Early Church Fathers Scripture Index : Texts
Isaiah 61:10
There are 10 footnotes for this reference.
Ante-Nicene Fathers, Volume 3, page 361, footnote 5 (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)
... it as then in force. I hold also that it is my Christ who is meant by the bridegroom, of whom the psalm says: “He is as a bridegroom coming out of his chamber; 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.”[Isaiah 61:10] 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.” This spouse Christ invites home to Himself also by Solomon from the call of the ...
Nicene and Post-Nicene Fathers, Series 1, Volume 2, page 568, footnote 2 (Image)
Augustine: The City of God, Christian Doctrine
On Christian Doctrine (HTML)
Book III (HTML)
The First Rule of Tichonius. (HTML)
CCEL Footnote 1899 (In-Text, Margin)
... and His Church—are sometimes indicated to us under one person (for it is not in vain that it is said to believers, “Ye then are Abraham’s seed,” when there is but one seed of Abraham, and that is Christ), we need not be in a difficulty when a transition is made from the head to the body or from the body to the head, and yet no change made in the person spoken of. For a single person is represented as saying, “He hath decked me as a bridegroom with ornaments, and adorned me as a bride with jewels”[Isaiah 61:10] and yet it is, of course, a matter for interpretation which of these two refers to the head and which to the body, that is, which to Christ and which to the Church.
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 400, footnote 1 (Image)
Augustine: Sermon on the Mount, Harmony of the Gospels, Homilies on the Gospels
Sermons on Selected Lessons of the New Testament. (HTML)
On the words of the Gospel, Matt. xxii. 42, where the Lord asks the Jews whose son they said David was. (HTML)
CCEL Footnote 3068 (In-Text, Margin)
... the Flesh of Christ, not according to His Divinity (for according to His Divinity we cannot be what He is; seeing that He is the Creator, we the creature; He the Maker, we His work; He the Framer, we framed by Him; but in order that we might be one with Him in Him, He vouchsafed to be our Head, by taking of us flesh wherein to die for us); that ye may know then that this whole is One Christ, He said by Isaiah, “He hath bound a mitre on me as a bridegroom, and clothed me with ornaments as a bride.”[Isaiah 61:10] He is then at once the Bridegroom and the Bride. That is, the Bridegroom in Himself as the Head, the Bride in the body. “For they twain,” saith He, “shall be in one flesh; so now they are no more twain, but one flesh.”
Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 462, footnote 9 (Image)
Augustine: Homilies on the Gospel of John, Homilies on the First Epistle of John, Soliloquies
Ten Homilies on the First Epistle of John. (HTML)
1 John I. 1–II. 11. (HTML)
CCEL Footnote 2002 (In-Text, Margin)
... Bridegroom’s chamber was the Virgin’s womb, because in that virginal womb were joined the two, the Bridegroom and the bride, the Bridegroom the Word, and the bride the flesh; because it is written, “And they twain shall be one flesh;” and the Lord saith in the Gospel, “Therefore they are no more twain but one flesh. And Esaias remembers right well that they are two: for speaking in the person of Christ he saith, “He hath set a mitre upon me as upon a bridegroom, and adorned me with an ornament as a bride.”[Isaiah 61:10] One seems to speak, yet makes Himself at once Bridegroom and Bride; because “not two, but one flesh:” because “the Word was made flesh, and dwelt in us.” To that flesh the Church is joined, and so there is made the whole Christ, Head and body.
