Bible Verses and Early Church Commentary | Historical Christian Faith

¹ In the beginning was the Word, and the Word was with God, and the Word was God. ² The same was in the beginning with God. ³ All things were made by him; and without him was not any thing made that was made. ⁴ In him was life; and the life was the light of men. ⁵ And the light shineth in darkness; and the darkness comprehended it not. ⁶ There was a man sent from God, whose name was John. ⁷ The same came for a witness, to bear witness of the Light, that all men through him might believe. ⁸ He was not that Light, but was sent to bear witness of that Light. ⁹ That was the true Light, which lighteth every man that cometh into the world. ¹⁰ He was in the world, and the world was made by him, and the world knew him not. ¹¹ He came unto his own, and his own received him not. ¹² But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name: ¹³ Which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God. ¹⁴ 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,) full of grace and truth. ¹⁵ John bare witness of him, and cried, saying, This was he of whom I spake, He that cometh after me is preferred before me: for he was before me. ¹⁶ And of his fulness have all we received, and grace for grace. ¹⁷ For the law was given by Moses, but grace and truth came by Jesus Christ. ¹⁸ No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, he hath declared him. ¹⁹ And this is the record of John, when the Jews sent priests and Levites from Jerusalem to ask him, Who art thou? ²⁰ And he confessed, and denied not; but confessed, I am not the Christ. ²¹ And they asked him, What then? Art thou Elias? And he saith, I am not. Art thou that prophet? And he answered, No. ²² Then said they unto him, Who art thou? that we may give an answer to them that sent us. What sayest thou of thyself? ²³ He said, I am the voice of one crying in the wilderness, Make straight the way of the Lord, as said the prophet Esaias. ²⁴ And they which were sent were of the Pharisees. ²⁵ And they asked him, and said unto him, Why baptizest thou then, if thou be not that Christ, nor Elias, neither that prophet? ²⁶ John answered them, saying, I baptize with water: but there standeth one among you, whom ye know not; ²⁷ He it is, who coming after me is preferred before me, whose shoe's latchet I am not worthy to unloose. ²⁸ These things were done in Bethabara beyond Jordan, where John was baptizing. ²⁹ The next day John seeth Jesus coming unto him, and saith, Behold the Lamb of God, which taketh away the sin of the world. ³⁰ This is he of whom I said, After me cometh a man which is preferred before me: for he was before me. ³¹ And I knew him not: but that he should be made manifest to Israel, therefore am I come baptizing with water. ³² And John bare record, saying, I saw the Spirit descending from heaven like a dove, and it abode upon him. ³³ And I knew him not: but he that sent me to baptize with water, the same said unto me, Upon whom thou shalt see the Spirit descending, and remaining on him, the same is he which baptizeth with the Holy Ghost. ³⁴ And I saw, and bare record that this is the Son of God. ³⁵ Again the next day after John stood, and two of his disciples; ³⁶ And looking upon Jesus as he walked, he saith, Behold the Lamb of God! ³⁷ And the two disciples heard him speak, and they followed Jesus. ³⁸ Then Jesus turned, and saw them following, and saith unto them, What seek ye? They said unto him, Rabbi, (which is to say, being interpreted, Master,) where dwellest thou? ³⁹ He saith unto them, Come and see. They came and saw where he dwelt, and abode with him that day: for it was about the tenth hour. ⁴⁰ One of the two which heard John speak, and followed him, was Andrew, Simon Peter's brother. ⁴¹ He first findeth his own brother Simon, and saith unto him, We have found the Messias, which is, being interpreted, the Christ. ⁴² And he brought him to Jesus. And when Jesus beheld him, he said, Thou art Simon the son of Jona: thou shalt be called Cephas, which is by interpretation, A stone. ⁴³ The day following Jesus would go forth into Galilee, and findeth Philip, and saith unto him, Follow me. ⁴⁴ Now Philip was of Bethsaida, the city of Andrew and Peter. ⁴⁵ Philip findeth Nathanael, and saith unto him, We have found him, of whom Moses in the law, and the prophets, did write, Jesus of Nazareth, the son of Joseph. ⁴⁶ And Nathanael said unto him, Can there any good thing come out of Nazareth? Philip saith unto him, Come and see. ⁴⁷ Jesus saw Nathanael coming to him, and saith of him, Behold an Israelite indeed, in whom is no guile! ⁴⁸ Nathanael saith unto him, Whence knowest thou me? Jesus answered and said unto him, Before that Philip called thee, when thou wast under the fig tree, I saw thee. ⁴⁹ Nathanael answered and saith unto him, Rabbi, thou art the Son of God; thou art the King of Israel. ⁵⁰ Jesus answered and said unto him, Because I said unto thee, I saw thee under the fig tree, believest thou? thou shalt see greater things than these. ⁵¹ And he saith unto him, Verily, verily, I say unto you, Hereafter ye shall see heaven open, and the angels of God ascending and descending upon the Son of man.

[AD 108] Ignatius of Antioch on John 1:13

If any one confesses Christ Jesus the Lord, but denies the God of the law and of the prophets, saying that the Father of Christ is not the Maker of heaven and earth, he has not continued in the truth any more than his father the devil, and is a disciple of Simon Magus, not of the Holy Spirit. 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 God, and Wisdom, and the Word of God, and deems Him to consist merely of a soul and body, such an one is a serpent, that preaches deceit and error for the destruction of men. And such a man is poor in understanding, even as by name he is an Ebionite.

Source: Epistle of Ignatius to the Philadelphians

[AD 108] Ignatius of Antioch on John 1:14

We have also as a Physician the Lord our God, Jesus the Christ, the only-begotten Son and Word, before time began, but who afterwards became also man, of Mary the virgin. For "the Word was made flesh." Being incorporeal, He was in the body; being impassible, He was in a passible body; being immortal, He was in a mortal body; being life, He became subject to corruption, that He might free our souls from death and corruption, and heal them, and might restore them to health, when they were diseased with ungodliness and wicked lusts.

Source: Epistle of Ignatius to the Ephesians

[AD 108] Ignatius of Antioch on John 1:14

Stop your ears, therefore, when any one speaks to you at variance with 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," and lived upon earth without sin. For says He, "Which of you convicteth me of sin? " He did in reality both eat and drink. He was crucified and died under Pontius Pilate. He really, and not merely in appearance, was crucified, and died, in the sight of beings in heaven, and on earth, and under the earth.

Source: Epistle of Ignatius to the Trallians

[AD 108] Ignatius of Antioch on John 1:14

Now, He suffered all these things for us; and He suffered them really, and not in appearance only, even as also He truly rose again. 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; " and again, "Destroy this temple, and in three days I will raise it up; " and once more, "If I be lifted up from the earth, I will draw all men unto Me." The Word therefore did dwell in flesh, for "Wisdom built herself an house." The Word raised up again His own temple on the third day, when it had been destroyed by the Jews fighting against Christ. The Word, when His flesh was lifted up, after the manner of the brazen serpent in the wilderness, drew all men to Himself for their eternal salvation.

