Early Church Fathers Scripture Index : Texts
Psalms 148:5
There are 29 footnotes for this reference.
Ante-Nicene Fathers, Volume 1, page 362, footnote 2 (Image)
Apostolic Fathers, Justin Martyr, Irenaeus
Irenæus (HTML)
Against Heresies: Book II (HTML)
Chapter II.—The world was not formed by angels, or by any other being, contrary to the will of the most high God, but was made by the Father through the Word. (HTML)
CCEL Footnote 2995 (In-Text, Margin)
... sufficient for the formation of all things, even as John, the disciple of the Lord, declares regarding Him: “All things were made by Him, and without Him was nothing made.” Now, among the “all things” our world must be embraced. It too, therefore, was made by His Word, as Scripture tells us in the book of Genesis that He made all things connected with our world by His Word. David also expresses the same truth [when he says] “For He spake, and they were made; He commanded, and they were created.”[Psalms 148:5] Whom, therefore, shall we believe as to the creation of the world—these heretics who have been mentioned that prate so foolishly and inconsistently on the subject, or the disciples of the Lord, and Moses, who was both a faithful servant of God and a ...
Ante-Nicene Fathers, Volume 1, page 411, footnote 6 (Image)
Apostolic Fathers, Justin Martyr, Irenaeus
Irenæus (HTML)
Against Heresies: Book II (HTML)
Chapter XXXIV.—Souls can be recognised in the separate state, and are immortal although they once had a beginning. (HTML)
CCEL Footnote 3291 (In-Text, Margin)
... one who thinks thus respecting souls and spirits, and, in fact, respecting all created things, will not by any means go far astray, inasmuch as all things that have been made had a beginning when they were formed, but endure as long as God wills that they should have an existence and continuance. The prophetic Spirit bears testimony to these opinions, when He declares, “For He spake, and they were made; He commanded, and they were created: He hath established them for ever, yea, forever and ever.”[Psalms 148:5-6] And again, He thus speaks respecting the salvation of man: “He asked life of Thee, and Thou gavest him length of days for ever and ever;” indicating that it is the Father of all who imparts continuance for ever and ever on those who are saved. For ...
Ante-Nicene Fathers, Volume 4, page 270, footnote 3 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Origen. (HTML)
Origen De Principiis. (HTML)
Book II (HTML)
On the World. (HTML)
... and at all things which are in them, and beholding these, to know that God made all these things when they did not exist.” In the book of the Shepherd also, in the first commandment, he speaks as follows: “First of all believe that there is one God who created and arranged all things, and made all things to come into existence, and out of a state of nothingness.” Perhaps also the expression in the Psalms has reference to this: “He spake, and they were made; He commanded, and they were created.”[Psalms 148:5] For the words, “He spake, and they were made,” appear to show that the substance of those things which exist is meant; while the others, “He commanded, and they were created,” seem spoken of the qualities by which the substance itself has been ...
Ante-Nicene Fathers, Volume 4, page 434, footnote 1 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Origen. (HTML)
Origen Against Celsus. (HTML)
Book II (HTML)
Chapter IX (HTML)
... regard to those other creative acts which were performed; and that to Him also were addressed the words, “Let Us make man in Our own image and likeness;” and that the Logos, when commanded, obeyed all the Father’s will. And we make these statements not from our own conjectures, but because we believe the prophecies circulated among the Jews, in which it is said of God, and of the works of creation, in express words, as follows: “He spake, and they were made; He commanded, and they were created.”[Psalms 148:5] Now if God gave the command, and the creatures were formed, who, according to the view of the spirit of prophecy, could He be that was able to carry out such commands of the Father, save Him who, so to speak, is the living Logos and the Truth? And ...
