Early Church Fathers Scripture Index : Texts
Isaiah 49
There are 62 footnotes for this reference.
Ante-Nicene Fathers, Volume 1, page 86, footnote 5 (Image)
Apostolic Fathers, Justin Martyr, Irenaeus
Ignatius (HTML)
Epistle to the Smyrnæans: Shorter and Longer Versions (HTML)
Chapter I.—Thanks to God for your faith. (HTML)
CCEL Footnote 979 (In-Text, Margin)
... through the blood of Christ, being fully persuaded with respect to our Lord, that He was truly of the seed of David according to the flesh, and the Son of God according to the will and power of God; that He was truly born of a virgin, was baptized by John, in order that all righteousness might be fulfilled by Him; and was truly, under Pontius Pilate and Herod the tetrarch, nailed [to the cross] for us in His flesh. Of this fruit we are by His divinely-blessed passion, that He might set up a standard[Isaiah 49:22] for all ages, through His resurrection, to all His holy and faithful [followers], whether among Jews or Gentiles, in the one body of His Church.
Ante-Nicene Fathers, Volume 1, page 146, footnote 14 (Image)
Apostolic Fathers, Justin Martyr, Irenaeus
Barnabas (HTML)
The Epistle of Barnabas (HTML)
Chapter XIV.—The Lord hath given us the testament which Moses received and broke. (HTML)
CCEL Footnote 1652 (In-Text, Margin)
... Thy hand, and will strengthen Thee; and I have given Thee for a covenant to the people, for a light to the nations, to open the eyes of the blind, and to bring forth from fetters them that are bound, and those that sit in darkness out of the prison-house.” Ye perceive, then, whence we have been redeemed. And again, the prophet says, “Behold, I have appointed Thee as a light to the nations, that Thou mightest be for salvation even to the ends of the earth, saith the Lord God that redeemeth thee.”[Isaiah 49:6] And again, the prophet saith, “The Spirit of the Lord is upon me; because He hath anointed me to preach the Gospel to the humble: He hath sent me to heal the broken-hearted, to proclaim deliverance to the captives, and recovery of sight to the ...
Ante-Nicene Fathers, Volume 1, page 147, footnote 12 (Image)
Apostolic Fathers, Justin Martyr, Irenaeus
Barnabas (HTML)
The Epistle of Barnabas (HTML)
Chapter XVI.—The spiritual temple of God. (HTML)
CCEL Footnote 1675 (In-Text, Margin)
... For almost after the manner of the Gentiles they worshipped Him in the temple. But learn how the Lord speaks, when abolishing it: “Who hath meted out heaven with a span, and the earth with his palm? Have not I?” “Thus saith the Lord, Heaven is My throne, and the earth My footstool: what kind of house will ye build to Me, or what is the place of My rest?” Ye perceive that their hope is vain. Moreover, He again says, “Behold, they who have cast down this temple, even they shall build it up again.”[Isaiah 49:17] It has so happened. For through their going to war, it was destroyed by their enemies; and now they, as the servants of their enemies, shall rebuild it. Again, it was revealed that the city and the temple and the people of Israel were to be given ...
Ante-Nicene Fathers, Volume 1, page 260, footnote 6 (Image)
Apostolic Fathers, Justin Martyr, Irenaeus
Justin Martyr (HTML)
Dialogue with Trypho (HTML)
Chapter CXXI.—From the fact that the Gentiles believe in Jesus, it is evident that He is Christ. (HTML)
CCEL Footnote 2416 (In-Text, Margin)
... Him, but give rest to His own, rewarding them with all they have looked for? To us, therefore, it has been granted to hear, and to understand, and to be saved by this Christ, and to recognise all the [truths revealed] by the Father. Wherefore He said to Him: ‘It is a great thing for Thee to be called my servant, to raise up the tribes of Jacob, and turn again the dispersed of Israel. I have appointed Thee for a light to the Gentiles, that Thou mayest be their salvation unto the end of the earth.’[Isaiah 49:6]
Ante-Nicene Fathers, Volume 1, page 260, footnote 11 (Image)
Apostolic Fathers, Justin Martyr, Irenaeus
Justin Martyr (HTML)
Dialogue with Trypho (HTML)
Chapter CXXII.—The Jews understand this of the proselytes without reason. (HTML)
CCEL Footnote 2421 (In-Text, Margin)
... new covenant? But since God announced beforehand that He would send a new covenant, and an everlasting law and commandment, we will not understand this of the old law and its proselytes, but of Christ and His proselytes, namely us Gentiles, whom He has illumined, as He says somewhere: ‘Thus saith the Lord, In an acceptable time have I heard Thee, and in a day of salvation have I helped Thee, and I have given Thee for a covenant of the people, to establish the earth, and to inherit the deserted.’[Isaiah 49:8] What, then, is Christ’s inheritance? Is it not the nations? What is the covenant of God? Is it not Christ? As He says in another place: ‘Thou art my Son; this day have I begotten Thee. Ask of Me, and I shall give Thee the nations for Thine ...
Ante-Nicene Fathers, Volume 1, page 566, footnote 1 (Image)
Apostolic Fathers, Justin Martyr, Irenaeus
Irenæus (HTML)
Against Heresies: Book V (HTML)
Chapter XXXV.—He contends that these testimonies already alleged cannot be understood allegorically of celestial blessings, but that they shall have their fulfilment after the coming of Antichrist, and the resurrection, in the terrestrial Jerusalem. To the former prophecies he subjoins others drawn from Isaiah, Jeremiah, and the Apocalypse of John. (HTML)
CCEL Footnote 4771 (In-Text, Margin)
2. Now all these things being such as they are, cannot be understood in reference to super-celestial matters; “for God,” it is said, “will show to the whole earth that is under heaven thy glory.” But in the times of the kingdom, the earth has been called again by Christ [to its pristine condition], and Jerusalem rebuilt after the pattern of the Jerusalem above, of which the prophet Isaiah says, “Behold, I have depicted thy walls upon my hands, and thou art always in my sight.”[Isaiah 49:16] And the apostle, too, writing to the Galatians, says in like manner, “But the Jerusalem which is above is free, which is the mother of us all.” He does not say this with any thought of an erratic Æon, or of any other power which departed from the Pleroma, or ...
Ante-Nicene Fathers, Volume 3, page 155, footnote 11 (Image)
Tertullian (I, II, III)
Apologetic. (HTML)
An Answer to the Jews. (HTML)
Of the Observance of the Sabbath. (HTML)
CCEL Footnote 1192 (In-Text, Margin)
... sabbath is accounted divine; concerning which He predicts through Isaiah: “And there shall be,” He says, “month after month, and day after day, and sabbath after sabbath; and all flesh shall come to adore in Jerusalem, saith the Lord;” which we understand to have been fulfilled in the times of Christ, when “all flesh”—that is, every nation—“came to adore in Jerusalem” God the Father, through Jesus Christ His Son, as was predicted through the prophet: “Behold, proselytes through me shall go unto Thee.”[Isaiah 49] Thus, therefore, before this temporal sabbath, there was withal an eternal sabbath foreshown and foretold; just as before the carnal circumcision there was withal a spiritual circumcision foreshown. In short, let them teach us, as we have already ...
