john

John 1 - NIV, NAB - in Shepherd of Hermas Vision Third

and much inferior place they will be laid, and that, too, only when they have been tortured and completed the days of their sins. And on this account will they be transferred, because they have partaken of the righteous Word.[30]

John 1 - NIV, NAB - in Pseudo-Gregory Thaumaturgus Twelve Topics on the Faith

If any one affirms that Christ is saved, and refuses to acknowledge that He is the Saviour of the world, and the Light of the world, even as it is written,[16]

John 1:1 - NIV, NAB - in Epistle of Ignatius to the Tarsians

How could such a one be a mere man, receiving the beginning of His existence from Mary, and not rather God the Word, and the only-begotten Son? For "in the beginning was the Word, and the Word was with God,[27]

John 1:1 - NIV, NAB - in Epistle of Ignatius to the Antiochians

The same was in the beginning with God. All things were made by Him, and without Him was not anything made that was made."[16]

John 1:1 - NIV, NAB - in Irenaeus Against Heresies Book I

And he expresses himself thus: "In the beginning was the Word, and the Word was with God, and the Word was God; the same was in the beginning with God."[118]

John 1:1 - NIV, NAB - in Irenaeus Against Heresies Book III

What was made was life in Him, and the life was the light of men. And the light shineth in darkness, and the darkness comprehended it not."[123]

John 1:1 - NIV, NAB - in Irenaeus Against Heresies Book III

For that according to John relates His original, effectual, and glorious generation from the Father, thus declaring, "In the beginning was the Word, and the Word was with God, and the Word was God."[146]

John 1:1 - NIV, NAB - in Irenaeus Against Heresies Book V

This was in the beginning with God. All things were made by Him, and without Him was nothing made."[161]

John 1:1 - NIV, NAB - in Theophilus to Autolycus Book II

And hence the holy writings teach us, and all the spirit-bearing [inspired] men, one of whom, John, says, "In the beginning was the Word, and the Word was with God,"[48]

John 1:1 - NIV, NAB - in Clement of Alexandria Exhortation to the Heathen

and "in the beginning was the Word, and the Word was with God, and the Word was God."[10]

John 1:1 - NIV, NAB - in Clement of Alexandria The Instructor Book I

For both are one-that is, God. For He has said, "In the beginning the Word was in God, and the Word was God."[142]

John 1:1 - NIV, NAB - in Tertullian A Treatise on the Soul

Read the testimony of John: "That which we have seen, which we have heard, which we have looked upon with our eyes, and our hands have handled, of the Word of life."[131]

John 1:1 - NIV, NAB - in Tertullian The Prescription Against Heretics

but because they knew that He was the Word of Life, and was come from God,[29]

John 1:1 - NIV, NAB - in Tertullian Against Hermogenes

Therefore on this ground Hermogenes puts Matter even before God, by putting it before the Son. Because the Son is the Word, and "the Word is God,"[185]

John 1:1 - NIV, NAB - in Tertullian Against Hermogenes

Now in this there is all the greater reason why there should be shown the material (if there were any) out of which God made all things, inasmuch as it is therein plainly revealed by whom He made all things. "In the beginning was the Word"[203]

John 1:1 - NIV, NAB - in Tertullian Against Hermogenes

-"and the Word was with God, and the Word was God. All things were made by Him, and without Him nothing was made."[205]

John 1:1 - NIV, NAB - in Tertullian Against Praxeas

Is that Word of God, then, a void and empty thing, which is called the Son, who Himself is designated God? "The Word was with God, and the Word was God."[75]

John 1:1 - NIV, NAB - in Tertullian Against Praxeas

and is always with God, according to what is written, "And the Word was with God; "[90]

John 1:1 - NIV, NAB - in Tertullian Against Praxeas

Now if He too is God, according to John, (who says.) "The Word was God,"[137]

John 1:1 - NIV, NAB - in Tertullian Against Praxeas

That is a still grander statement which you will find expressly made in the Gospel: "In the beginning was the Word, and the Word was with God, and the Word was God."[142]

John 1:1 - NIV, NAB - in Tertullian Against Praxeas

But the very same apostles testify that they had both seen and "handled" Christ.[175]

John 1:1 - NIV, NAB - in Tertullian Against Praxeas

"That," says John, "which we have seen with our eyes, which we have looked upon, and our hands have handled, of the Word of life."[176]

John 1:1 - NIV, NAB - in Tertullian Against Praxeas

the flesh, was the "Word in the beginning with God" the Father,[177]

John 1:1 - NIV, NAB - in Tertullian Against Praxeas

loves Him indeed from the beginning, and from the very first has handed all things over to Him. Whence it is written, "From the beginning the Word was with God, and the Word was God; "[196]

John 1:1 - NIV, NAB - in Tertullian Against Praxeas

The Word, no doubt, was before all things. "In the beginning was the Word; "[236]

John 1:1 - NIV, NAB - in Tertullian Against Praxeas

"In the beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning with God: all things were made by Him, and without Him was nothing made."[243]

John 1:1 - NIV, NAB - in Tertullian Of Patience

but what is that which, in a certain way, has been grasped by hand[15]

John 1:1 - NIV, NAB - in Tertullian To His Wife Book I

To God their beauty, to God their youth (is dedicated). With Him they live; with Him they converse; Him they "handle"[39]

John 1:1 - NIV, NAB - in Tertullian On Monogamy

rst and the last, the Lord assumes to Himself, as figures of the beginning and end! which concur in Himself: so that, just as Alpha rolls on till it reaches Omega, and again Omega rolls back till it reaches Alpha, in the same way He might show that in Himself is both the downward course of the beginning on to the end, and the backward course of the end up to the beginning; so that every economy, ending in Him through whom it began,-through the Word of God, that is, who was made flesh,[28]

John 1:1 - NIV, NAB - in Five Books in Reply to Marcion

From death recovered body,[182]

John 1:1 - NIV, NAB - in Origen de Principiis Book I

The same was in the beginning with God. All things were made by Him, and without Him was nothing made."[115]

John 1:1 - NIV, NAB - in Origen de Principiis Book II

and as in his Gospel John indicates the same thing, saying, "In the beginning was the Word, and the Word was with God, and the Word was God: the same was in the beginning with God: all things were made by Him; and without Him was not anything made; "[165]

John 1:1 - NIV, NAB - in Origen Against Celsus Book I

and a sense of touch, by which John says that he "handled with his hands of the Word of life; "[81]

John 1:1 - NIV, NAB - in Origen Against Celsus Book V

But according to Celsus, God Himself is the reason of all things, while according to our view it is His Son, of whom we say in philosophic language, "In the beginning was the Word, and the Word was with God, and the Word was God; "[94]

John 1:1 - NIV, NAB - in Origen Against Celsus Book VI

If, however, we attend to the passage, "In the beginning was the Word, and the Word was with God, and the Word was God,"[343]

John 1:1 - NIV, NAB - in Origen Against Celsus Book VII

-no one is so foolish as not to see that the word "hands" is taken figuratively, as when John says, "Our hands have handled the Word of life."[81]

John 1:1 - NIV, NAB - in Origen Against Celsus Book VIII

For the Lord of those who are "ambassadors for Christ" is Christ Himself, whose ambassadors they are, and who is "the Word, who was in the beginning, was with God, and was God."[16]

John 1:1 - NIV, NAB - in Hippolytus Refutation of All Heresies Book V

This was in the beginning with God, all things were made by Him, and without Him was not one thing that was made. And what was formed in Him is life."[184]

John 1:1 - NIV, NAB - in Hippolytus Dogmatical and Historical Fragments

For he speaks to this effect: "In the beginning was the Word, and the Word was with God, and the Word was God. All things were made by Him, and without Him was not anything made."[251]

John 1:1 - NIV, NAB - in Cyprian Treatise XII Three Books of Testimonies Against the Jews

In Him was life; and the life was the light of men. And the light shineth in darkness; and the darkness comprehended it not."[133]

John 1:1 - NIV, NAB - in Cyprian Treatise XII Three Books of Testimonies Against the Jews

Also in the Gospel according to John: "In the beginning was the Word, and the Word was with God, and God was the Word."[165]

John 1:1 - NIV, NAB - in Fragments of Caius

nativity, His passion, His resurrection, His conversation with His disciples, and His twofold advent,-the first in the humiliation of rejection, which is now past, and the second in the glory of royal power, which is yet in the future. What marvel is it, then, that John brings forward these several things[31]

John 1:1 - NIV, NAB - in A Treatise of Novatian Concerning the Trinity

Moreover, this Word "was in the beginning with God, and God was the Word."[87]

John 1:1 - NIV, NAB - in A Treatise of Novatian Concerning the Trinity

But this Word whereby all things were made (is God). "And God," says he, "was the Word."[108]