Source: Epistle of Ignatius to the Smyrnaeans

[AD 108] Ignatius of Antioch on John 1:14

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." For "Wisdom builded for herself a house." And God the Word was born as man, with a body, of the Virgin, without any intercourse of man. For [it is written], "A virgin shall conceive in her womb, and bring forth a son." He was then truly born, truly grew up, truly ate and drank, was truly crucified, and died, and rose again. He who believes these things, as they really were, and as they really took place, is blessed. He who believeth them not is no less accursed than those who crucified the Lord. For the prince of this world rejoiceth when any one denies the cross, since he knows that the confession of the cross is his own destruction. For that is the trophy which has been raised up against his power, which when he sees, he shudders, and when he hears of, is afraid.

Source: Epistle of Pseudo-Ignatius to the Philippians

[AD 108] Ignatius of Antioch on John 1:14

For if the Lord were a mere man, possessed of a soul and body only, why dost thou mutilate and explain away His being born with the common nature of humanity? Why dost thou call the passion a mere appearance, as if it were any strange thing happening to a [mere] man? And why dost thou reckon the death of a mortal to be simply an imaginary death? But if, [on the other hand, ] He is both God and man, then why dost thou call it unlawful to style Him "the Lord of glory," 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," and was a perfect man, and not merely one dwelling in a man? But how came this magician into existence, who of old formed all nature that can be apprehended either by the senses or intellect, according to the will of the Father; and, when He became incarnate, healed every kind of disease and infirmity?

Source: Epistle of Pseudo-Ignatius to the Philippians

[AD 180] Tatian the Assyrian on John 1:3

Follow the one God. "All things

[AD 180] Tatian the Assyrian on John 1:5

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."

[AD 180] Melito of Sardis on John 1:29

First of all, the Scripture about the Hebrew Exodus has been read and the words of the mystery have been explained as to how the sheep was sacrificed and the people were saved.

Therefore, understand this, O beloved: The mystery of the passover is new and old, eternal and temporal, corruptible and incorruptible, mortal and immortal...

The sheep was corruptible, but the Lord is incorruptible, who was crushed as a lamb, but who was resurrected as God. For although he was led to sacrifice as a sheep, yet he was not a sheep; and although he was as a lamb without voice, yet indeed he was not a lamb. The one was the model; the other was found to be the finished product.

For God replaced the lamb, and a man the sheep; but in the man was Christ, who contains all things...

For the one who was born as Son, and led to slaughter as a lamb, and sacrificed as a sheep, and buried as a man, rose up from the dead as God, since he is by nature both God and man.

He is everything... in that he is begotten he is Son, in that he suffers he is sheep, in that he is buried he is man, in that he comes to life again he is God.

Such is Jesus Christ, to whom be the glory forever. Amen.

Source: On the Passover 1-2, 4-5, 8-10

[AD 202] Irenaeus on John 1:10

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; ".
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 .
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."

Source: Against Heresies Book I

[AD 202] Irenaeus on John 1:13

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; ".
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".
), not by the will of the flesh, nor by the will of man, but by the good pleasure of the Father.
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."

Source: Against Heresies Book III

[AD 202] Irenaeus on John 1:47

For He, the Son who is in His bosom, declares to all the Father who is invisible. Wherefore they know Him to whom the Son reveals Him; and again, the Father, by means of the Son, gives knowledge of His Son to those who love Him. 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."

Source: Irenaeus Against Heresies Book 3

[AD 202] Irenaeus on John 1:14

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.".
But salvation, as being flesh: for "the Word was made flesh, and dwelt among us.".
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.".
Therefore the Lord's disciple, pointing them all out as false witnesses, says, "And the Word was made flesh, and dwelt among us.".
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.
And again, showing the dispensation with regard to His human nature, John said: "And the Word was made flesh, and dwelt among us."

Source: Against Heresies Book I

[AD 202] Irenaeus on John 1:3

"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; ".
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.".
And again, "All things were made by Him, and without Him was nothing made.".
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.".
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.".
), and was formed by the hand of God, that is, by the Word of God, for "all things were made by Him".
and as we read in the Gospel, "All things were made by Him; and without Him was nothing made; "

Source: Against Heresies Book I

[AD 202] Irenaeus on John 1:5

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"

Source: Against Heresies Book I

[AD 202] Irenaeus on John 1:1

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

Source: Against Heresies Book I

[AD 202] Irenaeus on John 1:6

The same came as a witness, that he might bear witness of that Light. He was not that Light, but

Source: Against Heresies Book III

[AD 202] Irenaeus on John 1:6

By what God, then, was John, the forerunner, who testifies of the Light, sent [into the world]? Truly it was by him of whom Gabriel is the angel, who also announced the glad tidings of his birth: [that God] who also had promised by the prophets that he would send his messenger before the face of his Son, who should prepare his way, that is, that he should bear witness of that Light in the spirit and power of Elijah. But, again, of what God was Elijah the servant and the prophet? Of him who made heaven and earth, as he does himself confess. John, therefore, having been sent by the founder and maker of this world is … deemed “more than a prophet.” For all the other prophets preached the advent of the paternal Light and desired to be worthy of seeing him whom they preached. But John both announced [the advent] beforehand in the same way as the others did, and actually saw him when he came and pointed him out and persuaded many to believe on him, so that he did himself hold the place of both prophet and apostle.

Source: AGAINST HERESIES 3.11.4

[AD 202] Irenaeus on John 1:50

And as their love towards God increases, He bestows more and greater

Source: Against Heresies Book IV

[AD 202] Irenaeus on John 1:29

John made known, saying, "Behold the Lamb of God, who taketh away the sin of the world. This is He of whom I said, After me cometh a man who was made before me; because He was prior to me: and of His fulness have all we received." This, therefore, was the knowledge of salvation; but it did not consist in another God, nor another Father, nor Bythus, nor the Pleroma of thirty Aeons, nor the Mother of the Ogdoad: but the knowledge of salvation was the knowledge of the Son of God, who is both called and actually is, salvation, and Saviour, and salutary.

Source: Irenaeus Against Heresies Book 3

[AD 202] Irenaeus on John 1:49

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." The Israelite recognised his King, therefore did he cry out to Him, "Rabbi, Thou art the Son of God, Thou art the King of Israel."

Source: Irenaeus Against Heresies Book 3

[AD 202] Irenaeus on John 1:18

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 .
He who worketh all things in all is God, .
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."

Source: Against Heresies Book IV

[AD 202] Irenaeus on John 1:18

Clearly the Father is indeed invisible, of whom also the Lord said, “No one has seen God at any time.” But his Word, as he himself willed it and for the benefit of those who beheld it, did show the Father’s brightness and explained his purposes—as also the Lord said, “The only begotten God, which is in the bosom of the Father, he has declared [him].” And, he himself also interprets the Word of the Father as being rich and great. He appeared not only in one figure or in one character to those who saw him, but according to whatever purpose or effect he was aiming for in his plan of salvation.

