Early Church Fathers Scripture Index : Texts
Wisdom of Solomon 6
There are 23 footnotes for this reference.
Ante-Nicene Fathers, Volume 2, page 238, footnote 13 (Image)
Hermas, Tatian, Athenagoras, Theophilus, Clement of Alexandria
Clement of Alexandria (HTML)
The Instructor (HTML)
Book II (HTML)
Chap. I.—On Eating. (HTML)
... of God is not meat and drink,” says the apostle, in order that the meal spoken of may not be conceived as ephemeral, “but righteousness, and peace, and joy in the Holy Ghost.” He who eats of this meal, the best of all, shall possess the kingdom of God, fixing his regards here on the holy assembly of love, the heavenly Church. Love, then, is something pure and worthy of God, and its work is communication. “And the care of discipline is love,” as Wisdom says; “and love is the keeping of the law.”[Wisdom of Solomon 6:17-18] And these joys have an inspiration of love from the public nutriment, which accustoms to everlasting dainties. Love (agape), then, is not a supper. But let the entertainment depend on love. For it is said, “Let the children whom Thou hast ...
Ante-Nicene Fathers, Volume 2, page 492, footnote 2 (Image)
Hermas, Tatian, Athenagoras, Theophilus, Clement of Alexandria
Clement of Alexandria (HTML)
The Stromata, or Miscellanies (HTML)
Book VI (HTML)
Chapter VI.—The Gospel Was Preached to Jews and Gentiles in Hades. (HTML)
... faith, and polluted in life, and not purified by the righteousness which is according to the law, are called wild beasts. But changed from wild beasts by the faith of the Lord, they become men of God, advancing from the wish to change to the fact. For some the Lord exhorts, and to those who have already made the attempt he stretches forth His hand, and draws them up. “For the Lord dreads not the face of any one, nor will He regard greatness; for He hath made small and great, and cares alike for all.”[Wisdom of Solomon 6:7] And David says, “For the heathen are fixed in the destruction they have caused; their foot is taken in the snare which they hid.” “But the Lord was a refuge to the poor, a help in season also in affliction.” Those, then, that ...
Ante-Nicene Fathers, Volume 2, page 501, footnote 4 (Image)
Hermas, Tatian, Athenagoras, Theophilus, Clement of Alexandria
Clement of Alexandria (HTML)
The Stromata, or Miscellanies (HTML)
Book VI (HTML)
Chapter XI.—The Mystical Meanings in the Proportions of Numbers, Geometrical Ratios, and Music. (HTML)
... bodies, or in having studied the theorems of geometry or logic, and each of the other branches of study?—for these are of no service in the discharge of duties, and the Hellenic philosophy is human wisdom, for it is incapable of teaching the truth—the following remarks are to be made. First, that they stumble in reference to the highest of things—namely, the mind’s free choice. “For they,” it is said, “who keep holy holy things, shall be made holy; and those who have been taught will find an answer.”[Wisdom of Solomon 6:10] For the Gnostic alone will do holily, in accordance with reason all that has to be done, as he hath learned through the Lord’s teaching, received through men.
Ante-Nicene Fathers, Volume 2, page 508, footnote 2 (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)
... knowledge, Solomon speaks thus: “For wisdom is resplendent and fadeless, and is easily beheld by those who love her. She is beforehand in making herself known to those who desire her. He that rises early for her shall not toil wearily. For to think about her is the perfection of good sense. And he that keeps vigils for her shall quickly be relieved of anxiety. For she goes about, herself seeking those worthy of her (for knowledge belongs not to all); and in all ways she benignly shows herself to them.”[Wisdom of Solomon 6:12-15] Now the paths are the conduct of life, and the variety that exists in the covenants. Presently he adds: “And in every thought she meets them,” being variously contemplated, that is, by all discipline. Then he subjoins, adducing love, which perfects ...