John 1:1 - NIV, NAB - in A Treatise of Novatian Concerning the Trinity

And let us therefore believe this, since it is most faithful that Jesus Christ the Son of God is our Lord and God; because "in the beginning was the Word, and the Word was with God, and God was the Word. The same was in the beginning with God."[276]

John 1:1 - NIV, NAB - in Pseudo-Gregory Thaumaturgus A Sectional Confession of Faith

in the Son, as it is written, "The Word was God; "[31]

John 1:1 - NIV, NAB - in Pseudo-Gregory Thaumaturgus A Sectional Confession of Faith

And we anathematize those who constitute different worships, one for the divine and another for the human, and who worship the man born of Mary as though He were another than the God of God. For we know that "in the beginning was the Word, and the Word was with God, and the Word was God."[69]

John 1:1 - NIV, NAB - in Pseudo-Gregory Thaumaturgus Second Homily

"The law was given to them through Moses" for their discipline; "but grace and truth" have been given to us by Jesus Christ.[18]

John 1:1 - NIV, NAB - in Pseudo-Gregory Thaumaturgus Fourth Homily

I have need to be baptized of Thee, and comest Thou to me? Thou who wast in the beginning, and wast with God, and wast God;[10]

John 1:1 - NIV, NAB - in Dionysius Extant Fragments Part I

" The evangelist, on the other hand, has not prefixed his name even to the catholic epistle; but without any circumlocution, he has commenced at once with the mystery of the divine revelation itself in these terms: "That which was from the beginning, which we have heard, which we have seen with our eyes."[17]

John 1:1 - NIV, NAB - in Dionysius Extant Fragments Part I

.[123]

John 1:1 - NIV, NAB - in Dionysius Extant Fragments Part I

For" the Word was with God."[125]

John 1:1 - NIV, NAB - in Fragments from Peter of Alexandria

by the will of God, "the Word was made flesh,"[8]

John 1:1 - NIV, NAB - in Alexander Epistles on the Arian Heresy

" For he set forth His proper personality, saying, "In the beginning was the Word, and the Word was with God, and the Word was God. All things were made by Him; and with out Him was not anything made that was made."[10]

John 1:1 - NIV, NAB - in Alexander Epistles on the Arian Heresy

For who ever heard such things? or who, now hearing them, is not astonished, and does not stop his ears that the pollution of these words should not touch them? Who that hears John saying, "In the beginning was the Word,"[48]

John 1:1 - NIV, NAB - in Methodius Discourse III. Thaleia

Now, since He truly was and is, being in the beginning with God, and being God,[14]

John 1:1 - NIV, NAB - in Methodius Fragments

Now consider whether the saying: "In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God; "[11]

John 1:1 - NIV, NAB - in Lactantius Divine Institutes Book IV

The same was in the beginning with God. All things were made by Him, and without Him was not anything made."[59]

John 1:1 - NIV, NAB - in Victorinus On the Creation of the World

The same was in the beginning with God. All things were made by Him, and without Him was nothing made that was made."[23]

John 1:1 - NIV, NAB - in Victorinus Commentary on the Apocalypse of the Blessed John

But John, when he begins, "In the beginning was the Word, and the Word was with God, and the Word was God,"[28]

John 1:1 - NIV, NAB - in Recognitions of Clement VIII

For if they think that nature is irrational, it is most foolish to suppose that a rational creature can proceed from an irrational creator. But if it is Reason-that is, Logos[12]

John 1:1 - NIV, NAB - in Origen Commentary on Matthew Book X

as meaning that the scribes-that is, those who rest satisfied in the bare letter-may repent of this method of interpretation and be instructed in the spiritual teaching which is called the kingdom of the heavens through Jesus Christ the living Word. Wherefore, also, so far as Jesus Christ, "who was in the beginning with God, God the word,"[71]

John 1:1 - NIV, NAB - in Origen Commentary on Matthew Book XIII

But if also Elijah be in some sort a word inferior to "the Word who was in the beginning with God, God the Word,"[32]

John 1:2 - NIV, NAB - in Tertullian On the Flesh of Christ

For its salvation is endangered, not by its being ignorant of itself, but of the word of God. "The life," says He, "was manifested,"[179]

John 1:2 - NIV, NAB - in Hippolytus Refutation of All Heresies Book V

And this is the water in those fair nuptials which Jesus changing made into wine. This, he says, is the mighty and true beginning of miracles[77]

John 1:2 - NIV, NAB - in Origen Commentary on John Book I

But none of the names we have mentioned expresses His representation of us with the Father, as He pleads for human nature, and makes atonement for it; the Paraclete, and the propitiation, and the atonement. He has the name Paraclete in the Epistle of John:[168]

John 1:2 - NIV, NAB - in Origen Commentary on Matthew Book X

And consider now, if in addition to what we have already recounted, you can otherwise take the good seed to be the children of the kingdom, because whatsoever good things are sown in the human soul, these are the offspring of the kingdom of God and have been sown by God the Word who was in the beginning with God,[6]

John 1:3 - NIV, NAB - in Epistle of Ignatius to the Tarsians

Nor is He a mere man, by whom and in whom all things were made; for "all things were made by Him."[20]

John 1:3 - NIV, NAB - in Epistle of Ignatius to the Tarsians

and the Word was God."[28]

John 1:3 - NIV, NAB - in Irenaeus Against Heresies Book I

"The same was in the beginning with God"-this clause discloses the order of production. "All things were made by Him, and without Him was nothing made; "[119]

John 1:3 - NIV, NAB - in Irenaeus Against Heresies Book I

for the Word was the author of form and beginning to all the Aeons that came into existence after Him. But "what was made in Him," says John, "is life."[120]

John 1:3 - NIV, NAB - in Irenaeus Against Heresies Book I

And again, "All things were made by Him, and without Him was nothing made."[277]

John 1:3 - NIV, NAB - in Irenaeus Against Heresies Book II

His own Word is both suitable and sufficient for the formation of all things, even as John, the disciple of the Lord, declares regarding Him: "All things were made by Him, and without Him was nothing made."[9]

John 1:3 - NIV, NAB - in Irenaeus Against Heresies Book III

For when he had spoken of the Word of God as having been in the Father, he added, "All things were made by Him, and without Him was not anything made."[63]

John 1:3 - NIV, NAB - in Irenaeus Against Heresies Book III

), and was formed by the hand of God, that is, by the Word of God, for "all things were made by Him,"[430]

John 1:3 - NIV, NAB - in Irenaeus Against Heresies Book IV

and as we read in the Gospel, "All things were made by Him; and without Him was nothing made; "[448]

John 1:3 - NIV, NAB - in Address of Tatian to the Greeks

follow the one God. "All things[59]

John 1:3 - NIV, NAB - in Clement of Alexandria The Instructor Book I

.[130]

John 1:3 - NIV, NAB - in Clement of Alexandria The Instructor Book I

The divine Instructor is trustworthy, adorned as He is with three of the fairest ornament"-knowledge, benevolence, and authority of utterance;-with knowledge, for He is the paternal wisdom: "All Wisdom is from the Lord, and with Him for evermore; "-with authority of utterance, for He is God and Creator: "For all things were made by Him, and without Him was not anything made; "[261]

John 1:3 - NIV, NAB - in Clement of Alexandria The Instructor Book II

He that is illuminated is therefore awake towards God; and such an one lives. "For what was made in Him was life."[182]

John 1:3 - NIV, NAB - in Clement of Alexandria The Instructor Book III

At home, therefore, they ought to regard with modesty parents and domestics; in the ways, those they meet; in the baths, women; in solitude, themselves; and everywhere the Word, who is everywhere, "and without Him was not anything."[59]

John 1:3 - NIV, NAB - in Clement of Alexandria Stromata Book I

But a rational work is accomplished through God. "And nothing," it is said, "was made without Him"-the Word of God.[100]

John 1:3 - NIV, NAB - in Clement of Alexandria Stromata Book VI

And since the unoriginated Being is one, the Omnipotent God; one, too, is the First-begotten, "by whom all things were made, and without whom not one thing ever was made."[104]

John 1:3 - NIV, NAB - in Clement of Alexandria Stromata Book VI

" Understand now for me the mystery of the truth, granting pardon if I shrink from advancing further in the treatment of it, by announcing this alone: "All things were made by Him, and without Him was not even one thing."[168]

John 1:3 - NIV, NAB - in Clement of Alexandria Stromata Book VI

and if "all things were made by Him, and without Him was not anything made that was made,"[241]

John 1:3 - NIV, NAB - in Clement of Alexandria Stromata Book VI

"by whom all things were made, and without whom not even one thing was made."[271]