Source: AGAINST HERESIES 4.20.11

[AD 215] Clement of Alexandria on John 1:13

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," but in the Spirit; which consists in repenting by not giving way to the same fault.

Source: The Stromata Book 2

[AD 215] Clement of Alexandria on John 1:9

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."

Source: The Stromata Book 2

[AD 215] Clement of Alexandria on John 1:47

Such, according to David, "rest in the holy hill of God," 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;" who do not remain in the seventh seat, the place of rest, but are promoted, through the active beneficence of the divine likeness, to the heritage of beneficence which is the eighth grade; devoting themselves to the pure vision of insatiable contemplation.

Source: The Stromata Book 6

[AD 215] Clement of Alexandria on John 1:14

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

Source: The Instructor Book 1

[AD 215] Clement of Alexandria on John 1:12

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"

Source: The Stromata Book 4

[AD 215] Clement of Alexandria on John 1:3

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; ".
He that is illuminated is therefore awake towards God; and such an one lives. "For what was made in Him was life.".
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.".
But a rational work is accomplished through God. "And nothing "it is said, "was made without Him"-the Word of God.
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.".
"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.".
and if "all things were made by Him, and without Him was not anything made that was made".
"by whom all things were made, and without whom not even one thing was made.".
(that is, of the great High Priest, "by whom all things were made, and without whom not even one thing was made".
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; "

Source: The Instructor Book 1

[AD 215] Clement of Alexandria on John 1:5

But he who has the light watches, "and darkness seizes not on him".
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."

Source: The Instructor Book 2

[AD 215] Clement of Alexandria on John 1:27

This, then, is the type of "the law and the prophets which were until John;" 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." For he confesses that he is not worthy to baptize so great a Power; for it behooves those, who purify others, to free the soul from the body and its sins, as the foot from the thong.

Source: The Stromata Book 5

[AD 215] Clement of Alexandria on John 1:1

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

Source: The Instructor Book 1

[AD 215] Clement of Alexandria on John 1:4

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.
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."

Source: The Instructor Book 1

[AD 215] Clement of Alexandria on John 1:17

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

Source: The Instructor Book 1

[AD 215] Clement of Alexandria on John 1:16

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

Source: The Stromata Book 1

[AD 215] Clement of Alexandria on John 1:18

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,"-calling invisibility and ineffableness the bosom of God. Hence some have called it the Depth, as containing and embosoming all things, inaccessible and boundless.

Source: The Stromata Book 5

[AD 220] Tertullian on John 1:13

What, then, is the meaning of this passage, "Born not of blood, nor of the will of the flesh, nor of the will of man, but of God? " I shall make more use of this passage after I have confuted those who have tampered with it.

Source: On the Flesh of Christ

[AD 220] Tertullian on John 1:13

" And when in another passage he says, in like manner, "Before me there was no God," he strikes at those inexplicable genealogies of the Valentinian ¦ons. Again, there is an answer to Ebion in the Scripture: "Born, not of blood, nor of the will of the flesh, nor of the will of man, but of God.

Source: On the Flesh of Christ

[AD 220] Tertullian on John 1:9

Immediately there appears the Word, "that true light, which lighteth man on his coming into the world," and through Him also came light upon the world.

Source: Against Praxeas

[AD 220] Tertullian on John 1:9

But we, with but as poor a measure of understanding as of faith, are able to determine that that baptism was divine indeed, (yet in respect of the command, not in respect of efficacy too, in that we read that John was sent by the lord to perform this duty, ) but human in its nature: for it conveyed nothing celestial, but it fore-ministered to things celestial; being, to wit, appointed over repentance, which is in man's power. In fact, the doctors of the law and the Pharisees, who were unwilling to "believe," did not "repent" either.

Source: On Baptism

[AD 220] Tertullian on John 1:14

Now, whatever may be the substance, since he mentions "the body of Christ," whom he immediately after states to have been "raised from the dead," none other body can be understood than that of the flesh, in respect of which the law was called (the law) of death.

Source: Against Marcion Book V

[AD 220] Tertullian on John 1:14

For as much, then, as the dispensation of God's purpose concerning His Son required that He should be born 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." Now this very statement plainly shows what it was that was made flesh; nor can it possibly be that anything else than the Word was made flesh.

Source: On the Flesh of Christ

[AD 220] Tertullian on John 1:14

But by saying "made," he not only confirmed the statement, "The Word was made flesh," but he also asserted the reality of the flesh which was made of a virgin We shall have also the support of the Psalms on this point, not the "Psalms" indeed of Valentinus the apostate, and heretic, and Platonist, but the Psalms of David, the most illustrious saint and well-known prophet.

Source: On the Flesh of Christ

[AD 220] Tertullian on John 1:14

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, we ought therefore to desire Him in order that we may have life, and to devour Him with the ear, and to ruminate on Him with the understanding, and to digest Him by faith.

Source: On the Resurrection of the Flesh

[AD 220] Tertullian on John 1:14

He, therefore, who 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;" not, (observe, ) as of the Father.

Source: Against Praxeas

[AD 220] Tertullian on John 1:14

The Spirit of God in this passage must be the same as the Word. For just as, when John says, "The Word was made flesh," we understand the Spirit also in the mention of the Word: so here, too, we acknowledge the Word likewise in the name of the Spirit.

Source: Against Praxeas

[AD 220] Tertullian on John 1:14

But when the Word of God descended into flesh,-(flesh) not unsealed even by marriage,-and "the Word was made flesh," -(flesh) never to be unsealed by marriage,-which was to find its way to the tree not of incontinence, but of endurance; which was to taste from that tree not anything sweet, but something bitter; which was to pertain not to the infernal regions, but to heaven; which was to be precinct not with the leaves of lasciviousness, but the flowers of holiness; which was to impart to the waters its own purities-thenceforth, whatever flesh (is) "in Christ" has lost its pristine soils, is now a thing different, emerges in a new state, no longer (generated) of the slime of natural seed, nor of the grime of concupiscence, but of "pure water" and a "clean Spirit.

Source: On Modesty

[AD 220] Tertullian on John 1:14

"The Lord for the body: "yes; for "the Word was made flesh." "Moreover, God both raised up the Lord, and will raise up us through His own power; " on account, to wit, of the union of our body with Him.

Source: On Modesty

[AD 220] Tertullian on John 1:12

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." However, our Lord very frequently proclaimed God as a Father to us; nay, even gave a precept "that we call no one on earth father, but the Father whom we have in the heavens: and so, in thus praying, we are likewise obeying the precept.

Source: On Prayer

[AD 220] Tertullian on John 1:3

If Christ is not "the first-begotten before every creature," as that "Word of God by whom all things were made, and without whom nothing was made; " if "all things were" not "in Him created, whether in heaven or on earth, visible and invisible, whether they be thrones or dominions, or principalities, or powers; "if "all things were" not "created by Him and for Him" (for these truths Marcion ought not to allow concerning Him), then the apostle could not have so positively laid it down, that "He is before all.