Ante-Nicene Fathers, Volume 2, page 508, footnote 4 (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)
... contemplated, that is, by all discipline. Then he subjoins, adducing love, which perfects by syllogistic reasoning and true propositions, drawing thus a most convincing and true inference, “For the beginning of her is the truest desire of instruction,” that is, of knowledge; “prudence is the love of instruction, and love is the keeping of its laws; and attention to its laws is the confirmation of immortality; and immortality causes nearness to God. The desire of wisdom leads, then, to the kingdom.”[Wisdom of Solomon 6:17-20]
Ante-Nicene Fathers, Volume 5, page 556, footnote 2 (Image)
Hippolytus, Cyprian, Caius, Novatian, Appendix
Cyprian. (HTML)
The Treatises of Cyprian. (HTML)
Three Books of Testimonies Against the Jews. (HTML)
Book III. (HTML)
In Solomon: “The hardest judgment shall be made on those who govern. For to a mean man mercy is granted; but the powerful shall suffer torments mightily.”[Wisdom of Solomon 6:6] Also in the second Psalm: “And now, ye kings, understand; be amended, ye who judge the earth.”
Nicene and Post-Nicene Fathers, Series 1, Volume 2, page 267, footnote 3 (Image)
Augustine: The City of God, Christian Doctrine
City of God (HTML)
Of the punishment and results of man’s first sin, and of the propagation of man without lust. (HTML)
That the Words Love and Regard (Amor and Dilectio) are in Scripture Used Indifferently of Good and Evil Affection. (HTML)
CCEL Footnote 669 (In-Text, Margin)
... having and enjoying it, is joy; fleeing what is opposed to it, it is fear; and feeling what is opposed to it, when it has befallen it, it is sadness. Now these motions are evil if the love is evil; good if the love is good. What we assert let us prove from Scripture. The apostle “desires to depart, and to be with Christ.” And, “My soul desired to long for Thy judgments;” or if it is more appropriate to say, “My soul longed to desire Thy judgments.” And, “The desire of wisdom bringeth to a kingdom.”[Wisdom of Solomon 6:20] Yet there has always obtained the usage of understanding desire and concupiscence in a bad sense if the object be not defined. But joy is used in a good sense: “Be glad in the Lord, and rejoice, ye righteous.” And, “Thou hast put gladness in my ...
Nicene and Post-Nicene Fathers, Series 1, Volume 2, page 577, footnote 1 (Image)
Augustine: The City of God, Christian Doctrine
Wisdom of More Importance Than Eloquence to the Christian Teacher. (HTML)
CCEL Footnote 1938 (In-Text, Margin)
... read, and listen to, and exercise himself in imitating, eloquent men, than advise him to spend time with the teachers of rhetoric; especially if the men he reads and listens to are justly praised as having spoken, or as being accustomed to speak, not only with eloquence, but with wisdom also. For eloquent speakers are heard with pleasure; wise speakers with profit. And, therefore, Scripture does not say that the multitude of the eloquent, but “the multitude of the wise is the welfare of the world.”[Wisdom of Solomon 6:24] And as we must often swallow wholesome bitters, so we must always avoid unwholesome sweets. But what is better than wholesome sweetness or sweet wholesomeness? For the sweeter we try to make such things, the easier it is to make their wholesomeness ...
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 21, footnote 1 (Image)
Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises
Doctrinal Treatises of St. Augustin (HTML)
On the Holy Trinity. (HTML)
The unity and equality of the Trinity are demonstrated out of the Scriptures; and the true interpretation is given of those texts which are wrongly alleged against the equality of the Son. (HTML)
Of Difficulties Concerning the Trinity: in What Manner Three are One God, and How, Working Indivisibly, They Yet Perform Some Things Severally. (HTML)
... some things together, some severally, then the Trinity is not indivisible. It is a difficulty, too, to them, in what manner the Holy Spirit is in the Trinity, whom neither the Father nor the Son, nor both, have begotten, although He is the Spirit both of the Father and of the Son. Since, then, men weary us with asking such questions, let us unfold to them, as we are able, whatever wisdom God’s gift has bestowed upon our weakness on this subject; neither “let us go on our way with consuming envy.”[Wisdom of Solomon 6:23] Should we say that we are not accustomed to think about such things, it would not be true; yet if we acknowledge that such subjects commonly dwell in our thoughts, carried away as we are by the love of investigating the truth, then they require of ...
