Chronological timeline of texts tagged with Authoritative Deuterocanonical Citations
About This Tag
From the second through fourth centuries CE, patristic writers across the Greek- and Latin-speaking churches regularly quoted Wisdom of Solomon, Sirach, Tobit, Baruch, and 1 and 2 Maccabees alongside the Hebrew Scriptures and New Testament writings, drawing on them for moral and ethical teaching in ways that mirrored their use of other scripture, and this broad acceptance shaped the eventual inclusion of these books in many Christian biblical canons. Rabbinic tradition likewise preserved Sirach in particular as an authority, introducing its verses with the same citation formulas used for the Tanakh and attributing sayings to Ben Sira as if he were a sage among the rabbis, even ranking a verse from Sirach alongside the Torah, Prophets, and Writings despite the book's eventual exclusion from the rabbinic canon.
Note: Dates shown in this timeline are approximate and based on scholarly estimates.
Back to TagTobit 4:10 / Cyprian Epistles 51
225-175 B.C.E.
Tobit 4:10
Deuterocanon
8 If you have many possessions, make your gift from them in proportion; if few, do not be afraid to give according to the little you have. 9 So you will be laying up a good treasure for yourself against the day of necessity. 10 For almsgiving delivers from death and keeps you from going into the Darkness. 11 Indeed, almsgiving, for all who practice it, is an excellent offering in the presence of the Most High. 12 "Beware, my son, of every kind of fornication. First of all, marry a woman from among the descendants of your ancestors; do not marry a foreign woman, who is not of your father's tribe; for we are the descendants of the prophets. Remember, my son, that Noah, Abraham, Isaac, and Jacob, our ancestors of old, all took wives from among their kindred. They were blessed in their children, and their posterity will inherit the land.
245-260 C.E.
Cyprian Epistles 51
Early Christian
But I wonder that some are so obstinate as to think that repentance is not to be granted to the lapsed, or to suppose that pardon is to be denied to the penitent, when it is written, Remember whence you are fallen, and repent, and do the first works, which certainly is said to him who evidently has fallen, and whom the Lord exhorts to rise up again by his works, because it is written, Alms do deliver from death, and not, assuredly, from that death which once the blood of Christ extinguished, and from which the saving grace of baptism and of our Redeemer has delivered us, but from that which subsequently creeps in through sins. Moreover, in another place time is granted for repentance; and the Lord threatens him that does not repent: I have, says He, many things against you, because you suffer your wife Jezebel, which calls herself a prophetess, to teach and to seduce my servants to commit fornication, and to eat things sacrificed to idols; and I gave her a space to repent, and she will not repent of her fornication.
225-175 B.C.E.
Tobit 4:15
Deuterocanon
14 "Do not keep over until the next day the wages of those who work for you, but pay them at once. If you serve God you will receive payment. Watch yourself, my son, in everything you do, and discipline yourself in all your conduct. 15 And what you hate, do not do to anyone. Do not drink wine to excess or let drunkenness go with you on your way. 16 Give some of your food to the hungry, and some of your clothing to the naked. Give all your surplus as alms, and do not let your eye begrudge your giving of alms. 17 Place your bread on the grave of the righteous, but give none to sinners. 18 Seek advice from every wise person and do not despise any useful counsel.
195 C.E.
Clement of Alexandria Stromata 2.23
Early Christian
According to the opinion of the Stoics, marriage and the rearing of children are a thing indifferent; and according to the Peripatetics, a good. In a word, these, following out their dogmas in words, became enslaved to pleasures; some using concubines, some mistresses, and the most youths. And that wise quaternion in the garden with a mistress, honoured pleasure by their acts. Those, then, will not escape the curse of yoking an ass with an ox, who, judging certain things not to suit them, command others to do them, or the reverse. This Scripture has briefly showed, when it says, "What thou hatest, thou shalt not do to another." But they who approve of marriage say, Nature has adapted us for marriage, as is evident from the structure of our bodies, which are male and female.
225-175 B.C.E.
Tobit 4:18
Deuterocanon
15 And what you hate, do not do to anyone. Do not drink wine to excess or let drunkenness go with you on your way. 16 Give some of your food to the hungry, and some of your clothing to the naked. Give all your surplus as alms, and do not let your eye begrudge your giving of alms. 17 Place your bread on the grave of the righteous, but give none to sinners. 18 Seek advice from every wise person and do not despise any useful counsel. 19 At all times bless the Lord God, and ask him that your ways may be made straight and that all your paths and plans may prosper. For none of the nations has understanding, but the Lord himself will give them good counsel; but if he chooses otherwise, he casts down to deepest Hades. So now, my child, remember these commandments, and do not let them be erased from your heart.
350-360 C.E.
Athanasius Defense of Constantius 17
Early Christian
Now then, I would also meet the other and only remaining objection of my accuser. He says, the building was not completed, and prayer ought not to have been made there. But the Lord said, 'But you, when you pray, enter into your closet, and shut the door.' What then will the accuser answer? Or rather what will all prudent and true Christians say? Let your Majesty ask the opinion of such: for it is written of the other, 'The foolish person will speak foolishness ;' but of these, 'Ask counsel of all that are wise.' When the Churches were too small, and the people so numerous as they were, and desirous to go forth into the deserts, what ought I to have done? The desert has no doors, and all who choose may pass through it, but the Lord's house is enclosed with walls and doors, and marks the difference between the pious and the profane. Will not every wise person then, as well as your Piety, Sire, give the preference to the latter place? For they know that here prayer is lawfully offered, while a suspicion of irregularity attaches to it there.
195-175 B.C.E.
Sirach 1:1
Deuterocanon
1 All wisdom is from the Lord, and with him it remains forever. 2 The sand of the sea, the drops of rain, and the days of eternity—who can count them? 3 The height of heaven, the breadth of the earth, the abyss, and wisdom —who can search them out? 4 Wisdom was created before all other things, and prudent understanding from eternity. 6 The root of wisdom—to whom has it been revealed? Her subtleties—who knows them?
195-205 C.E.
Clement of Alexandria Stromata 1.4
Early Christian
For sensibility finds and invents; since it persuasively exhorts to application. And practice will increase the application which has knowledge for its end. With reason, therefore, the apostle has called the wisdom of God" manifold," and which has manifested its power "in many departments and in many modes" -- by art, by knowledge, by faith, by prophecy -- for our benefit. "For all wisdom is from the Lord, and is with Him for ever," as says the wisdom of Jesus. For if thou call on wisdom and knowledge with a loud voice, and seek it as treasures of silver, and eagerly track it out, thou shalt understand godliness and find divine knowledge." The prophet says this in contradiction to the knowledge according to philosophy, which teaches us to investigate in a magnanimous and noble manner, for our progress in piety.
195-175 B.C.E.
Sirach 1:2
Deuterocanon
1 All wisdom is from the Lord, and with him it remains forever. 2 The sand of the sea, the drops of rain, and the days of eternity—who can count them? 3 The height of heaven, the breadth of the earth, the abyss, and wisdom —who can search them out? 4 Wisdom was created before all other things, and prudent understanding from eternity.
320-328 C.E.
Alexander Epistles on Arianism 1:1
Early Christian
Wherefore I do not think that he is to be reckoned among the pious who presumes to inquire into anything beyond these things, not listening to this saying: Seek not out the things that are too hard for you, neither search the things that are above your strength. For if the knowledge of many other things that are incomparably inferior to this, are hidden from human comprehension, such as in the apostle Paul, Eye has not seen, nor ear heard, neither have entered into the heart of man, the things which God has prepared for them that love Him. As also God said to Abraham, that he could not number the stars; and that passage, Who can number the sand of the sea, and the drops of rain. How shall any one be able to investigate too curiously the subsistence of the divine Word, unless he be smitten with frenzy? Concerning which the Spirit of prophecy says, Who shall declare his generation? And our Saviour Himself, who blesses the pillars of all things in the world, sought to unburden them of the knowledge of these things, saying that to comprehend this was quite beyond their nature, and that to the Father alone belonged the knowledge of this most divine mystery. For no man, says He, knows the Son, but the Father: neither knows any man the Father, save the Son. Of this thing also I think that the Father spoke, in the words, My secret is to Me and Mine.
195-175 B.C.E.
Sirach 1:2
Deuterocanon
1 All wisdom is from the Lord, and with him it remains forever. 2 The sand of the sea, the drops of rain, and the days of eternity—who can count them? 3 The height of heaven, the breadth of the earth, the abyss, and wisdom —who can search them out? 4 Wisdom was created before all other things, and prudent understanding from eternity. 6 The root of wisdom—to whom has it been revealed? Her subtleties—who knows them?
270-310 C.E.
Methodius Fragments
Early Christian
For when a thousand years are reckoned as one day in the sight of God, and from the creation of the world to His rest is six days, so also to our time, six days are defined, as those say who are clever arithmeticians. Therefore, they say that an age of six thousand years extends from Adam to our time. For they say that the judgment will come on the seventh day, that is in the seventh thousand years. Therefore, all the days from our time to that which was in the beginning, in which God created the heaven and the earth, are computed to be thirteen days; before which God, because he had as yet created nothing according to their folly, is stripped of His name of Father and Almighty. But if there are thirteen days in the sight of God from the creation of the world, how can Wisdom say, in the Book of the Son of Sirach: Who can number the sand of the sea, and the drops of rain, and the days of eternity? This is what Origen says seriously, and mark how he trifles.
195-175 B.C.E.
Sirach 1:9
Deuterocanon
6 The root of wisdom—to whom has it been revealed? Her subtleties—who knows them? 8 There is but one who is wise, greatly to be feared, seated upon his throne—the Lord. 9 It is he who created her; he saw her and took her measure; he poured her out upon all his works, 10 upon all the living according to his gift; he lavished her upon those who love him. 11 The fear of the Lord is glory and exultation, and gladness and a crown of rejoicing.
355-360 C.E.
Athanasius Discourse Against the Arians 22
Early Christian
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 ' are found in Scripture? For 'a wise man fears and departs from evil ' and 'through wisdom is a house built' and the Preacher says, 'A man's wisdom makes 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 concerning this.' But if, as the Son of Sirach says, 'He poured her out upon all His works; she is with all flesh according to His gift, and He has given her to them that love Him' and this outpouring is a note, not of the Essence of the Very Wisdom and Only-begotten, but of that wisdom which is imaged in the world, how is it incredible that the All-framing and true Wisdom Itself, whose impress is the wisdom and knowledge poured out in the world, should say, as I have already explained, as if of Itself, 'The Lord created me for His works?' For the wisdom in the world is not creative, but is that which is created in the works, according to which 'the heavens declare the glory of God, and the firmament shows His handywork.'
195-175 B.C.E.
Sirach 1:18
Deuterocanon
18 The fear of the Lord is the crown of wisdom, making peace and perfect health to flourish. 19 She rained down knowledge and discerning comprehension, and she heightened the glory of those who held her fast. 20 To fear the Lord is the root of wisdom, and her branches are long life. 21 A furious man cannot be justified; for the sway of his fury shall be his destruction. 22 Unjust anger cannot be justified, for anger tips the scale to one's ruin.
198 C.E.
Clement of Alexandria The Instructor 1.8
Early Christian
But if our unrighteousness commend the righteousness of God, what shall we say? Is God unrighteous, who takes vengeance? God forbid. He says, therefore, threatening, I will sharpen my sword, and my hand shall lay hold on judgment; and I will render justice to mine enemies, and requite those who hate me. I will make mine arrows drunk with blood, and my sword shall devour flesh from the blood of the wounded. It is clear, then, that those who are not at enmity with the truth, and do not hate the Word, will not hate their own salvation, but will escape the punishment of enmity. The crown of wisdom, then, as the book of Wisdom says, is the fear of the Lord. Very clearly, therefore, by the prophet Amos has the Lord unfolded His method of dealing, saying, I have overthrown you, as God overthrew Sodom and Gomorrha; and you shall be as a brand plucked from the fire: and yet you have not returned unto me, says the Lord .
195-175 B.C.E.
Sirach 1:21
Deuterocanon
19 She rained down knowledge and discerning comprehension, and she heightened the glory of those who held her fast. 20 To fear the Lord is the root of wisdom, and her branches are long life. 21 A furious man cannot be justified; for the sway of his fury shall be his destruction. 22 Unjust anger cannot be justified, for anger tips the scale to one's ruin. 23 Those who are patient stay calm until the right moment, and then cheerfulness comes back to them. 24 They hold back their words until the right moment; then the lips of many tell of their good sense. 25 In the treasuries of wisdom are wise sayings, but godliness is an abomination to a sinner.
387-400 C.E.
John Chrysostom Homily 29 on Acts
Early Christian
I beseech and entreat you not to think it enough to have invaded the Church, but that you also withdraw hence, having taken somewhat, some medicine, for the curing of your own maladies: and, if not from us, at any rate from the Scriptures, you have the remedies suitable for each. For instance, is any passionate? Let him attend to the Scripture-readings, and he will of a surety find such either in history or exhortation. In exhortation, when it is said, The sway of his fury is his destruction; and, A passionate man is not seemly; and such like: and again, A man full of words shall not prosper; and Christ again, He that is angry with his brother without a cause; and again the Prophet, Be angry, and sin not; and, Cursed be their anger, for it was fierce. And in histories, as when you hear of Pharaoh filled with much wrath, and the Assyrian. Again, is any one taken captive by love of money? Let him hear, that There is not a more wicked thing than a covetous man: for this man sets even his own soul for sale; and how Christ says, You cannot serve God and mammon; and the Apostle, that the love of money is a root of all evils; and the Prophet, If riches flow in, set not your heart upon them; and many other like sayings. And from the histories you hear of Gehazi, Judas, the chief scribes, and that gifts blind the eyes of the wise. Is another proud? Let him hear that God resists the proud; and, Pride is the beginning of sin and, Every one that has a high heart, is impure before the Lord. And in the histories, the devil, and all the rest. In a word, since it is impossible to recount all, let each choose out from the Divine Scriptures the remedies for his own hurts.