Source: Against Marcion Book V

[AD 220] Tertullian on John 1:3

I revere 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. But whether all things were made out of any underlying Matter, I have as yet failed anywhere to find.

Source: Against Hermogenes

[AD 220] Tertullian on John 1:3

Then that the Word was produced, "through whom all things were made, and without whom nothing was made." Indeed, "by the Word of the Lord were the heavens made, and all their hosts by the breath of His mouth.

Source: Against Hermogenes

[AD 220] Tertullian on John 1:3

In the first place, because all things were made by the Word of God, and without Him was nothing made. Now the flesh, too, had its existence from the Word of God, because of the principle, that here should be nothing without that Word.

Source: On the Resurrection of the Flesh

[AD 220] Tertullian on John 1:3

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; " as, again, in another place (it is said), "By His word were the heavens established, and all the powers thereof by His Spirit" -that is to say, by the Spirit (or Divine Nature) which was in the Word: thus is it evident that it is one and the same power which is in one place described under the name of Wisdom, and in another passage under the appellation of the Word, which was initiated for the works of God which "strengthened the heavens; " "by which all things were made," "and without which nothing was made.

Source: Against Praxeas

[AD 220] Tertullian on John 1:3

Source: Against Praxeas

[AD 220] Tertullian on John 1:3

Source: Against Praxeas

[AD 220] Tertullian on John 1:3

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." Now if He too is God, according to John, (who says.

Source: Against Praxeas

[AD 220] Tertullian on John 1:3

For the Father acts by mind and thought; whilst the Son, who is in the Father's mind and thought, gives effect and form to what He sees. Thus all things were made by tile Son, and without Him was not anything made.

Source: Against Praxeas

[AD 220] Tertullian on John 1:3

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. And if I am not mistaken, there is also another passage in which it is written: "By the Word of the Lord were the heavens made, and all the hosts of them by His Spirit.

Source: Against Praxeas

[AD 220] Tertullian on John 1:3

Wherefore he also exhorts us to believe in the name of His (the Father's, ) Son Jesus Christ, that "our fellowship may be with the Father, and with His Son Jesus Christ." Paul, in like manner, everywhere speaks of "God the Father, and our Lord Jesus Christ.

Source: Against Praxeas

[AD 220] Tertullian on John 1:1

Certain people affirm that in Hebrew Genesis begins, “In the beginning God made for himself a son.” Against the ratification of this I am persuaded by other arguments from God’s ordinance in which he was before the foundation of the world until the generation of the Son. For before all things, God was alone, himself his own world and location and everything—alone however because there was nothing external beside him. Yet not even then was he alone; for he had with him that Reason that he had in himself—his own, of course. For God is rational, and reason is primarily in him, and thus from him are all things: and that Reason is his consciousness. This the Greeks call Logos, by which expression we also designate discourse, and consequently our people are already wont, through the artlessness of the translation, to say that “Discourse was in the beginning with God,” though it would be more appropriate to consider Reason of older standing, seeing that God is [not] discursive from the beginning but is rational even before the beginning, and because discourse itself, having its ground in reason, shows reason to be prior as being its substance.… And that you may understand this the more easily, observe first from yourself, as from the image and likeness of God, how you also have reason within yourself, who are a rational animal not only as having been made by a rational Creator but also as out of his substance having made a living soul. See how, when you by reason argue silently with yourself, this same action takes place within you, while reason accompanied by discourse meets you at every movement of your thought, at every impression of your consciousness.… So in a sort of way you have in you as a second [person] discourse by means of which you speak by thinking and by means of which you think by speaking: discourse itself is another [than you]. How much more completely therefore does this action take place in God, whose image and similitude you are authoritatively declared to be, that even while silent he has in himself reason and in [that] reason discourse. So I have been able without rashness to conclude that even then, before the establishment of the universe, God was not alone, seeing he continually had in himself Reason, and in Reason Discourse, which he made another beside himself by activity within himself.

Source: AGAINST PRAXEAS 5

[AD 220] Tertullian on John 1:1

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." False, of course, and deceptive must have been that testimony, if the witness of our eyes, and ears, and hands be by nature a lie.

Source: A Treatise on the Soul

[AD 220] Tertullian on John 1:1

Did not certain of the disciples turn back from the Lord Himself, When they were offended? Yet the rest did not therefore think that they must turn away from following Him, but because they knew that He was the Word of Life, and was come from God, they continued in His company to the very last, after He had gently inquired of them whether they also would go away.

Source: The Prescription Against Heretics

[AD 220] Tertullian on John 1:1

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," and "I and my Father are one.

Source: Against Hermogenes

[AD 220] Tertullian on John 1:1

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" -that is, the same beginning, of course, in which God made the heaven and the earth -"and the Word was with God, and the Word was God.

Source: Against Hermogenes

[AD 220] Tertullian on John 1:1

"In the beginning was the Word" -that is, the same beginning, of course, in which God made the heaven and the earth -"and the Word was with God, and the Word was God. All things were made by Him, and without Him nothing was made." Now, since we have here clearly told us who the Maker was, that is, God, and what He made, even all things, and through whom He made them, even His Word, would not the order of the narrative have required that the source out of which all things were made by God through the Word should likewise be declared, if they had been in fact made out of anything? What, therefore, did not exist, the Scripture was unable to mention; and by not mentioning it, it has given us a clear proof that there was no such thing: for if there had been, the Scripture would have mentioned it.

Source: Against Hermogenes

[AD 220] Tertullian on John 1:1

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." It is written, "Thou shalt not take God's name in vain.

Source: Against Praxeas

[AD 220] Tertullian on John 1:1

The Word, therefore, is both always in the Father, as He says, "I am in the Father; " and is always with God, according to what is written, "And the Word was with God; " and never separate from the Father, or other than the Father, since "I and the Father are one.

Source: Against Praxeas

[AD 220] Tertullian on John 1:1

Now if He too is God, according to John, (who says.) "The Word was God," then you have two Beings-One that commands that the thing be made.

Source: Against Praxeas

[AD 220] Tertullian on John 1:1

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." There was One "who was," and there was another "with whom" He was.

Source: Against Praxeas

[AD 220] Tertullian on John 1:1

But the very same apostles testify that they had both seen and "handled" Christ. Now, if Christ is Himself both the Father and the Son, how can He be both the Visible and the Invisible? In order, however, to reconcile this diversity between the Visible and the Invisible, will not some one on the other side argue that the two statements are quite correct: that He was visible indeed in the flesh, but was invisible before His appearance in the flesh; so that He who as the Father was invisible before the flesh, is the same as the Son who was visible in the flesh? If, however, He is the same who was invisible before the incarnation, how comes it that He was actually seen in ancient times before (coming in) the flesh? And by parity of reasoning, if He is the same who was visible after (coming in) the flesh, how happens it that He is now declared to be invisible by the apostles? How, I repeat, can all this be, unless it be that He is one, who anciently was visible only in mystery and enigma, and became more clearly visible by His incarnation, even the Word who was also made flesh; whilst He is another whom no man has seen at any time, being none else than the Father, even Him to whom the Word belongs? Let us, in short, examine who it is whom the apostles saw.

