempt on their persecutors, and, in order to induce them to set wholly at nought their impiety, taught them agreeably to that which is written: “Trust not in princes—in the sons of men, in whom is no safety.”[Psalms 146:3] By these representations the judge was wrought up to a high pitch of madness, and gave orders that all those who held the Christian religion in honour and followed the teaching of Shamuna and Guria, together with those who persuaded them to this, ...

Nicene and Post-Nicene Fathers, Series 1, Volume 1, page 62, footnote 6 (Image)

Augustine: Prolegomena: St. Augustine's Life and Work, Confessions, Letters

The Confessions (HTML)

Of the seventeenth, eighteenth, and nineteenth years of his age, passed at Carthage, when, having completed his course of studies, he is caught in the snares of a licentious passion, and falls into the errors of the Manichæans. (HTML)

He Rejects the Sacred Scriptures as Too Simple, and as Not to Be Compared with the Dignity of Tully. (HTML)
CCEL Footnote 229 (In-Text, Margin)

... something not comprehended by the proud, not disclosed to children, but lowly as you approach, sublime as you advance, and veiled in mysteries; and I was not of the number of those who could enter into it, or bend my neck to follow its steps. For not as when now I speak did I feel when I tuned towards those Scriptures, but they appeared to me to be unworthy to be compared with the dignity of Tully; for my inflated pride shunned their style, nor could the sharpness of my wit pierce their inner meaning.[Psalms 146] Yet, truly, were they such as would develope in little ones; but I scorned to be a little one, and, swollen with pride, I looked upon myself as a great one.

Nicene and Post-Nicene Fathers, Series 1, Volume 1, page 175, footnote 4 (Image)

Augustine: Prolegomena: St. Augustine's Life and Work, Confessions, Letters

The Confessions (HTML)

The design of his confessions being declared, he seeks from God the knowledge of the Holy Scriptures, and begins to expound the words of Genesis I. I, concerning the creation of the world. The questions of rash disputers being refuted, ‘What did God before he created the world?’ That he might the better overcome his opponents, he adds a copious disquisition concerning time. (HTML)

How the Knowledge of God Differs from that of Man. (HTML)
CCEL Footnote 1069 (In-Text, Margin)

... happeneth unto Thee, unchangeably eternal, that is, the truly eternal Creator of minds. As, then, Thou in the Beginning knewest the heaven and the earth without any change of Thy knowledge, so in the Beginning didst Thou make heaven and earth without any distraction of Thy action. Let him who understandeth confess unto Thee; and let him who understandeth not, confess unto Thee. Oh, how exalted art Thou, and yet the humble in heart are Thy dwelling-place; for Thou raisest up those that are bowed down,[Psalms 146:8] and they whose exaltation Thou art fall not.

Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 433, footnote 8 (Image)

Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises

Moral Treatises of St. Augustin (HTML)

Of Holy Virginity. (HTML)

Section 43 (HTML)
CCEL Footnote 2178 (In-Text, Margin)

43. Concerning continence also itself hath it not been most openly said, “And when I knew that no one can be continent unless God give it, this also itself was a part of wisdom, to know whose gift it was?” But perhaps continence is the gift of God, but wisdom man bestows upon himself, whereby to understand, that that gift is, not his own, but of God. Yea, “The Lord maketh wise the blind:”[Psalms 146:8] and, “The testimony of the Lord is faithful, it giveth wisdom unto little ones:” and, “If any one want wisdom, let him ask of God, Who giveth unto all liberally, and upbraideth not, and it shall be given to him.” But it becometh virgins to be wise, that their lamps be not extinguished. How “wise,” save ...

Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 58, footnote 5 (Image)

Augustine: Sermon on the Mount, Harmony of the Gospels, Homilies on the Gospels

Our Lord’s Sermon on the Mount. (HTML)

On the Latter Part of Our Lord’s Sermon on the Mount, Contained in the Sixth and Seventh Chapters of Matthew. (HTML)

Chapter XXI (HTML)
CCEL Footnote 452 (In-Text, Margin)

... things? Now, He has called those evil who are as yet the lovers of this world and sinners. And, in fact, the good things are to be called good according to their feeling, because they reckon these to be good things. Although in the nature of things also such things are good, but temporal, and pertaining to this feeble life: and whoever that is evil gives them, does not give of his own; for the earth is the Lord’s, and the fulness thereof, who made heaven, and earth, the sea, and all that therein is.[Psalms 146:6] How much reason, therefore, there is for the hope that God will give us good things when we ask Him, and that we cannot be deceived, so that we should get one thing instead of another, when we ask Him; since we even, although we are evil, know how ...

Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 175, footnote 4 (Image)

Augustine: Expositions on the Psalms

Expositions on the Book of Psalms. (HTML)

Psalm XLIX (HTML)

Part 2 (HTML)
CCEL Footnote 1655 (In-Text, Margin)

... Therefore the righteous “shall reign over them,” not now, but “in the morning.” Let no one say, Wherefore am I a Christian? I rule no one, I would rule the wicked. Be not in haste, thou shalt reign, but “in the morning.” “And the help of them shall grow old in hell from their glory.” Now they have glory, in hell they shall grow old. What is “the help of them”? Help from money, help from friends, help from their own might. But when a man shall be dead, “in that day shall perish all his thoughts.”[Psalms 146:4] How great glory he seemed to have among men, while he lived, so great oldness and decay of punishments shall he have, when he shall be dead in hell.

Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 314, footnote 6 (Image)

Augustine: Expositions on the Psalms

Expositions on the Book of Psalms. (HTML)

Psalm LXX (HTML)

CCEL Footnote 3059 (In-Text, Margin)

... themselves. The saving health of the Lord our God, is the Saviour our Lord Jesus Christ: whosoever loveth the Saviour, confesseth himself to have been made whole; whosoever confesseth himself to have been made whole, confesseth himself to have been sick. Not their own saving health, as if they could save themselves of themselves: not as it were the saving health of a man, as though by him they could be saved. “Do not,” he saith, “confide in princes, and in the sons of men, in whom there is no safety.”[Psalms 146:3] Why so? “Of the Lord is safety, and upon Thy people is Thy blessing.”

Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 337, footnote 8 (Image)

Augustine: Expositions on the Psalms

Expositions on the Book of Psalms. (HTML)

Psalm LXXIII (HTML)

CCEL Footnote 3275 (In-Text, Margin)

... earth” is, they pass over all earthly things? What is it to pass over all earthly things? He doth not think of himself as a man that can die suddenly, when he is speaking; he doth menace as if he were alway to live: his thought doth transcend earthly frailty, he knoweth not with what sort of vessel he is enwrapped; he knoweth not what hath been written in another place concerning such men: “His spirit shall go forth, and he shall return unto his earth, in that day shall perish all his thoughts.”[Psalms 146:4] But these men not thinking of their last day, speak pride, and unto Heaven they set their mouth, they transcend the earth. If a robber were not to think of his last day, that is, the last day of his trial, when sent to prison, nothing would be more ...

Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 527, footnote 7 (Image)

Augustine: Expositions on the Psalms

Expositions on the Book of Psalms. (HTML)

Psalm CVI (HTML)

CCEL Footnote 4826 (In-Text, Margin)

... passage, “For He is gracious;” where others read, “for He is sweet.” And it is the same word in the Greek, as is elsewhere read, “The Lord shall show sweetness:” which some have translated “felicity,” others “bounty.” But what meaneth, “Visit us to see the felicity of Thy chosen:” that is, that happiness which Thou givest to Thine elect: except that we may not remain blind, as those unto whom it is said, “But now ye say we see: therefore your sin remaineth.” For the Lord giveth sight to the blind,[Psalms 146:8] not by their own merits, but in the felicity He giveth to His chosen, which is the meaning of “the felicity of Thy chosen:” as, the help of my countenance, is not of myself, but is my God. And we speak of our daily bread, as ours, but we add, Give ...