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 183, footnote 10 (Image)
Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises
Doctrinal Treatises of St. Augustin (HTML)
On the Holy Trinity. (HTML)
He speaks of the true wisdom of man, viz. that by which he remembers, understands, and loves God; and shows that it is in this very thing that the mind of man is the image of God, although his mind, which is here renewed in the knowledge of God, will only then be made the perfect likeness of God in that image when there shall be a perfect sight of God. (HTML)
What the Wisdom is of Which We are Here to Treat. Whence the Name of Philosopher Arose. What Has Been Already Said Concerning the Distinction of Knowledge and Wisdom. (HTML)
... chastening for the present seemeth to be joyous, but grievous: nevertheless afterward it yieldeth the peaceable fruit of righteousness unto them which are exercised thereby.” Therefore God Himself is the chiefest wisdom; but the worship of God is the wisdom of man, of which we now speak. For “the wisdom of this world is foolishness with God.” It is in respect to this wisdom, therefore, which is the worship of God, that Holy Scripture says, “The multitude of the wise is the welfare of the world.”[Wisdom of Solomon 6:26]
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 203, footnote 2 (Image)
Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises
Doctrinal Treatises of St. Augustin (HTML)
On the Holy Trinity. (HTML)
He embraces in a brief compendium the contents of the previous books; and finally shows that the Trinity, in the perfect sight of which consists the blessed life that is promised us, is here seen by us as in a glass and in an enigma, so long as it is seen through that image of God which we ourselves are. (HTML)
How Difficult It is to Demonstrate the Trinity by Natural Reason. (HTML)
... order that our aim may not be distracted by a multiplicity of objects. And let it be rather that which was placed first, viz. eternal. Let us follow the same course with the four that come next, viz. living, wise, powerful, beautiful. And since life of some sort belongs also to the beast, which has not wisdom; while the next two, viz. wisdom and might, are so compared to one another in the case of man, as that Scripture says, “Better is he that is wise than he that is strong;”[Wisdom of Solomon 6:1] and beauty, again, is commonly attributed to bodily objects also: out of these four that we have chosen, let Wise be the one we take. Although these four are not to be called unequal in speaking of God; for they are four names, but one thing. But of ...
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 237, footnote 2 (Image)
Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises
Doctrinal Treatises of St. Augustin (HTML)
The Enchiridion. (HTML)
The Author Desires the Gift of True Wisdom for Laurentius. (HTML)
CCEL Footnote 1090 (In-Text, Margin)
I express, my beloved son Laurentius, the delight with which I witness your progress in knowledge, and the earnest desire I have that you should be a wise man: not one of those of whom it is said, “Where is the wise? where is the scribe? where is the disputer of this world? hath not God made foolish the wisdom of this world?” but one of those of whom it is said, “The multitude of the wise is the welfare of the world,”[Wisdom of Solomon 6:24] and such as the apostles wishes those to become, whom he tells,” I would have you wise unto that which is good, and simple concerning evil.” Now, just as no one can exist of himself, so no one can be wise of himself, but only by the enlightening influence of Him of whom it is written,” ...
Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 50, footnote 9 (Image)
Augustine: The Anti-Manichaean Writings, The Anti-Donatist Writings
Writings in Connection with the Manichæan Controversy. (HTML)
On the Morals of the Catholic Church. (HTML)
Appeal to the Manichæans, Calling on Them to Repent. (HTML)
CCEL Footnote 89 (In-Text, Margin)
... wisdom; and whoso watcheth for her shall quickly be without care. For she goeth about seeking such as are worthy of her, showeth herself favorably unto them in the ways, and meeteth them in every thought. For the very true beginning of her is the desire of discipline; and the care of discipline is love; and love is the keeping of her laws; and the giving heed unto her laws is the assurance of incorruption; and incorruption maketh us near unto God. Therefore the desire of wisdom bringeth to a kingdom."[Wisdom of Solomon 6:12-20] Will you still continue in dogged hostility to these things? Do not things thus stated, though not yet understood, make it evident to every one that they contain something deep and unutterable? Would that you could understand the things here said! ...
Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 252, footnote 1 (Image)
Augustine: The Anti-Manichaean Writings, The Anti-Donatist Writings
Writings in Connection with the Manichæan Controversy. (HTML)
Reply to Faustus the Manichæan. (HTML)
Faustus is willing to admit that Christ may have said that He came not to destroy the law and the prophets, but to fulfill them; but if He did, it was to pacify the Jews and in a modified sense. Augustin replies, and still further elaborates the Catholic view of prophecy and its fulfillment. (HTML)
CCEL Footnote 728 (In-Text, Margin)
31. I am disposed, after careful examination, to doubt whether the expression so often used by the Lord, "the kingdom of heaven," can be found in these books. It is said, indeed, "Love wisdom, that ye may reign for ever."[Wisdom of Solomon 6:22] And if eternal life had not been clearly made known in the Old Testament, the Lord would not have said, as He did even to the unbelieving Jews: "Search the Scriptures, for in them ye think that ye have eternal life, and they are they that testify of me." And to the same effect are the words of the Psalmist: "I shall not die, but live, and declare the works of the Lord." And again: ...
Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 293, footnote 5 (Image)
Augustine: The Anti-Manichaean Writings, The Anti-Donatist Writings
Writings in Connection with the Manichæan Controversy. (HTML)
Reply to Faustus the Manichæan. (HTML)
Faustus states his objections to the morality of the law and the prophets, and Augustin seeks by the application of the type and the allegory to explain away the moral difficulties of the Old Testament. (HTML)
CCEL Footnote 873 (In-Text, Margin)
... but understood by the things that are made, and to discern the ineffable manifestation of the eternal power and divinity of God, seeks leisure from all occupation, and is therefore barren. In this habit of retirement, where the fire of meditation burns bright, there is a want of sympathy with human weakness, and with the need men have of our help in their calamities. This life also burns with the desire for children (for it wishes to teach what it knows, and not to go with the corruption of envy[Wisdom of Solomon 6:23]), and sees its sister-life fully occupied with work and with bringing forth; and it grieves that men run after that virtue which cares for their wants and weaknesses, instead of that which has a divine imperishable lesson to impart. This is what is ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 292, footnote 2 (Image)
Augustine: Anti-Pelagian Writings
On Marriage and Concupiscence. (HTML)
Book II (HTML)
The Pelagians Affirm that God in the Case of Abraham and Sarah Aroused Concupiscence as a Gift from Heaven. (HTML)
CCEL Footnote 2245 (In-Text, Margin)
He has much also to say, though to no purpose, concerning Abraham and Sarah, how they received a son according to the promise; and at last he mentions the word concupiscence. But he does not add the usual phrase, “of the flesh,” because this is the very thing which causes the shame. Whereas, on account of concupiscence there is sometimes a call for boasting, inasmuch as there is a concupiscence of the spirit against the flesh, and a concupiscence of wisdom.[Wisdom of Solomon 6:21] Accordingly, he says: “Now you have certainly defined as naturally evil this concupiscence which is indispensable for fecundity; whence comes it, therefore, that it is aroused in aged men by the gift of Heaven? Make it clear then, if you can, that that belongs to ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 304, footnote 7 (Image)
Augustine: Anti-Pelagian Writings
On Marriage and Concupiscence. (HTML)
Book II (HTML)
Sin Was the Origin of All Shameful Concupiscence. (HTML)
CCEL Footnote 2319 (In-Text, Margin)
“Do you,” he asks, “repeat your affirmation, ‘There would be no concupiscence if man had not first sinned; marriage, however, would have existed, even if no one had sinned’?” I never said, “There would be no concupiscence,” because there is a concupiscence of the spirit, which craves wisdom.[Wisdom of Solomon 6:21] My words were, “There would be no shameful concupiscence.” Let my words be re-perused, even those which he has cited, that it may be clearly seen how dishonestly they are handled by him. However, let him call it by any name he likes. What I said would not have existed unless man had previously sinned, was that which made them ashamed in ...
Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 357, footnote 1 (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 XV. 20, 21. (HTML)
CCEL Footnote 1471 (In-Text, Margin)
... shows favor to its own partners in criminality. Hence, “All these things will they do unto you for my name’s sake,” is said either in reference to that for the sake of which ye suffer, or to that on account of which they themselves so deal with you, because that which is in you they both hate and persecute. And He added, “Because they know not Him that sent me.” This is to be understood as spoken of that knowledge of which it is also elsewhere recorded, “But to know Thee is perfect intelligence.”[Wisdom of Solomon 6:16] For those who with such a knowledge know the Father, by whom Christ was sent, can in no wise persecute those whom Christ is gathering; for they also themselves are being gathered by Christ along with the others.