195-175 B.C.E.
Sirach 1:27
Deuterocanon
27 (The fear of the Lord drives out sin) For the fear of the Lord is wisdom and discipline, fidelity and humility are his delight. 28 (For he that is without fear, cannot be justified) Do not disobey the fear of the Lord; do not approach him with a divided mind. 29 Do not be a hypocrite before others, and keep watch over your lips. 30 Do not exalt yourself, or you may fall and bring dishonor upon yourself. The Lord will reveal your secrets and overthrow you before the whole congregation, because you did not come in the fear of the Lord, and your heart was full of deceit.
198 C.E.
Clement of Alexandria The Instructor 1.8
Early Christian
God, then, is good. And the Lord speaks many a time and oft before He proceeds to act. For my arrows, He says, will make an end of them; they shall be consumed with hunger, and be eaten by birds; and there shall be incurable tetanic incurvature. I will send the teeth of wild beasts upon them, with the rage of serpents creeping on the earth. Without, the sword shall make them childless; and out of their chambers shall be fear. For the Divine Being is not angry in the way that some think; but often restrains, and always exhorts humanity, and shows what ought to be done. And this is a good device, to terrify lest we sin. For the fear of the Lord drives away sins, and he that is without fear cannot be justified, says the Scripture. And God does not inflict punishment from wrath, but for the ends of justice; since it is not expedient that justice should be neglected on our account. Each one of us, who sins, with his own free-will chooses punishment, and the blame lies with him who chooses. God is without blame.
195-175 B.C.E.
Sirach 2:4
Deuterocanon
2 Set your heart right and be steadfast, and do not be impetuous in time of calamity. 3 Cling to him and do not depart, so that your last days may be prosperous. 4 Accept whatever befalls you, and in times of humiliation be patient. 5 For gold is tested in the fire, and those found acceptable, in the furnace of humiliation. 6 Trust in him, and he will help you; make your ways straight, and hope in him.
245-260 C.E.
Cyprian Treatises 9:17
Early Christian
17 And moreover, also, for the varied ills of the flesh, and the frequent and severe torments of the body, wherewith the human race is daily wearied and harassed, patience is necessary. For since in that first transgression of the commandment strength of body departed with immortality, and weakness came on with death-and strength cannot be received unless when immortality also has been received — it behooves us, in this bodily frailty and weakness, always to struggle and to fight. And this struggle and encounter cannot be sustained but by the strength of patience. But as we are to be examined and searched out, diverse sufferings are introduced; and a manifold kind of temptations is inflicted by the losses of property, by the heats of fevers, by the torments of wounds, by the loss of those dear to us. Nor does anything distinguish between the unrighteous and the righteous more, than that in affliction the unrighteous man impatiently complains and blasphemes, while the righteous is proved by his patience, as it is written: In pain endure, and in your low estate have patience; for gold and silver are tried in the fire.
195-175 B.C.E.
Sirach 2:11
Deuterocanon
9 You who fear the Lord, hope for good things, for lasting joy and mercy. 10 Consider the generations of old and see: has anyone trusted in the Lord and been disappointed? Or has anyone persevered in the fear of the Lord and been forsaken? Or has anyone called upon him and been neglected? 11 For the Lord is compassionate and merciful; he forgives sins and saves in time of distress. 12 Woe to timid hearts and to slack hands, and to the sinner who walks a double path! 13 Woe to the fainthearted who have no trust! Therefore they will have no shelter.
251-258 C.E.
Against Novatian 18
Early Christian
While the way of mercy, brethren, is open, let us entreat God with full atonements; let us humble ourselves, that we may be exalted; let us acquiesce in the divine exhortation, whereby we may escape the day of the Lord and His anger. For thus He says: Look, my son, upon the nations of men, and know who has hoped in the Lord, and has been confounded; or has remained in His commandments, and has been forsaken; or has called upon Him, and He has despised him. For the Lord is loving and merciful, and forgiving in time of tribulation their sins to all those that seek after Him in truth. Therefore He says, First tell your sins, that you may be justified. Let there be first in your hand that prayer full of confession.
195-175 B.C.E.
Sirach 3:21
Deuterocanon
20 For great is the might of the Lord; but by the humble he is glorified. 21 Neither seek what is too difficult for you, nor investigate what is beyond your power. 22 Reflect upon what you have been commanded, for what is hidden is not your concern. 23 Do not meddle in matters that are beyond you, for more than you can understand has been shown you. 24 For their conceit has led many astray, and wrong opinion has impaired their judgment.
390-395 C.E.
Ambrose On the Christian Faith 5.19
Early Christian
Moses excuses himself from the Priesthood, Peter is for avoiding the obedience demanded in the Ministry; and does Arius examine even the deep things of God? But Arius is not the Holy Spirit. Nay, it was said even to Arius and to all men: Seek not that which is too deep for you.
195-175 B.C.E.
Sirach 3:21
Deuterocanon
17 My child, perform your tasks with humility; then you will be loved by those whom God accepts. 18 The greater you are, the more you must humble yourself; so you will find favor in the sight of the Lord. 20 For great is the might of the Lord; but by the humble he is glorified. 21 Neither seek what is too difficult for you, nor investigate what is beyond your power. 22 Reflect upon what you have been commanded, for what is hidden is not your concern. 23 Do not meddle in matters that are beyond you, for more than you can understand has been shown you. 24 For their conceit has led many astray, and wrong opinion has impaired their judgment. 25 Without eyes there is no light; without knowledge there is no wisdom.
450-550 C.E.
Chagigah 13a
Rabbinic
The Gemara comments: Until here, you have permission to speak; from this point forward you do not have permission to speak, as it is written in the book of Ben Sira: Seek not things concealed from you, nor search those hidden from you. Reflect on that which is permitted to you; you have no business with secret matters. It is taught in a baraita: Rabban Yoḥanan ben Zakkai said: What response did the Divine Voice provide to that wicked man, Nebuchadnezzar, when he said: “I will ascend above the heights of the clouds; I will be like the Most High” (Isaiah 14:14), thereby intending to rise to heaven? A Divine Voice came and said to him: Wicked man, son of a wicked man, descendant, i.e., follower of the ways, of Nimrod the wicked, who caused the entire world to rebel against Him during the time of his reign.
195-175 B.C.E.
Sirach 3:21
Deuterocanon
17 My child, perform your tasks with humility; then you will be loved by those whom God accepts. 18 The greater you are, the more you must humble yourself; so you will find favor in the sight of the Lord. 20 For great is the might of the Lord; but by the humble he is glorified. 21 Neither seek what is too difficult for you, nor investigate what is beyond your power. 22 Reflect upon what you have been commanded, for what is hidden is not your concern. 23 Do not meddle in matters that are beyond you, for more than you can understand has been shown you. 24 For their conceit has led many astray, and wrong opinion has impaired their judgment.
500 C.E.
Genesis Rabbah 8:2
Rabbinic
Then I [sc. the Torah] was by Him, as a nursling, and I was His delight day after day (Prov. VIII, 30); now the day of the Lord is a thousand years, as it is said, ‘For a thousand years in Thy sight are but as yesterday when it is past’ (Ps. XC, 4). That is the meaning of ‘Knowest thou this of old time?’ The Torah knows what was before the creation of the world, but you have no business to inquire about aught save ‘Since man was placed upon earth.’ R. Leazar said in Bar Sira’s name: About what is too great for thee inquire not; what is too hard for thee investigate not; about what is too wonderful for thee know not; of what is hidden from thee ask not; study what was permitted thee: thou hast no business with hidden things.
195-175 B.C.E.
Sirach 3:26
Deuterocanon
25 Without eyes there is no light; without knowledge there is no wisdom. 26 A stubborn mind will fare badly at the end, and whoever loves danger will perish in it. 27 A stubborn mind will be burdened by troubles, and the sinner adds sin to sins. 28 When calamity befalls the proud, there is no healing, for an evil plant has taken root in him. 29 The mind of the intelligent appreciates proverbs, and an attentive ear is the desire of the wise.
426 C.E.
Augustine City of God 1.27
Early Christian
There remains one reason for suicide which I mentioned before, and which is thought a sound one — namely, to prevent one's falling into sin either through the blandishments of pleasure or the violence of pain. If this reason were a good one, then we should be impelled to exhort men at once to destroy themselves, as soon as they have been washed in the laver of regeneration, and have received the forgiveness of all sin. Then is the time to escape all future sin, when all past sin is blotted out. And if this escape be lawfully secured by suicide, why not then specially? Why does any baptized person hold his hand from taking his own life? Why does any person who is freed from the hazards of this life again expose himself to them, when he has power so easily to rid himself of them all, and when it is written, He who loves danger shall fall into it? Why does he love, or at least face, so many serious dangers, by remaining in this life from which he may legitimately depart?
195-175 B.C.E.
Sirach 6:16
Deuterocanon
14 Faithful friends are a sturdy shelter: whoever finds one has found a treasure. 15 Faithful friends are beyond price; no amount can balance their worth. 16 Faithful friends are a bag of life*; and those who fear the Lord will find them. 17 Those who fear the Lord direct their friendship aright, for as they are, so are their neighbors also. 18 My child, from your youth choose discipline, and when you have gray hair you will still find wisdom.
390-395 C.E.
Ambrose On the Duty of the Clergy 2.7
Early Christian
37 It gives a very great impetus to mutual love if one shows love in return to those who love us and proves that one does not love them less than oneself is loved, especially if one shows it by the proofs that a faithful friendship gives. What is so likely to win favour as gratitude? What more natural than to love one who loves us? What so implanted and so impressed on men's feelings as the wish to let another, by whom we want to be loved, know that we love him? Well does the wise man say: Lose your money for your brother and your friend. And again: I will not be ashamed to defend a friend, neither will I hide myself from him. If, indeed, the words in Ecclesiasticus testify that the medicine of life and immortality is in a friend; yet none has ever doubted that it is in love that our best defense lies. As the Apostle says: It bears all things, believes all things, hopes all things, endures all things; love never fails.
195-175 B.C.E.
Sirach 6:33
Deuterocanon
31 You will wear her like a glorious robe, and put her on like a splendid crown. 32 If you are willing, my child, you can be disciplined, and if you apply yourself you will become clever. 33 If you love to listen you will gain knowledge, and if you pay attention you will become wise. 34 Stand in the company of the elders. Who is wise? Attach yourself to such a one. 35 Be ready to listen to every godly discourse, and let no wise proverbs escape you.
195 C.E.
Clement of Alexandria Stromata 2.5
Early Christian
For it were strange that the followers of the Samian Pythagoras, rejecting demonstrations of subjects of question, should regard the bare ipse dixit as ground of belief; and that this expression alone sufficed for the confirmation of what they heard, while those devoted to the contemplation of the truth, presuming to disbelieve the trustworthy Teacher, God the only Saviour, should demand of Him tests of His utterances. But He says, "He that hath ears to hear, let him hear." And who is he? Let Epicharmus say: "Mind sees, mind hears; all besides is deaf and blind." Rating some as unbelievers, Heraclitus says, "Not knowing how to hear or to speak;" aided doubtless by Solomon, who says, "If thou lovest to hear, thou shalt comprehend; and if thou incline thine ear, thou shalt be wise.
195-175 B.C.E.
Sirach 7:23
Deuterocanon
21 Let your soul love intelligent slaves; do not withhold from them their freedom. 22 Do you have cattle? Look after them; if they are profitable to you, keep them. 23 Do you have children? Discipline them, and make them obedient from their youth. 24 Do you have daughters? Be concerned for their chastity, and do not show yourself too indulgent with them. 25 Give a daughter in marriage, and you complete a great task; but give her to a sensible man.
198 C.E.
Clement of Alexandria The Instructor 1.9
Early Christian
With all His power, therefore, the Instructor of humanity, the Divine Word, using all the resources of wisdom, devotes Himself to the saving of the children, admonishing, upbraiding, blaming, chiding, reproving, threatening, healing, promising, favouring; and as it were, by many reins, curbing the irrational impulses of humanity. To speak briefly, therefore, the Lord acts towards us as we do towards our children. Do you have children? Correct them, is the exhortation of the book of Wisdom, and bend them from their youth. Do you have daughters? Attend to their body, and let not your face brighten towards them, — although we love our children exceedingly, both sons and daughters, above anything else whatever. For those who speak with a man merely to please him, have little love for him, seeing they do not pain him; while those that speak for his good, though they inflict pain for the time, do him good for ever after. It is not immediate pleasure, but future enjoyment, that the Lord has in view.
195-175 B.C.E.
Sirach 10:9
Deuterocanon
7 Arrogance is hateful to the Lord and to mortals, and injustice is outrageous to both. 8 Sovereignty passes from nation to nation on account of injustice and insolence and wealth. Nothing is more wicked than one who loves money, for such a person puts his own soul up for sale. 9 How can dust and ashes be proud? Even in life the human body decays. 10 A long illness baffles the physician; the king of today will die tomorrow. 11 For when one is dead he inherits maggots and vermin and worms.
387-400 C.E.
