Early Church Fathers Scripture Index : Texts
Isaiah 50:4
There are 11 footnotes for this reference.
Ante-Nicene Fathers, Volume 1, page 250, footnote 3 (Image)
Apostolic Fathers, Justin Martyr, Irenaeus
Justin Martyr (HTML)
Dialogue with Trypho (HTML)
Chapter CII.—The prediction of the events which happened to Christ when He was born. Why God permitted it. (HTML)
CCEL Footnote 2339 (In-Text, Margin)
... always confuted the Pharisees and Scribes, and, in short, all your nation’s teachers that questioned Him, had a cessation like a plentiful and strong spring, the waters of which have been turned off, when He kept silence, and chose to return no answer to any one in the presence of Pilate; as has been declared in the memoirs of His apostles, in order that what is recorded by Isaiah might have efficacious fruit, where it is written, ‘The Lord gives me a tongue, that I may know when I ought to speak.’[Isaiah 50:4] Again, when He said, ‘Thou art my God; be not far from me,’ He taught that all men ought to hope in God who created all things, and seek salvation and help from Him alone; and not suppose, as the rest of men do, that salvation can be obtained by ...
Ante-Nicene Fathers, Volume 2, page 507, footnote 7 (Image)
Hermas, Tatian, Athenagoras, Theophilus, Clement of Alexandria
Clement of Alexandria (HTML)
The Stromata, or Miscellanies (HTML)
Book VI (HTML)
Chapter XV.—Different Degrees of Knowledge. (HTML)
... before Him the clouds passed, hail and coals of fire;” showing that the holy words are hidden. He intimates that transparent and resplendent to the Gnostics, like the innocuous hail, they are sent down from God; but that they are dark to the multitude, like extinguished coals out of the fire, which, unless kindled and set on fire, will not give forth fire or light. “The Lord, therefore,” it is said, “gives me the tongue of instruction, so as to know in season when it is requisite to speak a word;”[Isaiah 50:4] not in the way of testimony alone, but also in the way of question and answer. “And the instruction of the Lord opens my mouth.” It is the prerogative of the Gnostic, then, to know how to make use of speech, and when, and how, and to whom. And ...
Ante-Nicene Fathers, Volume 3, page 415, 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)
Concerning Those Who Come in the Name of Christ. The Terrible Signs of His Coming. He Whose Coming is So Grandly Described Both in the Old Testament and the New Testament, is None Other Than the Christ of the Creator. This Proof Enhanced by the Parable of the Fig-Tree and All the Trees. Parallel Passages of Prophecy. (HTML)
... Jacob, and another shall subscribe himself by the name of Israel.” Now, what plea is wiser and more irresistible than the simple and open confession made in a martyr’s cause, who “prevails with God”—which is what “Israel” means? Now, one cannot wonder that He forbade “premeditation,” who actually Himself received from the Father the ability of uttering words in season: “The Lord hath given to me the tongue of the learned, that I should know how to speak a word in season (to him that is weary);”[Isaiah 50:4] except that Marcion introduces to us a Christ who is not subject to the Father. That persecutions from one’s nearest friends are predicted, and calumny out of hatred to His name, I need not again refer to. But “by patience,” says He, “ye shall ...
Ante-Nicene Fathers, Volume 3, page 417, 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)
Concerning Those Who Come in the Name of Christ. The Terrible Signs of His Coming. He Whose Coming is So Grandly Described Both in the Old Testament and the New Testament, is None Other Than the Christ of the Creator. This Proof Enhanced by the Parable of the Fig-Tree and All the Trees. Parallel Passages of Prophecy. (HTML)
... temple;” just as He had foretold by Hosea: “In my house did they find me, and there did I speak with them.” “But at night He went out to the Mount of Olives.” For thus had Zechariah pointed out: “And His feet shall stand in that day on the Mount of Olives.” Fit hours for an audience there also were. “Early in the morning” must they resort to Him, who (having said by Isaiah, “The Lord giveth me the tongue of the learned”) added, “He hath appointed me the morning, and hath also given me an ear to hear.”[Isaiah 50:4] Now if this is to destroy the prophets, what will it be to fulfil them?
Ante-Nicene Fathers, Volume 3, page 420, footnote 22 (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)
Other Incidents of the Passion Minutely Compared with Prophecy. Pilate and Herod. Barabbas Preferred to Jesus. Details of the Crucifixion. The Earthquake and the Mid-Day Darkness. All Wonderfully Foretold in the Scriptures of the Creator. Christ's Giving Up the Ghost No Evidence of Marcion's Docetic Opinions. In His Sepulture There is a Refutation Thereof. (HTML)
... and the rulers in the chief priests. When, indeed, He was sent to Herod gratuitously by Pilate, the words of Hosea were accomplished, for he had prophesied of Christ: “And they shall carry Him bound as a present to the king.” Herod was “exceeding glad” when he saw Jesus, but he heard not a word from Him. For, “as a lamb before the shearer is dumb, so He opened not His mouth,” because “the Lord had given to Him a disciplined tongue, that he might know how and when it behoved Him to speak”[Isaiah 50:4] —even that “tongue which clove to His jaws,” as the Psalm said it should, through His not speaking. Then Barabbas, the most abandoned criminal, is released, as if he were the innocent man; while the most righteous Christ is delivered to be put to ...