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 38, footnote 6 (Image)
Athanasius: Select Writings and Letters
The Incarnation of the Word. (HTML)
On the Incarnation of the Word. (HTML)
Our creation and God's Incarnation most intimately connected. As by the Word man was called from non-existence into being, and further received the grace of a divine life, so by the one fault which forfeited that life they again incurred corruption and untold sin and misery filled the world. (HTML)
CCEL Footnote 207 (In-Text, Margin)
... not (for what is evil is not, but what is good is), they should, since they derive their being from God who IS, be everlastingly bereft even of being; in other words, that they should be disintegrated and abide in death and corruption. 6. For man is by nature mortal, inasmuch as he is made out of what is not; but by reason of his likeness to Him that is (and if he still preserved this likeness by keeping Him in his knowledge) he would stay his natural corruption, and remain incorrupt; as Wisdom[Wisdom of Solomon 6:18] says: “The taking heed to His laws is the assurance of immortality;” but being incorrupt, he would live henceforth as God, to which I suppose the divine Scripture refers, when it says: “I have said ye are gods, and ye are all sons of the most ...
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 391, footnote 7 (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, the Context of Proverbs viii. 22 Vz. 22-30. It is right to interpret this passage by the Regula Fidei. 'Founded' is used in contrast to superstructure; and it implies, as in the case of stones in building, previous existence. 'Before the world' signifies the divine intention and purpose. Recurrence to Prov. viii. 22, and application of it to created Wisdom as seen in the works. The Son reveals the Father, first by the works, then by the Incarnation. (HTML)
79. But if this too fails to persuade them, let them tell us themselves, whether there is any wisdom in the creatures or not? If not how is it that the Apostle complains, ‘For after that in the Wisdom of God the world by wisdom knew not God?’ or how is it if there is no wisdom, that a ‘multitude of wise men[Wisdom of Solomon 6:24] ’ are found in Scripture? for ‘a wise man feareth and departeth from evil;’ and ‘through wisdom is a house builded;’ and the Preacher says, ‘A man’s wisdom maketh his face to shine;’ and he blames those who are headstrong thus, ‘Say not thou, what is the cause that the former days were better than these? for thou dost not inquire in wisdom ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 17, footnote 13 (Image)
Jerome: Letters and Select Works
The Letters of St. Jerome. (HTML)
To Heliodorus, Monk. (HTML)
CCEL Footnote 240 (In-Text, Margin)
... bushes when, in a moment, he was made a prophet. David was only a shepherd when he was chosen to be king. And the least of His disciples was the one whom Jesus loved the most. My brother, sit down in the lower room, that when one less honorable comes you may be bidden to go up higher. Upon whom does the Lord rest but upon him that is lowly and of a contrite spirit, and that trembleth at His word? To whom God has committed much, of him He will ask the more. “Mighty men shall be mightily tormented.”[Wisdom of Solomon 6:6] No man need pride himself in the day of judgment on merely physical chastity, for then shall men give account for every idle word, and the reviling of a brother shall be counted as the sin of murder. Paul and Peter now reign with Christ, and it is ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 408, footnote 2 (Image)
Jerome: Letters and Select Works
Treatises. (HTML)
Against Jovinianus. (HTML)
Book II (HTML)
CCEL Footnote 4879 (In-Text, Margin)
... dare to say that Peter and the rest of the Apostles who fled denied the Saviour in the same sense as Caiaphas and the Pharisees and the people who cried out, “Crucify him, crucify him”? And, to say no more about the Apostles, do you think Annas and Caiaphas, and Judas the traitor guilty of no greater crime than Pilate who was compelled against his will to give sentence against our Lord? The guilt of Judas is proportioned to his former merit, and the greater the guilt, the greater the penalty too.[Wisdom of Solomon 6:7] “For the mighty shall mightily suffer torment.” An evil tree does not bear good fruit, nor a good tree evil fruit. If this be so, tell me how it was that Paul though he was an evil tree and persecuted the Church of Christ, afterwards bore ...
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 120, footnote 10 (Image)
Cyril of Jerusalem, Gregory Nazianzen
The Catechetical Lectures of S. Cyril. (HTML)
On the Article, And in One Holy Ghost, the Comforter, Which Spake in the Prophets. (HTML)
CCEL Footnote 2037 (In-Text, Margin)
... iron bands, has been mastered by the man himself with words of prayer, through the power which is in him of the Holy Ghost; and the mere breathing of the Exorcist becomes as fire to that unseen foe. A mighty ally and protector, therefore, have we from God; a great Teacher of the Church, a mighty Champion on our behalf. Let us not be afraid of the demons, nor of the devil; for mightier is He who fighteth for us. Only let us open to Him our doors; for He goeth about seeking such as are worthy[Wisdom of Solomon 6:16] and searching on whom He may confer His gifts.