John Chrysostom Homily 29 on Acts
Early Christian
I beseech and entreat you not to think it enough to have invaded the Church, but that you also withdraw hence, having taken somewhat, some medicine, for the curing of your own maladies: and, if not from us, at any rate from the Scriptures, you have the remedies suitable for each. For instance, is any passionate? Let him attend to the Scripture-readings, and he will of a surety find such either in history or exhortation. In exhortation, when it is said, The sway of his fury is his destruction; and, A passionate man is not seemly; and such like: and again, A man full of words shall not prosper; and Christ again, He that is angry with his brother without a cause; and again the Prophet, Be angry, and sin not; and, Cursed be their anger, for it was fierce. And in histories, as when you hear of Pharaoh filled with much wrath, and the Assyrian. Again, is any one taken captive by love of money? Let him hear, that There is not a more wicked thing than a covetous man: for this man sets even his own soul for sale; and how Christ says, You cannot serve God and mammon; and the Apostle, that the love of money is a root of all evils; and the Prophet, If riches flow in, set not your heart upon them; and many other like sayings. And from the histories you hear of Gehazi, Judas, the chief scribes, and that gifts blind the eyes of the wise. Is another proud? Let him hear that God resists the proud; and, Pride is the beginning of sin and, Every one that has a high heart, is impure before the Lord. And in the histories, the devil, and all the rest. In a word, since it is impossible to recount all, let each choose out from the Divine Scriptures the remedies for his own hurts.
195-175 B.C.E.
Sirach 10:13
Deuterocanon
11 For when one is dead he inherits maggots and vermin and worms. 12 The beginning of human pride is to forsake the Lord; the heart has withdrawn from its Maker. 13 For the beginning of pride is sin, and the one who clings to it pours out abominations. Therefore the Lord brings upon them unheard-of calamities, and destroys them completely. 14 The Lord overthrows the thrones of rulers, and enthrones the lowly in their place. 15 The Lord plucks up the roots of the nations, and plants the humble in their place.
387-400 C.E.
John Chrysostom Homily 29 on Acts
Early Christian
I beseech and entreat you not to think it enough to have invaded the Church, but that you also withdraw hence, having taken somewhat, some medicine, for the curing of your own maladies: and, if not from us, at any rate from the Scriptures, you have the remedies suitable for each. For instance, is any passionate? Let him attend to the Scripture-readings, and he will of a surety find such either in history or exhortation. In exhortation, when it is said, The sway of his fury is his destruction; and, A passionate man is not seemly; and such like: and again, A man full of words shall not prosper; and Christ again, He that is angry with his brother without a cause; and again the Prophet, Be angry, and sin not; and, Cursed be their anger, for it was fierce. And in histories, as when you hear of Pharaoh filled with much wrath, and the Assyrian. Again, is any one taken captive by love of money? Let him hear, that There is not a more wicked thing than a covetous man: for this man sets even his own soul for sale; and how Christ says, You cannot serve God and mammon; and the Apostle, that the love of money is a root of all evils; and the Prophet, If riches flow in, set not your heart upon them; and many other like sayings. And from the histories you hear of Gehazi, Judas, the chief scribes, and that gifts blind the eyes of the wise. Is another proud? Let him hear that God resists the proud; and, Pride is the beginning of sin and, Every one that has a high heart, is impure before the Lord. And in the histories, the devil, and all the rest. In a word, since it is impossible to recount all, let each choose out from the Divine Scriptures the remedies for his own hurts.
195-175 B.C.E.
Sirach 11:1
Deuterocanon
1 The wisdom of the humble lifts their heads high, and seats them among the great. 2 Do not praise individuals for their good looks, or loathe anyone because of appearance alone. 3 The bee is small among flying creatures, but what it produces is the best of sweet things. 4 Do not boast about wearing fine clothes, and do not exalt yourself when you are honored; for the works of the Lord are wonderful, and his works are concealed from humankind. 5 Many kings have had to sit on the ground, but one who was never thought of has worn a crown.
375-425 C.E.
Jerusalem Berakhot 7.2
Rabbinic
He said to him, why did you disappear? He said to him, I heard that my lord was angry with me and I wanted to fulfill the verse (Is. 26:20) “Hide a little bit until the rage passes;” he used about himself (Eccl. 7:12): “Knowledge is an advantage, wisdom lets its possessor live.” He said to him, why did you sit between king and queen? He said to him, it is written in the book of Ben Sirach: “Esteem it and it will raise you and set you between princes.” He said, bring him a cup that he may recite Grace. He took the cup and said: “Let us give praise for the food that Yannai and his company ate.” He said to him, are you still obstinate as ever? He said to him, what should I say, “for the food that we did not eat?” He said, bring him something that he may eat. They brought, he ate and recited: “For the food that we ate.” Rebbi Yoḥanan said, his colleagues disagree with Simeon ben Shetaḥ.
195-175 B.C.E.
Sirach 11:28
Deuterocanon
27 An hour's misery makes one forget past delights, and at the close of one's life one's deeds are revealed. 28 Call no one happy before his death; by how he ends, a person becomes known. 29 Do not invite everyone into your home, for many are the tricks of the crafty. 30 Like a decoy partridge in a cage, so is the mind of the proud, and like spies they observe your weakness; 31 for they lie in wait, turning good into evil, and to worthy actions they attach blame.
426 C.E.
Augustine City of God 13.11
Early Christian
Let us, then, speak in the customary way — no man ought to speak otherwise — and let us call the time before death come, before death; as it is written, Praise no man before his death. And when it has happened, let us say that after death this or that took place. And of the present time let us speak as best we can, as when we say, He, when dying, made his will, and left this or that to such and such persons,— though, of course, he could not do so unless he were living, and did this rather before death than in death. And let us use the same phraseology as Scripture uses; for it makes no scruple of saying that the dead are not after but in death. So that verse, For in death there is no remembrance of you. For until the resurrection men are justly said to be in death; as every one is said to be in sleep till he awakes.
195-175 B.C.E.
Sirach 13:16
Deuterocanon
12 Cruel are those who do not keep your secrets; they will not spare you harm or imprisonment. 13 Be on your guard and very careful, for you are walking about with your own downfall. 15 Every creature loves its like, and every person the neighbor. 16 All living beings associate with their own kind, and people stick close to those like themselves. 17 What does a wolf have in common with a lamb? No more has a sinner with the devout. 18 What peace is there between a hyena and a dog? And what peace between the rich and the poor? 19 Wild asses in the wilderness are the prey of lions; likewise the poor are feeding grounds for the rich. 20 Humility is an abomination to the proud; likewise the poor are an abomination to the rich.
450-550 C.E.
Bava Kamma 92b
Rabbinic
Rabba bar Mari explains each of the sources. It is written in the Torah, as it is written: “And so Esau went to Ishmael” (Genesis 28:9). It is repeated in the Prophets, as it is written: “And there were gathered vain fellows to Yiftah, and they went out with him” (Judges 11:3). And it is triplicated in the Writings, as it is written: All fowl will live with its kind, and men with those like him (Book of Ben Sira 13:17). We learned it in a mishna (Kelim 12:2): All that is attached to that which is ritually impure is ritually impure; all that is attached to that which is ritually pure is ritually pure. And we learned it in a baraita: Rabbi Eliezer says: Not for naught did the starling go to the raven but because it is its kind, as it too is a non-kosher bird.
195-175 B.C.E.
Sirach 14:17
Deuterocanon
15 Will you not leave the fruit of your labors to another, and what you acquired by toil to be divided by lot? 16 Give, and take, and indulge yourself, because in Hades one cannot look for luxury. 17 All living beings become old like a garment, for the decree from of old is, "You must die!" 18 Like abundant leaves on a spreading tree that sheds some and puts forth others, so are the generations of flesh and blood: one dies and another is born. 19 Every work decays and ceases to exist, and the one who made it will pass away with it.
426 C.E.
Augustine City of God 16.27
Early Christian
Now there are many things called God's covenants besides those two great ones, the old and the new, which any one who pleases may read and know. For the first covenant, which was made with the first man, is just this: In the day you eat thereof, you shall surely die. Whence it is written in the book called Ecclesiasticus, All flesh waxes old as does a garment. For the covenant from the beginning is, You shall die the death. Now, as the law was more plainly given afterward, and the apostle says, Where no law is, there is no prevarication...
195-175 B.C.E.
Sirach 16:12
Deuterocanon
10 or on the six hundred thousand foot soldiers who assembled in their stubbornness. 11 Even if there were only one stiff-necked person, it would be a wonder if he remained unpunished. For mercy and wrath are with the Lord; he is mighty to forgive—but he also pours out wrath. 12 Great as is his mercy, so also is his chastisement; he judges a person according to his or her deeds. 13 The sinner will not escape with plunder, and the patience of the godly will not be frustrated. 14 He makes room for every act of mercy; everyone receives in accordance with his or her deeds.
198 C.E.
Clement of Alexandria The Instructor 1.8
Early Christian
For He who placed some on the right hand, and others on the left, conceived as Father, being good, is called that which alone He is — good; but as He is the Son in the Father, being his Word, from their mutual relation, the name of power being measured by equality of love, He is called righteous. He will judge, He says, a man according to his works, — a good balance, even God having made known to us the face of righteousness in the person of Jesus, by whom also, as by even scales, we know God. Of this also the book of Wisdom plainly says, For mercy and wrath are with Him, for He alone is Lord of both, Lord of propitiations, and pouring forth wrath according to the abundance of His mercy. So also is His reproof. For the aim of mercy and of reproof is the salvation of those who are reproved.
195-175 B.C.E.
Sirach 18:32
Deuterocanon
30 Do not follow your base desires, but restrain your appetites. 31 If you allow your soul to take pleasure in base desire, it will make you the laughingstock of your enemies. 32 Do not revel in great luxury, or you may become impoverished by its expense. 33 Do not become a beggar by feasting with borrowed money, when you have nothing in your purse.
198 C.E.
Clement of Alexandria The Instructor 2.1
Early Christian
For those that are absorbed in pots, and exquisitely prepared niceties of condiments, are they not plainly abject, earth-born, leading an ephemeral kind of life, as if they were not to live [hereafter]? Those the Holy Spirit, by Isaiah, denounces as wretched, depriving them tacitly of the name of love (agape), since their feasting was not in accordance with the word. But they made mirth, killing calves, and sacrificing sheep, saying, Let us eat and drink, for tomorrow we die. And that He reckons such luxury to be sin, is shown by what He adds, And your sin shall not be forgiven you till you die — not conveying the idea that death, which deprives of sensation, is the forgiveness of sin, but meaning that death of salvation which is the recompense of sin. Take no pleasure in abominable delicacies, says Wisdom. At this point, too, we have to advert to what are called things sacrificed to idols, in order to show how we are enjoined to abstain from them. Polluted and abominable those things seem to me, to the blood of which, fly Souls from Erebus of inanimate corpses.
195-175 B.C.E.
Sirach 20:7
Deuterocanon
1 There is a rebuke that is untimely, and there is the person who is wise enough to keep silent. 2 How much better it is to rebuke than to fume! 3 And the one who admits his fault will be kept from failure. 4 Like a eunuch lusting to violate a girl is the person who does right under compulsion. 5 Some people keep silent and are thought to be wise, while others are detested for being talkative. 6 Some people keep silent because they have nothing to say, while others keep silent because they know when to speak. 7 The wise remain silent until the right moment, but a boasting fool misses the right moment. 8 Whoever talks too much is detested, and whoever pretends to authority is hated.
390-395 C.E.
Ambrose On the Duty of the Clergy 1.5
Early Christian
5 Now what ought we to learn before everything else, but to be silent, that we may be able to speak? Lest my voice should condemn me, before that of another acquit me; for it is written: By your words you shall be condemned. What need is there, then, that you should hasten to undergo the danger of condemnation by speaking, when you can be more safe by 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 has given to me the tongue of learning, that I should know when it is good to speak. 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.
195-175 B.C.E.
Sirach 21:6
Deuterocanon
4 Panic and insolence will waste away riches; thus the house of the proud will be laid waste. 5 The prayer of the poor goes from their lips to the ears of God, and his judgment comes speedily. 6 Those who hate reproof walk in the sinner's steps, but those who fear the Lord repent in their heart. 7 The mighty in speech are widely known; when they slip, the sensible person knows it. 8 Whoever builds his house with other people's money is like one who gathers stones for his burial mound.
198 C.E.
Clement of Alexandria The Instructor 1.8
Early Christian
At this stage some rise up, saying that the Lord, by reason of the rod, and threatening, and fear, is not good; misapprehending, as appears, the Scripture which says, And he that fears the Lord will turn to his heart; and most of all, oblivious of His love, in that for us He became man. For more suitably to Him, the prophet prays in these words: Remember us, for we are dust; that is, Sympathize with us; for You know from personal experience of suffering the weakness of the flesh. In this respect, therefore, the Lord the Instructor is most good and unimpeachable, sympathizing as He does from the exceeding greatness of His love with the nature of each man. For there is nothing which the Lord hates. For assuredly He does not hate anything, and yet wish that which He hates to exist.
195-175 B.C.E.
Sirach 21:18
Deuterocanon
16 A fool's chatter is like a burden on a journey, but delight is found in the speech of the intelligent. 17 The utterance of a sensible person is sought in the assembly, and they ponder his words in their minds. 18 Like a house in ruins is wisdom to a fool, and to the ignorant, knowledge is talk that has no meaning. 19 To a senseless person education is fetters on his feet, and like manacles on his right hand. 20 A fool raises his voice when he laughs, but the wise smile quietly.