Ante-Nicene Fathers, Volume 3, page 343, footnote 15 (Image)
Tertullian (I, II, III)
Anti-Marcion. (HTML)
The Five Books Against Marcion. (HTML)
Book III. Wherein Christ is shown to be the Son of God, Who created the world; to have been predicted by the prophets; to have taken human flesh like our own, by a real incarnation. (HTML)
Christ's Millennial and Heavenly Glory in Company with His Saints. (HTML)
... the Lord, the temple of God, and also the gate by whom heaven is entered. Now surely he would not have mentioned the gate of heaven, if heaven is not entered in the dispensation of the Creator. But there is now a gate provided by Christ, which admits and conducts to glory. Of this Amos says: “He buildeth His ascensions into heaven;” certainly not for Himself alone, but for His people also, who will be with Him. “And Thou shalt bind them about Thee,” says he, “like the adornment of a bride.”[Isaiah 49:18] Accordingly the Spirit, admiring such as soar up to the celestial realms by these ascensions, says, “They fly, as if they were kites; they fly as clouds, and as young doves, unto me” —that is, simply like a dove. For we shall, according to the ...
Ante-Nicene Fathers, Volume 3, page 361, footnote 8 (Image)
Tertullian (I, II, III)
Anti-Marcion. (HTML)
The Five Books Against Marcion. (HTML)
Book IV. In Which Tertullian Pursues His Argument. Jesus is the Christ of the Creator. He Derives His Proofs from St. Luke's Gospel; That Being the Only Historical Portion of the New Testament Partially Accepted by Marcion. This Book May Also Be Regarded as a Commentary on St. Luke. It Gives Remarkable Proof of Tertullian's Grasp of Scripture, and Proves that “The Old Testament is Not Contrary to the New.“ It Also Abounds in Striking Expositions of Scriptural Passages, Embracing Profound Views of Revelation, in Connection with the Nature of Man. (HTML)
The Call of Levi the Publican. Christ in Relation to the Baptist. Christ as the Bridegroom. The Parable of the Old Wine and the New. Arguments Connecting Christ with the Creator. (HTML)
... His going forth is from the end of the heaven, and His return is back to the end of it again.” By the mouth of Isaiah He also says exultingly of the Father: “Let my soul rejoice in the Lord; for He hath clothed me with the garment of salvation and with the tunic of joy, as a bridegroom. He hath put a mitre round about my head, as a bride.” To Himself likewise He appropriates the church, concerning which the same Spirit says to Him: “Thou shalt clothe Thee with them all, as with a bridal ornament.”[Isaiah 49:18] This spouse Christ invites home to Himself also by Solomon from the call of the Gentiles, because you read: “Come with me from Lebanon, my spouse.” He elegantly makes mention of Lebanon (the mountain, of course) because it stands for the name of ...
Ante-Nicene Fathers, Volume 3, page 365, footnote 12 (Image)
Tertullian (I, II, III)
Anti-Marcion. (HTML)
The Five Books Against Marcion. (HTML)
Book IV. In Which Tertullian Pursues His Argument. Jesus is the Christ of the Creator. He Derives His Proofs from St. Luke's Gospel; That Being the Only Historical Portion of the New Testament Partially Accepted by Marcion. This Book May Also Be Regarded as a Commentary on St. Luke. It Gives Remarkable Proof of Tertullian's Grasp of Scripture, and Proves that “The Old Testament is Not Contrary to the New.“ It Also Abounds in Striking Expositions of Scriptural Passages, Embracing Profound Views of Revelation, in Connection with the Nature of Man. (HTML)
Christ's Connection with the Creator Shown. Many Quotations Out of the Old Testament Prophetically Bear on Certain Events of the Life of Jesus--Such as His Ascent to Praying on the Mountain; His Selection of Twelve Apostles; His Changing Simon's Name to Peter, and Gentiles from Tyre and Sidon Resorting to Him. (HTML)
... Tyre, and the people of the Ethiopians; they were there. Sion is my mother, shall a man say; and in her was born a man” (forasmuch as the God-man was born), and He built her by the Father’s will; that you may know how Gentiles then flocked to Him, because He was born the God-man who was to build the church according to the Father’s will—even of other races also. So says Isaiah too: “Behold, these come from far; and these from the north and from the west; and these from the land of the Persians.”[Isaiah 49:12] Concerning whom He says again: “Lift up thine eyes round about, and behold, all these have gathered themselves together.” And yet again: “Thou seest these unknown and strange ones; and thou wilt say in thine heart, Who hath begotten me these? But ...
Ante-Nicene Fathers, Volume 3, page 365, footnote 13 (Image)
Tertullian (I, II, III)
Anti-Marcion. (HTML)
The Five Books Against Marcion. (HTML)
Book IV. In Which Tertullian Pursues His Argument. Jesus is the Christ of the Creator. He Derives His Proofs from St. Luke's Gospel; That Being the Only Historical Portion of the New Testament Partially Accepted by Marcion. This Book May Also Be Regarded as a Commentary on St. Luke. It Gives Remarkable Proof of Tertullian's Grasp of Scripture, and Proves that “The Old Testament is Not Contrary to the New.“ It Also Abounds in Striking Expositions of Scriptural Passages, Embracing Profound Views of Revelation, in Connection with the Nature of Man. (HTML)
Christ's Connection with the Creator Shown. Many Quotations Out of the Old Testament Prophetically Bear on Certain Events of the Life of Jesus--Such as His Ascent to Praying on the Mountain; His Selection of Twelve Apostles; His Changing Simon's Name to Peter, and Gentiles from Tyre and Sidon Resorting to Him. (HTML)
... (forasmuch as the God-man was born), and He built her by the Father’s will; that you may know how Gentiles then flocked to Him, because He was born the God-man who was to build the church according to the Father’s will—even of other races also. So says Isaiah too: “Behold, these come from far; and these from the north and from the west; and these from the land of the Persians.” Concerning whom He says again: “Lift up thine eyes round about, and behold, all these have gathered themselves together.”[Isaiah 49:18] And yet again: “Thou seest these unknown and strange ones; and thou wilt say in thine heart, Who hath begotten me these? But who hath brought me up these? And these, where have they been?” Will such a Christ not be (the Christ) of the prophets? And ...
Ante-Nicene Fathers, Volume 3, page 365, footnote 14 (Image)
Tertullian (I, II, III)
Anti-Marcion. (HTML)
The Five Books Against Marcion. (HTML)
Book IV. In Which Tertullian Pursues His Argument. Jesus is the Christ of the Creator. He Derives His Proofs from St. Luke's Gospel; That Being the Only Historical Portion of the New Testament Partially Accepted by Marcion. This Book May Also Be Regarded as a Commentary on St. Luke. It Gives Remarkable Proof of Tertullian's Grasp of Scripture, and Proves that “The Old Testament is Not Contrary to the New.“ It Also Abounds in Striking Expositions of Scriptural Passages, Embracing Profound Views of Revelation, in Connection with the Nature of Man. (HTML)
Christ's Connection with the Creator Shown. Many Quotations Out of the Old Testament Prophetically Bear on Certain Events of the Life of Jesus--Such as His Ascent to Praying on the Mountain; His Selection of Twelve Apostles; His Changing Simon's Name to Peter, and Gentiles from Tyre and Sidon Resorting to Him. (HTML)
... according to the Father’s will—even of other races also. So says Isaiah too: “Behold, these come from far; and these from the north and from the west; and these from the land of the Persians.” Concerning whom He says again: “Lift up thine eyes round about, and behold, all these have gathered themselves together.” And yet again: “Thou seest these unknown and strange ones; and thou wilt say in thine heart, Who hath begotten me these? But who hath brought me up these? And these, where have they been?”[Isaiah 49:21] Will such a Christ not be (the Christ) of the prophets? And what will be the Christ of the Marcionites? Since perversion of truth is their pleasure, he could not be (the Christ) of the prophets.