John 1:3 - NIV, NAB - in Clement of Alexandria Stromata Book VI

(that is, of the great High Priest, "by whom all things were made, and without whom not even one thing was made"[289]

John 1:3 - NIV, NAB - in Clement of Alexandria Stromata Book VII

For the knowledge and apprehension of intellectual objects must necessarily be called certain scientific knowledge, whose function in reference to divine things is to consider what is the First Cause, and what that "by whom all things were made, and without whom nothing was made; "[25]

John 1:3 - NIV, NAB - in Fragments of Clement from the Latin Translation of Cassiodorus

" For in the Gospel he thus speaks: "And what was made, in Him was life, and the life was the light of men."[74]

John 1:3 - NIV, NAB - in Fragments of Clement from the Latin Translation of Cassiodorus

He does not express the divine essence, but wishing to declare the majesty of God, he has applied to the Divinity what is best and most excellent in the view of men. Thus also Patti, when he speaks of "light inaccessible."[75]

John 1:3 - NIV, NAB - in Tertullian Against Marcion Book V

as that "Word of God by whom all things were made, and without whom nothing was made; "[872]

John 1:3 - NIV, NAB - in Tertullian Against Hermogenes

the fulness of His Scripture, in which He manifests to me both the Creator and the creation. In the gospel, moreover, I discover a Minister and Witness of the Creator, even His Word.[218]

John 1:3 - NIV, NAB - in Tertullian Against Hermogenes

Then that the Word was produced, "through whom all things were made, and without whom nothing was made."[466]

John 1:3 - NIV, NAB - in Tertullian On the Resurrection of the Flesh

In the first place, because all things were made by the Word of God, and without Him was nothing made.[34]

John 1:3 - NIV, NAB - in Tertullian Against Praxeas

For if indeed Wisdom in this passage seems to say that She was created by the Lord with a view to His works, and to accomplish His ways, yet proof is given in another Scripture that "all things were made by the Word, and without Him was there nothing made; "[68]

John 1:3 - NIV, NAB - in Tertullian Against Praxeas

"by which all things were made,"[72]

John 1:3 - NIV, NAB - in Tertullian Against Praxeas

"and without which nothing was made."[73]

John 1:3 - NIV, NAB - in Tertullian Against Praxeas

But all the rest of the created things did He in like manner make, who made the former ones-I mean the Word of God. "through whom all things were made, and without whom nothing was made."[136]

John 1:3 - NIV, NAB - in Tertullian Against Praxeas

gives effect and form to what He sees. Thus all things were made by tile Son, and without Him was not anything made.[194]

John 1:3 - NIV, NAB - in Tertullian Against Praxeas

But (if we are to follow the heretics), the Gospel itself will have to be rejected, because it tells us that all things were made by God through the Word, without whom nothing was made.[228]

John 1:3 - NIV, NAB - in Tertullian Against Praxeas

, ) Son Jesus Christ, that "our fellowship may be with the Father, and with His Son Jesus Christ."[399]

John 1:3 - NIV, NAB - in Origen de Principiis Book I

and the teaching of the Gospel, that "by Him were all things made, and without Him nothing was made; "[49]

John 1:3 - NIV, NAB - in Origen de Principiis Book IV

In conformity with which John also in his Gospel says: "All things were created by Him; and without Him was not anything made."[30]

John 1:3 - NIV, NAB - in Origen Against Celsus Book VI

John also, who lived after him, said, "That which was in the Logos was life, and the life was the light of men; "[21]

John 1:3 - NIV, NAB - in Hippolytus Refutation of All Heresies Book V

"For all things," he says, "were made by him, and not even one thing was made without him, and what was made in him is life."[74]

John 1:3 - NIV, NAB - in Hippolytus Refutation of All Heresies Book V

" In this way, he says, the Phrygians call him "Amygdalus," from which proceeded and was born the Invisible (One), "by whom all things were made, and nothing was made without Him."[121]

John 1:3 - NIV, NAB - in A Treatise of Novatian Concerning the Trinity

For "by Him were made all the works, and without Him was nothing made."[84]

John 1:3 - NIV, NAB - in A Treatise of Novatian Concerning the Trinity

And this, too, since it was not uttered without effect, reasonably makes all things: "For all things were made by Him, and without Him was nothing made."[107]

John 1:3 - NIV, NAB - in A Treatise of Novatian Concerning the Trinity

What if Moses pursues this same rule of truth, and delivers to us in the beginning of his sacred writings, this principle by which we may learn that all things were created and rounded by the Son of God, that is, by the Word of God? For He says the same that John and the rest say; nay, both John and the others are perceived to have received from Him what they say. For if John says, "All things were made by Him, and without Him was nothing made,"[123]

John 1:3 - NIV, NAB - in A Treatise of Novatian Concerning the Trinity

Now who is it who says that He can lay down His life, or can Himself recover His life again, because He has received it of His Father? Or who says that He can again resuscitate and rebuild the destroyed temple of His body, except because He is the Word who is from the Father, who is with the Father, "by whom all things were made, and without whom nothing was made; "[168]

John 1:3 - NIV, NAB - in Alexander Epistles on the Arian Heresy

and, "by Him were all things made,"[50]

John 1:3 - NIV, NAB - in Origen Commentary on John Book I

And there is no wonder, since, as we have said before, the Saviour is many good things, if He comprises in Himself thoughts of the first order, and of the second, and of the third. This is what John suggested when he said about the Word:[85]

John 1:3 - NIV, NAB - in Origen Commentary on John Book I

He is the true light, and the light of the Gentiles. In the opening of the Gospel now before us He is the light of men: "That which was made,"[120]

John 1:3 - NIV, NAB - in Origen Commentary on John Book II

" The "through[20]

John 1:4 - NIV, NAB - in Clement of Alexandria The Instructor Book I

We then alone, who first have touched the confines of life, are already perfect; and we already live who are separated from death. Salvation, accordingly, is the following of Christ: "For that which is in Him is life.[52]

John 1:4 - NIV, NAB - in Clement of Alexandria Stromata Book IV

And what? Does not he, who denies the Lord, deny himself? For does he not rob his Master of His authority, who deprives himself of his relation to Him? He, then, who denies the Saviour, denies life; for "the light was life."[59]

John 1:4 - NIV, NAB - in Tertullian An Answer to the Jews

of thy foot: and God shall give thee a wearying heart, and a pining soul, and failing eyes, that they see not: and thy life shall hang on the tree[251]

John 1:4 - NIV, NAB - in The Testaments of the Twelve Patriarchs III

What shall all the Gentiles do if ye be darkened in ungodliness? So shall ye bring a curse upon our race for whom came the light of the world, which was given among you for the lighting up of every man.[23]

John 1:5 - NIV, NAB - in Irenaeus Against Heresies Book I

For, in discoursing of the Saviour and declaring that all things beyond the Pleroma received form from Him, he says that He is the fruit of the entire Pleroma. For he styles Him a "light which shineth in darkness, and which was not comprehended"[122]

John 1:5 - NIV, NAB - in Address of Tatian to the Greeks

In itself it is darkness, and there is nothing luminous in it. And this is the meaning of the saying, "The darkness comprehendeth not the light."[41]

John 1:5 - NIV, NAB - in Clement of Alexandria The Instructor Book II

But he who has the light watches, "and darkness seizes not on him,"[181]

John 1:5 - NIV, NAB - in Clement of Alexandria The Instructor Book II

For how, says Heraclitus, can one escape the notice of that which never sets? Let us by no means, then, veil our selves with the darkness; for the light dwells in us. "For the darkness," it is said, "comprehendeth it not."[208]

John 1:5 - NIV, NAB - in Tertullian On Repentance

Draw whatever (veil of) darkness you please over your deeds, "God is light."[53]

John 1:5 - NIV, NAB - in Tertullian On Modesty

Nay, but this whole world is the one house of all; in which world it is more the heathen, who is found in darkness, whom the grace of God enlightens, than the Christian, who is already in God's light.[87]

John 1:5 - NIV, NAB - in Origen de Principiis Book I

Now, I should like to ask these persons what they have to say respecting that passage where it is declared that God is light; as John writes in his Epistle, "God is light, and in Him there is no darkness at all."[3]

John 1:5 - NIV, NAB - in Origen de Principiis Book IV

Nor, seeing He is called the Son of (His) love, will it appear absurd if in this way He be called the Son of (His) will. Nay, John also indicates that "God is Light,"[19]

John 1:5 - NIV, NAB - in Origen Against Celsus Book II

hearing it declared in one passage, that "God is light, and in Him there is no darkness at all; "[192]

John 1:5 - NIV, NAB - in Origen Against Celsus Book V

But even this rational light itself ought not to be worshipped by him who beholds and understands the true light, by sharing in which these also are enlightened; nor by him who beholds God, the Father of the true light,-of whom it has been said, "God is light, and in Him there is no darkness at all."[37]