248 C.E.
Origen Contra Celsum 7.12
Early Christian
He thinks, besides, that those who support the cause of Christ by a reference to the writings of the prophets can give no proper answer in regard to statements in them which attribute to God that which is wicked, shameful, or impure; and assuming that no answer can be given, he proceeds to draw a whole train of inferences, none of which can be allowed. But he ought to know that those who wish to live according to the teaching of sacred Scripture understand the saying, The knowledge of the unwise is as talk without sense, and have learned to be ready always to give an answer to every one that asks us a reason for the hope that is in us.
195-175 B.C.E.
Sirach 21:22
Deuterocanon
19 To a senseless person education is fetters on his feet, and like manacles on his right hand. 20 A fool raises his voice when he laughs, but the wise smile quietly. 21 To the sensible person education is like a golden ornament, and like a bracelet on the right arm. 22 The foot of a fool rushes into a house, but an experienced person waits respectfully outside. 23 A boor peers into the house from the door, but a cultivated person remains outside. 24 It is ill-mannered for a person to listen at a door; the discreet would be grieved by the disgrace.
450-550 C.E.
Niddah 16b
Rabbinic
The Gemara asks: And Rabbi Yoḥanan, how does he interpret that verse cited by Reish Lakish? The Gemara answers that Rabbi Yoḥanan requires that verse: “But he who despises his ways shall die,” to teach that which is written in the book of ben Sira: Three people I have hated, and a fourth I have not loved: A minister who frequents [hanirgal] drinking houses, as he disgraces himself and leads himself to ruin and death; and some say a different version of the text: A minister who chats [hanirgan] in drinking houses; and some say a third version: A minister who is short-tempered [hanirgaz] when in drinking houses. That is the first that he hated. And the others are one who dwells at the highest point of the city, where everyone sees him; and one who holds his penis and urinates. And the fourth, whom he has not loved, is one who enters the house of another suddenly, without warning. Rabbi Yoḥanan says: And this includes even one who comes into his own house without prior warning, as the members of his household might be engaged in private activities.
195-175 B.C.E.
Sirach 21:27
Deuterocanon
22 The foot of a fool rushes into a house, but an experienced person waits respectfully outside. 23 A boor peers into the house from the door, but a cultivated person remains outside. 24 It is ill-mannered for a person to listen at a door; the discreet would be grieved by the disgrace. 25 The lips of babblers speak of what is not their concern, but the words of the prudent are weighed in the balance. 26 The mind of fools is in their mouth, but the mouth of the wise is in their mind. 27 When an ungodly person curses an adversary, he curses himself. 28 A whisperer degrades himself and is hated in his neighborhood.
235 -245 C.E.
Origen Homilies on Joshua 15 6
Early Christian
For if Satan is one, how can he both be crushed under the feet of the servants of God and also take action again? For if he has been crushed, and crushed by God, he certainly is no longer able to act. Therefore, perhaps there must be as many Satans as there are those who do the works of Satan. For this seems to me to be indicated also in the book of Wisdom, where it is said, “The impious who curse Satan are cursing their own soul.” But also in a certain other little book that is called the Testament of the Twelve Patriarchs, although it is not considered part of the canon, we nevertheless discover the same such meaning—that individual Satans ought to be understood in individual sinners. But, more clearly, as those of the Hebrews who are learned teach, the very interpretation of his name seems to signify this same thing. For Satan is called “adversary.” Therefore, all who are against the will of God can be called Satans. We have said these things because it is written, “The Lord strengthened their hearts so that they might go out to the battle against Israel and be exterminated.”
195-175 B.C.E.
Sirach 22:21
Deuterocanon
21 Even if you draw your sword against a friend, do not despair, for there is a way back. 22 If you open your mouth against your friend, do not worry, for reconciliation is possible. But as for reviling, arrogance, disclosure of secrets, or a treacherous blow— in these cases any friend will take to flight. 23 Gain the trust of your neighbor in his poverty, so that you may rejoice with him in his prosperity. Stand by him in time of distress, so that you may share with him in his inheritance. 24 The vapor and smoke of the furnace precede the fire; so insults precede bloodshed. 25 I am not ashamed to shelter a friend, and I will not hide from him.
387-400 C.E.
John Chrysostom Homily 40 on Acts
Early Christian
First, let us put away the things which are subversive of charity, and then we shall establish this. Let none be resentful, none be envious, none rejoicing in (others') misfortunes: these are the things that hinder love; well then, the things that make it are of the other sort. For it is not enough to put away the things that hinder; the things that establish must also be forthcoming. Now Sirach tells us the things that are subversive (of friendship), and does not go on to speak of the things which make union. Reproaching, he says, and revealing of a secret, and a treacherous wound. But in speaking of the men of those times, these things might well be named, seeing they were carnal: but in our case, God forbid they should be (even) named. Not from these things do we bring our inducements for you, but from the others. For us, there is nothing good without friendship. Let there be good things without number, but what is the benefit — be it wealth, be it luxury — without friendship? No possession equal to this, even in matters of this life, just as there is nothing worse than men hating (us).
195-175 B.C.E.
Sirach 22:25
Deuterocanon
23 Gain the trust of your neighbor in his poverty, so that you may rejoice with him in his prosperity. Stand by him in time of distress, so that you may share with him in his inheritance. 24 The vapor and smoke of the furnace precede the fire; so insults precede bloodshed. 25 I am not ashamed to shelter a friend, and I will not hide from him. 26 But if harm should come to me because of him, whoever hears of it will beware of him. 27 Who will set a guard over my mouth, and an effective seal upon my lips, so that I may not fall because of them, and my tongue may not destroy me?
390-395 C.E.
Ambrose On the Duty of the Clergy 2.7
Early Christian
37 It gives a very great impetus to mutual love if one shows love in return to those who love us and proves that one does not love them less than oneself is loved, especially if one shows it by the proofs that a faithful friendship gives. What is so likely to win favour as gratitude? What more natural than to love one who loves us? What so implanted and so impressed on men's feelings as the wish to let another, by whom we want to be loved, know that we love him? Well does the wise man say: Lose your money for your brother and your friend. And again: I will not be ashamed to defend a friend, neither will I hide myself from him. If, indeed, the words in Ecclesiasticus testify that the medicine of life and immortality is in a friend; yet none has ever doubted that it is in love that our best defense lies. As the Apostle says: It bears all things, believes all things, hopes all things, endures all things; love never fails.
195-175 B.C.E.
Sirach 23:18
Deuterocanon
17 To a fornicator all bread is sweet; he will never weary until he dies. 18 The one who sins against his marriage bed says to himself, "Who can see me? Darkness surrounds me, the walls hide me, and no one sees me. Why should I worry? The Most High will not remember sins." 19 His fear is confined to human eyes and he does not realize that the eyes of the Lord are ten thousand times brighter than the sun; they look upon every aspect of human behavior and see into hidden corners
390-395 C.E.
Ambrose On the Duty of the Clergy 1.54
Early Christian
54 The idea of these people will not trouble us much if we look at their actions. They will not have Him to be judge over them, Whom nothing deceives; they will not grant to Him the knowledge of things hidden, for they are afraid their own hidden things may be brought to light. But the Lord, also, knowing their works, has given them over unto darkness. In the night, he says, he will be as a thief, and the eye of the adulterer will watch for the darkness, saying, No eye shall see me; he has covered up his face. For every one that avoids the light loves darkness, seeking to be hid, though he cannot be hid from God, Who knows not only what is transacted, but also what will be thought of, both in the depths of space and in the minds of men. Thus, again, he who speaks in the book Ecclesiasticus says: Who sees me? The darkness has covered me, and the walls have hidden me; whom do I fear? But although lying on his bed he may think thus, he is caught where he never thought of it. It shall be, it says, a shame to him because he knew not what the fear of the Lord was.
195-175 B.C.E.
Sirach 24:3
Deuterocanon
1 Wisdom praises herself, and tells of her glory in the midst of her people. 2 In the assembly of the Most High she opens her mouth, and in the presence of his hosts she tells of her glory: 3 "I came forth from the mouth of the Most High, and covered the earth like a mist. 4 I dwelt in the highest heavens, and my throne was in a pillar of cloud. 5 Alone I compassed the vault of heaven and traversed the depths of the abyss.
390-395 C.E.
Ambrose On the Christian Faith 1.17
Early Christian
If, then, we enquire into His natural pre-eminence, we find it to consist in being begotten. To deny that the Son of God is begotten [of God] is to deny that He is God's own Son, and to deny Christ to be God's own Son is to class Him with the rest of mankind, as no more a Son than any of the rest. If, however, we enquire into the distinctive property of His generation, it is this, that He came forth from God. For while, in our experience, to come out implies something already existent, and that which is said to come out seems to proceed forth from hidden and inward places, we, though it be presented but in short passages, observe the peculiar attribute of the Divine Generation, that the Son does not seem to have come forth out of any place, but as God from God, a Son from a Father, nor to have had a beginning in the course of time, having come forth from the Father by being born, as He Himself Who was born said: I came forth from the mouth of the Most High.
195-175 B.C.E.
Sirach 24:3
Deuterocanon
1 Wisdom praises herself, and tells of her glory in the midst of her people. 2 In the assembly of the Most High she opens her mouth, and in the presence of his hosts she tells of her glory: 3 "I came forth from the mouth of the Most High, and covered the earth like a mist. 4 I dwelt in the highest heavens, and my throne was in a pillar of cloud. 5 Alone I compassed the vault of heaven and traversed the depths of the abyss.
390-395 C.E.
Ambrose On the Christian Faith 4.8
Early Christian
We say, therefore, that it is the function and exercise of His Authority that He has made us sons of God, whereas the oracles of God discover that His generation is in relation to personal attribute, for the Wisdom of God says: I came forth out of the mouth of the Most High, that is to say not of compulsion, but free, not under bond of authority, but born in a hidden birth, according to personal powers of Supreme Sovereignty and rightfulness of authority. Again, concerning the same Wisdom, Which is the Lord Jesus, the Father says in another place: Out of the womb I begot You, before the morning star.
195-175 B.C.E.
Sirach 24:3
Deuterocanon
1 Wisdom praises herself, and tells of her glory in the midst of her people. 2 In the assembly of the Most High she opens her mouth, and in the presence of his hosts she tells of her glory: 3 "I came forth from the mouth of the Most High, and covered the earth like a mist. 4 I dwelt in the highest heavens, and my throne was in a pillar of cloud. 5 Alone I compassed the vault of heaven and traversed the depths of the abyss.
390-395 C.E.
Ambrose On the Holy Spirit 2.5
Early Christian
For although most authorities read de Spiritu, yet the Greek from which the Latins translated have ἐ χ πνεύματος ἁγίου, that is, ex Spiritu Sancto. For that which is of [ex] any one is either of his substance or of his power. Of his substance, as the Son, Who says: I came forth of the Mouth of the Most High; as the Spirit, Who proceeds from the Father; of Whom the Son says: He shall glorify Me, for He shall receive of Mine. But of the power, as in the passage: One God the Father, of Whom are all things.
195-175 B.C.E.
Sirach 28:12
Deuterocanon
11 A hasty quarrel kindles a fire, and a hasty dispute sheds blood. 12 If you blow on a spark, it will glow; if you spit on it, it will be put out; yet both come out of your mouth. 13 Curse the gossips and the double-tongued, for they destroy the peace of many. 14 Slander has shaken many, and scattered them from nation to nation; it has destroyed strong cities, and overturned the houses of the great.
500 C.E.
Leviticus Rabbah 33
Rabbinic
"And Ad-nai said to Moshe... 'When you sell goods to your people [you shall not wrong one another]' (Leviticus 25:1-14)." Another verse: "Life and death and in the hand of the tongue", the translation of Onkelos 'mystromakerion' [an eating utensil, a side is a spoon the other a knife] death from this side and life from this side. Bar Sira said: 'there is a fiery coal in front of him, if he blows on it it catches fire, if he spits he puts it out.' Rabbi Yannai said: if he had a piece of bread in front of him and ate it without tithing, this is 'death by the hand of the tongue'; if he tithed it before eating, this is 'life by the hand of the tongue.' Said Rabbi Chiya bar Abba: If he had a basket of figs. If he ate them before he separated off tithes, then it is death by the hand of the tongue. If he separated off tithes and then ate, it is life by the hand of the tongue. Rabbi Shimon ben Gamliel said to Tavi his servant, "go purchase for me the best food from the market." He went and bought for him a tongue. He said to him "go purchase for me the worse food from the market." He went out and bought him a tongue. He said to him, "What is this? When I say to you to the best food, you buy me a tongue, and when I say to you the worst food, you [also] buy me tongue!" [Tavi] said to him, this is the best and this is the worst! When it is good, there is none better than it, and when it is bad, there is no worse than it." Rabbi made a feast for his students, and brought before them tender tongues and tough tongues. They began to choose for themselves the tender tongues and left alone the tough tongues. He said to them, "Know what you are doing! Just as you are choosing the tender [tongues] and leaving alone the tough ones, so shall your own tongues be with one another. Thefore Moshe warned Israel, 'and when you sell goods... [you shall not wrong one another]'
195-175 B.C.E.
Sirach 28:24
Deuterocanon
22 It has no power over the godly; they will not be burned in its flame. 23 Those who forsake the Lord will fall into its power; it will burn among them and will not be put out. It will be sent out against them like a lion; like a leopard it will mangle them. 24 As you fence in your property with thorns, 25 so make a door and a bolt for your mouth. As you lock up your silver and gold, so make balances and scales for your words. 26 Take care not to err with your tongue, and fall victim to one lying in wait.
390-395 C.E.