Ante-Nicene Fathers, Volume 4, page 563, footnote 1 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Origen. (HTML)
Origen Against Celsus. (HTML)
Book V (HTML)
Chapter XLIV (HTML)
... sacrifices, and the things of which these sacrifices were the symbols. The Persians therefore may call the “whole circle of heaven” Jupiter; but we maintain that “the heaven” is neither Jupiter nor God, as we indeed know that certain beings of a class inferior to God have ascended above the heavens and all visible nature: and in this sense we understand the words, “Praise God, ye heaven of heavens, and ye waters that be above the heavens: let them praise the name of the Lord.”[Psalms 148:4-5]
Ante-Nicene Fathers, Volume 5, page 613, footnote 2 (Image)
Hippolytus, Cyprian, Caius, Novatian, Appendix
Novatian. (HTML)
A Treatise of Novatian Concerning the Trinity. (HTML)
That God is the Founder of All Things, Their Lord and Parent, is Proved from the Holy Scriptures. (HTML)
CCEL Footnote 5022 (In-Text, Margin)
Him, then, we acknowledge and know to be God, the Creator of all things—Lord on account of His power, Parent on account of His discipline—Him, I say, who “spake, and all things were made;”[Psalms 148:5] He commanded, and all things went forth: of whom it is written, “Thou hast made all things in wisdom;” of whom Moses said, “God in heaven above, and in the earth beneath;” who, according to Isaiah, “hath meted out the heaven with a span, the earth with the hollow of His hand;” “who looketh on the earth, and maketh it tremble; who boundeth the circle of the earth, and those that dwell in it like ...
Ante-Nicene Fathers, Volume 9, page 307, footnote 7 (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 I. (HTML)
The Word Was in the Beginning, I.e., in Wisdom, Which Contained All Things in Idea, Before They Existed. Christ's Character as Wisdom is Prior to His Other Characters. (HTML)
So many meanings occur to us at once of the word arche. We have now to ask which of them we should adopt for our text, “In the beginning was the Word.” It is plain that we may at once dismiss the meaning which connects it with transition or with a road and its length. Nor, it is pretty plain, will the meaning connected with an origin serve our purpose. One might, however, think of the sense in which it points to the author, to that which brings about the effect, if, as we read,[Psalms 148:5] “God commanded and they were created.” For Christ is, in a manner, the demiurge, to whom the Father says, “Let there be light,” and “Let there be a firmament.” But Christ is demiurge as a beginning (arche), inasmuch as He is wisdom. It is in virtue of His ...
Ante-Nicene Fathers, Volume 9, page 331, 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)
Heracleon's View that the Logos is Not the Agent of Creation. (HTML)
... truth and shamelessly and openly oppose it. For he says: “It was not the Logos who made all things, as under another who was the operating agent,” taking the “through whom” in this sense, “but another made them, the Logos Himself being the operating agent.” This is not a suitable occasion for the proof that it was not the demiurge who became the servant of the Logos and made the world; but that the Logos became the servant of the demiurge and formed the world. For, according to the prophet David,[Psalms 148:5] “God spake and they came into being, He commanded and they were created.” For the unbegotten God commanded the first-born of all creation, and they were created, not only the world and what is therein, but also all other things, whether thrones or ...
Nicene and Post-Nicene Fathers, Series 1, Volume 1, page 110, footnote 8 (Image)
Augustine: Prolegomena: St. Augustine's Life and Work, Confessions, Letters
The Confessions (HTML)
He recalls the beginning of his youth, i.e. the thirty-first year of his age, in which very grave errors as to the nature of God and the origin of evil being distinguished, and the Sacred Books more accurately known, he at length arrives at a clear knowledge of God, not yet rightly apprehending Jesus Christ. (HTML)
It is Meet to Praise the Creator for the Good Things Which are Made in Heaven and Earth. (HTML)
CCEL Footnote 540 (In-Text, Margin)
... mountains, and all hills; fruitful trees, and all cedars; beasts, and all cattle; creeping things, and flying fowl; kings of the earth, and all people; princes, and all judges of the earth; both young men and maidens; old men and children,” praise Thy name. But when, “from the heavens,” these praise Thee, praise Thee, our God, “in the heights,” all Thy “angels,” all Thy “hosts,” “sun and moon,” all ye stars and light, “the heavens of heavens,” and the “waters that be above the heavens,” praise Thy name.[Psalms 148:1-12] I did not now desire better things, because I was thinking of all; and with a better judgment I reflected that the things above were better than those below, but that all were better than those above alone.
Nicene and Post-Nicene Fathers, Series 1, Volume 2, page 210, footnote 2 (Image)
Augustine: The City of God, Christian Doctrine
City of God (HTML)
Augustin passes to the second part of the work, in which the origin, progress, and destinies of the earthly and heavenly cities are discussed.—Speculations regarding the creation of the world. (HTML)
What the Scriptures Teach Us to Believe Concerning the Creation of the Angels. (HTML)
CCEL Footnote 463 (In-Text, Margin)
... said, “O all ye works of the Lord bless ye the Lord;” and among these works mentioned afterwards in detail, the angels are named. And in the psalm it is said, “Praise ye the Lord from the heavens, praise Him in the heights. Praise ye Him, all His angels; praise ye Him, all His hosts. Praise ye Him, sun and moon; praise him, all ye stars of light. Praise Him, ye heaven of heavens; and ye waters that be above the heavens. Let them praise the name of the Lord; for He commanded, and they were created.”[Psalms 148:1-5] Here the angels are most expressly and by divine authority said to have been made by God, for of them among the other heavenly things it is said, “He commanded, and they were created.” Who, then, will be bold enough to suggest that the angels were ...