John 1:5 - NIV, NAB - in Origen Against Celsus Book VII

and of the Word, who says, "The light shineth in darkness,"[134]

John 1:5 - NIV, NAB - in Archelaus Acts of the Disputation with the Heresiarch Manes

and tells us again that men's desire was for the darkness,[104]

John 1:5 - NIV, NAB - in Archelaus Acts of the Disputation with the Heresiarch Manes

Furthermore, how can that being, seeing that he is pure and total darkness, surprise the light and apprehend it, while the evangelist gives us the testimony that "the light shineth in darkness, and the darkness comprehended it not? "[200]

John 1:5 - NIV, NAB - in Methodius Oration on the Psalms

They ungratefully and malignantly ask, Who is this? as if they had never yet seen their Benefactor, and Him whom divine miracles, beyond the power of man, had made famous and renowned; for the darkness comprehended not[24]

John 1:5 - NIV, NAB - in Origen Commentary on John Book II

"They knew not, they understood not, they walk in darkness." Consider, however, this passage,[75]

John 1:6 - NIV, NAB - in Irenaeus Against Heresies Book III

The same came as a witness, that he might bear witness of that Light. He was not that Light, but [came] that he might testify of the Light."[128]

John 1:6 - NIV, NAB - in Clement of Alexandria Stromata Book III

Si autem in luce ambulamus, sicut et ipse est in luce, societatem habemus cum ipso, et sanguis Jesu filii ejus emundat nos a peccato."[25]

John 1:6 - NIV, NAB - in Tertullian On Baptism

celestial in John-the Spirit of prophecy-so completely failed, after the transfer of the whole Spirit to the Lord, that he presently sent to inquire whether He whom he had himself preached,[105]

John 1:6 - NIV, NAB - in Origen Commentary on John Book II

And again that darkness is brought upon men by their evil deeds, we learn from John himself, when he says in his epistle,[73]

John 1:6 - NIV, NAB - in Origen Commentary on John Book II

"There was a man sent from God, whose name was John."[89]

John 1:7 - NIV, NAB - in Irenaeus Against Heresies Book III

These are they against whom the Lord has cautioned us beforehand; and His disciple, in his Epistle already mentioned, commands us to avoid them, when he says: "For many deceivers are entered into the world, who confess not that Jesus Christ is come in the flesh. This is a deceiver and an antichrist. Take heed to them, that ye lose not what ye have wrought."[296]

John 1:7 - NIV, NAB - in Tertullian On Modesty

From the Epistle also of John they forthwith cull (a proof). It is said: "The blood of His Son purifieth us utterly from every sin."[240]

John 1:7 - NIV, NAB - in Origen Commentary on John Book II

"He came for a witness that He might bear witness of the light, that all through Him might believe."[102]

John 1:8 - NIV, NAB - in Tertullian The Prescription Against Heretics

and title of brotherhood, and bond[210]

John 1:8 - NIV, NAB - in Tertullian On Modesty

If we confess our sins, faithful and just is He to remit them to us, and utterly purify us from every unrighteousness."[243]

John 1:8 - NIV, NAB - in Cyprian Treatise IV On the Lord's Prayer

Thus, moreover, John also in his epistle warns us, and says, "If we say that we have no sin, we deceive ourselves, and the truth is not in us; but if we confess our sins, the Lord is faithful and just to forgive us our sins."[60]

John 1:8 - NIV, NAB - in Cyprian Treatise VIII On Works and Alms

And again, in his epistle, John lays it down, and says, "If we say that we have no sin, we deceive ourselves, and the truth is not in us."[10]

John 1:8 - NIV, NAB - in Cyprian Treatise XII Three Books of Testimonies Against the Jews

Also in the Epistle of John: "If we say that we have no sin, we deceive ourselves, and the truth is not in us."[644]

John 1:8 - NIV, NAB - in Gregory Thaumaturgus A Metaphrase of the Book of Ecclesiastes

Wisdom availeth more in the way of help than a band of the most powerful men in a city, and it often also pardons righteously those who fail in duty. For there is not one that stumbleth not.[50]

John 1:8 - NIV, NAB - in Genuine Acts of Peter of Alexandria

and another, "If we say we have no sin, we deceive ourselves, and the truth is not in us."[40]

John 1:9 - NIV, NAB - in Epistle of Ignatius to the Tarsians

And of what man could it be said, "He was the true Light, which lighteth every man that cometh into the world: He was in the world, and the world was made by Him, and the world knew Him not. He came unto His own, and His own received Him not? "[26]

John 1:9 - NIV, NAB - in Clement of Alexandria Stromata Book II

He is so lovely, as to be alone loved by us, whose hearts are set on the true beauty, for "He was the true light."[44]

John 1:9 - NIV, NAB - in Tertullian Against Praxeas

Immediately there appears the Word, "that true light, which lighteth man on his coming into the world,"[132]

John 1:9 - NIV, NAB - in Tertullian On Baptism

, which is in man's power.[100]

John 1:9 - NIV, NAB - in Tertullian On Modesty

For see yet again: "If we say," he says, "that we have not sinned, we make Him a liar, and His word is not in us."[244]

John 1:9 - NIV, NAB - in Origen Against Celsus Book VI

termed "world," as in the passage, "He was the true Light, which lighteneth every man that cometh into the `world; '"[302]

John 1:9 - NIV, NAB - in Hippolytus Refutation of All Heresies Book V

But if any one, he says, is blind from birth, and has never beheld the true light, "which lighteneth every man that cometh into the world,"[134]

John 1:9 - NIV, NAB - in Hippolytus Refutation of All Heresies Book VII

" And this, he says, is that which has been stated in the Gospels: "He was the true light, which lighteth every man that cometh into the world."[28]

John 1:9 - NIV, NAB - in Pseudo-Gregory Thaumaturgus Fourth Homily

Thou who art the true light that lighteneth every man that cometh into the world;[13]

John 1:9 - NIV, NAB - in Other Fragments of Methodius

But Methodius: The Holy Spirit, who of God is given to all men, and of whom Solomon said, "For Thine incorruptible Spirit is in all things,"[9]

John 1:9 - NIV, NAB - in Lactantius Divine Institutes Book III

The fountain of God, most abundant and most full, is open to all; and this heavenly light rises for all,[113]

John 1:9 - NIV, NAB - in Constitutions of the Holy Apostles Book V

For ye are translated from your former vain and tedious mode of life and have contemned the lifeless idols, and despised the demons, which are in darkness, and have run to the "true light,"[133]

John 1:9 - NIV, NAB - in Origen Commentary on John Book I

it says, "was life in Him, and the life was the light of men; and the light shines in darkness, and the darkness did not overtake it." A little further on, in the same passage, He is called the true light:[121]

John 1:10 - NIV, NAB - in Irenaeus Against Heresies Book I

And John, the disciple of the Lord, has intensified their condemnation, when he desires us not even to address to them the salutation of "good-speed; "for, says he, "He that bids them be of good-speed is a partaker with their evil deeds; "[218]

John 1:10 - NIV, NAB - in Irenaeus Against Heresies Book III

John, however, does himself put this matter beyond all controversy on our part, when he says, "He was in this world, and the world was made by Him, and the world knew Him not. He came unto His own [things], and His own [people] received Him not."[125]

John 1:10 - NIV, NAB - in Irenaeus Against Heresies Book V

However, as many as did receive Him, to these gave He power to become the sons of God, to those that believe in His name."[162]

John 1:10 - NIV, NAB - in Hippolytus Dogmatical and Historical Fragments

And beneath He says, "The world was made by Him, and the world knew Him not; He came unto His own, and His own received Him not."[252]

John 1:10 - NIV, NAB - in Seventh Council of Carthage Under Cyprian

said: John the apostle laid it down in his epistle, saying: "If any one come unto you, and have not the doctrine of Christ, receive him not into your house, and say not to him, Hail. For he that saith to him, Hail, partakes with his evil deeds."[133]

John 1:10 - NIV, NAB - in A Treatise of Novatian Concerning the Trinity

Moreover, this is that word which came unto His own, and His own received Him not. For the world was made by Him, and the world knew Him not."[86]

John 1:10 - NIV, NAB - in Origen Commentary on Matthew Book XIII

The expression "cosmos," is used in itself and absolutely in the passage, "He was in the cosmos and the cosmos knew Him not,"[124]

John 1:10 - NIV, NAB - in Origen Commentary on Matthew Book XIII

I think, then, that the world is not this compacted whole of heaven and earth according to the Divine Scriptures, but only the place which is round about the earth, and this is not to be conceived in respect of the whole earth, but only in respect of ours which is inhabited; for the true light "was in the world," that is, in the place which is around, conceived in relation to our part of the earth; "and the world knew Him not,"[127]