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 351, footnote 9 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm LXXV (HTML)
CCEL Footnote 3406 (In-Text, Margin)
... speaketh in the person of the Body. But what hath been said? There shall be two in one flesh. “This is a great Sacrament:” “I,” he saith, “speak in Christ and in the Church.” And He Himself in the Gospel, “Therefore no longer two, but one flesh.” For in order that ye may know these in a manner to be two persons, and again one by the bond of marriage, as one He speaketh in Isaiah, and saith, “As upon a Bridegroom he hath bound upon me a mitre, and as a Bride he hath clothed me with an ornament.”[Isaiah 61:10] A Bridegroom He hath called Himself in the Head, a Bride in the Body. He is speaking therefore as One, let us hear Him, and in Him let us also speak. Let us be the members of Him, in order that this voice may possibly be ours also. “I will tell ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 495, footnote 8 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm CII (HTML)
CCEL Footnote 4584 (In-Text, Margin)
... recognise the voice of the members in the head. The title is, “A Prayer of the afflicted, when he was tormented, and poured out his prayer before the Lord.” It is the same poor one who elsewhere saith: “From the ends of the earth will I call upon Thee, when my heart is in heaviness.” He is afflicted because He is also Christ; who in the Prophet’s words calleth Himself both Bridegroom and Bride: “He hath bound on me the diadem as on a bridegroom, and as a bride hath adorned me with an ornament.”[Isaiah 61:10] He called Himself Bridegroom, He called Himself Bride; wherefore this, unless Bridegroom applieth to the Head, Bride to the body? They are one voice then, because they are one flesh. Let us hear, and recognise ourselves in these words; and if we see ...
Nicene and Post-Nicene Fathers, Series 2, Volume 1, page 376, footnote 6 (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 X (HTML)
Panegyric on the Splendor of Affairs. (HTML)
CCEL Footnote 2890 (In-Text, Margin)
48. Let us hear her saying, ‘My soul shall rejoice in the Lord; for he hath clothed me with a garment of salvation and with a robe of gladness; he hath bedecked me like a bridegroom with a garland, and he hath adorned me like a bride with jewels; and like the earth which bringeth forth her bud, and like a garden which causeth the things that are sown in it to spring forth, thus the Lord God hath caused righteousness and praise to spring forth before all the nations.’[Isaiah 61:10-11]
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 14, footnote 10 (Image)
Cyril of Jerusalem, Gregory Nazianzen
The Catechetical Lectures of S. Cyril. (HTML)
On Baptism. (HTML)
CCEL Footnote 575 (In-Text, Margin)
For now meanwhile thou standest outside the door: but God grant that you all may say, The King hath brought me into His chamber. Let my soul rejoice in the Lord: for He hath clothed me with a garment of salvation, and a robe of gladness: He hath crowned me with a garland as a bridegroom[Isaiah 61:10], and decked me with ornaments as a bride: that the soul of every one of you may be found not having spot or wrinkle or any such thing; I do not mean before you have received the grace, for how could that be? since it is for remission of sins that ye have been called; but that, when the grace is to be given, your conscience being ...
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 146, footnote 17 (Image)
Cyril of Jerusalem, Gregory Nazianzen
The Catechetical Lectures of S. Cyril. (HTML)
First Lecture on the Mysteries. (HTML)
CCEL Footnote 2391 (In-Text, Margin)
10. Guarded therefore by these discourses, be sober. For our adversary the devil, as was just now read, as a roaring lion, walketh about, seeking whom he may devour. But though in former times death was mighty and devoured, at the holy Laver of regeneration God has wiped away every tear from off all faces. For thou shalt no more mourn, now that thou hast put off the old man; but thou shalt keep holy-day, clothed in the garment of salvation[Isaiah 61:10], even Jesus Christ.
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 152, footnote 11 (Image)
Cyril of Jerusalem, Gregory Nazianzen
The Catechetical Lectures of S. Cyril. (HTML)
On the Mysteries. IV: On the Body and Blood of Christ. (HTML)
CCEL Footnote 2467 (In-Text, Margin)
... works were vanity of vanities. But now, having put off thy old garments, and put on those which are spiritually white, thou must be continually robed in white: of course we mean not this, that thou art always to wear white raiment; but thou must be clad in the garments that are truly white and shining and spiritual, that thou mayest say with the blessed Esaias, My soul shall be joyful in my God; for He hath clothed me with a garment of salvation, and put a robe of gladness around me[Isaiah 61:10].