Ante-Nicene Fathers, Volume 3, page 389, footnote 20 (Image)
Tertullian (I, II, III)
Anti-Marcion. (HTML)
The Five Books Against Marcion. (HTML)
Book IV. In Which Tertullian Pursues His Argument. Jesus is the Christ of the Creator. He Derives His Proofs from St. Luke's Gospel; That Being the Only Historical Portion of the New Testament Partially Accepted by Marcion. This Book May Also Be Regarded as a Commentary on St. Luke. It Gives Remarkable Proof of Tertullian's Grasp of Scripture, and Proves that “The Old Testament is Not Contrary to the New.“ It Also Abounds in Striking Expositions of Scriptural Passages, Embracing Profound Views of Revelation, in Connection with the Nature of Man. (HTML)
Christ Thanks the Father for Revealing to Babes What He Had Concealed from the Wise. This Concealment Judiciously Effected by the Creator. Other Points in St. Luke's Chap. X. Shown to Be Only Possible to the Creator's Christ. (HTML)
... another passage He intimates both that He has concealed, and that He will also reveal: “I will give unto them treasures that have been hidden, and secret ones will I discover to them.” And again: “Who else shall scatter the tokens of ventriloquists, and the devices of those who divine out of their own heart; turning wise men backward, and making their counsels foolish?” Now, if He has designated His Christ as an enlightener of the Gentiles, saying, “I have set thee for a light of the Gentiles;”[Isaiah 49:6] and if we understand these to be meant in the word babes —as having been once dwarfs in knowledge and infants in prudence, and even now also babes in their lowliness of faith—we shall of course more easily understand how He who had once ...
Ante-Nicene Fathers, Volume 3, page 454, footnote 10 (Image)
Tertullian (I, II, III)
Anti-Marcion. (HTML)
The Five Books Against Marcion. (HTML)
Book V. Wherein Tertullian proves, with respect to St. Paul's epistles, what he had proved in the preceding book with respect to St. Luke's gospel. Far from being at variance, they were in perfect unison with the writings of the Old Testament, and therefore testified that the Creator was the only God, and that the Lord Jesus was his Christ. As in the preceding books, Tertullian supports his argument with profound reasoning, and many happy illustrations of Holy Scripture. (HTML)
The Second Epistle to the Corinthians. The Creator the Father of Mercies. Shown to Be Such in the Old Testament, and Also in Christ. The Newness of the New Testament. The Veil of Obdurate Blindness Upon Israel, Not Reprehensible on Marcion's Principles. The Jews Guilty in Rejecting the Christ of the Creator. Satan, the God of This World. The Treasure in Earthen Vessels Explained Against Marcion. The Creator's Relation to These Vessels, I.e. Our Bodies. (HTML)
... effectually the hearts of unbelievers, and of none more than the apostate Marcion’s. Now he did not observe how much this clause of the sentence made against him: “For God, who commanded the light to shine out of darkness, hath shined in our hearts, to (give) the light of the knowledge (of His glory) in the face of (Jesus) Christ.” Now who was it that said; “Let there be light?” And who was it that said to Christ concerning giving light to the world: “I have set Thee as a light to the Gentiles”[Isaiah 49:6] —to them, that is, “who sit in darkness and in the shadow of death?” (None else, surely, than He), to whom the Spirit in the Psalm answers, in His foresight of the future, saying, “The light of Thy countenance, O Lord, hath been displayed upon us.” ...
Ante-Nicene Fathers, Volume 3, page 606, footnote 2 (Image)
Tertullian (I, II, III)
Anti-Marcion. (HTML)
Against Praxeas. (HTML)
The Identity of the Father and the Son, as Praxeas Held It, Shown to Be Full of Perplexity and Absurdity. Many Scriptures Quoted in Proof of the Distinction of the Divine Persons of the Trinity. (HTML)
CCEL Footnote 7882 (In-Text, Margin)
... of the Father concerning the Son by the mouth of Isaiah: “Behold my Son, whom I have chosen; my beloved, in whom I am well pleased: I will put my Spirit upon Him, and He shall bring forth judgment to the Gentiles.” Hear also what He says to the Son: “Is it a great thing for Thee, that Thou shouldest be called my Son to raise up the tribes of Jacob, and to restore the dispersed of Israel? I have given Thee for a light to the Gentiles, that Thou mayest be their salvation to the end of the earth.”[Isaiah 49:6] Hear now also the Son’s utterances respecting the Father: “The Spirit of the Lord is upon me, because He hath anointed me to preach the gospel unto men.” He speaks of Himself likewise to the Father in the Psalm: “Forsake me not until I have declared ...
Ante-Nicene Fathers, Volume 4, page 420, footnote 1 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Origen. (HTML)
Origen Against Celsus. (HTML)
I (HTML)
Chapter LIII (HTML)
... of Isaiah, that in His name the Gentiles had hoped: “In Thy name shall the Gentiles hope.” And this man said also to those who are in prison, as every man is a captive to the chains of his sins, “Come forth;” and to the ignorant, “Come into the light:” these things also having been thus foretold: “I have given Thee for a covenant of the people, to establish the earth, to cause to inherit the desolate heritage; saying to the prisoners, Go forth; and to them that are in darkness, Show yourselves.”[Isaiah 49:8-9] And we may see at the appearing of this man, by means of those who everywhere throughout the world have reposed a simple faith in Him, the fulfilment of this prediction: “They shall feed in the ways, and their pastures shall be in all the beaten ...
Ante-Nicene Fathers, Volume 4, page 420, footnote 2 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Origen. (HTML)
Origen Against Celsus. (HTML)
I (HTML)
Chapter LIII (HTML)
... these things also having been thus foretold: “I have given Thee for a covenant of the people, to establish the earth, to cause to inherit the desolate heritage; saying to the prisoners, Go forth; and to them that are in darkness, Show yourselves.” And we may see at the appearing of this man, by means of those who everywhere throughout the world have reposed a simple faith in Him, the fulfilment of this prediction: “They shall feed in the ways, and their pastures shall be in all the beaten tracks.”[Isaiah 49:9]
Ante-Nicene Fathers, Volume 4, page 661, footnote 3 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Origen. (HTML)
Origen Against Celsus. (HTML)
Book VIII (HTML)
Chapter LIV (HTML)
... Celsus adds, “We must therefore believe that men are entrusted to certain beings who are the keepers of this prison-house,” our answer is, that the souls of those who are called by Jeremiah “prisoners of the earth,” when eager in the pursuit of virtue, are even in this life delivered from the bondage of evil; for Jesus declared this, as was foretold long before His advent by the prophet Isaiah, when he said that “the prisoners would go forth, and they that were in darkness would show themselves.”[Isaiah 49:9] And Jesus Himself, as Isaiah also foretold of Him, arose as “a light to them that sat in darkness and in the shadow of death,” so that we may therefore say, “Let us break their bands asunder, and cast their cords from us.” If Celsus, and those who ...