John 1:11 - NIV, NAB - in Tertullian On Monogamy

And if I glance around at their examples-(examples) of some David heaping up marriages for himself even through sanguinary means, of some Solomon rich in wives as well as in other riches-you are bidden to "follow the better things; "[39]

John 1:11 - NIV, NAB - in Five Books in Reply to Marcion

Came he from high? If 'tis his own[290]

John 1:11 - NIV, NAB - in Cyprian Treatise IV On the Lord's Prayer

But as many as received Him, to them gave He power to become the sons of God, even to them that believe in His name."[23]

John 1:11 - NIV, NAB - in Cyprian Treatise XII Three Books of Testimonies Against the Jews

In the Gospel, too, according to John: "He came unto His own, and His own received Him not. As many as received Him, to them gave He power to become the sons of God who believe on His name."[28]

John 1:11 - NIV, NAB - in Methodius Oration Concerning Simeon and Anna

."[7]

John 1:12 - NIV, NAB - in Clement of Alexandria Stromata Book IV

It is not the poor simply, but those that have wished to become poor for righteousness' sake, that He pronounces blessed-those who have despised the honours of this world in order to attain "the good; "likewise also those who, through chastity, have become comely in person and character, and those who are of noble birth, and honourable, having through righteousness attained to adoption, and therefore "have received power to become the sons of God,"[24]

John 1:12 - NIV, NAB - in Tertullian On Prayer

The prayer begins with a testimony to God, and with the reward of faith, when we say, "Our Father who art in the heavens; "for (in so saying), we at once pray to God, and commend faith, whose reward this appellation is. It is written, "To them who believed on Him He gave power to be called sons of God."[9]

John 1:12 - NIV, NAB - in Archelaus Acts of the Disputation with the Heresiarch Manes

For many have also perished after the period of Christ's advent on to this present period, and many are still perishing,-those, to wit, who have not chosen to devote themselves to works of righteousness; whereas only those who have received Him, and yet receive Him, "have obtained power to become the sons of God."[245]

John 1:13 - NIV, NAB - in Epistle of Ignatius to the Philadelphians

If any one says there is one God, and also confesses Christ Jesus, but thinks the Lord to be a mere man, and not the only-begotten[51]

John 1:13 - NIV, NAB - in Irenaeus Against Heresies Book III

was on this wise; "and that He is Emmanuel, lest perchance we might consider Him as a mere man: for "not by the will of the flesh nor by the will of man, but by the will of God was the Word made flesh; "[268]

John 1:13 - NIV, NAB - in Irenaeus Against Heresies Book III

knows Him, so that he understands that He who "was not born either by the will of the flesh, or by the will of man,"[364]

John 1:13 - NIV, NAB - in Irenaeus Against Heresies Book V

), not by the will of the flesh, nor by the will of man, but by the good pleasure of the Father,[9]

John 1:13 - NIV, NAB - in Irenaeus Against Heresies Book V

Those therefore who did not receive Him did not receive life. "But to as many as received Him, to them gave He power to become the sons of God."[166]

John 1:13 - NIV, NAB - in Clement of Alexandria Stromata Book II

For not only must the idols which he formerly held as gods, but the works also of his former life, be abandoned by him who has been "born again, not of blood, nor of the will of the flesh,"[127]

John 1:13 - NIV, NAB - in Tertullian On the Flesh of Christ

not of blood, nor of the will of the flesh, nor of the will of man, but of God? "[263]

John 1:13 - NIV, NAB - in Tertullian On the Flesh of Christ

he strikes at those inexplicable genealogies of the Valentinian ¦ons. Again, there is an answer to Ebion in the Scripture: "Born,[336]

John 1:13 - NIV, NAB - in A Treatise of Novatian Concerning the Trinity

And thus also John, describing the nativity of Christ, says: "The Word was made flesh, and dwelt among us, and we saw His glory, the glory as of the only begotten of the Father, full Of grace and truth.".[80]

John 1:14 - NIV, NAB - in Epistle of Ignatius to the Ephesians

but who afterwards became also man, of Mary the virgin. For "the Word was made flesh."[54]

John 1:14 - NIV, NAB - in Epistle of Ignatius to the Trallians

Jesus Christ, the Son of God, who was descended from David, and was also of Mary; who was truly begotten of God and of the Virgin, but not after the same manner. For indeed God and man are not the same. He truly assumed a body; for "the Word was made flesh,"[62]

John 1:14 - NIV, NAB - in Epistle of Ignatius to the Smyrnaeans

But not, as some of the unbelievers, who are ashamed of the formation of man, and the cross, and death itself, affirm, that in appearance only, and not in truth, He took a body of the Virgin, and suffered only in appearance, forgetting, as they do, Him who said, "The Word was made flesh; "[13]

John 1:14 - NIV, NAB - in Epistle of Ignatius to the Antiochians

And concerning the incarnation: "The Word," says [the Scripture], "became flesh, and dwelt among us."[17]

John 1:14 - NIV, NAB - in Epistle of Ignatius to the Philippians

For there is but One that became incarnate, and that neither the Father nor the Paraclete, but the Son only, [who became so] not in appearance or imagination, but in reality. For "the Word became flesh."[22]

John 1:14 - NIV, NAB - in Epistle of Ignatius to the Philippians

who is by nature unchangeable? Why dost thou say that it is unlawful to declare of the Lawgiver who possesses a human soul, "The Word was made flesh,"[32]

John 1:14 - NIV, NAB - in Epistle of Barnabas

because He[75]

John 1:14 - NIV, NAB - in Irenaeus Against Heresies Book I

He also styles Him Son, and Aletheia, and Zoe, and the "Word made flesh, whose glory," he says, "we beheld; and His glory was as that of the Only-begotten (given to Him by the Father), full of grace and truth."[124]

John 1:14 - NIV, NAB - in Irenaeus Against Heresies Book III

But salvation, as being flesh: for "the Word was made flesh, and dwelt among us."[107]

John 1:14 - NIV, NAB - in Irenaeus Against Heresies Book III

For they say that he, the Lord and Creator of the plan of creation, by whom they hold that this world was made, was produced from the Mother; while the Gospel affirms plainly, that by the Word, which was in the beginning with God, all things were made, which Word, he says, "was made flesh, and dwelt among us."[126]

John 1:14 - NIV, NAB - in Irenaeus Against Heresies Book III

Therefore the Lord's disciple, pointing them all out as false witnesses, says, "And the Word was made flesh, and dwelt among us."[127]

John 1:14 - NIV, NAB - in Irenaeus Against Heresies Book IV

For to him all things are consistent: he has a full faith in one God Almighty, of whom are all things; and in the Son of God, Jesus Christ our Lord, by whom are all things, and in the dispensations connected with Him, by means of which the Son of God became man; and a firm belief in the Spirit of God, who furnishes us with a knowledge of the truth, and has set forth the dispensations of the Father and the Son, in virtue of which He dwells with every generation of men,[484]

John 1:14 - NIV, NAB - in Irenaeus Against Heresies Book V

And again, showing the dispensation with regard to His human nature, John said: "And the Word was made flesh, and dwelt among us."[163]

John 1:14 - NIV, NAB - in Clement of Alexandria The Instructor Book I

Let us then aim at the fulfilment of the commandments by the works of the Lord; for the Word Himself also, having openly become flesh,[14]

John 1:14 - NIV, NAB - in Clement of Alexandria Stromata Book V

" Now the Word issuing forth was the cause of creation; then also he generated himself, "when the Word had become flesh,"[37]

John 1:14 - NIV, NAB - in Tertullian Against Marcion Book V

none other body can be understood than that of the flesh,[638]

John 1:14 - NIV, NAB - in Tertullian On the Flesh of Christ

of a virgin, why should He not have received of the virgin the body which He bore from the virgin? Because, (forsooth) it is something else which He took from God, for "the Word "say they, "was made flesh."[256]

John 1:14 - NIV, NAB - in Tertullian On the Flesh of Christ

," he not only confirmed the statement, "The Word was made flesh,"[280]

John 1:14 - NIV, NAB - in Tertullian On the Resurrection of the Flesh

Constituting, therefore, His word as the life-giving principle, because that word is spirit and life, He likewise called His flesh by the same appellation; because, too, the Word had become flesh,[244]

John 1:14 - NIV, NAB - in Tertullian Against Praxeas

became flesh was not the very same as He from whom the Word came. "His glory was beheld-the glory as of the only-begotten of the Father;"[244]

John 1:14 - NIV, NAB - in Tertullian Against Praxeas

Word. For just as, when John says, "The Word was made flesh,"[363]