Source: Against Praxeas

[AD 220] Tertullian on John 1:1

"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." Now the Word of life became flesh, and was heard, and was seen, and was handled, because He was flesh who, before He came in the flesh, was the "Word in the beginning with God" the Father, and not the Father with the Word.

Source: Against Praxeas

[AD 220] Tertullian on John 1:1

Now the Word of life became flesh, and was heard, and was seen, and was handled, because He was flesh who, before He came in the flesh, was the "Word in the beginning with God" the Father, and not the Father with the Word.

Source: Against Praxeas

[AD 220] Tertullian on John 1:1

For "the Father who loveth the Son, and hath given all things into His hand," 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; " to whom "is given by the Father all power in heaven and on earth.

Source: Against Praxeas

[AD 220] Tertullian on John 1:1

The Word, no doubt, was before all things. "In the beginning was the Word; " and in that beginning He was sent forth by the Father.

Source: Against Praxeas

[AD 220] Tertullian on John 1:1

"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." Now, since these words may not be taken otherwise than as they are written, there is without doubt shown to be One who was from the beginning, and also One with whom He always was: one the Word of God, the other God although the Word is also God, but God regarded as the Son of God, not as the Father); One through whom were all things, Another by whom were all things.

Source: Against Praxeas

[AD 220] Tertullian on John 1:1

And this species of the divine patience indeed being, as it were, at a distance, may perhaps be esteemed as among "things too high for us; " but what is that which, in a certain way, has been grasped by hand among men openly on the earth? God suffers Himself to be conceived in a mother's womb, and awaits the time for birth; and, when born, bears the delay of growing up; and, when grown up, is not eager to be recognised, but is furthermore contumelious to Himself, and is baptized by His own servant; and repels with words alone the assaults of the tempter; while from being" Lord" He becomes" Master," teaching man to escape death, having been trained to the exercise of the absolute forbearance of offended patience.

Source: Of Patience

[AD 220] Tertullian on John 1:1

To God their beauty, to God their youth (is dedicated). With Him they live; with Him they converse; Him they "handle" by day and by night; to the Lord they assign their prayers as dowries; from Him, as oft as they desire it, they receive His approbation as dotal gifts.

Source: To His Wife Book I

[AD 220] Tertullian on John 1:1

So, too, the two letters of Greece, the first 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, -may have an end correspondent to its beginning.

Source: On Monogamy

[AD 220] Tertullian on John 1:4

Now the mystery of this "sign" was in various ways predicted; (a "sign") in which the foundation of life was forelaid for mankind; (a "sign") in which the Jews were not to believe: just as Moses beforetime kept on announcing in Exodus, saying, "Ye shall be ejected from the land into which ye shall enter; and in those nations ye shall not be able to rest: and there shall be instabilityof the print 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 before thine eyes; and thou shalt not trust thy life.

Source: An Answer to the Jews

[AD 220] Tertullian on John 1:33

Source: On Baptism

[AD 220] Tertullian on John 1:6

That, then, was no celestial thing which furnished no celestial (endowments): whereas the very thing which was 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, whom he had pointed out when coming to him, were "HE.

Source: On Baptism

[AD 220] Tertullian on John 1:50

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?" And in the same manner He pronounced Peter to be "blessed," inasmuch as "flesh and blood had not revealed it to him"-that he had perceived the Father-"but the Father which is in heaven.

Source: Against Praxeas

[AD 220] Tertullian on John 1:2

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

Source: On the Flesh of Christ

[AD 220] Tertullian on John 1:17

Whence we understand that God's law was anterior even to Moses, and was not first (given) in Horeb, nor in Sinai and in the desert, 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" at a definite time, so it should be believed to have been temporarily observed and kept.

Source: An Answer to the Jews

[AD 220] Tertullian on John 1:17

For he, too, says that the world was originated by those angels; 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; representing the God of the Jews as not the Lord, but an angel.

Source: Pseudo-Tertullian Against All Heresies

[AD 220] Tertullian on John 1:17

So faith, illumined by patience, when it was becoming propagated among the nations through" Abraham's seed, which is Christ," and was superinducing grace over the law, made patience her pre-eminent coadjutrix for amplifying and fulfilling the law, because that alone had been lacking unto the doctrine of righteousness.

Source: Of Patience

[AD 220] Tertullian on John 1:23

"He was," He says, "the burning and shining lamp; " as being he who not merely "prepared His ways in the desert," but withal, by pointing out "the Lamb of God," illumined the minds of men by his heralding, so that they understood Him to be that Lamb whom Moses was wont to announce as destined to suffer.

Source: An Answer to the Jews

[AD 220] Tertullian on John 1:29

Source: An Answer to the Jews

[AD 220] Tertullian on John 1:29

Then, again, when He is designated by John (the Baptist) as "the Lamb of God," He is not described as Himself the same with Him of whom He is the beloved Son.

Source: Against Praxeas

[AD 220] Tertullian on John 1:29

In fact, they say that Jesus Christ descended, that is, that the dove came down on Jesus; and, since the dove is styled by the Greek name peristera/-(peristera), it has in itself this number DCCCI.

Source: Pseudo-Tertullian Against All Heresies

[AD 220] Tertullian on John 1:49

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, even as Peter did on another occasion: "Thou art the Son of God.

Source: Against Praxeas

[AD 220] Tertullian on John 1:49

Again, when Martha in a later passage acknowledged Him to be the Son of God, she no more made a mistake than Peter and Nathanµl had; and yet, even if she had made a mistake, she would at once have learnt the truth: for, behold, when about to raise her brother from the dead, the Lord looked up to heaven, and, addressing the Father, said-as the Son, of course: "Father, I thank Thee that Thou always hearest me; it is because of these crowds that are standing by that I have spoken to Thee, that they may believe that Thou hast sent me.

Source: Against Praxeas

[AD 220] Tertullian on John 1:11

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; " and you have withal Joseph but once wedded, and on this score I venture to say better than his father; you have Moses, the intimate eye-witness of God; you have Aaron the chief priest.

Source: On Monogamy

[AD 220] Tertullian on John 1:8

In this way all are primitive, and all are apostolic, whilst they are all proved to be one, in (unbroken) unity, by their peaceful communion, and title of brotherhood, and bond of hospitality,-privileges which no other rule directs than the one tradition of the selfsame mystery.