Ante-Nicene Fathers, Volume 5, page 53, footnote 10 (Image)
Hippolytus, Cyprian, Caius, Novatian, Appendix
Hippolytus. (HTML)
The Refutation of All Heresies. (HTML)
Book V. (HTML)
Further Exposition of the Heresy of the Naasseni; Profess to Follow Homer; Acknowledge a Triad of Principles; Their Technical Names of the Triad; Support These on the Authority of Greek Poets; Allegorize Our Saviour's Miracles; The Mystery of the Samothracians; Why the Lord Chose Twelve Disciples; The Name Corybas, Used by Thracians and Phrygians, Explained; Naasseni Profess to Find Their System in Scripture; Their Interpretation of Jacob's Vision; Their Idea of the “Perfect Man;” The “Perfect Man” Called “Papa” By the Phrygians; The Naasseni and Phrygians on the Resurrection; The Ecstasis of St. Paul; The Mysteries of Religion as Alluded to by Christ; Interpretation of the Parable of the Sower; Allegory of the Promised Land (HTML)
... reply to him, it has, says he, been declared, “Israel, thou art my child: fear not; even though thou passest through rivers, they shall not drown thee; even though thou passest through fire, it shall not scorch thee.” By rivers he means, says he, the moist substance of generation, and by fire the impulsive principle and desire for generation. “Thou art mine; fear not.” And again, he says, “If a mother forget her children, so as not to have pity on them and give them food, I also will forget you.”[Isaiah 49:15] Adam, he says, speaks to his own men: “But even though a woman forget these things, yet I will not forget you. I have painted you on my hands.” In regard, however, of his ascension, that is his regeneration, that he may become spiritual, not carnal, ...
Ante-Nicene Fathers, Volume 5, page 181, footnote 6 (Image)
Hippolytus, Cyprian, Caius, Novatian, Appendix
Hippolytus. (HTML)
The Extant Works and Fragments of Hippolytus. (HTML)
Exegetical. (HTML)
On Daniel. (HTML)
... one of you loose his ox or his ass from the stall, and lead him away to watering? and ought not this woman, being a daughter of Abraham, whom Satan hath bound these eighteen years, be loosed on the Sabbath-day?” Whomsoever, therefore, Satan bound in chains, these did the Lord on His coming loose from the bonds of death, having bound our strong adversary and delivered humanity. As also Isaiah says: “Then will He say to those in chains, Go forth; and to them that are in darkness, Show yourselves.”[Isaiah 49:9]
Ante-Nicene Fathers, Volume 6, page 96, footnote 7 (Image)
Gregory Thaumaturgus, Dionysius the Great, Julius Africanus, Anatolius and Minor Writers, Methodius, Arnobius
Dionysius. (HTML)
Extant Fragments. (HTML)
Containing Epistles, or Fragments of Epistles. (HTML)
To Domitius and Didymus. (HTML)
... fire, and some by the sword, and have won the victory and received their crowns. In the case of others, however, even a very long lifetime has not proved sufficient to secure their appearance as men acceptable to the Lord; as indeed in my own case too, that sufficient time has not shown itself up to the present. Wherefore He has preserved me for another convenient season, of which He knows Himself, as He says: “In an acceptable time have I heard thee, and in a day of salvation have I helped thee.”[Isaiah 49:8]
Ante-Nicene Fathers, Volume 6, page 401, footnote 2 (Image)
Gregory Thaumaturgus, Dionysius the Great, Julius Africanus, Anatolius and Minor Writers, Methodius, Arnobius
Methodius. (HTML)
Some Other Fragments of the Same Methodius. (HTML)
Fragment III. (HTML)
CCEL Footnote 3179 (In-Text, Margin)
Many have descended into the deep, not so as to walk on it, but so as to be by its bonds restrained. Jesus alone walked on the deep, where there are no traces of walkers, as a free man. For He chose death, to which He was not subject, that He might deliver those who were the bondslaves of death; saying to the prisoners, “Go forth; and to them that are in darkness, show yourselves.”[Isaiah 49:9] With which, also, the things which follow are consistent.
Ante-Nicene Fathers, Volume 8, page 314, footnote 4 (Image)
Twelve Patriarchs, Excerpts and Epistles, The Clementina, Apocryphal Gospels and Acts, Syriac Documents
Pseudo-Clementine Literature. (HTML)
The Clementine Homilies. (HTML)
Homily XVI. (HTML)
Peter Appeals to the Old Testament to Prove the Unity of God. (HTML)
... Scripture says to the Jewish multitude, ‘The Lord your God is God of gods;’ so that, even if there are gods, they are under the God of the Jews. And somewhere else the Scripture says in regard to Him, God, the great and true, who regardeth not persons, nor taketh reward, He doth execute the judgment of the fatherless and widow.’ The Scripture, in calling the God of the Jews great and true, and executing judgment, marked out the others as small, and not true. But also somewhere else the Scripture says,[Isaiah 49:18] ‘As I live, saith the Lord, there is no other God but me. I am the first, I am after this; except me there is no God.’ And again: ‘Thou shalt fear the Lord thy God, and Him only shalt thou serve.’ And again: ‘Hear, O Israel, the Lord your God is one ...
Ante-Nicene Fathers, Volume 8, page 609, footnote 1 (Image)
Twelve Patriarchs, Excerpts and Epistles, The Clementina, Apocryphal Gospels and Acts, Syriac Documents
The Decretals. (HTML)
The Epistles of Zephyrinus. (HTML)
To All the Bishops of Sicily. (HTML)
CCEL Footnote 2696 (In-Text, Margin)
... end of his case, however, should be remitted to the seat of the apostles, that it may be finally decided there. Nor should it be finished, as has been decreed of old by the apostles or their successors, until it is sustained by its authority. To it also all, and especially the oppressed, should appeal and have recourse as to a mother, that they may be nourished by her breasts, defended by her authority, and relieved of their oppressions, because “a mother cannot,” and should not, “forget her son.”[Isaiah 49:15] For the trials of bishops and graver ecclesiastical cases, as the apostles and their holy successors have decreed, are to be finally decided along with other bishops by the seat of the apostles, and by no other; because, although they may be ...
Ante-Nicene Fathers, Volume 9, page 309, footnote 9 (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 Title “Word” Is to Be Interpreted by the Same Method as the Other Titles of Christ. The Word of God is Not a Mere Attribute of God, But a Separate Person. What is Meant When He is Called the Word. (HTML)
... Gospels, and in all of which He claims to be the Son of God. But in the Apocalypse of John, too, He says, “I am the first and the last, and the living One, and I was dead. Behold, I am alive for evermore.” And again, “I am the Α and the Ω, and the first and the last, the beginning and the end.” The careful student of the sacred books, moreover, may gather not a few similar passages from the prophets, as where He calls Himself[Isaiah 49:2] a chosen shaft, and a servant of God, and a light of the Gentiles. Isaiah also says, “From my mother’s womb hath He called me by my name, and He made my mouth as a sharp sword, and under the shadow of His hand did He hide me, and He said to me, Thou ...
Ante-Nicene Fathers, Volume 9, page 309, footnote 11 (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 Title “Word” Is to Be Interpreted by the Same Method as the Other Titles of Christ. The Word of God is Not a Mere Attribute of God, But a Separate Person. What is Meant When He is Called the Word. (HTML)
... the Apocalypse of John, too, He says, “I am the first and the last, and the living One, and I was dead. Behold, I am alive for evermore.” And again, “I am the Α and the Ω, and the first and the last, the beginning and the end.” The careful student of the sacred books, moreover, may gather not a few similar passages from the prophets, as where He calls Himself a chosen shaft, and a servant of God, and a light of the Gentiles.[Isaiah 49:6] Isaiah also says, “From my mother’s womb hath He called me by my name, and He made my mouth as a sharp sword, and under the shadow of His hand did He hide me, and He said to me, Thou art My servant, O Israel, and in thee will I be glorified.” And a ...