John 1:14 - NIV, NAB - in Tertullian On Modesty

But when the Word of God descended into flesh,-(flesh) not unsealed even by marriage,-and "the Word was made flesh,"[72]

John 1:14 - NIV, NAB - in Tertullian On Modesty

"The Lord for the body: "yes; for "the Word was made flesh."[169]

John 1:14 - NIV, NAB - in Origen Against Celsus Book VI

Therefore He became flesh, and having become flesh, "He tabernacled among us,"[354]

John 1:14 - NIV, NAB - in Origen Against Celsus Book VI

And he who beheld these things could say, "We beheld His glory, the glory as of the only-begotten of the Father, full of grace and truth."[355]

John 1:14 - NIV, NAB - in Hippolytus Exegetical Fragments

, His nature in the flesh derived from the Virgin, even as he (John) hath said beforetime, "The Word became flesh, and dwelt among us."[128]

John 1:14 - NIV, NAB - in A Treatise of Novatian Concerning the Trinity

For all such fables as these are confuted as well by the nativity as by the death itself of our Lord. For John says: "The Word was made flesh, and dwelt among us; "[69]

John 1:14 - NIV, NAB - in A Treatise of Novatian Concerning the Trinity

-He shows that in the beginning the Word was, and that this Word was with the Father, and besides that the Word was God, and that all things were made by Him. Moreover, this "Word was made flesh and dwelt among us,"[126]

John 1:14 - NIV, NAB - in A Treatise of Novatian Concerning the Trinity

Whence, since no distinction is discerned between the Son of man and the Son of God, but the Son of man Himself is asserted to be the Son of God, the same Christ and the Son of God is asserted to be man only; by which they strive to exclude, "The Word was made flesh, and dwelt among us."[186]

John 1:14 - NIV, NAB - in A Treatise of Novatian Concerning the Trinity

And, "The Word was made flesh, and dwelt in us."[277]

John 1:14 - NIV, NAB - in Dionysius Extant Fragments Part I

" The one says: "And the Word was made flesh, and dwelt among us; and we beheld His glory, the glory as of the Only-begotten of the Father."[25]

John 1:14 - NIV, NAB - in Fragments from Peter of Alexandria

In the meanwhile the evangelist says with firmness, "The Word was made flesh, and dwelt among us."[38]

John 1:14 - NIV, NAB - in Acts of the Holy Apostle Thomas

And the apostle said: Glory to the only-begotten from the Father;[62]

John 1:14 - NIV, NAB - in Origen Commentary on Matthew Book XI

And these things indeed are said of the typical and symbolical body. But many things might be said about the Word Himself who became flesh,[141]

John 1:14 - NIV, NAB - in Origen Commentary on Matthew Book XII

who might say, "and we beheld His glory, the glory as of the only-begotten from the Father, full of grace and truth."[195]

John 1:14 - NIV, NAB - in Origen Commentary on Matthew Book XIV

left also His mother, as He was the very son of the Jerusalem which is above, and was joined to His wife who had fallen down here, and these two here became one flesh. For because of her, He Himself also became flesh, when "the Word became flesh and dwelt among us,"[146]

John 1:15 - NIV, NAB - in A Treatise of Novatian Concerning the Trinity

rs as a Mediator, when the invocation of a man to afford salvation is condemned as ineffectual? If Christ is only man, why is hope rested upon Him, when hope in man is declared to be accursed? If Christ is only man, why may not Christ be denied without destruction of the soul, when it is said that a sin committed against man may be forgiven? If Christ is only man, how comes John the Baptist to testify and say, "He who cometh after me has become before me, because He was prior to me; "[96]

John 1:15 - NIV, NAB - in Origen Commentary on John Book VI

This, too, was the reason why "Jesus stood and cried, saying, If any man thirst, let him come unto Me and drink." Hence, too,[63]

John 1:16 - NIV, NAB - in Clement of Alexandria Stromata Book I

For of the prophets it is said, "We have all received of His fulness,"[197]

John 1:16 - NIV, NAB - in Tertullian On Baptism

as figurative of things spiritual. And thus, when the grace of God advanced to higher degrees among men,[38]

John 1:16 - NIV, NAB - in Hippolytus Exegetical Fragments

Wherefore also they acknowledge (the truth of this word), "Out of His fulness have all we received."[50]

John 1:16 - NIV, NAB - in Archelaus Acts of the Disputation with the Heresiarch Manes

; while he likens Moses, on the other hand, to the truth? But the holy John, the greatest of the evangelists, also tells us of the giving and diffusing of grace for grace;[552]

John 1:17 - NIV, NAB - in Clement of Alexandria The Instructor Book I

Now the law is ancient grace given through Moses by the Word. Wherefore also the Scripture says, "The law was given through Moses,"[129]

John 1:17 - NIV, NAB - in Clement of Alexandria Who is the Rich Man that Shall Be Saved?

Next is to be learned the greatness of the Saviour after Him, and the newness of grace; for, according to the apostle, "the law was given by Moses, grace and truth came by Jesus Christ; "[8]

John 1:17 - NIV, NAB - in Tertullian An Answer to the Jews

but was more ancient; (existing) first in paradise, subsequently reformed for the patriarchs, and so again for the Jews, at definite periods: so that we are not to give heed to Moses' Law as to the primitive law, but as to a subsequent, which at a definite period God has set forth to the Gentiles too and, after repeatedly promising so to do through the prophets, has reformed for the better; and has premonished that it should come to pass that, just as "the law was given through Moses"[27]

John 1:17 - NIV, NAB - in Pseudo-Tertullian Against All Heresies

and sets forth Christ as born of the seed of Joseph, contending that He was merely human, without divinity; affirming also that the Law was given by angels;[47]

John 1:17 - NIV, NAB - in Tertullian Of Patience

and was superinducing grace over the law,[65]

John 1:17 - NIV, NAB - in Fragments from Peter of Alexandria

Since certainly "grace and truth came by Jesus Christ,"[6]

John 1:18 - NIV, NAB - in Epistle of Ignatius to the Philippians

And there is also one Son, God the Word. For "the only-begotten Son," saith [the Scripture], "who is in the bosom of the Father."[12]

John 1:18 - NIV, NAB - in Irenaeus Against Heresies Book III

For "no man," he says, "hath seen God at any time," unless "the only-begotten Son of God, which is in the bosom of the Father, He hath declared [Him]."[137]

John 1:18 - NIV, NAB - in Irenaeus Against Heresies Book IV

He who worketh all things in all is God, [as to the points] of what nature and how great He is, [God] is invisible and indescribable to all things which have been made by Him, but He is by no means unknown: for all things learn through His Word that there is one God the Father, who contains all things, and who grants existence to all, as is written in the Gospel: "No man hath seen God at any time, except the only-begotten Son, who is in the bosom of the Father; He has declared [Him.]"[287]

John 1:18 - NIV, NAB - in Irenaeus Against Heresies Book IV

If, then, neither Moses, nor Elias, nor Ezekiel, who had all many celestial visions, did see God; but if what they did see were similitudes of the splendour of the Lord, And prophecies of things to come; it is manifest that the Father is indeed invisible, of whom also the Lord said, "No man hath seen God at any time."[299]

John 1:18 - NIV, NAB - in Clement of Alexandria Stromata Book V

And John the apostle says: "No man hath seen God at any time. The only-begotten God, who is in the bosom of the Father, He hath declared Him,"[153]

John 1:18 - NIV, NAB - in Tertullian An Answer to the Jews

For God the Father none ever saw, and lived.[170]

John 1:18 - NIV, NAB - in Tertullian Against Praxeas

and has Himself unfolded "the Father's bosom."[85]

John 1:18 - NIV, NAB - in Tertullian Against Praxeas

Behold, then, I find both in the Gospels and in the (writings of the) apostles a visible and an invisible God (revealed to us), under a manifest and personal distinction in the condition of both. There is a certain emphatic saying by John: "No man hath seen God at any time; "[172]

John 1:18 - NIV, NAB - in Tertullian Against Praxeas

as it were: "No man hath seen God at any time."[180]

John 1:18 - NIV, NAB - in Tertullian Against Praxeas

" Well, (I must again ask, ) what God does he mean? It is of course the Father, with whom was the Word, the only begotten Son, who is in the bosom of the Father, and has Himself declared Him.[181]

John 1:18 - NIV, NAB - in Tertullian Against Praxeas

not, (observe, ) as of the Father. He "declared" (what was in) "the bosom of the Father alone; "[245]

John 1:18 - NIV, NAB - in Tertullian Against Praxeas

His own bosom. For this is preceded by another statement: "No man hath seen God at any time."[246]