Ambrose On the Christian Faith 1.6
Early Christian
This monster's cavern, your sacred Majesty, thick laid, as seafaring men do say it is, with hidden lairs, and all the neighbourhood thereof, where the rocks of unbelief echo to the howling of her black dogs, we must pass by with ears in a manner stopped. For it is written: Hedge your ears about with thorns; and again: Beware of dogs, beware of evil workers; and yet again: A man that is an heretic, avoid after the first reproof, knowing that such an one is fallen, and is in sin, being condemned of his own judgment. So then, like prudent pilots, let us set the sails of our faith for the course wherein we may pass by most safely, and again follow the coasts of the Scriptures.
195-175 B.C.E.
Sirach 29:10
Deuterocanon
8 Nevertheless, be patient with someone in humble circumstances, and do not keep him waiting for your alms. 9 Help the poor for the commandment's sake, and in their need do not send them away empty-handed. 10 Lose your silver for the sake of a brother or a friend, and do not let it rust under a stone and be lost. 11 Lay up your treasure according to the commandments of the Most High, and it will profit you more than gold. 12 Store up almsgiving in your treasury, and it will rescue you from every disaster;
390-395 C.E.
Ambrose On the Duty of the Clergy 2.7
Early Christian
37 It gives a very great impetus to mutual love if one shows love in return to those who love us and proves that one does not love them less than oneself is loved, especially if one shows it by the proofs that a faithful friendship gives. What is so likely to win favour as gratitude? What more natural than to love one who loves us? What so implanted and so impressed on men's feelings as the wish to let another, by whom we want to be loved, know that we love him? Well does the wise man say: Lose your money for your brother and your friend. And again: I will not be ashamed to defend a friend, neither will I hide myself from him. If, indeed, the words in Ecclesiasticus testify that the medicine of life and immortality is in a friend; yet none has ever doubted that it is in love that our best defense lies. As the Apostle says: It bears all things, believes all things, hopes all things, endures all things; love never fails.
195-175 B.C.E.
Sirach 30:12
Deuterocanon
10 Do not laugh with him, or you will have sorrow with him, and in the end you will gnash your teeth. 11 Give him no freedom in his youth, and do not ignore his errors. 12 Bow down his neck in his youth, and beat his sides while he is young, or else he will become stubborn and disobey you, and you will have sorrow of soul from him. 13 Discipline your son and make his yoke heavy, so that you may not be offended by his shamelessness. 14 Better off poor, healthy, and fit than rich and afflicted in body.
426 C.E.
Augustine City of God 22.21
Early Christian
But because God does not wholly desert those whom He condemns, nor shuts up in His anger His tender mercies, the human race is restrained by law and instruction, which keep guard against the ignorance that besets us, and oppose the assaults of vice, but are themselves full of labor and sorrow. For what mean those multifarious threats which are used to restrain the folly of children? What mean pedagogues, masters, the birch, the strap, the cane, the schooling which Scripture says must be given a child, beating him on the sides lest he wax stubborn, and it be hardly possible or not possible at all to subdue him? Why all these punishments, save to overcome ignorance and bridle evil desires — these evils with which we come into the world? For why is it that we remember with difficulty, and without difficulty forget? Learn with difficulty, and without difficulty remain ignorant? Are diligent with difficulty, and without difficulty are indolent? Does not this show what vitiated nature inclines and tends to by its own weight, and what succor it needs if it is to be delivered? Inactivity, sloth, laziness, negligence, are vices which shun labor, since labor, though useful, is itself a punishment.
195-175 B.C.E.
Sirach 30:24
Deuterocanon
23 A joyful heart is life itself, and rejoicing lengthens one's life span. 24 Have pity on your own soul, pleasing God, and contain yourself: gather up your heart in his holiness: and drive away sadness far yourself. 25 Indulge yourself and take comfort, and remove sorrow far from you, for sorrow has destroyed many, and no advantage ever comes from it. 26 Jealousy and anger shorten life, and anxiety brings on premature old age. 27 Those who are cheerful and merry at table will benefit from their food.
426 C.E.
Augustine City of God 10.6
Early Christian
Thus a true sacrifice is every work which is done that we may be united to God in holy fellowship, and which has a reference to that supreme good and end in which alone we can be truly blessed. And therefore even the mercy we show to men, if it is not shown for God's sake, is not a sacrifice. For, though made or offered by man, sacrifice is a divine thing, as those who called it sacrifice meant to indicate. Thus man himself, consecrated in the name of God, and vowed to God, is a sacrifice in so far as he dies to the world that he may live to God. For this is a part of that mercy which each man shows to himself; as it is written, Have mercy on your soul by pleasing God. Our body, too, as a sacrifice when we chasten it by temperance, if we do so as we ought, for God's sake, that we may not yield our members instruments of unrighteousness unto sin, but instruments of righteousness unto God.
195-175 B.C.E.
Sirach 31:20
Deuterocanon
18 If you are seated among many persons, do not help yourself before they do. 19 How ample a little is for a well-disciplined person! He does not breathe heavily when in bed. 20 Healthy sleep depends on moderate eating; he rises early, and feels fit. The distress of sleeplessness and of nausea and colic are with the glutton. 21 If you are overstuffed with food, get up to vomit, and you will have relief. 22 Listen to me, my child, and do not disregard me, and in the end you will appreciate my words. In everything you do be moderate, and no sickness will overtake you.
387-400 C.E.
John Chrysostom Homily 16 on Acts 1:8
Early Christian
Twofold the war, in the body, and in the soul: twofold the storm: twofold the diseases; not only in this respect, but because they are both incurable, and bring with them great calamities. Not so, frugality: but here is twofold health, twofold the benefits. Sleep of health, we read, is in moderate eating. For everywhere, that which keeps measure is pleasant, that which is beyond measure, ceases to please. For say now: on a little spark put a great pile of fagots, and you will no longer see the fire shining, but much disagreeable smoke. On a very strong and large man lay a burden which exceeds his strength, and you will see him with his burden lying prostrate on the ground. Embark too large a freight in your vessel, and you have ensured a grievous shipwreck.
195-175 B.C.E.
Sirach 33:6
Deuterocanon
4 Prepare what to say, and then you will be listened to; draw upon your training, and give your answer. 5 The heart of a fool is like a cart wheel, and his thoughts like a turning axle. 6 A mocking friend is like a stallion that neighs no matter who the rider is. 7 Why is one day more important than another, when all the daylight in the year is from the sun? 8 By the Lord's wisdom they were distinguished, and he appointed the different seasons and festivals.
198 C.E.
Clement of Alexandria The Instructor 1.13
Early Christian
Nay, to crown all, philosophy itself is pronounced to be the cultivation of right reason; so that, necessarily, whatever is done through error of reason is transgression, and is rightly called, (ἁμάρτημα) sin. Since, then, the first man sinned and disobeyed God, it is said, And man became like to the beasts: being rightly regarded as irrational, he is likened to the beasts. Whence Wisdom says: The horse for covering; the libidinous and the adulturer has become like to an irrational beast. Wherefore also it is added: He neighs, whoever may be sitting on him. The man, it is meant, no longer speaks; for he who transgresses against reason is no longer rational, but an irrational animal, given up to lusts by which he is ridden (as a horse by his rider).
195-175 B.C.E.
Sirach 33:15
Deuterocanon
13 Like clay in the hand of the potter, to be molded as he pleases, so all are in the hand of their Maker, to be given whatever he decides. 14 Good is the opposite of evil, and life the opposite of death; so the sinner is the opposite of the godly. 15 Look at all the works of the Most High; they come in pairs, one the opposite of the other. 16 Now I was the last to keep vigil; I was like a gleaner following the grape-pickers; 17 by the blessing of the Lord I arrived first, and like a grape-picker I filled my wine press.
426 C.E.
Augustine City of God 11.18
Early Christian
In the Second Epistle to the Corinthians the Apostle Paul also makes a graceful use of antithesis, in that place where he says, By the armor of righteousness on the right hand and on the left, by honor and dishonor, by evil report and good report: as deceivers, and yet true; as unknown, and yet well known; as dying, and, behold, we live; as chastened, and not killed; as sorrowful, yet always rejoicing; as poor, yet making many rich; as having nothing, and yet possessing all things. As, then, these oppositions of contraries lend beauty to the language, so the beauty of the course of this world is achieved by the opposition of contraries, arranged, as it were, by an eloquence not of words, but of things. This is quite plainly stated in the Book of Ecclesiasticus, in this way: Good is set against evil, and life against death: so is the sinner against the godly. So look upon all the works of the Most High, and these are two and two, one against another.
195-175 B.C.E.
Sirach 34:30
Deuterocanon
28 When one builds and another tears down, what do they gain but hard work? 29 When one prays and another curses, to whose voice will the Lord listen? 30 If one washes after touching a corpse, and touches it again, what has been gained by washing? 31 So if one fasts for his sins, and goes again and does the same things, who will listen to his prayer? And what has he gained by humbling himself?
256 C.E.
Council of Carthage
Early Christian
Quietus of Baruch said: We who live by faith ought to obey with careful observance those things which before have been foretold for our instruction. For it is written in Solomon: He that is baptized from the dead, (and again touches the dead) what avails his washing? which certainly speaks of those who are washed by heretics, and of those that wash them. For if those who are baptized among them obtain by remission of their sins life eternal, why do they come to the Church? But if from a dead person no salvation is received, and therefore, acknowledging their previous error, they return to the truth with penitence, they ought to be sanctified with the one vital baptism which is in the Catholic Church.
195-175 B.C.E.
Sirach 36:1
Deuterocanon
1 Have mercy upon us, O God of all, 2 and put all the nations in fear of you. 3 Lift up your hand against foreign nations and let them see your might. 4 As you have used us to show your holiness to them, so use them to show your glory to us. 5 Then they will know, as we have known, that there is no God but you, O Lord.
426 C.E.
Augustine City of God 17.20
Early Christian
But in Ecclesiasticus the future faith of the nations is predicted in this manner: Have mercy upon us, O God, Ruler of all, and send Your fear upon all the nations: lift up Your hand over the strange nations, and let them see Your power. As You were sanctified in us before them, so be sanctified in them before us, and let them acknowledge You, according as we also have acknowledged You; for there is not a God beside You, O Lord. We see this prophecy in the form of a wish and prayer fulfilled through Jesus Christ. But the things which are not written in the canon of the Jews cannot be quoted against their contradictions with so great validity.
195-175 B.C.E.
Sirach 38:4
Deuterocanon
1 Honor physicians for their services, for the Lord created them; 2 for their gift of healing comes from the Most High, and they are rewarded by the king. 3 The skill of physicians makes them distinguished, and in the presence of the great they are admired. 4 The Lord created medicines out of the earth, and the sensible will not despise them. 5 Was not water made sweet with a tree in order that its power might be known? 6 And he gave skill to human beings that he might be glorified in his marvelous works. 7 By them the physician heals and takes away pain; 8 the pharmacist makes a mixture from them. God's works will never be finished; and from him health spreads over all the earth.
500 C.E.
Genesis Rabbah 10
Rabbinic
‘And the heaven and the earth were finished—wayyekullu’ (Genesis 2:1). ‘I have seen an end to every purpose (tiklah), but Thy commandment is exceeding broad: everything has a measure, heaven and earth have a measure, except one thing which has no measure: and what is it? The Torah, [of which it is written,] The measure thereof is longer than the earth, etc.’ (Job 11:9). Another interpretation: ‘I have seen an end to every purpose’ refers to the work of the heaven, as it is said, ‘And the heaven and the earth were finished.’ Bar Sira said, ‘God brings forth spices from the earth. With them the healer heals the ailments, and with them the perfumer perfumes the perfumes.’ Said Rabbi Simon, ‘There isn't a single herb or spice that doesn't have a constellation in the firmaments that smacks it and tells it to grow.’ And behold, this is written in Job 38:33: ‘Do you know the laws of Heaven? Can you place its authority (šiḏro) on Earth?’ etc. The language is ‘šoḏer’ (officer/regulator). ‘Can you tie binds on the Pleiades, or the cords of Orion loosen?’ (Job 38:31). Rabbi Ḥanina bar Pappa and Rabbi Simon said, ‘The Pleiades binds the fruits, and Orion pulls from binding to binding.’ And behold, this is written (Job 38:32), ‘Can you bring out the Zodiac in its season, Ursa Major with her sons you can lead?’ Rabbi Tanḥum bar Ḥiyya and Rabbi Simon said, ‘A constellation is “Mazal” because it stretches [m'mazzer] out the fruits.’
195-175 B.C.E.
Sirach 42:9
Deuterocanon
9 A daughter is a secret anxiety to her father, and worry over her robs him of sleep; when she is young, for fear she may not marry, or if married, for fear she may be disliked; 10 while a virgin, for fear she may be seduced and become pregnant in her father's house; or having a husband, for fear she may go astray, or, though married, for fear she may be barren. 11 Keep strict watch over a headstrong daughter, or she may make you a laughingstock to your enemies, a byword in the city and the assembly of the people, and put you to shame in public gatherings. See that there is no lattice in her room, no spot that overlooks the approaches to the house. 12 Do not let her parade her beauty before any man, or spend her time among married women; 13 for from garments comes the moth, and from a woman comes woman's wickedness. 14 Better is the wickedness of a man than a woman who does good; it is woman who brings shame and disgrace.
450-550 C.E.