Source: The Prescription Against Heretics

[AD 220] Tertullian on John 1:16

This figure of corporeal healing sang of a spiritual healing, according to the rule by which things carnal are always antecedent as figurative of things spiritual. And thus, when the grace of God advanced to higher degrees among men, an accession of efficacy was granted to the waters and to the angel.

Source: On Baptism

[AD 220] Tertullian on John 1:21

Well, then, was it really in a Pythagorean sense that the Jews approached John with the inquiry, "Art thou Elias? " and not rather in the sense of the divine prediction, "Behold, I will send you Elijah" the Tisbite? The fact, however, is, that their metempsychosis, or transmigration theory, signifies the recall of the soul which had died long before, and its return to some other body.

Source: A Treatise on the Soul

[AD 220] Tertullian on John 1:18

For God the Father none ever saw, and lived. And accordingly it is agreed that the Son of God Himself spake to Moses, and said to the people, "Behold, I send mine angel before thy"-that is, the people's-"face, to guard thee on the march, and to introduce thee into the land which I have prepared thee: attend to him, and be not disobedient to him; for he hath not escaped thy notice, since my name is upon him.

Source: An Answer to the Jews

[AD 220] Tertullian on John 1:18

With us, however, the Son alone knows the Father, and has Himself unfolded "the Father's bosom." He has also heard and seen all things with the Father; and what He has been commanded by the Father, that also does He speak.

Source: Against Praxeas

[AD 220] Tertullian on John 1:18

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; " meaning, of course, at any previous time But he has indeed taken away all question of time, by saying that God had never been seen.

Source: Against Praxeas

[AD 220] Tertullian on John 1:18

And therefore, inasmuch as he had said that the Word of God was God, in order that he might give no help to the presumption of the adversary, (which pretended) that he had seen the Father Himself and in order to draw a distinction between the invisible Father and the visible Son, he makes the additional assertion, ex abundanti as it were: "No man hath seen God at any time." What God does he mean? The Word? But he has already said: "Him we have seen and heard, and our hands have handled the Word of life.

Source: Against Praxeas

[AD 220] Tertullian on John 1:18

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. He was both heard and seen and, that He might not be supposed to be a phantom, was actually handled.

Source: Against Praxeas

[AD 220] Tertullian on John 1:18

"His glory was beheld-the glory as of the only-begotten of the Father;" not, (observe, ) as of the Father. He "declared" (what was in) "the bosom of the Father alone; " the Father did not divulge the secrets of His own bosom.

Source: Against Praxeas

[AD 220] Tertullian on John 1:18

He "declared" (what was in) "the bosom of the Father alone; " the Father did not divulge the secrets of His own bosom. For this is preceded by another statement: "No man hath seen God at any time." Then, again, when He is designated by John (the Baptist) as "the Lamb of God," He is not described as Himself the same with Him of whom He is the beloved Son.

Source: Against Praxeas

[AD 235] Hippolytus of Rome on John 1:10

Acting then in these (prophets), the Word spoke of Himself. For already He became His own herald, and showed that the Word would be manifested among men. And for this reason He cried thus: "I am made manifest to them that sought me not; I am found of them that asked not for me." And who is He that is made manifest but the Word of the Father?-whom the Father sent, and in whom He showed to men the power proceeding from Him. Thus, then, was the Word made manifest, even as the blessed John says. For he sums up the things that were said by the prophets, and shows that this is the Word, by whom all things were made. 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." 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." If, then, said he, the world was made by Him, according to the word of the prophet, "By the Word of the Lord were the heavens made," then this is the Word that was also made manifest. We accordingly see the Word incarnate, and we know the Father by Him, and we believe in the Son, (and) we worship the Holy Spirit. Let us then look at the testimony of Scripture. with respect to the announcement of the future manifestation of the Word.

Source: Hippolytus Dogmatical and Historical Fragments

[AD 235] Hippolytus of Rome on John 1:9

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," by us let him recover his sight, and behold, as it were, through some paradise planted with every description of tree, and supplied with abundance of fruits, water coursing its way through all the trees and fruits; and he will see that from one and the same water the olive chooses for itself and draws the oil, and the vine the wine; and (so is it with) the rest of plants, according to each genus. That Man, however, he says, is of no reputation in the world, but of illustrious fame in heaven, being betrayed by those who are ignorant (of his perfections) to those who know him not, being accounted as a drop from a cask. We, however, he says, are spiritual, who, from the life-giving water of Euphrates, which flows through the midst of Babylon, choose our own peculiar quality as we pass through the true gate, which is the blessed Jesus. And of all men, we Christians alone are those who in the third gate celebrate the mystery, and are anointed there with the unspeakable chrism from a horn, as David (was anointed), not from an earthen vessel, he says, as (was) Saul, who held converse with the evil demon of carnal concupiscence.

Source: Hippolytus Refutation of All Heresies Book V

[AD 235] Hippolytus of Rome on John 1:9

All things, therefore whatsoever it is possible to declare, and whatever, being not as yet discovered, one must omit, were likely to receive adaptation to the world which was about to be generated from the Seed. And this (Seed), at the requisite seasons, increases in bulk in a peculiar manner, according to accession, as through the instrumentality of a Deity so great, and of this description. (But this Deity) the creature can neither express nor grasp by perception. (Now, all these things) were inherent, treasured in the Seed, as we afterwards observe in a new-born child the growth of teeth, and paternal substance, and intellect, and everything which, though previously having no existence, accrues unto a man, growing little by little, from a youthful period of life. But since it would be absurd to say that any projection of a non-existent God became anything non-existent (for Basilides altogether sirens and dreads the Substances of things generated in the way of projection for, (he asks,) of what sort of projection is there a necessity, or of what sort of matter must we assume the previous existence, in order that God should construct a world, as the spider his web; or (as) a mortal man, for the purpose of working it, takes a (piece of) brass or of wood, or some other of the parts of matter?),-(projection, I say, being out of the question,) certainly, says (Basilides), God spoke the word, and it was carried into effect. And this, as these men assert, is that which has been stated by Moses: "Let there be light, and there was light." Whence he says, came the light? From nothing. For it has not been written, he says, whence, but this only, (that it came) from the voice of him who speaks the word. And he who speaks the word, he says, was non-existent; nor was that existent which was being produced. The seed of the cosmical system was generated, he says, from nonentities; (and I mean by the seed,) the word which was spoken, "Let there be light." 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." He derives his originating principles from that Seed, and obtains from the same source his illuminating power. This is that seed which has in itself the entire conglomeration of germs. And Aristotle affirms this to be genius, and it is distributed by him into infinite species; just as from animal, which is non-existent, we sever ox, horse, (and) man. When, therefore, the cosmical Seed becomes the basis (for a subsequent development), those (heretics) assert, (to quote Basilides' own words:) "Whatsoever I affirm," he says, "to have been made after these, ask no question as to whence. For (the Seed) had all seeds treasured and reposing in itself, just as non-existent entities, and which were designed to be produced by a non-existent Deity."