John 1:18 - NIV, NAB - in Origen de Principiis Book I

Not, as some suppose, that the nature of God is visible to some and invisible to others: for the apostle does not say "the image of God invisible" to men or "invisible" to sinners, but with unvarying constancy pronounces on the nature of God in these words: "the image of the invisible God." Moreover, John, in his Gospel, when asserting that "no one hath seen God at any time,"[18]

John 1:18 - NIV, NAB - in Origen de Principiis Book II

The following, then, are their declarations. It is written, that "no man hath seen God at any time."[48]

John 1:18 - NIV, NAB - in Origen Against Celsus Book II

and in these, "No man hath seen God at any time; the only-begotten Son, who is in the bosom of the Father, He hath declared Him."[190]

John 1:18 - NIV, NAB - in Origen Against Celsus Book VII

For the Scriptures plainly speak of God as of a being without body. Hence it is said, "No man hath seen God at any time; "[53]

John 1:18 - NIV, NAB - in Hippolytus Dogmatical and Historical Fragments

But if thou hast not known the image, which is the Son, how dost thou seek to see the Father? And that this is the case is made clear by the rest of the chapter, which signifies that the Son who "has been set forth[231]

John 1:18 - NIV, NAB - in Pseudo-Gregory Thaumaturgus On the Trinity

Now, if we can by no means apprehend things that are done in ourselves, how could it ever be that we should understand the mystery of the uncreated Creator, which goes beyond every mind? Assuredly, if this mystery were one that could be penetrated by man, the inspired John would by no means have affirmed this: "No man hath seen God at any time."[6]

John 1:18 - NIV, NAB - in Archelaus Acts of the Disputation with the Heresiarch Manes

Yea, would that even this had been all the length to which they had gone with their silly efforts, and that they had not declared that the only-begotten Christ, who has descended from the bosom of the Father,[23]

John 1:18 - NIV, NAB - in Archelaus Acts of the Disputation with the Heresiarch Manes

Furthermore, there is but one only inconvertible substance, the divine substance, eternal and invisible, as is known to all, and as is also borne out by this scripture: "No man hath seen God at any time, save the only begotten Son, which is in the bosom of the Father."[299]

John 1:18 - NIV, NAB - in Archelaus Acts of the Disputation with the Heresiarch Manes

: God forbid that I should admit that our Lord Jesus Christ came down to us through the natural womb of a woman! For He gives us His own testimony that He came down from the Father's bosom;[565]

John 1:18 - NIV, NAB - in Alexander Epistles on the Arian Heresy

the evangelist John sufficiently shows, when he thus writes concerning Him: "The only-begotten Son, who is in the bosom of the Father."[9]

John 1:18 - NIV, NAB - in Alexander Epistles on the Arian Heresy

does not condemn those who say there was a time when He was not? Who that hears these words of the Gospel, "the only-begotten Son; "[49]

John 1:18 - NIV, NAB - in Methodius Concerning Free-Will

Let us then also sing the like song, and raise the hymn to the Holy Father, glorifying in the Spirit Jesus, who is in His bosom.[2]

John 1:18 - NIV, NAB - in Methodius From the Discourse on the Resurrection

Therefore God alone is celebrated, as the unbegotten, independent, and unwearied nature; being incorporeal, and therefore invisible; for "no man hath seen God."[118]

John 1:18 - NIV, NAB - in Constitutions of the Holy Apostles Book VII

After this he comes to the water, and blesses and glorifies the Lord God Almighty, the Father of the only begotten God;[189]

John 1:18 - NIV, NAB - in Clementine Homily XVI

the one happens to be self-begotten or unbegotten, they cannot be called the same; nor can it be asserted of him who has been begotten that he is of the same substance as he is who has begotten him?[56]

John 1:19 - NIV, NAB - in Origen Commentary on John Book VI

"And this is the witness of John."[6]

John 1:19 - NIV, NAB - in Origen Commentary on John Book VI

Now let us consider John's second testimony. Jews from Jerusalem,[26]

John 1:19 - NIV, NAB - in Origen Commentary on John Book VI

Then the Jews sent priests and levites from Jerusalem to ask him, Who art thou And he confessed and denied not; and he confessed, I am not the Christ.[31]

John 1:20 - NIV, NAB - in Hippolytus Dogmatical and Historical Fragments

why look ye so earnestly at me? "I am not the Christ; "[384]

John 1:20 - NIV, NAB - in Origen Commentary on John Book V

What are we to say of him who leaned on Jesus' breast, namely, John, who left one Gospel, though confessing[7]

John 1:21 - NIV, NAB - in Tertullian A Treatise on the Soul

Well, then, was it really in a Pythagorean sense that the Jews approached John with the inquiry, "Art thou Elias? "[251]

John 1:21 - NIV, NAB - in Origen Commentary on John Book VI

"And[34]

John 1:21 - NIV, NAB - in Origen Commentary on John Book VI

"Art thou that prophet? And he answered No."[51]

John 1:22 - NIV, NAB - in Epitome of the Divine Institutes by Lactantius

He will leave nothing to himself, who separates either the Father from the Son, or the Son from the Father.[118]

John 1:23 - NIV, NAB - in Clement of Alexandria Exhortation to the Heathen

He will deny that he is Christ, but will profess himself to be "a voice crying in the wilderness." Who, then, is John?[15]

John 1:23 - NIV, NAB - in Tertullian An Answer to the Jews

as being he who not merely "prepared His ways in the desert,"[177]

John 1:23 - NIV, NAB - in Pseudo-Gregory Thaumaturgus Fourth Homily

I cannot keep silence while Thou art present, for I am a voice; yea, I am the voice, as it is said, of one crying in the wilderness, Prepare ye the way of the Lord.[9]

John 1:24 - NIV, NAB - in Origen Commentary on John Book VI

And they that were sent were of the Pharisees. And they asked him, and said unto him,[83]

John 1:24 - NIV, NAB - in Origen Commentary on John Book VI

" And John practises a similar abbreviation in the text, "Behold I send My messenger before thy face, who shall prepare thy way before thee," when he does not add the words "before thee," as in the original. Coming now to the statement, "They were sent from the Pharisees and they asked Him,"[91]

John 1:25 - NIV, NAB - in Origen Commentary on John Book VI

But John, on the contrary, who knew that He whose forerunner he was was both the Christ and the prophet thus foretold, answered "No; "whereas, if they had asked if he was a prophet, he would have answered "Yes; "[28]

John 1:25 - NIV, NAB - in Origen Commentary on John Book VI

They wished to know why he baptized, if he was neither the Christ, nor Elijah, nor the prophet; and he said:[29]

John 1:26 - NIV, NAB - in Origen de Principiis Book IV

For some such meaning seems to be indicated by John the Baptist, when he said to the multitude in the bodily absence of Jesus, "There standeth one among you whom ye know not: He it is who cometh after me, the latchet of whose shoes I am not worthy to unloose."[32]

John 1:26 - NIV, NAB - in Origen Against Celsus Book II

John the Baptist, when predicting that the Son of God was to appear immediately, not in that body and soul, but as manifesting Himself everywhere, says regarding Him: "There stands in the midst of you One whom ye know not, who cometh after me."[31]

John 1:26 - NIV, NAB - in Origen Against Celsus Book V

Another is made manifest by that John who wrote the Gospel, when, speaking in the person of John the Baptist, he said, "There standeth one among you whom ye know not; He it is who cometh after me."[47]

John 1:26 - NIV, NAB - in Cyprian Treatise XII Three Books of Testimonies Against the Jews

This was also made plain in the Gospel according to John: "And John answered them, I indeed baptize with water, but there standeth One in the midst of you whom ye know not: He it is of whom I said, The man that cometh after me is made before me, the latchet of whose shoe I am not worthy to unloose."[249]

John 1:26 - NIV, NAB - in Origen Commentary on John Book VI

John[100]

John 1:27 - NIV, NAB - in Clement of Alexandria Stromata Book V

while he, though speaking more perspicuously as no longer prophesying, but pointing out as now present, Him, who was proclaimed symbolically from the beginning, nevertheless said, "I am not worthy to loose the latchet of the Lord's shoe."[107]

John 1:27 - NIV, NAB - in Hippolytus Dogmatical and Historical Fragments

I am worthless, and the least; but "after me there comes One who is before me"[388]

John 1:27 - NIV, NAB - in Pseudo-Gregory Thaumaturgus Fourth Homily

I acknowledge my own servitude, I proclaim Thy glorious greatness, I recognise Thy perfect lordship, I recognise my own perfect insignificance, I am not worthy to unloose the latchets of Thy shoes;[14]

John 1:28 - NIV, NAB - in Origen Commentary on John Book VI

"These things were done in Bethabara, beyond Jordan, where John was baptizing."[115]

John 1:29 - NIV, NAB - in Irenaeus Against Heresies Book III

because He was prior to me: and of His fulness have all we received."[102]