Ante-Nicene Fathers, Volume 9, page 309, footnote 12 (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 Title “Word” Is to Be Interpreted by the Same Method as the Other Titles of Christ. The Word of God is Not a Mere Attribute of God, But a Separate Person. What is Meant When He is Called the Word. (HTML)
... John, too, He says, “I am the first and the last, and the living One, and I was dead. Behold, I am alive for evermore.” And again, “I am the Α and the Ω, and the first and the last, the beginning and the end.” The careful student of the sacred books, moreover, may gather not a few similar passages from the prophets, as where He calls Himself a chosen shaft, and a servant of God, and a light of the Gentiles. Isaiah also says,[Isaiah 49:1-3] “From my mother’s womb hath He called me by my name, and He made my mouth as a sharp sword, and under the shadow of His hand did He hide me, and He said to me, Thou art My servant, O Israel, and in thee will I be glorified.” And a little farther on: ...
Ante-Nicene Fathers, Volume 9, page 311, 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 I. (HTML)
Christ as Light; How He, and How His Disciples are the Light of the World. (HTML)
... with it. He is the true light, and the light of the Gentiles. In the opening of the Gospel now before us He is the light of men: “That which was made,” it says, “was life in Him, and the life was the light of men; and the light shines in darkness, and the darkness did not overtake it.” A little further on, in the same passage, He is called the true light: “The true light, which lightens every man, was coming into the world.” In Isaiah, He is the light of the Gentiles, as we said before. “Behold,[Isaiah 49:6] I have set Thee for a light of the Gentiles, that Thou shouldest be for salvation to the end of the earth.” Now the sensible light of the world is the sun, and after it comes very worthily the moon, and the same title may be applied to the stars; ...
Ante-Nicene Fathers, Volume 9, page 316, 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 I. (HTML)
Christ as a Sword. (HTML)
The texts of the New Testament, which we have discussed, are things said by Himself about Himself. Isaiah, however, He said[Isaiah 49:2-3] that His mouth had been set by His Father as a sharp sword, and that He was hidden under the shadow of His hand, made like to a chosen shaft and kept close in the Father’s quiver, called His servant by the God of all things, and Israel, and Light of the Gentiles. The mouth of the Son of God is a sharp sword, for “The word of God is living, and active, and sharper than any two-edged sword, and piercing to the dividing of soul and ...
Ante-Nicene Fathers, Volume 9, page 316, footnote 6 (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)
Christ as a Servant, as the Lamb of God, and as the Man Whom John Did Not Know. (HTML)
Again, let any one consider how Jesus was to His disciples, not as He who sits at meat, but as He who serves, and how though the Son of God He took on Him the form of a servant for the sake of the freedom of those who were enslaved in sin, and he will be at no loss to account for the Father’s saying to Him:[Isaiah 49:3] “Thou art My servant,” and a little further on: “It is a great thing that thou shouldst be called My servant.” For we do not hesitate to say that the goodness of Christ appears in a greater and more divine light, and more according to the image of the Father, because “He humbled Himself, becoming obedient unto death, even the death of the ...
Ante-Nicene Fathers, Volume 9, page 316, footnote 6 (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)
Christ as a Servant, as the Lamb of God, and as the Man Whom John Did Not Know. (HTML)
Again, let any one consider how Jesus was to His disciples, not as He who sits at meat, but as He who serves, and how though the Son of God He took on Him the form of a servant for the sake of the freedom of those who were enslaved in sin, and he will be at no loss to account for the Father’s saying to Him:[Isaiah 49:6] “Thou art My servant,” and a little further on: “It is a great thing that thou shouldst be called My servant.” For we do not hesitate to say that the goodness of Christ appears in a greater and more divine light, and more according to the image of the Father, because “He humbled Himself, becoming obedient unto death, even the death of the ...
Ante-Nicene Fathers, Volume 9, page 316, footnote 8 (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)
Christ as a Servant, as the Lamb of God, and as the Man Whom John Did Not Know. (HTML)
... “Thou art My servant,” and a little further on: “It is a great thing that thou shouldst be called My servant.” For we do not hesitate to say that the goodness of Christ appears in a greater and more divine light, and more according to the image of the Father, because “He humbled Himself, becoming obedient unto death, even the death of the cross,” than if He had judged it a thing to be grasped to be equal with God, and had shrunk from becoming a servant for the salvation of the world. Hence He says,[Isaiah 49:5-6] desiring to teach us that in accepting this state of servitude He had received a great gift from His Father: “And My God shall be My strength. And He said to Me, It is a great thing for Thee to be called My servant.” For if He had not become a ...
Ante-Nicene Fathers, Volume 9, page 490, footnote 7 (Image)
Gospel of Peter, Diatessaron, Apocalypses, Visio Pauli, Testament of Abraham, Acts of X/P, Zosimus, Aristides, Clement, Origen
Origen's Commentary on the Gospel of Matthew. (HTML)
Origen's Commentary on Matthew. (HTML)
Book XIII. (HTML)
The Little Ones and Their Angels. (HTML)
... John, and the Saviour Himself above all; for also about Him Gabriel said, “He shall be great;” but the little ones are “the newborn babes which long for the reasonable milk which is without guile,” such as stand in need of nursing-fathers and nursing-mothers, spoken of in Isaiah when he says, about the calling from the Gentiles, “And they shall bring the sons in the bosom, and take their daughters on the shoulders, and kings shall be thy nursing-fathers and their princesses thy nursing-mothers.”[Isaiah 49:22-23] For these reasons you will, then, attend to the word, “Do not despise one of these little ones,” and consider whether it is their angels who bring them in their bosom, since they have become sons, and also take on their shoulders what are called ...
Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 394, footnote 3 (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 XVII. 1. (HTML)
CCEL Footnote 1693 (In-Text, Margin)
... die. It was not the time, therefore, that drove Christ to His death, but Christ who selected the time to die: who also fixed the time, when He was born of the Virgin, with the Father, of whom He was born independently of time. And in accordance with this true and salutary doctrine, the Apostle Paul also says, “But when the fullness of the time was come, God sent forth His Son;” and God declares by the prophet, “In an acceptable time have I heard Thee, and in a day of salvation have I helped thee;”[Isaiah 49:8] and yet again the apostle, “Behold, now is the accepted time; behold, now is the day of salvation.” He then may say, “Father, the hour is come,” who has arranged every hour with the Father: saying, as it were, “Father, the hour,” which we fixed ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 161, footnote 5 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm XLVII (HTML)
CCEL Footnote 1523 (In-Text, Margin)
... High is terrible” (ver. 2). The Most High in descending made like one ludicrous, by ascending into Heaven is made terrible. “A great King over all the earth.” Not only over the Jews; for over them also He is King. For of them also the Apostles believed and of them many thousands of men sold their goods, and laid the price at the Apostles’ feet, and in them was fulfilled what in the title of the Cross was written, “The King of the Jews.” For He is King also of the Jews. But “of the Jews” is little.[Isaiah 49:6] “O clap your hands, all ye nations: for God is the King of all the earth.” For it sufficeth not Him to have under Him one nation: therefore such great price gave He out of His side, as to buy the whole world.