Sanhedrin 100b
Rabbinic
If your difficulty is from its literal meaning, that does not pose a difficulty, as in the Torah, God also wrote: “You shall not destroy its trees” (Deuteronomy 20:19). It is prohibited to destroy both trees and fish skin arbitrarily. If your difficulty is from its homiletic interpretation as a euphemism, ben Sira is teaching us proper conduct: A man should not engage in sexual intercourse in an atypical manner, i.e., anal intercourse, with his wife, as it causes her discomfort. Rather, perhaps the book poses a difficulty because it is written there: A daughter is for her father false treasure; due to fear for her he will not sleep at night: During her minority, lest she be seduced; during her young womanhood lest she engage in licentiousness; once she has reached her majority, lest she not marry; once she marries, lest she have no children; once she grows old, lest she engage in witchcraft (Ben Sira 42:11–14). Perhaps you believe that one should not say this to the father of daughters. Didn’t the Sages also say it with regard to women? They said: It is impossible for the world to exist without males and without females; nevertheless, happy is one whose children are males and woe unto him whose children are females.
150-100 B.C.E.
Baruch 3:12
Deuterocanon
10 Why is it, O Israel, why is it that you are in the land of your enemies, that you are growing old in a foreign country, that you are defiled with the dead, 11 that you are counted among those in Hades? 12 You have forsaken the fountain of wisdom. 13 If you had walked in the way of God, you would be living in peace forever. 14 Learn where there is wisdom, where there is strength, where there is understanding, so that you may at the same time discern where there is length of days, and life, where there is light for the eyes, and peace.
355-360 C.E.
Athanasius Discourse Against the Arians 18
Early Christian
Therefore, when He made His promise to the saints, He thus spoke; 'I and the Father will come, and make Our abode in him;' and again, 'that, as I and Thou are One, so they may be one in Us.' And the grace given is one, given from the Father in the Son, as Paul writes in every Epistle, 'Grace unto you, and peace from God our Father and the Lord Jesus Christ.' For the light must be with the ray, and the radiance must be contemplated together with its own light. Whence the Jews, as denying the Son as well as they, have not the Father either; for, as having left the 'Fountain of Wisdom,' as Baruch reproaches them, they put from them the Wisdom springing from it, our Lord Jesus Christ (for 'Christ,' says the Apostle, is 'God's power and God's wisdom),' when they said, 'We have no king but Cæsar.' The Jews then have the penal award of their denial; for their city as well as their reasoning came to nought.
150-100 B.C.E.
Baruch 3:16
Deuterocanon
14 Learn where there is wisdom, where there is strength, where there is understanding, so that you may at the same time discern where there is length of days, and life, where there is light for the eyes, and peace. 15 Who has found her place? And who has entered her storehouses? 16 Where are the rulers of the nations, and those who lorded it over the animals on earth; 17 those who made sport of the birds of the air, and who hoarded up silver and gold in which people trust, and there is no end to their getting; 18 those who schemed to get silver, and were anxious, but there is no trace of their works?
198 C.E.
Clement of Alexandria The Instructor 2.3
Early Christian
For my part, I approve of Plato, who plainly lays it down as a law, that a man is not to labour for wealth of gold or silver, nor to possess a useless vessel which is not for some necessary purpose, and moderate; so that the same thing may serve for many purposes, and the possession of a variety of things may be done away with. Excellently, therefore, the Divine Scripture, addressing boasters and lovers of their own selves, says, Where are the rulers of the nations, and the lords of the wild beasts of the earth, who sport among the birds of heaven, who treasured up silver and gold, in whom men trusted, and there was no end of their substance, who fashioned silver and gold, and were full of care? There is no finding of their works. They have vanished, and gone down to Hades. Such is the reward of display. For though such of us as cultivate the soil need a mattock and plough, none of us will make a pickaxe of silver or a sickle of gold, but we employ the material which is serviceable for agriculture, not what is costly. What prevents those who are capable of considering what is similar from entertaining the same sentiments with respect to household utensils, of which let use, not expense, be the measure?
150-100 B.C.E.
Baruch 3:35
Deuterocanon
33 the one who sends forth the light, and it goes; he called it, and it obeyed him, trembling; 34 the stars shone in their watches, and were glad; he called them, and they said, "Here we are!" They shone with gladness for him who made them. 35 This is our God; no other can be compared to him. 36 He found the whole way to knowledge, and gave her to his servant Jacob and to Israel, whom he loved. 37 Afterward she appeared on earth and lived with humankind.
355-360 C.E.
Athanasius Discourse Against the Arians 19
Early Christian
Therefore if the Word be creature He would not be first or beginning of the rest; yet if He be before all, as indeed He is, and is Himself alone First and Son, it does not follow that He is beginning of all things as to His Essence , for what is the beginning of all is in the number of all. And if He is not such a beginning, then neither is He a creature, but it is very plain that He differs in essence and nature from the creatures, and is other than they, and is Likeness and Image of the sole and true God, being Himself sole also. Hence He is not classed with creatures in Scripture, but David rebukes those who dare even to think of Him as such, saying, 'Who among the gods is like the Lord?' and 'Who is like the Lord among the sons of God.' and Baruch, 'This is our God, and another shall not be reckoned with Him.' For the One creates, and the rest are created; and the One is the own Word and Wisdom of the Father's Essence, and through this Word things which came to be, which before existed not, were made.
150-100 B.C.E.
Baruch 5:1
Deuterocanon
1 Take off the garment of your sorrow and affliction, O Jerusalem, and put on forever the beauty of the glory from God. 2 Put on the robe of the righteousness that comes from God; put on your head the diadem of the glory of the Everlasting; 3 for God will show your splendor everywhere under heaven. 4 For God will give you evermore the name, "Righteous Peace, Godly Glory." 5 Arise, O Jerusalem, stand upon the height; look toward the east, and see your children gathered from west and east at the word of the Holy One, rejoicing that God has remembered them.
390-395 C.E.
Ambrose On Repentance 1.9
Early Christian
Rightly, then, is it said: Who shall entreat for him? It implies that it must be such an one as Moses to offer himself for those who sin, or such as Jeremiah, who, though the Lord said to him, Pray not for this people, and yet he prayed and obtained their forgiveness. For at the intercession of the prophet, and the entreaty of so great a seer, the Lord was moved and said to Jerusalem, which had meanwhile repented for its sins, and had said: O Almighty Lord God of Israel, the soul in anguish, and the troubled spirit cries unto You, hear, O Lord, and have mercy. And the Lord bids them lay aside the garments of mourning, and to cease the groanings of repentance, saying: Put off, O Jerusalem, the garment of your mourning and affliction, and clothe yourself in beauty, the glory which God has given you forever.
100-50 B.C.E.
Wisdom of Solomon 1:4
Deuterocanon
2 because he is found by those who do not put him to the test, and manifests himself to those who do not distrust him. 3 For perverse thoughts separate people from God, and when his power is tested, it exposes the foolish; 4 because wisdom will not enter a deceitful soul, or dwell in a body enslaved to sin. 5 For a holy and disciplined spirit will flee from deceit, and will leave foolish thoughts behind, and will be ashamed at the approach of unrighteousness. 6 For wisdom is a kindly spirit, but will not free blasphemers from the guilt of their words; because God is witness of their kidneys*, and a true observer of their hearts, and a hearer of their tongues.
372-380 C.E.
Gregory of Nyssa On Virginity 15
Early Christian
Now let us suppose a lady, prepossessing and lovely above her peers, and on that account wedded to a king, but besieged because of her beauty by profligate lovers. As long as she remains indignant at these would-be seducers and complains of them to her lawful husband, she keeps her chastity and has no one before her eyes but her bridegroom; the profligates find no vantage ground for their attack upon her. But if she were to listen to a single one of them, her chastity with regard to the rest would not exempt her from the retribution; it would be sufficient to condemn her, that she had allowed that one to defile the marriage bed. So the soul whose life is in God will find her pleasure in no single one of those things which make a beauteous show to deceive her. If she were, in some fit of weakness, to admit the defilement to her heart, she would herself have broken the covenant of her spiritual marriage; and, as the Scripture tells us, into the malicious soul Wisdom cannot come. It may, in a word, be truly said that the Good Husband cannot come to dwell with the soul that is irascible, or malice-bearing, or harbours any other disposition which jars with that concord.
100-50 B.C.E.
Wisdom of Solomon 1:7
Deuterocanon
5 For a holy and disciplined spirit will flee from deceit, and will leave foolish thoughts behind, and will be ashamed at the approach of unrighteousness. 6 For wisdom is a kindly spirit, but will not free blasphemers from the guilt of their words; because God is witness of their kidneys*, and a true observer of their hearts, and a hearer of their tongues. 7 Because the spirit of the Lord has filled the world, and that which holds all things together knows what is said, 8 therefore those who utter unrighteous things will not escape notice, and justice, when it punishes, will not pass them by. 9 For inquiry will be made into the counsels of the ungodly, and a report of their words will come to the Lord, to convict them of their lawless deeds;
390-395 C.E.
Ambrose On the Holy Spirit 1.7
Early Christian
But lest they should object that this was said according to the flesh, though He alone from Whose flesh went forth virtue to heal all, was more than all; yet, as the Lord fills all things, so, too, we read of the Spirit: For the Spirit of the Lord filled the whole world. And you find it said of all who had consorted with the Apostles that, filled with the Holy Spirit they spoke the word of God with boldness. You see that the Spirit gives both fullness and boldness, Whose operation the archangel announces to Mary, saying: The Holy Spirit shall come on you.
100-50 B.C.E.
Wisdom of Solomon 1:9
Deuterocanon
7 Because the spirit of the Lord has filled the world, and that which holds all things together knows what is said, 8 therefore those who utter unrighteous things will not escape notice, and justice, when it punishes, will not pass them by. 9 For inquiry will be made into the counsels of the ungodly, and a report of their words will come to the Lord, to convict them of their lawless deeds; 10 because a jealous ear hears all things, and the sound of grumbling does not go unheard. 11 Beware then of useless grumbling, and keep your tongue from slander; because no secret word is without result, a and a lying mouth destroys the soul.
426 C.E.
Augustine City of God 20.26
Early Christian
Then, with reference to those who are worthy not of cleansing but of damnation, He says, And I will draw near to you to judgment, and I will be a swift witness against evildoers and against adulterers; and after enumerating other damnable crimes, He adds, For I am the Lord your God, and I am not changed. It is as if He said, Though your fault has changed you for the worse, and my grace has changed you for the better, I am not changed. And he says that He Himself will be a witness, because in His judgment He needs no witnesses; and that He will be swift, either because He is to come suddenly, and the judgment which seemed to lag shall be very swift by His unexpected arrival, or because He will convince the consciences of men directly and without any prolix harangue. For, as it is written, in the thoughts of the wicked His examination shall be conducted. And the apostle says, The thoughts accusing or else excusing, in the day in which God shall judge the hidden things of men, according to my gospel in Jesus Christ. Thus, then, shall the Lord be a swift witness, when He shall suddenly bring back into the memory that which shall convince and punish the conscience.
100-50 B.C.E.
Wisdom of Solomon 1:13
Deuterocanon
11 Beware then of useless grumbling, and keep your tongue from slander; because no secret word is without result, a and a lying mouth destroys the soul. 12 Do not invite death by the error of your life, or bring on destruction by the works of your hands; 13 because God did not make death, and he does not delight in the death of the living. 14 For he created all things so that they might exist; the generative forces of the world are wholesome, and there is no destructive poison in them, and the dominion of Hades is not on earth. 15 For righteousness is immortal.
245-260 C.E.
Cyprian Epistles 51
Early Christian
Behold, I will cast her into a bed, and them that commit adultery with her into great tribulation, except they repent of their deeds; whom certainly the Lord would not exhort to repentance, if it were not that He promises mercy to them that repent. And in the Gospel He says, I say unto you, that likewise joy shall be in heaven over one sinner that repents, more than over ninety and nine just persons that need no repentance. For since it is written, God did not make death, neither has He pleasure in the destruction of the living, assuredly He who wills that none should perish, desires that sinners should repent, and by repentance should return again to life. Thus also He cries by Joel the prophet, and says, And now, thus says the Lord your God, Turn even to me with all your heart, and with fasting, and with weeping, and with mourning; and rend your heart, and not your garments, and return unto the Lord your God; for He is gracious and merciful, slow to anger, and of great kindness, and repents Him of the evil appointed. In the Psalms, also, we read as well the rebuke as the clemency of God, threatening at the same time as He spares, punishing that He may correct; and when He has corrected, preserving. I will visit, He says, their transgressions with the rod, and their iniquity with stripes. Nevertheless, my loving-kindness will I not utterly take from them.
100-50 B.C.E.
Wisdom of Solomon 1:14
Deuterocanon
12 Do not invite death by the error of your life, or bring on destruction by the works of your hands; 13 because God did not make death, and he does not delight in the death of the living. 14 For he created all things so that they might exist; the generative forces of the world are wholesome, and there is no destructive poison in them, and the dominion of Hades is not on earth. 15 For righteousness is immortal. 16 But the ungodly by their words and deeds summoned death; considering him a friend, they pined away and made a covenant with him, because they are fit to belong to his company.
270-310 C.E.
Methodius Discourse on the Resurrection 1:10
Early Christian
But it is not satisfactory to say that the universe will be utterly destroyed, and sea and air and sky will be no longer. For the whole world will be deluged with fire from heaven, and burnt for the purpose of purification and renewal; it will not, however, come to complete ruin and corruption. For if it were better for the world not to be than to be, why did God, in making the world, take the worse course? But God did not work in vain, or do that which was worst. God therefore ordered the creation with a view to its existence and continuance, as also the Book of Wisdom confirms, saying, For God created all things that they might have their being; and the generations of the world were healthful, and there is no poison of destruction in them. And Paul clearly testifies this, saying, For the earnest expectation of the creature waits for the manifestation of the sons of God. For the creature was made subject to vanity, not willingly, but by reason of him that subjected the same in hope: because the creature itself also shall be delivered from the bondage of corruption into the glorious liberty of the children of God. For the creation was made subject to vanity, he says, and he expects that it will be set free from such servitude, as he intends to call this world by the name of creation. For it is not what is unseen but what is seen that is subject to corruption
100-50 B.C.E.