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 301, footnote 4 (Image)
Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises
Doctrinal Treatises of St. Augustin (HTML)
On the Catechising of the Uninstructed. (HTML)
The Specimen of Catechetical Discourse Continued, in Reference Specially to the Reproval of False Aims on the Catechumen’s Part. (HTML)
CCEL Footnote 1437 (In-Text, Margin)
... subject of this rest Scripture is significant, and refrains not to speak, when it tells us how at the beginning of the world, and at the time when God made heaven and earth and all things which are in them, He worked during six days, and rested on the seventh day. For it was in the power of the Almighty to make all things even in one moment of time. For He had not labored in the view that He might enjoy (a needful) rest, since indeed “He spake, and they were made; He commanded, and they were created;”[Psalms 148:5] but that He might signify how, after six ages of this world, in a seventh age, as on the seventh day, He will rest in His saints; inasmuch as these same saints shall rest also in Him after all the good works in which they have served Him,—which He ...
Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 116, footnote 1 (Image)
Augustine: The Anti-Manichaean Writings, The Anti-Donatist Writings
Writings in Connection with the Manichæan Controversy. (HTML)
Acts or Disputation Against Fortunatus the Manichæan. (HTML)
Disputation of the First Day. (HTML)
CCEL Footnote 232 (In-Text, Margin)
... among the things that God Almighty made the principal place was given to the soul. But if you ask whence God made the soul, remember that you and I agree in confessing that God is almighty. But he is not almighty who seeks the assistance of any material whence he may make what he will. From which it follows, that according to our faith, all things that God made through His Word and Wisdom, He made out of nothing. For so we read: "He ordered and they were made; He commanded and they were created."[Psalms 148:5]
Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 357, footnote 2 (Image)
Augustine: The Anti-Manichaean Writings, The Anti-Donatist Writings
Writings in Connection with the Manichæan Controversy. (HTML)
Concerning the Nature of Good, Against the Manichæans. (HTML)
That Creatures are Made of Nothing. (HTML)
CCEL Footnote 1106 (In-Text, Margin)
... not beget of Himself, not of those things that already existed, but of those things that did not exist at all, that is, of nothing," the Apostle Paul says: "Who calls the things that are not as if they are." But still more plainly it is written in the book of Maccabees: "I pray thee, son, look at the heaven and the earth and all the things that are in them; see and know that it was not these of which the Lord God made us." And from this that is written in the Psalm: "He spake, and they were made."[Psalms 148:5] It is manifest, that not of Himself He begat these things, but that He made them by word and command. But what is not of Himself is assuredly of nothing. For there was not anything of which he should make them, concerning which the apostle says most ...
Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 8, footnote 5 (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 I. 1–5. (HTML)
CCEL Footnote 10 (In-Text, Margin)
... what he rose above, unless you see at what he arrived. Dost thou inquire concerning heaven and earth? They were made. Dost thou inquire concerning the things that are in heaven and earth? Surely much more were they made. Dost thou inquire concerning spiritual beings, concerning angels, archangels, thrones, dominions, powers, principalities? These also were made. For when the Psalm enumerated all these things, it finished thus: “He spoke, and they were made; He commanded, and they were created.”[Psalms 148:5] If “He spoke and they were made,” it was by the Word that they were made; but if it was by the Word they were made, the heart of John could not reach to that which he says, “In the beginning was the Word, and the Word was with God, and the Word was ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 441, footnote 5 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm XC (HTML)
CCEL Footnote 4237 (In-Text, Margin)
... is marked by this distinction; that while the loftiness of Angels is signified by the mountains, the lowliness of man is meant by the earth. And for this reason, although all the works of creation are not improperly said to be either made or formed; nevertheless, if there is any propriety in these words, the Angels are “made;” for as they are enumerated among His heavenly works, the enumeration itself is thus concluded: “He spake the word, and they were made; He commanded, and they were created;”[Psalms 148:5] but the earth was “formed,” that man might thence be created in the body. For the Scripture uses this word, where we read, God made, or “God formed man out of the dust of the ground.” Before then the noblest parts of the creation (for what is higher ...