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 554, footnote 7 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm CXVI (HTML)
CCEL Footnote 5080 (In-Text, Margin)
3. And what are thy days, since thou hast said, “In my days I have called upon Him”? Are they those perchance, in which “the fulness of time came,” and “God sent His Son,” who had already said, “In an acceptable time have I heard thee, and in a day of salvation have I helped thee”?[Isaiah 49:8] …I may rather call my days the days of my misery, the days of my mortality, the days according to Adam, full of toil and sweat, the days according to the ancient corruption. “For I lying, stuck fast in the deep mire,” in another Psalm also have cried out, “Behold, Thou hast made my days old;” in these days of mine have I called upon Thee. For my days are ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 559, footnote 7 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm CXVIII (HTML)
CCEL Footnote 5121 (In-Text, Margin)
18. “This is the day which the Lord hath made” (ver. 24). This man remembereth that he had said in former Psalms, “Since He hath inclined His ear unto me, therefore will I call upon Him as long as I live;” making mention of his old days; whence he now saith, “This is the day which the Lord hath made;” that is, wherein He hath given me Salvation. This is the day whereof He said, “In an acceptable time have I heard thee, and in a day of Salvation have I helped thee;”[Isaiah 49:8] that is, a day wherein He, the Mediator, hath become the head Stone of the corner. “Let us rejoice,” therefore, “and be glad in Him.”
Nicene and Post-Nicene Fathers, Series 2, Volume 1, page 301, footnote 4 (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 VII (HTML)
The Events which happened at this Time to Dionysius and those in Egypt. (HTML)
CCEL Footnote 2252 (In-Text, Margin)
21. But in the case of some a very long time was not sufficient to make them appear acceptable to the Lord; as, indeed, it seems also in my own case, that sufficient time has not yet elapsed. Wherefore he has retained me for the time which he knows to be fitting, saying, ‘In an acceptable time have I heard thee, and in a day of salvation have I helped thee.’[Isaiah 49:8]
Nicene and Post-Nicene Fathers, Series 2, Volume 3, page 29, footnote 7 (Image)
Theodoret, Jerome and Gennadius, Rufinus and Jerome
The Ecclesiastical History, Dialogues, and Letters of Theodoret. (HTML)
Counter-statements of Theodoret. (HTML)
CCEL Footnote 202 (In-Text, Margin)
... God on account of the form of God united to it; and we bow to the authority of the prophet when he calls the babe also Emmanuel, and the child which was born, “Angel of great counsel, wonderful Counsellor, mighty God, powerful, Prince of peace, and Father of the age to come.” Yet the same prophet, even after the union, when proclaiming the nature of that which was assumed, calls him who is of the seed of Abraham “servant” in the words “Thou art my servant O Israel and in thee will I be glorified;”[Isaiah 49:3] and again, “Thus says the Lord that formed me from the womb to be his servant;” and a little further on, “Lo I have given thee for a covenant of the people, for a light to the Gentiles, that thou mayest be my salvation unto the end of the earth.” ...
Nicene and Post-Nicene Fathers, Series 2, Volume 3, page 29, footnote 8 (Image)
Theodoret, Jerome and Gennadius, Rufinus and Jerome
The Ecclesiastical History, Dialogues, and Letters of Theodoret. (HTML)
Counter-statements of Theodoret. (HTML)
CCEL Footnote 203 (In-Text, Margin)
... prophet when he calls the babe also Emmanuel, and the child which was born, “Angel of great counsel, wonderful Counsellor, mighty God, powerful, Prince of peace, and Father of the age to come.” Yet the same prophet, even after the union, when proclaiming the nature of that which was assumed, calls him who is of the seed of Abraham “servant” in the words “Thou art my servant O Israel and in thee will I be glorified;” and again, “Thus says the Lord that formed me from the womb to be his servant;”[Isaiah 49:5] and a little further on, “Lo I have given thee for a covenant of the people, for a light to the Gentiles, that thou mayest be my salvation unto the end of the earth.” But what was formed from the womb was not God the Word but the form of the ...
Nicene and Post-Nicene Fathers, Series 2, Volume 3, page 29, footnote 9 (Image)
Theodoret, Jerome and Gennadius, Rufinus and Jerome
The Ecclesiastical History, Dialogues, and Letters of Theodoret. (HTML)
Counter-statements of Theodoret. (HTML)
CCEL Footnote 204 (In-Text, Margin)
... Father of the age to come.” Yet the same prophet, even after the union, when proclaiming the nature of that which was assumed, calls him who is of the seed of Abraham “servant” in the words “Thou art my servant O Israel and in thee will I be glorified;” and again, “Thus says the Lord that formed me from the womb to be his servant;” and a little further on, “Lo I have given thee for a covenant of the people, for a light to the Gentiles, that thou mayest be my salvation unto the end of the earth.”[Isaiah 49:6] But what was formed from the womb was not God the Word but the form of the servant. For God the Word was not made flesh by being changed, but He assumed flesh with a rational soul.
Nicene and Post-Nicene Fathers, Series 2, Volume 3, page 255, 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 Alexandra. (HTML)
CCEL Footnote 1635 (In-Text, Margin)
... 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.” 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 compassion on the son of her womb? Yet will I not forget thee.”[Isaiah 49:15] He is nearer to us than father and mother for He is our Maker and Creator. It is not marriage that makes fathers, but fathers are made fathers at His will.
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 155, footnote 15 (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 800 (In-Text, Margin)
... formed thee in the womb, I knew thee;’ and so He says of all, ‘All those things hath My hand made;’ and again by Isaiah, ‘Thus saith the Lord, thy redeemer, and He that formed thee from the womb, I am the Lord that maketh all things; that stretcheth forth the heavens alone; that spreadeth abroad the earth by Myself.’ And David, knowing this, says in the Psalm, ‘Thy hands have made me and fashioned me;’ and he who says in Isaiah, ‘Thus saith the Lord who formed me from the womb to be His servant[Isaiah 49:5],’ signifies the same. Therefore, in respect of nature, he differs nothing from us though he precede us in time, so long as we all consist and are created by the same hand. If then these be your thoughts, O Arians, about the Son of God too, that thus ...
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 376, 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 II (HTML)
Texts Explained; Sixthly, Proverbs viii. 22 Continued. Our Lord is said to be created 'for the works,' i.e. with a particular purpose, which no mere creatures are ever said to be. Parallel of Isai. xlix. 5, &c. When His manhood is spoken of, a reason for it is added; not so when His Divine Nature; Texts in proof. (HTML)
... created; but when the works were created and need arose afterwards of the Economy for their restoration, then it was that the Word took upon Himself this condescension and assimilation to the works; which He has shewn us by the word ‘He created.’ And through the Prophet Isaiah willing to signify the like, He says again: ‘And now thus saith the Lord, who formed me from the womb to be His servant, to gather together Jacob unto Him and Israel, I shall be brought together and be glorified before the Lord[Isaiah 49:5].’
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 506, footnote 8 (Image)
Athanasius: Select Writings and Letters
Letters of Athanasius with Two Ancient Chronicles of His Life. (HTML)
The Festal Letters, and their Index. (HTML)
Festal Letters. (HTML)
For 329. Easter-day xi Pharmuthi; viii Id. April; Ær. Dioclet. 45; Coss. Constantinus Aug. VIII. Constantinus Cæs. IV; Præfect. Septimius Zenius; Indict. II. (HTML)
... son, that sucked the breasts of my mother!’ that Thou wert like the children of men, and wouldest take upon Thee human passions for our sake!—nevertheless, the God of all, the Maker of times and seasons, Who knows our affairs better than we do, while, as a good physician, He exhorts to obedience in season—the only one in which we may be healed—so also does He send Him not unseasonably, but seasonably, saying, ‘In an acceptable time have I heard Thee, and in the day of salvation I have helped Thee[Isaiah 49:8].’
