Early Church Fathers Scripture Index : Texts
Genesis 3:22
There are 13 footnotes for this reference.
Ante-Nicene Fathers, Volume 1, page 228, footnote 5 (Image)
Apostolic Fathers, Justin Martyr, Irenaeus
Justin Martyr (HTML)
Dialogue with Trypho (HTML)
Chapter LXII.—The words “Let Us make man” agree with the testimony of Proverbs. (HTML)
CCEL Footnote 2175 (In-Text, Margin)
... when about to do something, oftentimes say to ourselves, ‘Let us make;’ or that God spoke to the elements, to wit, the earth and other similar substances of which we believe man was formed, ‘Let Us make,’—I shall quote again the words narrated by Moses himself, from which we can indisputably learn that [God] conversed with some one who was numerically distinct from Himself, and also a rational Being. These are the words: ‘And God said, Behold, Adam has become as one of us, to know good and evil.’[Genesis 3:22] In saying, therefore, ‘as one of us,’ [Moses] has declared that [there is a certain] number of persons associated with one another, and that they are at least two. For I would not say that the dogma of that heresy which is said to be among you is ...
Ante-Nicene Fathers, Volume 1, page 264, footnote 1 (Image)
Apostolic Fathers, Justin Martyr, Irenaeus
Justin Martyr (HTML)
Dialogue with Trypho (HTML)
Chapter CXXIX.—That is confirmed from other passages of Scripture. (HTML)
CCEL Footnote 2456 (In-Text, Margin)
... words which I have spoken in proof of this point. When Scripture says, ‘The Lord rained fire from the Lord out of heaven,’ the prophetic word indicates that there were two in number: One upon the earth, who, it says, descended to behold the cry of Sodom; Another in heaven, who also is Lord of the Lord on earth, as He is Father and God; the cause of His power and of His being Lord and God. Again, when the Scripture records that God said in the beginning, ‘Behold, Adam has become like one of Us,’[Genesis 3:22] this phrase, ‘like one of Us,’ is also indicative of number; and the words do not admit of a figurative meaning, as the sophists endeavour to affix on them, who are able neither to tell nor to understand the truth. And it is written in the book of ...
Ante-Nicene Fathers, Volume 3, page 594, footnote 1 (Image)
Tertullian (I, II, III)
Anti-Marcion. (HTML)
On the Resurrection of the Flesh. (HTML)
Conclusion. The Resurrection of the Flesh in Its Absolute Identity and Perfection. Belief of This Had Become Weak. Hopes for Its Refreshing Restoration Under the Influences of the Paraclete. (HTML)
CCEL Footnote 7756 (In-Text, Margin)
... too, has her departures for a while—in waters, in fires, in birds, in beasts; she may seem to be dissolved into these, but she is only poured into them, as into vessels. And should the vessels themselves afterwards fail to hold her, escaping from even these, and returning to her mother earth, she is absorbed once more, as it were, by its secret embraces, ultimately to stand forth to view, like Adam when summoned to hear from his Lord and Creator the words, “Behold, the man is become as one of us!”[Genesis 3:22] —thoroughly “knowing” by that time “the evil” which she had escaped, “and the good” which she has acquired. Why, then, O soul, should you envy the flesh? There is none, after the Lord, whom you should love so dearly; none more like a brother to you, ...
Ante-Nicene Fathers, Volume 3, page 606, footnote 15 (Image)
Tertullian (I, II, III)
Anti-Marcion. (HTML)
Against Praxeas. (HTML)
Other Quotations from Holy Scripture Adduced in Proof of the Plurality of Persons in the Godhead. (HTML)
CCEL Footnote 7895 (In-Text, Margin)
If the number of the Trinity also offends you, as if it were not connected in the simple Unity, I ask you how it is possible for a Being who is merely and absolutely One and Singular, to speak in plural phrase, saying, “Let us make man in our own image, and after our own likeness;” whereas He ought to have said, “Let me make man in my own image, and after my own likeness,” as being a unique and singular Being? In the following passage, however, “Behold the man is become as one of us,”[Genesis 3:22] He is either deceiving or amusing us in speaking plurally, if He is One only and singular. Or was it to the angels that He spoke, as the Jews interpret the passage, because these also acknowledge not the Son? Or was it because He was at once the Father, ...
Ante-Nicene Fathers, Volume 6, page 317, footnote 8 (Image)
Gregory Thaumaturgus, Dionysius the Great, Julius Africanus, Anatolius and Minor Writers, Methodius, Arnobius
Methodius. (HTML)
The Banquet of the Ten Virgins; or Concerning Chastity. (HTML)
Thaleia. (HTML)
Comparison Instituted Between the First and Second Adam. (HTML)
... must inquire if Adam can be likened to the Son of God, when he was found in the transgression of the Fall, and heard the sentence, “Dust thou art, and unto dust shalt thou return.” For how shall he be considered “the first-born of every creature,” who, after the creation of the earth and the firmament, was formed out of clay? And how shall he be admitted to be “the tree of life” who was cast out for his transgression, lest “he should again stretch forth his hand and eat of it, and live forever?”[Genesis 3:22] For it is necessary that a thing which is likened unto anything else, should in many respects be similar and analogous to that of which it is the similitude, and not have its constitution opposite and dissimilar. For one who should venture to ...