Wisdom of Solomon 2:12
Deuterocanon
11 But let our might be our law of right, for what is weak proves itself to be useless. 12 "Let us lie in wait for the righteous man, because he is inconvenient to us and opposes our actions; he reproaches us for sins against the law, and accuses us of sins against our training. 13 He professes to have knowledge of God, and calls himself a child of the Lord. 14 He became to us a reproof of our thoughts; 15 the very sight of him is a burden to us, because his manner of life is unlike that of others, and his ways are strange. 16 We are considered by him as something base, and he avoids our ways as unclean; he calls the last end of the righteous happy, and boasts that God is his father. 17 Let us see if his words are true, and let us test what will happen at the end of his life; 18 for if the righteous man is God's child, he will help him, and will deliver him from the hand of his adversaries. 19 Let us test him with insult and torture, so that we may find out how gentle he is, and make trial of his forbearance. 20 Let us condemn him to a shameful death, for, according to what he says, he will be protected." 21 Thus they reasoned, but they were led astray, for their wickedness blinded them,
426 C.E.
Augustine City of God 17.20
Early Christian
...it has been customary to ascribe to Solomon other two, of which one is called Wisdom, the other Ecclesiasticus, on account of some resemblance of style — but the more learned have no doubt that they are not his; yet of old the Church, especially the Western, received them into authority — in the one of which, called the Wisdom of Solomon, the passion of Christ is most openly prophesied. For indeed His impious murderers are quoted as saying, 'Let us lie in wait for the righteous, for he is unpleasant to us, and contrary to our works; and he upbraids us with our transgressions of the law, and objects to our disgrace the transgressions of our education. He professes to have the knowledge of God, and he calls himself the Son of God. He was made to reprove our thoughts. He is grievous for as even to behold; for his life is unlike other men's and his ways are different. We are esteemed of him as counterfeits; and he abstains from our ways as from filthiness. He extols the latter end of the righteous; and glories that he has God for his Father. Let us see, therefore, if his words be true; and let us try what shall happen to him, and we shall know what shall be the end of him. For if the righteous be the Son of God, He will undertake for him, and deliver him out of the hand of those that are against him. Let us put him to the question with contumely and torture, that we may know his reverence, and prove his patience. Let us condemn him to the most shameful death; for by His own sayings He shall be respected. These things did they imagine, and were mistaken; for their own malice has quite blinded them.'
100-50 B.C.E.
Wisdom of Solomon 2:23
Deuterocanon
20 Let us condemn him to a shameful death, for, according to what he says, he will be protected." 21 Thus they reasoned, but they were led astray, for their wickedness blinded them, 22 and they did not know the secret purposes of God, nor hoped for the wages of holiness, nor discerned the prize for blameless souls; 23 for God created us for incorruption, and made us in the image of his own eternity, 24 but through the devil's envy death entered the world, and those who belong to his company experience it.
270-310 C.E.
Methodius Discourse on the Resurrection 1:14
Early Christian
Neither did God, as if He had made man badly, or committed a mistake in the formation of him, determine afterwards to make an angel, repenting of His work, as the worst of craftsmen do; nor did He fashion man, after He had wished originally to make an angel, and failed; for this would be a sign of weakness, etc. Why even then did He make man and not angels, if He wished men to be angels and not men? Was it because He was unable? It is blasphemy to suppose so. Or was He so busy in making the worse as to loiter about the better? This too is absurd. For He does not fail in making what is good, nor defers it, nor is incapable of it; but He has the power to act how and when He pleases, inasmuch as He is Himself power. Wherefore it was because He intended man to be man, that He originally made him so. But if He so intended — since He intends what is good— man is good. Now man is said to be composed of soul and body; he cannot then exist without a body, but with a body, unless there be produced another man besides man. For all the orders of immortal beings must be preserved by God, and among these is man. For, says the Book of Wisdom, God created man to be immortal, and made him to be an image of His own eternity. The body then perishes not; for man is composed of soul and body.
100-50 B.C.E.
Wisdom of Solomon 3:11
Deuterocanon
9 Those who trust in him will understand truth, and the faithful will abide with him in love, because grace and mercy are upon his holy ones, and he watches over his elect. 10 But the ungodly will be punished as their reasoning deserves, those who disregarded the righteous and rebelled against the Lord; 11 for those who despise wisdom and instruction are miserable. Their hope is vain, their labors are unprofitable, and their works are useless. 12 Their wives are foolish, and their children evil; 13 their offspring are accursed. For blessed is the barren woman who is undefiled, who has not entered into a sinful union; she will have fruit when God examines souls.
245-260 C.E.
Cyprian Treatises 2:1
Early Christian
1 Discipline, the safeguard of hope, the bond of faith, the guide of the way of salvation, the stimulus and nourishment of good dispositions, the teacher of virtue, causes us to abide always in Christ, and to live continually for God, and to attain to the heavenly promises and to the divine rewards. To follow her is wholesome, and to turn away from her and neglect her is deadly. The Holy Spirit says in the Psalms, Keep discipline, lest perchance the Lord be angry, and you perish from the right way, when His wrath is quickly kindled against you. And again: But unto the ungodly says God, Why do you preach my laws, and take my covenant into your mouth? Whereas you hate discipline, and hast cast my words behind you. And again we read: He that casts away discipline is miserable. And from Solomon we have received the mandates of wisdom, warning us: My son, despise not the discipline of the Lord, nor faint when you are rebuked of Him: for whom the Lord loves He corrects. But if God rebukes whom He loves, and rebukes him for the very purpose of amending him, brethren also, and especially priests, do not hate, but love those whom they rebuke, that they may mend them; since God also before predicted by Jeremiah, and pointed to our times, when he said, And I will give you shepherds according to my heart: and they shall feed you with the food of discipline.?
100-50 B.C.E.
Wisdom of Solomon 5:8
Deuterocanon
6 So it was we who strayed from the way of truth, and the light of righteousness did not shine on us, and the sun did not rise upon us. 7 We took our fill of the paths of lawlessness and destruction, and we journeyed through trackless deserts, but the way of the Lord we have not known. 8 What has our arrogance profited us? And what good has our boasted wealth brought us? 9 "All those things have vanished like a shadow, and like a rumor that passes by; 10 like a ship that sails through the billowy water, and when it has passed no trace can be found, no track of its keel in the waves;
245-260 C.E.
Cyprian Treatises 2:10
Early Christian
10 You say that you are wealthy and rich; but it becomes not a virgin to boast of her riches, since Holy Scripture says, What has pride profited us? Or what benefit has the vaunting of riches conferred upon us? And all these things have passed away like a shadow. And the apostle again warns us, and says, And they that buy, as though they bought not; and they that possess, as though they possessed not; and they that use this world, as though they used it not. For the fashion of this world passes away. 1 Peter also, to whom the Lord commends His sheep to be fed and guarded, on whom He placed and founded the Church, says indeed that he has no silver and gold, but says that he is rich in the grace of Christ — that he is wealthy in his faith and virtue— wherewith he performed many great works with miracle, wherewith he abounded in spiritual blessings to the grace of glory. These riches, this wealth, she cannot possess, who had rather be rich to this world than to Christ.
100-50 B.C.E.
Wisdom of Solomon 6:17
Deuterocanon
15 To fix one's thought on her is perfect understanding, and one who is vigilant on her account will soon be free from care, 16 because she goes about seeking those worthy of her, and she graciously appears to them in their paths, and meets them in every thought. 17 The beginning of wisdom is the most sincere desire for instruction, and concern for instruction is love of her, 18 and love of her is the keeping of her laws, and giving heed to her laws is assurance of immortality, 19 and immortality brings one near to God;
198 C.E.
Clement of Alexandria The Instructor 2.1
Early Christian
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. 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 You have loved, O Lord, learn that it is not the products of fruits that nourish man; but it is Your word which preserves those who believe in You. For the righteous shall not live by bread. ; But let our diet be light and digestible, and suitable for keeping awake, unmixed with diverse varieties. Nor is this a point which is beyond the sphere of discipline. For love is a good nurse for communication; having as its rich provision sufficiency, which, presiding over diet measured in due quantity, and treating the body in a healthful way, distributes something from its resources to those near us. But the diet which exceeds sufficiency injures a man, deteriorates his spirit, and renders his body prone to disease. Besides, those dainty tastes, which trouble themselves about rich dishes, drive to practices of ill-repute, daintiness, gluttony, greed, voracity, insatiability. Appropriate designations of such people as so indulge are flies, weasels, flatterers, gladiators, and the monstrous tribes of parasites — the one class surrendering reason, the other friendship, and the other life, for the gratification of the belly; crawling on their bellies, beasts in human shape after the image of their father, the voracious beast. People first called the abandoned ἀσώτους, and so appear to me to indicate their end, understanding them as those who are (ἀσώστους) unsaved, excluding the σ.
100-50 B.C.E.
Wisdom of Solomon 6:18
Deuterocanon
14 One who rises early to seek her will have no difficulty, for she will be found sitting at the gate. 15 To fix one's thought on her is perfect understanding, and one who is vigilant on her account will soon be free from care, 16 because she goes about seeking those worthy of her, and she graciously appears to them in their paths, and meets them in every thought. 17 The beginning of wisdom is the most sincere desire for instruction, and concern for instruction is love of her, 18 and love of her is the keeping of her laws, and giving heed to her laws is assurance of immortality, 19 and immortality brings one near to God; 20 so the desire for wisdom leads to a kingdom.
335 C.E.
Athanasius On the Incarnation of the Word 4:6
Early Christian
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 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 you are gods, and you are all sons of the most Highest; but you die like men, and fall as one of the princes.
100-50 B.C.E.
Wisdom of Solomon 7:22
Deuterocanon
20 the natures of animals and the tempers of wild animals, the powers of spirits and the thoughts of human beings, the varieties of plants and the virtues of roots; 21 I learned both what is secret and what is manifest, 22 for wisdom, the fashioner of all things, taught me. There is in her a spirit that is intelligent, holy, unique, manifold, subtle, mobile, clear, unpolluted, distinct, invulnerable, loving the good, keen, irresistible, 23 beneficent, humane, steadfast, sure, free from anxiety, all-powerful, overseeing all, and penetrating through all spirits that are intelligent, pure, and altogether subtle. 24 For wisdom is more mobile than any motion; because of her pureness she pervades and penetrates all things.
390-395 C.E.
Ambrose On the Holy Spirit 3.6
Early Christian
But whither is the madness of faithless men leading us, so that we appear to be proving, as if it were a matter of doubt, that the Holy Spirit rebukes, whereas judges themselves are unable to judge, except through the Spirit. Lastly, that famous judgment of Solomon, when, among the difficulties arising from those who were contending, as one, having overlain the child which she had borne, wished to claim the child of another, and the other was protecting her own son, he both discovered deceit in the very hidden thoughts, and affection in the mother's heart, was certainly so admirable only by the gift of the Holy Spirit. For no other sword would have penetrated the hidden feeling of those women, except the sword of the Spirit, of which the Lord says: I am not come to send peace but a sword. For the inmost mind cannot be penetrated by steel, but by the Spirit: For the Spirit of understanding is holy, one only, manifold, subtle, lively, and, farther on, overseeing all things.
100-50 B.C.E.
Wisdom of Solomon 7:22
Deuterocanon
20 the natures of animals and the tempers of wild animals, the powers of spirits and the thoughts of human beings, the varieties of plants and the virtues of roots; 21 I learned both what is secret and what is manifest, 22 for wisdom, the fashioner of all things, taught me. There is in her a spirit that is intelligent, holy, unique, manifold, subtle, mobile, clear, unpolluted, distinct, invulnerable, loving the good, keen, irresistible, 23 beneficent, humane, steadfast, sure, free from anxiety, all-powerful, overseeing all, and penetrating through all spirits that are intelligent, pure, and altogether subtle. 24 For wisdom is more mobile than any motion; because of her pureness she pervades and penetrates all things.
390-395 C.E.
Ambrose On the Holy Spirit 3.18
Early Christian
But they are unable to show us this, and demand our authority from us, namely, that we should show by texts that the Holy Spirit has not sinned, as it is said of the Son that He did no sin. Let them learn that we teach by authority of the Scriptures; for it is written: For in Wisdom is a Spirit of understanding, holy, one only, manifold, subtle, easy to move, eloquent, undefiled. The Scripture says He is undefiled, has it lied concerning the Son, that you should believe it to have lied concerning the Spirit? For the prophet said in the same place concerning Wisdom, that nothing that defiles enters into her. She herself is undefiled, and her Spirit is undefiled. Therefore if the Spirit have not sin, He is God.
100-50 B.C.E.
Wisdom of Solomon 7:22
Deuterocanon
20 the natures of animals and the tempers of wild animals, the powers of spirits and the thoughts of human beings, the varieties of plants and the virtues of roots; 21 I learned both what is secret and what is manifest, 22 for wisdom, the fashioner of all things, taught me. There is in her a spirit that is intelligent, holy, unique, manifold, subtle, mobile, clear, unpolluted, distinct, invulnerable, loving the good, keen, irresistible, 23 beneficent, humane, steadfast, sure, free from anxiety, all-powerful, overseeing all, and penetrating through all spirits that are intelligent, pure, and altogether subtle. 24 For wisdom is more mobile than any motion; because of her pureness she pervades and penetrates all things.