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 522, footnote 9 (Image)
Athanasius: Select Writings and Letters
Letters of Athanasius with Two Ancient Chronicles of His Life. (HTML)
The Festal Letters, and their Index. (HTML)
Festal Letters. (HTML)
For 334. Easter-day, xii Pharmuthi, vii Id. April; xvii Moon; Æra Dioclet. 50; Coss. Optatus Patricius, Anicius Paulinus; Præfect, Philagrius, the Cappadocian; vii Indict. (HTML)
... firstborn, written in heaven, is made glad together, as the prophet proclaims, saying, ‘Rejoice, ye heavens, for the Lord hath had mercy upon Israel. Shout, ye foundations of the earth. Cry out with joy, ye mountains, ye high places, and all the trees which are in them, for the Lord hath redeemed Jacob, and Israel hath been glorified.’ And again; ‘Rejoice, and be glad, ye heavens; let the hills melt into gladness, for the Lord hath had mercy on His people, and comforted the oppressed of the people[Isaiah 49:13].’
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 156, footnote 11 (Image)
Jerome: Letters and Select Works
The Letters of St. Jerome. (HTML)
To Theodora. (HTML)
CCEL Footnote 2296 (In-Text, Margin)
5. Therefore, my beloved daughter, regard this letter as the epitaph which love prompts me to write upon your husband, and if there is any spiritual work of which you think me to be capable, boldly command me to undertake it: that so ages to come may know that He who says of Himself in Isaiah, “He hath made me a polished shaft; in his quiver hath he hid me,”[Isaiah 49:2] has with His sharp arrow so wounded two men severed by an immense interval of sea and land, that, although they know each other not in the flesh, they are knit together in love in the spirit.
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 205, footnote 1 (Image)
Jerome: Letters and Select Works
The Letters of St. Jerome. (HTML)
To Eustochium. (HTML)
CCEL Footnote 2911 (In-Text, Margin)
... which is but for a moment worketh in us an eternal weight of glory; while we look not at the things which are seen but at the things which are not seen: for the things which are seen are temporal but the things which are not seen are eternal.” She used to say that, although to human impatience the time might seem slow in coming, yet that it would not be long but that presently help would come from God who says: “In an acceptable time have I heard thee, and in a day of salvation have I helped thee.”[Isaiah 49:8] We ought not, she declared, to dread the deceitful lips and tongues of the wicked, for we rejoice in the aid of the Lord who warns us by His prophet: “fear ye not the reproach of men, neither be ye afraid of their revilings; for the moth shall eat ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 488, footnote 2 (Image)
Jerome: Letters and Select Works
Prefaces. (HTML)
Prefaces to Jerome's Early Works. (HTML)
The Four Gospels. (HTML)
CCEL Footnote 5388 (In-Text, Margin)
... copies. If, on the other hand, we are to glean the truth from a comparison of many, why not go back to the original Greek and correct the mistakes introduced by inaccurate translators, and the blundering alterations of confident but ignorant critics, and, further, all that has been inserted or changed by copyists more asleep than awake? I am not discussing the Old Testament, which was turned into Greek by the Seventy elders, and has reached us by a descent of three steps. I do not ask what[Isaiah 49] Aquila and Symmachus think, or why Theodotion takes a middle course between the ancients and the moderns. I am willing to let that be the true translation which had apostolic approval. I am now speaking of the New Testament. This was undoubtedly ...
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 61, footnote 3 (Image)
Cyril of Jerusalem, Gregory Nazianzen
The Catechetical Lectures of S. Cyril. (HTML)
On the Clause, and in One Lord Jesus Christ, with a Reading from the First Epistle to the Corinthians. (HTML)
CCEL Footnote 1184 (In-Text, Margin)
... to take unto thee Mary thy wife; for that which is con ceivedin her is of the Holy Ghost. And she shall bring forth a Son, and thou shalt call His name Jesus. And immediately he renders the reason of this name, saying, for He shall save His people from their sins. Consider how He who was not yet born could have a people, unless He was in being before He was born. This also the Prophet says in His person, From the bowels of my mother hath He made mention of My name[Isaiah 49:1]; because the Angel foretold that He should be called Jesus. And again concerning Herod’s plot again he says, And under the shadow of His hand hath He hid Me.
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 248, footnote 9 (Image)
Cyril of Jerusalem, Gregory Nazianzen
Select Orations of Saint Gregory Nazianzen. (HTML)
On His Father's Silence, Because of the Plague of Hail. (HTML)
CCEL Footnote 3063 (In-Text, Margin)
4. Do not thou, therefore, restrain a tongue whose noble utterances and fruits have been many, which has begotten many children of righteousness—yea, lift up thine eyes round about and see,[Isaiah 49:18] how many are its sons, and what are its treasures; even this whole people, whom thou hast begotten in Christ through the Gospel. Grudge not to us those words which are excellent rather than many, and do not yet give us a foretaste of our impending loss. Speak in words which, if few, are dear and most sweet to me, which, if scarcely audible, are perceived from their spiritual cry, as God heard the ...
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 310, footnote 9 (Image)
Cyril of Jerusalem, Gregory Nazianzen
Select Orations of Saint Gregory Nazianzen. (HTML)
The Fourth Theological Oration, Which is the Second Concerning the Son. (HTML)
CCEL Footnote 3603 (In-Text, Margin)
III. Next is the fact of His being called Servant[Isaiah 49:3] and serving many well, and that it is a great thing for Him to be called the Child of God. For in truth He was in servitude to flesh and to birth and to the conditions of our life with a view to our liberation, and to that of all those whom He has saved, who were in bondage under sin. What greater destiny can befall man’s humility than that he should be intermingled with God, and by this intermingling should be deified, and that we should be so visited by the Dayspring ...
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 310, footnote 9 (Image)
Cyril of Jerusalem, Gregory Nazianzen
Select Orations of Saint Gregory Nazianzen. (HTML)
The Fourth Theological Oration, Which is the Second Concerning the Son. (HTML)
CCEL Footnote 3603 (In-Text, Margin)
III. Next is the fact of His being called Servant[Isaiah 49:5-7] and serving many well, and that it is a great thing for Him to be called the Child of God. For in truth He was in servitude to flesh and to birth and to the conditions of our life with a view to our liberation, and to that of all those whom He has saved, who were in bondage under sin. What greater destiny can befall man’s humility than that he should be intermingled with God, and by this intermingling should be deified, and that we should be so visited by the Dayspring ...
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 310, footnote 9 (Image)
Cyril of Jerusalem, Gregory Nazianzen
Select Orations of Saint Gregory Nazianzen. (HTML)
The Fourth Theological Oration, Which is the Second Concerning the Son. (HTML)
CCEL Footnote 3603 (In-Text, Margin)
III. Next is the fact of His being called Servant[Isaiah 49:6] and serving many well, and that it is a great thing for Him to be called the Child of God. For in truth He was in servitude to flesh and to birth and to the conditions of our life with a view to our liberation, and to that of all those whom He has saved, who were in bondage under sin. What greater destiny can befall man’s humility than that he should be intermingled with God, and by this intermingling should be deified, and that we should be so visited by the Dayspring ...