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 28, footnote 12 (Image)
Athanasius: Select Writings and Letters
Against the Heathen. (Contra Gentes.) (HTML)
Contra Gentes. (Against the Heathen.) (HTML)
Part III (HTML)
Doctrine of Scripture on the subject of Part 3. (HTML)
... service of man, and giveth food to the cattle.” 3. But by whom does He give it, save by Him through Whom all things were made? For the providence over all things belongs naturally to Him by Whom they were made; and who is this save the Word of God, concerning Whom in another psalm he says: “By the Word of the Lord were the heavens made, and all the host of them by the Breath of His mouth.” For He tells us that all things were made in Him and through Him. 4. Wherefore He also persuades us and says[Psalms 148:5], “He spake and they were made, He commanded and they were created;” as the illustrious Moses also at the beginning of his account of Creation confirms what we say by his narrative, saying: and God said, “let us make man in our image and after our ...
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 156, footnote 1 (Image)
Athanasius: Select Writings and Letters
Defence of the Nicene Definition. (De Decretis.) (HTML)
De Decretis. (Defence of the Nicene Definition.) (HTML)
Two senses of the word Son, 1. adoptive; 2. essential; attempts of Arians to find a third meaning between these; e.g. that our Lord only was created immediately by God (Asterius's view), or that our Lord alone partakes the Father. The second and true sense; God begets as He makes, really; though His creation and generation are not like man's; His generation independent of time; generation implies an internal, and therefore an eternal, act in God; explanation of Prov. viii. 22. (HTML)
CCEL Footnote 801 (In-Text, Margin)
... created by the same hand. If then these be your thoughts, O Arians, about the Son of God too, that thus He subsists and came to be, then in your judgment He will differ nothing on the score of nature from others, so long as He too was not, and came to be, and the name was by grace united to Him in His creation for His virtue’s sake. For He Himself is one of those, from what you say, of whom the Spirit says in the Psalms, ‘He spake the word, and they were made; He commanded, and they were created[Psalms 148:5].’ If so, who was it by whom God gave command for the Son’s creation? for a Word there must be by whom God gave command, and in whom the works are created; but you have no other to shew than the Word you deny, unless indeed you should devise again ...
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 157, footnote 3 (Image)
Athanasius: Select Writings and Letters
Defence of the Nicene Definition. (De Decretis.) (HTML)
De Decretis. (Defence of the Nicene Definition.) (HTML)
Two senses of the word Son, 1. adoptive; 2. essential; attempts of Arians to find a third meaning between these; e.g. that our Lord only was created immediately by God (Asterius's view), or that our Lord alone partakes the Father. The second and true sense; God begets as He makes, really; though His creation and generation are not like man's; His generation independent of time; generation implies an internal, and therefore an eternal, act in God; explanation of Prov. viii. 22. (HTML)
CCEL Footnote 816 (In-Text, Margin)
... the wit to make, from that God who has framed all things by His proper Word. And again men, being incapable of self-existence, are enclosed in place, and consist in the Word of God; but God is self-existent, enclosing all things, and enclosed by none; within all according to His own goodness and power, yet without all in His proper nature. As then men create not as God creates, as their being is not such as God’s being, so men’s generation is in one way, and the Son is from the Father in another[Psalms 148:5]. For the offspring of men are portions of their fathers, since the very nature of bodies is not uncompounded, but in a state of flux, and composed of parts; and men lose their substance in begetting, and again they gain substance from the accession ...
Nicene and Post-Nicene Fathers, Series 2, Volume 5, page 108, footnote 2 (Image)
Gregory of Nyssa: Dogmatic Treatises; Select Writings and Letters
Dogmatic Treatises. (HTML)
Against Eunomius. (HTML)
Book II (HTML)
He then shows the unity of the Son with the Father and Eunomius' lack of understanding and knowledge in the Scriptures. (HTML)
Mark, I pray you, the absurdity and childishness of this grovelling exposition of his articles of faith. What! He Who “upholds all things by the word of His power,” Who says what He wills to be done, and does what He wills by the very power of that command, He Whose power lags not behind His will and Whose will is the measure of His power (for “He spake the word and they were made, He commanded and they were created[Psalms 148:5] ”), He Who made all things by Himself, and made them consist in Himself, without Whom no existing thing either came into being or remains in being,—He it is Who waits to obtain His power by some process of allotment! Judge you who hear whether the man who talks like this is in his senses. ...