Nicene and Post-Nicene Fathers, Series 1, Volume 9, page 121, footnote 3 (Image)

Chrysostom: On the Priesthood, Ascetic Treatises, Select Homilies and Letters, Homilies on the Statutes

Letter to a Young Widow. (HTML)

Letter to a Young Widow. (HTML)

CCEL Footnote 336 (In-Text, Margin)

For as long as that blessed husband of thine was with thee, thou didst enjoy honour, and care and zealous attention; in fact you enjoyed such as you might expect to enjoy from a husband; but since God took him to Himself He has supplied his place to thee. And this is not my saying but that of the blessed prophet David for he says “He will take up the fatherless and the widow,”[Psalms 146:9] and elsewhere he calls Him “father of the fatherless and judge of the widow;” thus in many passages thou wilt see that He earnestly considereth the cause of this class of mankind.

Nicene and Post-Nicene Fathers, Series 2, Volume 1, page 368, footnote 8 (Image)

Eusebius: Church History from A.D. 1-324, Life of Constantine the Great, Oration in Praise of Constantine

The Church History of Eusebius. (HTML)

Book IX (HTML)

The Final Destruction of the Enemies of Religion. (HTML)
CCEL Footnote 2797 (In-Text, Margin)

8. “Put not your trust in princes, nor in the sons of men, in whom there is no salvation; his spirit shall go forth and return to his earth; in that day all their thoughts perish.”[Psalms 146:3-4]

Nicene and Post-Nicene Fathers, Series 2, Volume 3, page 255, footnote 1 (Image)

Theodoret, Jerome and Gennadius, Rufinus and Jerome

The Ecclesiastical History, Dialogues, and Letters of Theodoret. (HTML)

Letters of the Blessed Theodoret, Bishop of Cyprus. (HTML)

To Alexandra. (HTML)
CCEL Footnote 1634 (In-Text, Margin)

... him on his setting forth and his departure hence, because he is now free from a world of uncertainties, and fears no further change of soul or body or of corporeal conditions. The strife now ended, he waits for his reward. Grieve not overmuch for orphanhood and widowhood. We have a greater Guardian whose law it is that all should take good care of orphans and widows and about whom the divine David says “The Lord relieveth the fatherless and widow, but the way of the wicked He turneth upside down.”[Psalms 146:9] Only let us put the rudders of our lives in His hands, and we shall meet with an unfailing Providence. His guardianship will be surer than can be that of any man, for His are the words “Can a woman forget her sucking child that she should not have ...

Nicene and Post-Nicene Fathers, Series 2, Volume 3, page 320, footnote 2 (Image)

Theodoret, Jerome and Gennadius, Rufinus and Jerome

The Ecclesiastical History, Dialogues, and Letters of Theodoret. (HTML)

Letters of the Blessed Theodoret, Bishop of Cyprus. (HTML)

To John the Œconomus. (HTML)
CCEL Footnote 2098 (In-Text, Margin)

... all, and His only-begotten Son and the Holy Spirit which are God. This is distinctly taught us by the admirable Paul in the words “For though there be that are called gods whether in heaven or in earth, as there are gods many and lords many, but to us there is but one God, the Father, of whom are all things, and we in Him; and one Lord by whom are all things and we by Him.” And the Holy Spirit is called the Spirit of God and so also is the soul of man, for, it is written, “His breath goeth forth,”[Psalms 146:4] and “O ye spirits and souls of the righteous bless ye the Lord,” and the Psalmist David called the angels spirits. “Who maketh His angels spirits and His ministers a flame of fire.” Why indeed do I mention the angels and the souls of men? Even the ...

Nicene and Post-Nicene Fathers, Series 2, Volume 3, page 347, footnote 3 (Image)

Theodoret, Jerome and Gennadius, Rufinus and Jerome

The Ecclesiastical History, Dialogues, and Letters of Theodoret. (HTML)

Letters of the Blessed Theodoret, Bishop of Cyprus. (HTML)

Letter of Theodoretus, as some suppose, to Domnus, Bishop of Antioch, written on the Death of Cyril, Bishop of Alexandria. (HTML)
CCEL Footnote 2315 (In-Text, Margin)

But I am wasting words. The poor fellow is silent whether he will or no, “his breath goeth forth, he returneth to his earth, in that very day his thoughts perish.”[Psalms 146:4] He is doomed too to silence of another kind. His deeds, detected, tie his tongue, gag his mouth, curb his passion, strike him dumb and make him bow down to the ground.

Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 431, footnote 4 (Image)

Athanasius: Select Writings and Letters

Against the Arians. (Orationes contra Arianos IV.) (HTML)

Against the Arians. (Orationes contra Arianos IV.) (HTML)

Discourse III (HTML)
Objections continued, as in Chapters vii.--x. Whether the Son is begotten of the Father's will? This virtually the same as whether once He was not? and used by the Arians to introduce the latter question. The Regula Fidei answers it at once in the negative by contrary texts. The Arians follow the Valentinians in maintaining a precedent will; which really is only exercised by God towards creatures. Instances from Scripture. Inconsistency of Asterius. If the Son by will, there must be another Word before Him. If God is good, or exist, by His will, then is the Son by His will. If He willed to have reason or wisdom, then is His Word and Wisdom at His will. The Son is the Living Will, and has all titles which denote connaturality. That will whic (HTML)
CCEL Footnote 3272 (In-Text, Margin)

... they have fallen, to rise again from the depth and to flee the snare of the devil, as we admonish them. For Truth is loving unto men and cries continually, ‘If because of My clothing of the body ye believe Me not, yet believe the works, that ye may know that “I am in the Father and the Father in Me,” and “I and the Father are one,” and “He that hath seen Me hath seen the Father.”’ But the Lord according to His wont is loving to man, and would fain ‘help them that are fallen,’ as the praise of David[Psalms 146:8] says; but the irreligious men, not desirous to hear the Lord’s voice, nor bearing to see Him acknowledged by all as God and God’s Son, go about, miserable men, as beetles, seeking with their father the devil pretexts for irreligion. What pretexts ...

Nicene and Post-Nicene Fathers, Series 2, Volume 5, page 134, footnote 9 (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)
CCEL Footnote 511 (In-Text, Margin)

... our Lord Jesus Christ, Who comforteth us in all our tribulation.” Again, the Psalmist says, speaking in the person of God, “Thou calledst upon Me in trouble and I delivered thee.” And the setting upright of those who stumble is innumerable times ascribed by Scripture to the power of the Lord: “Thou hast thrust sore at me that I might fall, but the Lord was my help,” and “Though he fall, he shall not be cast away, for the Lord upholdeth him with His hand,” and “The Lord helpeth them that are fallen[Psalms 146:8].” And to the loving-kindness of God confessedly belongs the recovery of the distressed, if Eunomius means the same thing of which we learn in prophecy, as the Scripture says, “Thou laidest trouble upon our loins; Thou sufferedst men to ride over our ...

Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 7, footnote 4 (Image)

Jerome: Letters and Select Works

The Letters of St. Jerome. (HTML)

To Florentius. (HTML)

CCEL Footnote 71 (In-Text, Margin)

... not, however, judge of me by the virtues that you find in him. For in him you will see the clearest tokens of holiness, whilst I am but dust and vile dirt, and even now, while still living, nothing but ashes. It is enough for me if my weak eyes can bear the brightness of his excellence. He has but now washed himself and is clean, yea, is made white as snow; whilst I, stained with every sin, wait day and night with trembling to pay the uttermost farthing. But since “the Lord looseth the prisoners,”[Psalms 146:7] and resteth upon him who is of a contrite spirit, and that trembleth at His words, perchance he may say even to me who lie in the grave of sin: “Jerome, come forth.”

Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 9, footnote 15 (Image)

Jerome: Letters and Select Works

The Letters of St. Jerome. (HTML)

To Chromatius, Jovinus, and Eusebius. (HTML)

CCEL Footnote 108 (In-Text, Margin)

... rent, he has sung: “O Lord, thou hast possessed my reins. Thou hast broken my bonds in sunder. I will offer to thee the sacrifice of thanksgiving.” But as for me, Nebuchadnezzar has brought me in chains to Babylon, to the babel that is of a distracted mind. There he has laid upon me the yoke of captivity; there inserting in my nostrils a ring of iron, he has commanded me to sing one of the songs of Zion. To whom I have said, “The Lord looseth the prisoners; the Lord openeth the eyes of the blind.”[Psalms 146:7-8] To complete my contrast in a single sentence, whilst I pray for mercy Bonosus looks for a crown.

Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 257, footnote 6 (Image)

Jerome: Letters and Select Works

The Letters of St. Jerome. (HTML)

To Principia. (HTML)

CCEL Footnote 3574 (In-Text, Margin)

... faith rallied to my side. Men openly sought to take their lives and every expedient was employed against them. So hotly indeed did the persecution rage that “Barnabas also was carried away with their dissimulation;” nay more he committed murder, if not in actual violence at least in will. Then behold God blew and the tempest passed away; so that the prediction of the prophet was fulfilled, “thou takest away their breath, they die, and return to their dust. In that very day his thoughts perish,”[Psalms 146:4] as also the gospel-saying, “Thou fool, this night thy soul shall be required of thee: then whose shall those things be, which thou hast provided?”

Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 118, footnote 5 (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 2004 (In-Text, Margin)

... Spirit. For many things are called spirits. Thus an Angel is called spirit, our soul is called spirit, and this wind which is blowing is called spirit; great virtue also is spoken of as spirit; and impure practice is called spirit; and a devil our adversary is called spirit. Beware therefore when thou hearest these things, lest from their having a common name thou mistake one for another. For concerning our soul the Scripture says, His spirit shall go forth, and he shall return to his earth[Psalms 146:4]: and of the same soul it says again, Which formeth the spirit of man within him. And of the Angels it is said in the Psalms, Who maketh His Angels spirits, and His ministers a flame of fire. And of the wind it saith, Thou shalt ...

Nicene and Post-Nicene Fathers, Series 2, Volume 9, page 21b, footnote 3 (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 visible creation. (HTML)
CCEL Footnote 1682 (In-Text, Margin)

Our God Himself, Whom we glorify as Three in One, created the heaven and the earth and all that they contain[Psalms 146:6], and brought all things out of nothing into being: some He made out of no pre-existing basis of matter, such as heaven, earth, air, fire, water: and the rest out of these elements that He had created, such as living creatures, plants, seeds. For these are made up of earth, and water, and air, and fire, at the bidding of the Creator.

Nicene and Post-Nicene Fathers, Series 2, Volume 12, page 150, footnote 3 (Image)

Leo the Great, Gregory the Great

The Letters and Sermons of Leo the Great. (HTML)

Sermons. (HTML)

On the Feast of the Epiphany, IV. (HTML)
CCEL Footnote 893 (In-Text, Margin)

... carrying out the Apostles’ example of loving-kindness, so as to be weak with those that are weak and to “weep with those that weep.” For we hope that God’s mercy can be won by the many tears and due amendment of the fallen: because so long as life remains in the body no man’s restoration must be despaired of, but the reform of all desired with the Lord’s help, “who raiseth up them that are crushed, looseth them that are chained, giveth light to the blind[Psalms 146:7-8]:” to whom is honour and glory for ever and ever. Amen.

Nicene and Post-Nicene Fathers, Series 2, Volume 12, page 157, footnote 3 (Image)

Leo the Great, Gregory the Great

The Letters and Sermons of Leo the Great. (HTML)

Sermons. (HTML)

On Lent, IV. (HTML)
CCEL Footnote 928 (In-Text, Margin)

... of those whose very fasting is turned to sin. For they condemn the creature’s nature to the Creator’s injury, and maintain that they are defiled by eating those things of which they contend the devil, not God, is the author: although absolutely nothing that exists is evil, nor is anything in nature included in the actually bad. For the good Creator made all things good and the Maker of the universe is one, “Who made the heaven and the earth, the sea and all that is in them[Psalms 146:6].” Of which whatever is granted to man for food and drink, is holy and clean after its kind. But if it is taken with immoderate greed, it is the excess that disgraces the eaters and drinkers, not the nature of the food or drink that defiles them. ...

Online Dictionary & Commentary of Early Church Beliefs