Nicene and Post-Nicene Fathers, Series 2, Volume 8, page 284, footnote 6 (Image)
Basil: Letters and Select Works
The Letters. (HTML)
To the bishops of Italy and Gaul concerning the condition and confusion of the Churches. (HTML)
CCEL Footnote 3044 (In-Text, Margin)
3. We are writing to those who know these things, for there is not a region of the world which is ignorant of our calamities. Do not suppose that we are using these words as though to give information, or to recall ourselves to your recollection. We know that you could no more forget us than a mother forget the sons of her womb.[Isaiah 49:15] But all who are crushed by any weight of agony find some natural alleviation for their pain in uttering groans of distress, and it is for this that we are doing as we do. We get rid of the load of our grief in telling you of our manifold misfortunes, and in expressing the hope that you may haply be the more moved to pray for us, and ...
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 212, footnote 9 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
Exposition of the Christian Faith. (HTML)
Book I. (HTML)
Chapter X. Christ's eternity being proved from the Apostle's teaching, St. Ambrose admonishes us that the Divine Generation is not to be thought of after the fashion of human procreation, nor to be too curiously pried into. With the difficulties thence arising he refuses to deal, saying that whatsoever terms, taken from our knowledge of body, are used in speaking of this Divine Generation, must be understood with a spiritual meaning. (HTML)
67. Why take such delight in that rack of questioning? You hear the name of the Son of God; abolish it, then, or acknowledge His true nature. You hear speak of the womb—acknowledge the truth of undoubted begetting.[Isaiah 49:5] Of His heart—know that here is God’s word. Of His right hand—confess His power. Of His face—acknowledge His wisdom. These words are not to be understood, when we speak of God, as when we speak of bodies. The generation of the Son is incomprehensible, the Father begets impassibly, and yet of Himself and in ages inconceivably remote hath very God begotten very God. The Father loves the Son, ...
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 298, footnote 2 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
Exposition of the Christian Faith. (HTML)
Book V. (HTML)
Chapter VIII. Christ, so far as He is true Son of God, has no Lord, but only so far as He is Man; as is shown by His words in which He addressed at one time the Father, at another the Lord. How many heresies are silenced by one verse of Scripture! We must distinguish between the things that belong to Christ as Son of God or as Son of David. For under the latter title only must we ascribe it to Him that He was a servant. Lastly, he points out that many passages cannot be taken except as referring to the Incarnation. (HTML)
... His descent from David, but also by reason of His name, as it is written: “I have found David My Servant;” and elsewhere: “Behold I will send unto you My Servant, the Orient is His name.” And the Son Himself says: “Thus saith the Lord, that formed Me from the womb to be His servant, and said unto Me: It is a great thing for Thee to be called My Servant. Behold I have set Thee up for a witness to My people, and a light to the Gentiles, that Thou mayest be for salvation unto the ends of the earth.”[Isaiah 49:5-6] To whom is this said, if not to Christ? Who being in the form of God, emptied Himself and took upon Him the form of a servant. But what can be in the form of God, except that which exists in the fulness of the Godhead?
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 446, footnote 6 (Image)
Ambrose: Select Works and Letters
Selections from the Letters of St. Ambrose. (HTML)
Letter XLI: To Marcellina on the Same. (HTML)
CCEL Footnote 3577 (In-Text, Margin)
8. So, then, we have changed our creditor, not escaped wholly, or rather we have escaped, for the debt remains but the interest is cancelled, for the Lord Jesus said, “To those who are in bonds, Come out, and to those who are in prison, Go forth;”[Isaiah 49:9] so your sins are forgiven. All, then, are forgiven, nor is there any one whom He has not loosed. For thus it is written, that He has forgiven “all transgressions, doing away the handwriting of the ordinance that was against us.” Why, then, do we hold the bonds of others, and desire to exact the debts of others, while we enjoy our own remission? He who forgave all, required ...
Nicene and Post-Nicene Fathers, Series 2, Volume 11, page 420, footnote 5 (Image)
Sulpitius Severus, Vincent of Lerins, John Cassian
The Works of John Cassian. (HTML)
The Conferences of John Cassian. Part II. Containing Conferences XI-XVII. (HTML)
Conference XI. The First Conference of Abbot Chæremon. On Perfection. (HTML)
Chapter XII. The answer on the different kinds of perfection. (HTML)
... God, and says “Blessed are all they that fear the Lord,” and promises them for this a full measure of bliss, yet it says again: “There is no fear in love, but perfect love casteth out fear: for fear hath torment. But he that feareth is not yet perfect in love.” And again, though it is a grand thing to serve God, and it is said: “Serve the Lord in fear;” and: “It is a great thing for thee to be called My servant;” and: “Blessed is that servant whom his Lord, when He cometh, shall find so doing,”[Isaiah 49:6] yet it is said to the Apostles: “I no longer call you servants, for the servant knoweth not what his Lord doeth: but I call you friends, for all things whatsoever I have heard from my Father, I have made known unto you.” And once more: “Ye are My ...
Nicene and Post-Nicene Fathers, Series 2, Volume 11, page 434, footnote 2 (Image)
Sulpitius Severus, Vincent of Lerins, John Cassian
The Works of John Cassian. (HTML)
The Conferences of John Cassian. Part II. Containing Conferences XI-XVII. (HTML)
Conference XIII. The Third Conference of Abbot Chæremon. On the Protection of God. (HTML)
Chapter XVII. Of the inscrutable providence of God. (HTML)
... tenderest heart of a kind mother, as He wishes to express it by a figure of human affection, and finds in His creatures no such feeling of love, to which he could better compare it. And He uses this example, because nothing dearer can be found in human nature, saying: “Can a mother forget her child, that she should not have compassion on the son of her womb?” But not content with this comparison He at once goes beyond it, and subjoins these words: “And though she may forget, yet will not I forget thee.”[Isaiah 49:15]
Nicene and Post-Nicene Fathers, Series 2, Volume 13, page 249, footnote 9 (Image)
Gregory the Great II, Ephriam Syrus, Aphrahat
Selections from the Hymns and Homilies of Ephraim the Syrian and from the Demonstrations of Aphrahat the Persian Sage. (HTML)
Ephraim Syrus: Nineteen Hymns on the Nativity of Christ in the Flesh. (HTML)
Hymn XIII. (HTML)
CCEL Footnote 502 (In-Text, Margin)
30. In the twenty-sixth year, let Moses praise Him with us, for that he was afraid and fled from his murderers. Let him praise the Lord that bore the spear and that received the nails in His hands, in His feet. He entered into hell and spoiled it,[Isaiah 49:24] and came forth. Blessed be Thy Resurrection!
Nicene and Post-Nicene Fathers, Series 2, Volume 13, page 348, footnote 10 (Image)
Gregory the Great II, Ephriam Syrus, Aphrahat
Selections from the Hymns and Homilies of Ephraim the Syrian and from the Demonstrations of Aphrahat the Persian Sage. (HTML)
Aphrahat: Select Demonstrations. (HTML)
Of Faith. (HTML)
CCEL Footnote 680 (In-Text, Margin)
10. And also with reference to Christ was this (which follows) said. For he said that He was given as a light to all the Gentiles as the Prophet Isaiah said:— I have given Thee as a light to all the Gentiles, that Thou shouldest be My redemption to the ends of the earth.[Isaiah 49:6] And furthermore David also said;— Thy word is a lamp unto my feet and a light unto my paths. And also the word and discourse of the Lord is Christ, as is written in the beginning of the Gospel of our Saviour:— In the beginning was the Word. And with regard to the light there again he bore witness:— The light was shining in the darkness and ...