Nicene and Post-Nicene Fathers, Series 2, Volume 5, page 111, footnote 1 (Image)
Gregory of Nyssa: Dogmatic Treatises; Select Writings and Letters
Dogmatic Treatises. (HTML)
Against Eunomius. (HTML)
Book II (HTML)
Gregory further shows that the Only-Begotten being begotten not only of the Father, but also impassibly of the Virgin by the Holy Ghost, does not divide the substance; seeing that neither is the nature of men divided or severed from the parents by being begotten, as is ingeniously demonstrated from the instances of Adam and Abraham. (HTML)
... is waste of time to linger long over such follies. Let us pass to the next point of his statement. He adds to what he had already said, “Not standing in need, in the act of creation, of matter or parts or natural instruments: for He stands in need of nothing.” This proposition, though Eunomius states it with a certain looseness of phrase, we yet do not reject as inconsistent with godly doctrine. For learning as we do that “He spake the word and they were made: He commanded and they were created[Psalms 148:5],” we know that the Word is the Creator of matter, by that very act also producing with the matter the qualities of matter, so that for Him the impulse of His almighty will was everything and instead of everything, matter, instrument, place, time, ...
Nicene and Post-Nicene Fathers, Series 2, Volume 5, page 114, footnote 2 (Image)
Gregory of Nyssa: Dogmatic Treatises; Select Writings and Letters
Dogmatic Treatises. (HTML)
Against Eunomius. (HTML)
Book II (HTML)
Gregory again discusses the generation of the Only-Begotten, and other different modes of generation, material and immaterial, and nobly demonstrates that the Son is the brightness of the Divine glory, and not a creature. (HTML)
... it speaks of the creative power, it gives to such an energy the name of generation, because its expression must stoop to our low capacity; it does not, however, convey thereby all that we include in creative generation, as time, place, the furnishing of matter, the fitness of instruments, the design in the things that come into being, but it leaves these, and asserts of God in lofty and magnificent language the creation of all existent things, when it says, “He spake the word and they were made[Psalms 148:5], He commanded and they were created.” Again when it interprets to us the unspeakable and transcendent existence of the Only-begotten from the Father, as the poverty of human intellect is incapable of receiving doctrines which surpass all power of ...
Nicene and Post-Nicene Fathers, Series 2, Volume 5, page 121, footnote 2 (Image)
Gregory of Nyssa: Dogmatic Treatises; Select Writings and Letters
Dogmatic Treatises. (HTML)
Against Eunomius. (HTML)
Book II (HTML)
After expounding the high estate of the Almighty, the Eternity of the Son, and the phrase “being made obedient,” he shows the folly of Eunomius in his assertion that the Son did not acquire His sonship by obedience. (HTML)
... generated being,” so that there is no distinction between the Holy Spirit and all that comes into being; if, that is, the Holy Spirit glorifies the Lord in the same sense as all the other existences enumerated by the prophet, “angels and powers, and the heaven of heavens, and the water above the heavens, and all the things of earth, dragons, deeps, fire and hail, snow and vapour, wind of the storm, mountains and all hills, fruitful trees and all cedars, beasts and all cattle, worms and feathered fowls[Psalms 148:2-10].” If, then, he says, that along with these the Holy Spirit also glorifies the Lord, surely his God-opposing tongue makes out the Holy Spirit Himself also to be one of them.
Nicene and Post-Nicene Fathers, Series 2, Volume 5, page 121, footnote 7 (Image)
Gregory of Nyssa: Dogmatic Treatises; Select Writings and Letters
Dogmatic Treatises. (HTML)
Against Eunomius. (HTML)
Book II (HTML)
After expounding the high estate of the Almighty, the Eternity of the Son, and the phrase “being made obedient,” he shows the folly of Eunomius in his assertion that the Son did not acquire His sonship by obedience. (HTML)
... death do away with the common death of all men,—then it was that for our sakes He was made obedient, even as He became “sin ” and “a curse ” by reason of the dispensation on our behalf, not being so by nature, but becoming so in His love for man. But by what sacred utterance was He ever taught His list of so many obediences? Nay, on the contrary every inspired Scripture attests His independent and sovereign power, saying, “He spake the word and they were made: He commanded and they were created[Psalms 148:5] ”:—for it is plain that the Psalmist says this concerning Him Who upholds “all things by the word of His power,” Whose authority, by the sole impulse of His will, framed every existence and nature, and all things in the creation apprehended by ...