Ante-Nicene Fathers, Volume 3, page 617, footnote 15 (Image)
Tertullian (I, II, III)
Anti-Marcion. (HTML)
Against Praxeas. (HTML)
Sundry Passages of St. John Quoted, to Show the Distinction Between the Father and the Son. Even Praxeas' Classic Text--I and My Father are One--Shown to Be Against Him. (HTML)
CCEL Footnote 8051 (In-Text, Margin)
... things which I have heard of Him.” And the Scripture narrative goes on to explain in an exoteric manner, that “they understood not that He spake to them concerning the Father,” although they ought certainly to have known that the Father’s words were uttered in the Son, because they read in Jeremiah, “And the Lord said to me, Behold, I have put my words in thy mouth;” and again in Isaiah, “The Lord hath given to me the tongue of learning that I should understand when to speak a word in season.”[Isaiah 50:4] In accordance with which, Christ Himself says: “Then shall ye know that I am He and that I am saying nothing of my own self; but that, as my Father hath taught me, so I speak, because He that sent me is with me.” This also amounts to a proof ...
Ante-Nicene Fathers, Volume 3, page 619, footnote 13 (Image)
Tertullian (I, II, III)
Anti-Marcion. (HTML)
Against Praxeas. (HTML)
More Passages from the Same Gospel in Proof of the Same Portion of the Catholic Faith. Praxeas' Taunt of Worshipping Two Gods Repudiated. (HTML)
CCEL Footnote 8087 (In-Text, Margin)
... me, but on Him that sent me;” because it is through the Son that men believe in the Father, while the Father also is the authority whence springs belief in the Son. “And he that seeth me, seeth Him that sent me.” How so? Even because, (as He afterwards declares,) “I have not spoken from myself, but the Father which sent me: He hath given me a commandment what I should say, and what I should speak.” For “the Lord God hath given me the tongue of the learned, that I should know when I ought to speak”[Isaiah 50:4] the word which I actually speak. “Even as the Father hath said unto me, so do I speak.” Now, in what way these things were said to Him, the evangelist and beloved disciple John knew better than Praxeas; and therefore he adds concerning his own ...
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 150, footnote 5 (Image)
Cyril of Jerusalem, Gregory Nazianzen
The Catechetical Lectures of S. Cyril. (HTML)
On the Mysteries. III: On Chrism. (HTML)
CCEL Footnote 2434 (In-Text, Margin)
4. And ye were first anointed on the forehead, that ye might be delivered from the shame, which the first man who transgressed bore about with him everywhere; and that with unveiled face ye might reflect as a mirror the glory of the Lord. Then on your ears; that ye might receive the ears which are quick to hear the Divine Mysteries, of which Esaias said, The Lord gave me also an ear to hear[Isaiah 50:4]; and the Lord Jesus in the Gospel, He that hath ears to hear let him hear. Then on the nostrils; that receiving the sacred ointment ye may say, We are to God a sweet savour of Christ, in them that are saved. Afterwards on your breast; that having put on the breast-plate of ...
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 223, footnote 17 (Image)
Cyril of Jerusalem, Gregory Nazianzen
Select Orations of Saint Gregory Nazianzen. (HTML)
In Defence of His Flight to Pontus, and His Return, After His Ordination to the Priesthood, with an Exposition of the Character of the Priestly Office. (HTML)
CCEL Footnote 2844 (In-Text, Margin)
... the only sacrifice required of us by the Giver of all; how could I dare to offer to Him the external sacrifice, the antitype of the great mysteries, or clothe myself with the garb and name of priest, before my hands had been consecrated by holy works; before my eyes had been accustomed to gaze safely upon created things, with wonder only for the Creator, and without injury to the creature; before my ear had been sufficiently opened to the instruction of the Lord, and He had opened mine ear to hear[Isaiah 50:4] without heaviness, and had set a golden earring with precious sardius, that is, a wise man’s word in an obedient ear; before my mouth had been opened to draw in the Spirit, and opened wide to be filled with the spirit of speaking mysteries and ...
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 2, footnote 2 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
On the Duties of the Clergy. (HTML)
Book I. (HTML)
Chapter II. Manifold dangers are incurred by speaking; the remedy for which Scripture shows to consist in silence. (HTML)
... keeping silent? How many have I seen to fall into sin by speaking, but scarcely one by keeping silent; and so it is more difficult to know how to keep silent than how to speak. I know that most persons speak because they do not know how to keep silent. It is seldom that any one is silent even when speaking profits him nothing. He is wise, then, who knows how to keep silent. Lastly, the Wisdom of God said: “The Lord hath given to me the tongue of learning, that I should know when it is good to speak.”[Isaiah 50:4] Justly, then, is he wise who has received of the Lord to know when he ought to speak. Wherefore the Scripture says well: “A wise man will keep silence until there is opportunity.”
Nicene and Post-Nicene Fathers, Series 2, Volume 11, page 315, footnote 3 (Image)
Sulpitius Severus, Vincent of Lerins, John Cassian
The Works of John Cassian. (HTML)
The Conferences of John Cassian. Part I. Containing Conferences I-X. (HTML)
Conference II. Second Conference of Abbot Moses. (HTML)
Chapter XIII. The answer concerning the trampling down of shame, and the danger of one without contrition. (HTML)
... but rather restore them with gentle and kindly consolations, and as the wise Solomon says, “Spare not to deliver those who are led forth to death, and to redeem those who are to be slain,” and after the example of our Saviour, break not the bruised reed, nor quench the smoking flax, and ask of the Lord that grace, by means of which you yourself may faithfully learn both in deed and power to sing: “the Lord hath given me a learned tongue that I should know how to uphold by word him that is weary:”[Isaiah 50:4] for no one could bear the devices of the enemy, or extinguish or repress those carnal fires which burn with a sort of natural flame, unless God’s grace assisted our weakness, or protected and supported it. And therefore, as the reason for this ...