390-395 C.E.
Ambrose On the Holy Spirit 3.22
Early Christian
And why should I say that, as the Father and the Son, so, too, the Spirit is free from stain and Almighty, for Solomon called Him in Greek παντοδύναμον, πᾶνέπίσχοπον, because He is Almighty and beholds all things, as we showed above to be, is read in the Book of Wisdom. Therefore the Spirit enjoys honour and glory.
100-50 B.C.E.
Wisdom of Solomon 7:25
Deuterocanon
23 beneficent, humane, steadfast, sure, free from anxiety, all-powerful, overseeing all, and penetrating through all spirits that are intelligent, pure, and altogether subtle. 24 For wisdom is more mobile than any motion; because of her pureness she pervades and penetrates all things. 25 For she is a breath of the power of God, and a pure emanation of the glory of the Almighty; therefore nothing defiled gains entrance into her. 26 For she is a reflection of eternal light, a spotless mirror of the working of God, and an image of his goodness. 27 Although she is but one, she can do all things, and while remaining in herself, she renews all things; in every generation she passes into holy souls and makes them friends of God, and prophets;
387-400 C.E.
Athanasius On the Opinion of Dionysius 1:9
Early Christian
And Dionysius accordingly acted as he learned from the Apostles. For as the heresy of Sabellius was creeping on, he was compelled, as I said before, to write the aforesaid letter, and to hurl at them what is said of the Saviour in reference to His manhood and His humiliation, so as to bar them by reason of His human attributes from saying that the Father was a son, and so render easier for them the teaching concerning the Godhead of the Son, when in his other letters he calls Him from the Scriptures the word, wisdom, power, breath, and brightness of the Father. For example, in the letters written in his defense, speaking as I have described, he waxes bold in the faith, and in piety towards Christ. As then the Apostles are not to be accused by reason of their human language about the Lord, — because the Lord has been made man — but are all the more worthy of admiration for their wise reserve and seasonable teaching, so Dionysius is no Arian on account of his letter to Euphranor and Ammonius against Sabellius.
100-50 B.C.E.
Wisdom of Solomon 7:25
Deuterocanon
23 beneficent, humane, steadfast, sure, free from anxiety, all-powerful, overseeing all, and penetrating through all spirits that are intelligent, pure, and altogether subtle. 24 For wisdom is more mobile than any motion; because of her pureness she pervades and penetrates all things. 25 For she is a breath of the power of God, and a pure emanation of the glory of the Almighty; therefore nothing defiled gains entrance into her. 26 For she is a reflection of eternal light, a spotless mirror of the working of God, and an image of his goodness. 27 Although she is but one, she can do all things, and while remaining in herself, she renews all things; in every generation she passes into holy souls and makes them friends of God, and prophets;
387-400 C.E.
Athanasius On the Opinion of Dionysius 1:15
Early Christian
But God is light eternal, never beginning nor ceasing. The brightness then lies before Him eternally, and is with Him without beginning and ever-begotten, shining in His Presence, being that Wisdom which said, I was that wherein he rejoiced, and daily I was glad in his presence at all times.' And again after a little he resumes the same subject with the words, 'The Father then being eternal, the Son is eternal, being Light of Light: for if there is a parent there is also a child. But if there were not a child, how and of whom can there be a parent? But there are both, and that eternally.' Then again he adds, 'God then being light, Christ is brightness; and being Spirit, for God is a Spirit — in like manner Christ is called the breath, for He is the breath of the power of God.' And again, to quote the second book, he says, 'But only the Son, who always is with the Father and is filled of Him that IS, Himself also IS from the Father.'
100-50 B.C.E.
Wisdom of Solomon 7:26
Deuterocanon
24 For wisdom is more mobile than any motion; because of her pureness she pervades and penetrates all things. 25 For she is a breath of the power of God, and a pure emanation of the glory of the Almighty; therefore nothing defiled gains entrance into her. 26 For she is a reflection of eternal light, a spotless mirror of the working of God, and an image of his goodness. 27 Although she is but one, she can do all things, and while remaining in herself, she renews all things; in every generation she passes into holy souls and makes them friends of God, and prophets; 28 for God loves nothing so much as the person who lives with wisdom.
390-395 C.E.
Ambrose On the Christian Faith 1.7
Early Christian
The prophets say: In Your light we shall see light; and again: Wisdom is the brightness of everlasting light, and the spotless mirror of God's majesty, the image of His goodness. See what great names are declared! Brightness, because in the Son the Father's glory shines clearly: spotless mirror, because the Father is seen in the Son: image of goodness, because it is not one body seen reflected in another, but the whole power [of the Godhead] in the Son. The word image teaches us that there is no difference; expression, that He is the counterpart of the Father's form; and brightness declares His eternity. The image in truth is not that of a bodily countenance, not one made up of colors, nor modelled in wax, but simply derived from God, coming out from the Father, drawn from the fountainhead.
100-50 B.C.E.
Wisdom of Solomon 7:27
Deuterocanon
25 For she is a breath of the power of God, and a pure emanation of the glory of the Almighty; therefore nothing defiled gains entrance into her. 26 For she is a reflection of eternal light, a spotless mirror of the working of God, and an image of his goodness. 27 Although she is but one, she can do all things, and while remaining in herself, she renews all things; in every generation she passes into holy souls and makes them friends of God, and prophets; 28 for God loves nothing so much as the person who lives with wisdom. 29 She is more beautiful than the sun, and excels every constellation of the stars. Compared with the light she is found to be superior,
390-395 C.E.
Ambrose On the Christian Faith 4.11
Early Christian
Who, then, think they, is here spoken of — the Father or the Son? If it be the Father — then we answer that the Father is not the Wisdom of God, for the Son is. But what is there that is impossible to Wisdom, of Whom it is written: Seeing that she is almighty and abiding, she makes all things new in herself? We read of Wisdom, then, not as approaching, but as abiding. Thus have you the authority of Solomon to teach you of the Omnipotence and Eternity of Wisdom, and of her Goodness as well, for it is written: But malice overcomes not Wisdom.
100-50 B.C.E.
Wisdom of Solomon 7:30
Deuterocanon
28 for God loves nothing so much as the person who lives with wisdom. 29 She is more beautiful than the sun, and excels every constellation of the stars. Compared with the light she is found to be superior, 30 for it is succeeded by the night, but against wisdom evil does not prevail.
390-395 C.E.
Ambrose On the Christian Faith 4.11
Early Christian
Who, then, think they, is here spoken of — the Father or the Son? If it be the Father — then we answer that the Father is not the Wisdom of God, for the Son is. But what is there that is impossible to Wisdom, of Whom it is written: Seeing that she is almighty and abiding, she makes all things new in herself? We read of Wisdom, then, not as approaching, but as abiding. Thus have you the authority of Solomon to teach you of the Omnipotence and Eternity of Wisdom, and of her Goodness as well, for it is written: But malice overcomes not Wisdom.
100-50 B.C.E.
Wisdom of Solomon 8:1
Deuterocanon
1 She reaches mightily from one end of the earth to the other, and she orders all things well. 2 I loved her and sought her from my youth; I desired to take her for my bride, and became enamored of her beauty. 3 She glorifies her noble birth by living with God, and the Lord of all loves her. 4 For she is an initiate in the knowledge of God, and an associate in his works. 5 If riches are a desirable possession in life, what is richer than wisdom, the active cause of all things?
426 C.E.
Augustine City of God 15.3
Early Christian
Sarah, in fact, was barren; and, despairing of offspring, and being resolved that she would have at least through her handmaid that blessing she saw she could not in her own person procure, she gave her handmaid to her husband, to whom she herself had been unable to bear children. From him she required this conjugal duty, exercising her own right in another's womb. And thus Ishmael was born according to the common law of human generation, by sexual intercourse. Therefore it is said that he was born according to the flesh,— not because such births are not the gifts of God, nor His handiwork, whose creative wisdom reaches, as it is written, from one end to another mightily, and sweetly does she order all things, but because, in a case in which the gift of God, which was not due to men and was the gratuitous largess of grace, was to be conspicuous, it was requisite that a son be given in a way which no effort of nature could compass.
100-50 B.C.E.
Wisdom of Solomon 8:13
Deuterocanon
11 I shall be found keen in judgment, and in the sight of rulers I shall be admired. 12 When I am silent they will wait for me, and when I speak they will give heed; if I speak at greater length, they will put their hands on their mouths. 13 Because of her I shall have immortality, and leave an everlasting remembrance to those who come after me. 14 I shall govern peoples, and nations will be subject to me; 15 dread monarchs will be afraid of me when they hear of me; among the people I shall show myself capable, and courageous in war.
390-395 C.E.
Ambrose On the Christian Faith 3.3
Early Christian
Why, then, should there be no thought of the Son in this place, seeing that all these things hold good of the Son also? If they do not so, then deny His Godhead, and so may thou deny what is proper to be said of God. His Blessedness cannot be denied, Who bestows blessings, for Blessed are they whose iniquities are forgiven. He cannot but be called Blessed, Who has given us wholesome teaching, even as it is written: Which is according to the Gospel of the beauty of the Blessed God. His Power cannot be denied, of Whom the Father says: I have laid help upon One that is mighty. And who dare refuse to acknowledge Him to be immortal, when He Himself has made others also immortal, as it is written of the Wisdom of God: By her shall I possess immortality.
100-50 B.C.E.
Wisdom of Solomon 9:13
Deuterocanon
11 For she knows and understands all things, and she will guide me wisely in my actions and guard me with her glory. 12 Then my works will be acceptable, and I shall judge your people justly, and shall be worthy of the throne of my father. 13 For who can learn the counsel of God? Or who can discern what the Lord wills? 14 For the reasoning of mortals is worthless, and our designs are likely to fail; 15 for a perishable body weighs down the soul, and this earthy tent burdens the thoughtful mind.
426 C.E.
Augustine City of God 12.15
Early Christian
For my own part, indeed, as I dare not say that there ever was a time when the Lord God was not Lord, so I ought not to doubt that man had no existence before time, and was first created in time. But when I consider what God could be the Lord of, if there was not always some creature, I shrink from making any assertion, remembering my own insignificance, and that it is written, What man is he that can know the counsel of God? Or who can think what the will of the Lord is? For the thoughts of mortal men are timid, and our devices are but uncertain. For the corruptible body presses down the soul, and the earthly tabernacle weighs down the mind that muses upon many things. Many things certainly do I muse upon in this earthly tabernacle, because the one thing which is true among the many, or beyond the many, I cannot find.
100-50 B.C.E.
Wisdom of Solomon 12:1
Deuterocanon
1 For your immortal spirit is in all things. 2 Therefore you correct little by little those who trespass, and you remind and warn them of the things through which they sin, so that they may be freed from wickedness and put their trust in you, O Lord. 3 Those who lived long ago in your holy land 4 you hated for their detestable practices, their works of sorcery and unholy rites, 5 their merciless slaughter of children, and their sacrificial feasting on human flesh and blood. These initiates from the midst of a heathen cult,
248 C.E.
Origen Contra Celsum 4.37
Early Christian
For the Scripture, speaking of the fashioning of the man, says, And breathed into his face the breath of life, and the man became a living soul. Whereon Celsus, wishing maliciously to ridicule the inbreathing into his face of the breath of life, and not understanding the sense in which the expression was employed, states that they composed a story that a man was fashioned by the hands of God, and was inflated by breath blown into him, in order that, taking the word inflated to be used in a similar way to the inflation of skins, he might ridicule the statement, He breathed into his face the breath of life,— terms which are used figuratively, and require to be explained in order to show that God communicated to man of His incorruptible Spirit; as it is said, For Your incorruptible Spirit is in all things.
100-50 B.C.E.
Wisdom of Solomon 16:26
Deuterocanon
24 For creation, serving you who made it, exerts itself to punish the unrighteous, and in kindness relaxes on behalf of those who trust in you. 25 Therefore at that time also, changed into all forms, it served your all-nourishing bounty, according to the desire of those who had need, 26 so that your children, whom you loved, O Lord, might learn that it is not the production of crops that feeds humankind but that your word sustains those who trust in you. 27 For what was not destroyed by fire was melted when simply warmed by a fleeting ray of the sun, 28 to make it known that one must rise before the sun to give you thanks, and must pray to you at the dawning of the light;
198 C.E.
Clement of Alexandria The Instructor 2.1
Early Christian
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. 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 You have loved, O Lord, learn that it is not the products of fruits that nourish man; but it is Your word which preserves those who believe in You. For the righteous shall not live by bread. ; But let our diet be light and digestible, and suitable for keeping awake, unmixed with diverse varieties. Nor is this a point which is beyond the sphere of discipline. For love is a good nurse for communication; having as its rich provision sufficiency, which, presiding over diet measured in due quantity, and treating the body in a healthful way, distributes something from its resources to those near us. But the diet which exceeds sufficiency injures a man, deteriorates his spirit, and renders his body prone to disease. Besides, those dainty tastes, which trouble themselves about rich dishes, drive to practices of ill-repute, daintiness, gluttony, greed, voracity, insatiability. Appropriate designations of such people as so indulge are flies, weasels, flatterers, gladiators, and the monstrous tribes of parasites — the one class surrendering reason, the other friendship, and the other life, for the gratification of the belly; crawling on their bellies, beasts in human shape after the image of their father, the voracious beast. People first called the abandoned ἀσώτους, and so appear to me to indicate their end, understanding them as those who are (ἀσώστους) unsaved, excluding the σ.