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 68, footnote 13 (Image)
Cyril of Jerusalem, Gregory Nazianzen
The Catechetical Lectures of S. Cyril. (HTML)
On the Words, the Only-Begotten Son of God, Begotten of the Father Very God Before All Ages, by Whom All Things Were Made. (HTML)
CCEL Footnote 1306 (In-Text, Margin)
... lifting Himself up against His Father like Absalom: but the kingdom of the Father is likewise the kingdom of the Son. One they are, because there is no discord nor division between them: for what things the Father willeth, the Son willeth the same. One, because the creative works of Christ are no other than the Father’s; for the creation of all things is one, the Father having made them through the Son: For He spake, and they were made; He commanded, and they were created, saith the Psalmist[Psalms 148:5]. For He who speaks, speaks to one who hears: and He who commands, gives His commandment to one who is present with Him.
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 70, footnote 11 (Image)
Cyril of Jerusalem, Gregory Nazianzen
The Catechetical Lectures of S. Cyril. (HTML)
On the Words, the Only-Begotten Son of God, Begotten of the Father Very God Before All Ages, by Whom All Things Were Made. (HTML)
CCEL Footnote 1333 (In-Text, Margin)
... likewise. And again, My Father worketh hitherto, and I work, there being no opposition in those who work. For all Mine are Thine, and Thine are Mine, saith the Lord in the Gospels. And this we may certainly know from the Old and New Testaments. For He who said, Let us make man in our image and after our likeness, was certainly speaking to some one present. But clearest of all are the Psalmist’s words, He spake and they were made; He commanded, and they were created[Psalms 148:5], as if the Father commanded and spake, and the Son made all things at the Father’s bidding. And this Job said mystically, Which alone spread out the heaven, and walketh upon the sea as on firm ground; signifying to those who understand that ...
Nicene and Post-Nicene Fathers, Series 2, Volume 9, page 22b, footnote 4 (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 Heaven. (HTML)
... and also because when the sun, moon, and stars set they make a circuit round the earth from west to north, and so reach once more the east. Still, whether it is this way or that, all things have been made and established by the divine command, and have the divine will and counsel for a foundation that cannot be moved. For He Himself spoke and they were made: He Himself commanded and they were created. He hath also established them for ever and ever: He hath made a decree which will not pass[Psalms 148:5-6].
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 184, footnote 3 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
On the Decease of His Brother Satyrus. (HTML)
Book II. On the Belief in the Resurrection. (HTML)
CCEL Footnote 1541 (In-Text, Margin)
... and as He wills. Who commanded the world to come into being out of no matter and no substance? Look at the heaven, behold the earth. Whence are the fires of the stars? Whence the orb and rays of the sun? Whence the globe of the moon? Whence the mountain heights, the hard rocks, the woody groves? Whence are the air diffused around, and the waters, whether enclosed or poured abroad? But if God made all these things out of nothing (for “He spake and they were made, He commanded and they were created”[Psalms 148:5]), why should we wonder that which has been should be brought to life again, since we see produced that which had not been?
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 218, footnote 4 (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)
105. What better expounder of the Scriptures do we indeed look for than that teacher of the Gentiles, that chosen vessel—chosen from the number of the persecutors? He who had been the persecutor of Christ confesses Him. He had read Solomon more, in any case, than Arius hath, and he was well learned in the Law, and so, because he had read, he said not that Christ was created, but that He was begotten. For he had read, “He spake, and they were made: He commanded, and they were created.”[Psalms 148:5] Was Christ, I ask, made at a word? Was He created at a command?
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 254, footnote 9 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
Exposition of the Christian Faith. (HTML)
Book III. (HTML)
Chapter XI. St. Ambrose returns to the main question, and shows that whenever Christ is said to have “been made” (or “become”), this must be understood with reference to His Incarnation, or to certain limitations. In this sense several passages of Scripture--especially of St. Paul--are expounded. The eternal Priesthood of Christ, prefigured in Melchizedek. Christ possesses not only likeness, but oneness with the Father. (HTML)
82. How many passages need we cite further in evidence that His “being made” must be understood with reference to His Incarnation, or to some particular dispensation? Now whatsoever is made, the same is also created, for “He spake and they were made; He gave also the word, and they were created.”[Psalms 148:5] “The Lord created me.” These words are spoken with regard to His Manhood; and we have also shown, in our First Book, that the word “created” appears to have reference to the Incarnation.