Source: Hippolytus Refutation of All Heresies Book 7

[AD 235] Hippolytus of Rome on John 1:14

Christ, he means, the wisdom and power of God the Father, hath builded His house, i.e., His nature in the flesh derived from the Virgin, even as he (John) hath said beforetime, "The Word became flesh, and dwelt among us." As likewise the wise prophet testifies: Wisdom that was before the world, and is the source of life, the infinite "Wisdom of God, hath builded her house" by a mother who knew no man,-to wit, as He assumed the temple of the body. "And hath raised her seven pillars; "that is, the fragrant grace of the all-holy Spirit, as Isaiah says: "And the seven spirits of God shall rest upon Him," But others say that the seven pillars are the seven divine orders which sustain the creation by His holy and inspired teaching; to wit, me prophets, the apostles, the martyrs, the hierarchs, the hermits, the saints, and the righteous. And the phrase, "She hath killed her beasts," denotes the prophets and martyrs who in every city and country are slain like sheep every day by the unbelieving, in behalf of the truth, and cry aloud, "For thy sake we are killed all the day long, we were counted as sheep for the slaughter." And again, "She hath mingled her wine" in the bowl, by which is meant, that the Saviour, uniting his Godhead, like pure wine, with the flesh in the Virgin, was born of her at once God and man without confusion of the one in the other. "And she hath furnished her table: "that denotes the promised knowledge of the Holy Trinity; it also refers to His honoured and undefiled body and blood, which day by day are administered and offered sacrificially at the spiritual divine table, as a memorial of that first and ever-memorable table of the spiritual divine supper. And again, "She bath sent forth her servants: "Wisdom, that is to say, has done so-Christ, to wit-summoning them with lofty announcement. "Whoso is simple, Let him turn to me," she says, alluding manifestly to the holy apostles, who traversed the whole world, and called the nations to the knowledge of Him in truth, with their lofty and divine preaching. And again, "And to those that want understanding she said"-that is, to those who have not yet obtained the power of the Holy Ghost-"Come, eat of my bread, and drink of the wine which I have mingled for you; "by which is meant, that He gave His divine flesh and honoured blood to us, to eat and to drink it for the remission of sins.

Source: Hippolytus Exegetical Fragments

[AD 235] Hippolytus of Rome on John 1:3

For, says he, it is necessary that the magnitudes be declared, and that they thus be declared by all everywhere, "in order that hearing they may not hear, and seeing they may not see." For if, he says, the magnitudes were not declared, the world could not have obtained consistence. These are the three tumid expressions (of these heretics), Caulacau, Saulasu, Saulasu. Saulasu, i.e., Adam, who is farthest above; Saulasau, that is, the mortal one below; Zeesar, that is, Jordan that flows upwards. This, he says, is the hermaphrodite man (present) in all. But those who are ignorant of him, call him Geryon with the threefold body-Geryon, i.e., as if (in the sense of) flowing from earth-but (whom) the Greeks by common consent (style) "celestial horn of the moon," because he mixed and blended all things in all. "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." This, says he, is the life, the ineffable generation of perfect men, which was not known by preceding generations. But the passage, "nothing was made without him," refers to the formal world, for it was created without his instrumentality by the third and fourth (of the quaternion named above). For says he, this is the cup "Condy, out of which the king, while he quaffs, draws his omens." This, he says, has been discovered hid in the beauteous seeds of Benjamin.

Source: Hippolytus Refutation of All Heresies Book V

[AD 235] Hippolytus of Rome on John 1:3

The Phrygians, however, further assert that the father of the universe is "Amygdalus," not a tree, he says, but that he is "Amygdalus" who previously existed; and he having in himself the perfect fruit, as it were, throbbing and moving in the depth, rent his breasts, and produced his now invisible, and nameless, and ineffable child. respecting whom we shall speak. For the word "Amyxai" signifies, as it were, to burst and sever through, as he says (happens) in the case of inflamed bodies, and which have in themselves any tumour; and when doctors have cut this, they call it "Amychai." 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." And the Phrygians say that what has been thence produced is "Syrictas" (piper), because the Spirit that is born is harmonious. "For God," he says, "is Spirit; wherefore," he affirms, "neither in this mountain do the true worshippers worship, nor in Jerusalem, but in spirit. For the adoration of the perfect ones," he says, "is spiritual, not carnal." The Spirit, however, he says, is there where likewise the Father is named, and the Son is there born from this Father. This, he says, is the many-named, thousand-eyed Incomprehensible One, of whom every nature-each, however, differently-is desirous. This, he says, is the word of God, which, he says, is a word of revelation of the Great Power. Wherefore it will be sealed, and hid, and concealed, lying in the habitation where lies the basis of the root of the universe, viz. Aeons, Powers, Intelligences, Gods, Angels, delegated Spirits, Entities, Nonentities, Generables, Ingenerables, Incomprehensibles, Comprehensibles, Years, Months, Days, Hours, (and) Invisible Point from which what is least begins to increase gradually. That which is, he says, nothing, and which consists of nothing, inasmuch as it is indivisible-(I mean) a point-will become through its own reflective power a certain incomprehensible magnitude. This, he says, is the kingdom of heaven, the grain of mustard seed, the point which is indivisible in the body; and, he says, no one knows this (point) save the spiritual only. This, he says, is what has been spoken: "There is no speech nor language where their voice is not heard."

Source: Hippolytus Refutation of All Heresies Book V

[AD 235] Hippolytus of Rome on John 1:20-27

But we, who know the economy, adore His mercy, because He hath come to save and not to judge the world. Wherefore John, the forerunner of the Lord, who before knew not this mystery, on learning that He is Lord in truth, cried out, and spake to those who came to be baptized of him, "O generation of vipers," why look ye so earnestly at me? "I am not the Christ; " I am the servant, and not the lord; I am the subject, and not the king; I am the sheep, and not the shepherd; I am a man, and not God. By my birth I loosed the barrenness of my mother; I did not make virginity barren. I was brought up from beneath; I did not come down from above. I bound the tongue of my father; I did not unfold divine grace. I was known by my mother, and I was not announced by a star. I am worthless, and the least; but "after me there comes One who is before me" -after me, indeed, in time, but before me by reason of the inaccessible and unutterable light of divinity. "There comes One mightier than I, whose shoes I am not worthy to bear: He shall baptize you with the Holy Ghost, and with fire." I am subject to authority, but He has authority in Himself. I am bound by sins, but He is the Remover of sins. apply the law, but He bringeth grace to light. teach as a slave, but He judgeth as the Master. I have the earth as my couch, but He possesses heaven. I baptize with the baptism of repentance, but He confers the gift of adoption: "He shall baptize you with the Holy Ghost, and with fire." Why give ye attention to me? I am not the Christ.