John 1:29 - NIV, NAB - in Clement of Alexandria The Instructor Book I

Behold the Lamb of God!"[48]

John 1:29 - NIV, NAB - in Fragments of Clement Found in the Oxford Edition

And the fat and unctuous food,-the delicacies abundant and sufficing of the blessed,-the fatted calf is killed; which is also again spoken of as a lamb (not literally); that no one may suppose it small; but it is the great and greatest. For not small is "the Lamb of God who taketh away the sin of the world,"[8]

John 1:29 - NIV, NAB - in Tertullian An Answer to the Jews

but withal, by pointing out "the Lamb of God,"[178]

John 1:29 - NIV, NAB - in Tertullian Against Praxeas

Then, again, when He is designated by John (the Baptist) as "the Lamb of God,"[247]

John 1:29 - NIV, NAB - in Pseudo-Tertullian Against All Heresies

came down on Jesus;[66]

John 1:29 - NIV, NAB - in Hippolytus Exegetical Fragments

For after the return of the people from Babylon under the leadership of Jesus the son of Josedech, and Ezra the scribe, and Zerubbabel the son of Salathiel, of the tribe of David, there were 434 years unto the coming of Christ, in order that the Priest of priests might be manifested in the world, and that He who taketh away the sins of the world might be evidently set forth, as John speaks concerning Him: "Behold the Lamb of God, that taketh away the sin of the world!"[169]

John 1:29 - NIV, NAB - in Hippolytus Dogmatical and Historical Fragments

so Antichrist is also a king. The Saviour was manifested as a lamb;[26]

John 1:29 - NIV, NAB - in Hippolytus Dogmatical and Historical Fragments

After this, at the Jordan, seeing the Saviour with his own eye, he points Him out, and says, "Behold the Lamb of God, that taketh away the sin of the world!"[101]

John 1:29 - NIV, NAB - in Cyprian Treatise XII Three Books of Testimonies Against the Jews

Also in the Gospel: "On the next day John saw Jesus coming to him, and saith, Behold the Lamb of God, and behold Him that taketh away the sins of the world!"[227]

John 1:29 - NIV, NAB - in Pseudo-Gregory Thaumaturgus Fourth Homily

I Extend Thy dread right hand, which Thou hast prepared for Thyself, and crown my head by Thy touch, in order that I may run the course before Thy kingdom, crowned like a forerunner, and diligently announce the good tidings to the sinners, addressing them with this earnest call: "Behold the Lamb of God, that taketh away the sin of the world!"[17]

John 1:29 - NIV, NAB - in Gospel of Nicodemus II The Descent of Christ into Hell

And the Son of God came to me; and I, seeing Him a long way off, said to the people: Behold the Lamb of God, who taketh away the sin of the world.[5]

John 1:29 - NIV, NAB - in Origen Commentary on John Book I

Must we also show that the old Scripture is not Gospel, since it does not point out the Coming One, but only foretells Him and heralds His coming at a future time; but that all the new Scripture is the Gospel. It not only says as in the beginning of the Gospel,[17]

John 1:29 - NIV, NAB - in Origen Commentary on John Book I

"God was in Christ, reconciling the world to Himself; "of which world Jesus bore the sin; for it is of the world of the Church that the word is written,[24]

John 1:29 - NIV, NAB - in Origen Commentary on John Book I

In addition to these one might collect in the Gospels and the Apostles and in the prophets a countless number of titles which are applied to the Son of God, as the writers of the Gospels set forth their own views of what He is, or the Apostles extol Him out of what they had learned, or the prophets proclaim in advance His coining advent and announce the things concerning Him under various names. Thus John calls Him the Lamb of God, saying,[105]

John 1:29 - NIV, NAB - in Origen Commentary on John Book I

Since, then, He takes away sin until every enemy shall be destroyed and death last of all, in order that the whole world may be free from sin, therefore John points to Him and says:[166]

John 1:29 - NIV, NAB - in Origen Commentary on John Book VI

"The next day John seeth Jesus coming unto him."[142]

John 1:29 - NIV, NAB - in Origen Commentary on John Book VI

"And he sayeth, Behold the Lamb of God, which taketh away the sin of the world."[148]

John 1:29 - NIV, NAB - in Origen Commentary on Matthew Book XIII

Bat another will say not merely that, but also collecting the passages together, will say that the Son is first delivered up by God,-then about to be tempted, then to be in conflict, then to suffer for men, or even for the whole world that He might take away its sin,[62]

John 1:30 - NIV, NAB - in Origen Commentary on John Book I

"Behold the Lamb of God which taketh away the sins of the world," and in these words he declares Him as a man,[106]

John 1:32 - NIV, NAB - in Origen Against Celsus Book I

And I knew Him not; but He that sent me to baptize with water, the same said to me, Upon whom you will see the Spirit descending, and abiding on Him, the same is He that baptizeth with the Holy Ghost And I saw, and bear witness, that this is the Son of God."[86]

John 1:32 - NIV, NAB - in Origen Commentary on John Book II

Thus John, when explaining how he knew who Christ was, spoke not only of the descent of the Spirit on Jesus, but also of its remaining upon him. For it is written that John said:[28]

John 1:33 - NIV, NAB - in Tertullian On Baptism

to perform this duty, )[99]

John 1:33 - NIV, NAB - in Origen Commentary on John Book II

" Now, if he came, where did he come from? To those who find it difficult to follow us, we point to what John says afterwards of having seen the Holy Spirit as a dove descending on the Saviour. "He that sent me," he says,[93]

John 1:35 - NIV, NAB - in Origen Commentary on Matthew Book X

And, in my opinion, such things are indicated in the Gospel according to John in these words, "On the morrow again John was standing and two of his disciples.[2]

John 1:36 - NIV, NAB - in Cyprian Treatise XII Three Books of Testimonies Against the Jews

For this cause I was born, and for this cause I am come into the world, that I might bear testimony to the truth. Every one that is of the truth heareth my voice."[322]

John 1:38 - NIV, NAB - in Origen Commentary on Matthew Book XII

But it is sufficient at present to bring forward this from the Gospel according to John, "Jesus turned and beheld them-" clearly, Peter and Andrew-"following, and saith unto them, What seek ye? "[156]

John 1:40 - NIV, NAB - in Origen Commentary on Matthew Book X

And in order to explain the fact that of those who were permitted to go with Jesus and see His abode, the one who was more eminent becomes also an Apostle, these words are added: "One of the two that heard John speak and followed him was Andrew, Simon Peter's brother."[3]

John 1:41 - NIV, NAB - in Origen Commentary on John Book X

For there is a difference in thought perhaps between Simon who is found by his own brother Andrew, and who is addressed "Thou shalt be called Cephas,"[22]

John 1:42 - NIV, NAB - in Origen Commentary on John Book I

But we hoped that it was He which should redeem Israel." Again, Andrew the brother of Simon Peter found his own brother Simon and said to him,[36]

John 1:46 - NIV, NAB - in Origen Commentary on John Book I

"We have found the Messiah, which is, being interpreted, Christ." And a little further on Philip finds Nathanael and says to him,[37]

John 1:47 - NIV, NAB - in Irenaeus Against Heresies Book III

By whom also Nathanael, being taught, recognised [Him], he to whom also the Lord bare witness, that he was "an Israelite indeed, in whom was no guile."[138]

John 1:47 - NIV, NAB - in Clement of Alexandria Stromata Book VI

in the Church far on high, in which are gathered the philosophers of God, "who are Israelites indeed, who are pure in heart, in whom there is no guile; "[198]

John 1:49 - NIV, NAB - in Irenaeus Against Heresies Book III

and in His name shall the Gentiles trust."[140]

John 1:49 - NIV, NAB - in Tertullian Against Praxeas

He is, no doubt, ever the Son of God, but yet not He Himself of whom He is the Son. This (divine relationship) Nathanµl at once recognised in Him,[248]

John 1:49 - NIV, NAB - in Tertullian Against Praxeas

and Nathanµl[306]

John 1:50 - NIV, NAB - in Irenaeus Against Heresies Book IV

And as their love towards God increases, He bestows more and greater [gifts]; as also the Lord said to His disciples: "Ye shall see greater things than these."[108]

John 1:50 - NIV, NAB - in Tertullian Against Praxeas

And He affirmed Himself that they were quite right in their convictions; for He answered Nathanµl: "Because I said, I saw thee under the fig-tree, therefore dose thou believe?"[250]

John 1:51 - NIV, NAB - in Origen Against Celsus Book I

But with respect to this opening of the heavens, the Saviour, foretelling to His disciples that it would happen, and that they would see it, says, "Verily, verily, I say unto you, Ye shall see the heavens opened, and the angels of God ascending and descending upon the Son of man."[87]