Source: Hippolytus Dogmatical and Historical Fragments

[AD 235] Hippolytus of Rome on John 1:1

This, he says, is the great beginning respecting which Scripture has spoken. Concerning this, he says it has been declared: "In the beginning was the Word, and the Word was with God, and the Word was God. 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." And in Him, he says, has been formed Eve; (now) Eve is life. This, however, he says, is Eve, mother of all living, -a common nature, that is, of gods, angels, immortals, mortals, irrational creatures, (and) rational ones. For, he says, the expression "all" he uttered of all (existences). And if the eyes of any, he says, are blessed, this one, looking upward on the firmament, will behold at the mighty summit of heaven the beauteous image of the serpent, turning itself, and becoming an originating principle of every (species of) motion to all things that are being produced. He will (thereby) know that without him nothing consists, either of things in heaven, or things on earth. or things under the earth. Not night, not moon, not fruits, not generation, not wealth, not sustenance, not anything at all of existent things, is without his guidance. In regard of this, he says, is the great wonder which is beheld in the firmament by those who are able to observe it. For, he says, at this top of his head, a fact which is more incredible than all things to those who are ignorant, "are setting and rising mingled one with other." This it is in regard of which ignorance is in the habit of affirming: in heaven

Source: Hippolytus Refutation of All Heresies Book V

[AD 235] Hippolytus of Rome on John 1:1

Source: Fragments - Dogmatic and Historical

[AD 235] Hippolytus of Rome on John 1:2

This, says he, was alone sufficient for its being understood by men; (I mean) the cup of Anacreon declaring, (albeit) mutely, an ineffable mystery. For dumb, says he, is Anacreon's cup; and (yet) Anacreon affirms that it speaks to himself, in language mute, as to what sort he must become-that is spiritual, not carnal-if he shall listen in silence to the concealed mystery. 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 which Jesus performed in Cana of Galilee, and (thus) manifested the kingdom of heaven. This, says he, is the kingdom of heaven that reposes within us as a treasure, as leaven hid in the three measures of meal.

Source: Hippolytus Refutation of All Heresies Book V

[AD 235] Hippolytus of Rome on John 1:29

In order, then, to show the time when He is to come whom the blessed Daniel desired to see, he says, "And after seven weeks there are other threescore and two weeks," which period embraces the space of 434 years. 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!" And in like manner Gabriel says: "To blot out transgressions, and make reconciliation for sins." But who has blotted out our transgressions? Paul the apostle teaches us, saying, "He is our peace who made both one; " and then, "Blotting out the handwriting of sins that was against us."

Source: Hippolytus Exegetical Fragments

[AD 235] Hippolytus of Rome on John 1:29

Now, as our Lord Jesus Christ, who is also God, was prophesied of under the figure of a lion, on account of His royalty and glory, in the same way have the Scriptures also aforetime spoken of Antichrist as a lion, on account of his tyranny and violence. For the deceiver seeks to liken himself in all things to the Son of God. Christ is a lion, so Antichrist is also a lion; Christ is a king, so Antichrist is also a king. The Saviour was manifested as a lamb; so he too, in like manner, will appear as a lamb, though within he is a wolf. The Saviour came into the World in the circumcision, and he will come in the same manner. The Lord sent apostles among all the nations, and he in like manner will send false apostles. The Saviour gathered together the sheep that were scattered abroad, and he in like manner will bring together a people that is scattered abroad. The Lord gave a seal to those who believed on Him, and he will give one like manner. The Saviour appeared in the form of man, and he too will come in the form of a man. The Saviour raised up and showed His holy flesh like a temple, and he will raise a temple of stone in Jerusalem. And his seductive arts we shall exhibit in what follows. But for the present let us turn to the question in hand.

Source: Hippolytus Fragments - Dogmatic and Historical

[AD 235] Hippolytus of Rome on John 1:29

He, on hearing the salutation addressed to Elisabeth, leaped with joy in his mother's womb, recognising God the Word conceived in the womb of the Virgin. Thereafter he came forward preaching in the wilderness, proclaiming the baptism of repentance to the people, (and thus) announcing prophetically salvation to the nations living in the wilderness of the world. 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!" He also first preached to those in Hades, becoming a forerunner there when he was put to death by Herod, that there too he might intimate that the Saviour would descend to ransom the souls of the saints from the hand of death.

Source: Hippolytus Fragments - Dogmatic and Historical

[AD 235] Hippolytus of Rome on John 1:16

"Thou didst prevail above the blessings of abiding mountains." By "eternal and abiding mountains and everlasting hills," he means the saints, because they are lifted above the earth, and make no account of the things that perish, but seek the things that are above, and aspire earnestly to rise to the highest virtues. After the glory of Christ, therefore, are those of the Fathers who were most illustrious, and reached the greatest elevation in virtue. These, however, were but servants; but the Lord, the Son, supplied them with the means by which they became illustrious. Wherefore also they acknowledge (the truth of this word), "Out of His fulness have all we received."

Source: Hippolytus Exegetical Fragments

[AD 235] Hippolytus of Rome on John 1:18

If, again, he allege His own word when He said, "I and the Father are one," let him attend to the fact, and understand that He did not say, "I and the Father am one, but are one." For the word are is not said of one person, but it refers to two persons, and one power. He has Himself made this clear, when He spake to His Father concerning the disciples, "The glory which Thou gavest me I have given them; that they may be one, even as we are one: I in them, and Thou in me, that they may be made perfect in one; that the world may know that Thou hast sent me." What have the Noetians to say to these things? Are alI one body in respect of substance, or is it that we become one in the power and disposition of unity of mind? In the same manner the Son, who was sent and was not known of those who are in the world, confessed that He was in the Father in power and disposition. For the Son is the one mind of the Father. We who have the Father's mind believe so (in Him); but they who have it not have denied the Son. And if, again, they choose to allege the fact that Philip inquired about the Father, saying, "Show us the Father, and it sufficeth us," to whom the Lord made answer in these terms: "Have I been so long time with you, and yet hast thou not known me, Philip? He that hath seen me hath seen the Father. Believest thou not that I am in the Father, and the Father in me? " and if they choose to maintain that their dogma is ratified by this passage, as if He owned Himself to be the Father, let them know that it is decidedly against them, and that they are confuted by this very word. For though Christ had spoken of Himself, and showed Himself among all as the Son, they had not yet recognised Him to be such, neither had they been able to apprehend or contemplate His real power. And Philip, not having been able to receive this, as far as it was possible to see it, requested to behold the Father. To whom then the Lord said, "Philip, have I been so long time with you, and yet hast thou not known me? He that hath seen me hath seen the Father." By which He means, If thou hast seen me, thou mayest know the Father through me. For through the image, which is like (the original), the Father is made readily known. 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 was sent from the Father, and goeth to the Father."

Source: Hippolytus Dogmatical and Historical Fragments

[AD 253] Origen of Alexandria on John 1:10

(Hom. 2 in div. loc.) For as, when a person leaves off speaking, his voice ceases to be, and vanishes; so if the Heavenly Father should cease to speak His Word, the effect of that Word, i. e. the universe which is created in the Word, shall cease to exist.