Ante-Nicene Fathers, Volume 8, page 108, footnote 2 (Image)
Twelve Patriarchs, Excerpts and Epistles, The Clementina, Apocryphal Gospels and Acts, Syriac Documents
Pseudo-Clementine Literature. (HTML)
The Recognitions of Clement. (HTML)
Book II. (HTML)
Argument for Polytheism. (HTML)
... the rest, and incomprehensible, even He who is God of gods. But that there are many gods, the law itself informs me. For, in the first place, it says this in the passage where one in the figure of a serpent speaks to Eve, the first woman, ‘On the day ye eat of the tree of the knowledge of good and evil, ye shall be as gods,’ that is, as those who made man; and after they have tasted of the tree, God Himself testifies, saying to the rest of the gods, ‘Behold, Adam is become as one of us;’[Genesis 3:22] thus, therefore, it is manifest that there were many gods engaged in the making of man. Also, whereas at the first God said to the other gods, ‘Let us make man after our image and likeness;’ also His saying, ‘Let us drive him out;’ and again, ‘Come, ...
Ante-Nicene Fathers, Volume 8, page 108, footnote 4 (Image)
Twelve Patriarchs, Excerpts and Epistles, The Clementina, Apocryphal Gospels and Acts, Syriac Documents
Pseudo-Clementine Literature. (HTML)
The Recognitions of Clement. (HTML)
Book II. (HTML)
Argument for Polytheism. (HTML)
... the first woman, ‘On the day ye eat of the tree of the knowledge of good and evil, ye shall be as gods,’ that is, as those who made man; and after they have tasted of the tree, God Himself testifies, saying to the rest of the gods, ‘Behold, Adam is become as one of us;’ thus, therefore, it is manifest that there were many gods engaged in the making of man. Also, whereas at the first God said to the other gods, ‘Let us make man after our image and likeness;’ also His saying, ‘Let us drive him out;’[Genesis 3:22] and again, ‘Come, let us go down, and confound their language;’ all these things indicate that there are many gods. But this also is written, ‘Thou shalt not curse the gods, nor curse the chief of thy people;’ and again this writing, ‘God alone led ...
Ante-Nicene Fathers, Volume 8, page 245, footnote 4 (Image)
Twelve Patriarchs, Excerpts and Epistles, The Clementina, Apocryphal Gospels and Acts, Syriac Documents
Pseudo-Clementine Literature. (HTML)
The Clementine Homilies. (HTML)
Homily III. (HTML)
Defects Ascribed to God. (HTML)
... is found a transgressor, and is driven out of paradise, and is punished with death. In like manner also, he who made him, because he sees not in all places, says with reference to the overthrow of Sodom, ‘Come, and let us go down, and see whether they do according to their cry which comes to me; or if not, that I may know.’ Thus he shows himself ignorant. And in his saying respecting Adam, ‘Let us drive him out, lest he put forth his hand and touch the tree of life, and eat, and live for ever;’[Genesis 3:22] in saying he is ignorant; and in driving him out lest he should eat and live for ever, he is also envious. And whereas it is written that ‘God repented that he had made man,’ this implies both repentance and ignorance. For this reflection is a view ...
Ante-Nicene Fathers, Volume 8, page 313, footnote 5 (Image)
Twelve Patriarchs, Excerpts and Epistles, The Clementina, Apocryphal Gospels and Acts, Syriac Documents
Pseudo-Clementine Literature. (HTML)
The Clementine Homilies. (HTML)
Homily XVI. (HTML)
Simon Appeals to the Old Testament to Prove that There are Many Gods. (HTML)
“For instance, in the very first words of the law, He evidently speaks of them as being like even unto Himself. For thus it is written, that, when the first man received a commandment from God to eat of every tree that was in the garden, but not to eat of the tree of the knowledge of good and evil, the serpent having persuaded them by means of the woman, through the promise that they would become gods, made them look up; and then, when they had thus looked up, God said,[Genesis 3:22] ‘Behold, Adam is become as one of us.’ When, then, the serpent said, ‘Ye shall be as gods,’ he plainly speaks in the belief that gods exist; all the more as God also added His testimony, saying, ‘Behold, Adam is become as one of us.’ The serpent, then, who said ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 347, footnote 11 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm LXXIV (HTML)
CCEL Footnote 3365 (In-Text, Margin)
... vessels, unless first he shall have bound fast the strong man.” This is that strong man on his own virtue relying, and forsaking God: this is that strong man, who saith, “I will set my seat by the north, and I will be like the Most High.” Out of that very cup of perverse strength he hath given man to drink. Strong they willed to be, who thought that they would be Gods by means of the forbidden food. Adam became strong, over whom was reproachfully said, “Behold, Adam hath become like one of us.”[Genesis 3:22] …As though they were strong, “to the righteousness of God they have not been made subject.” Observe ye that a man hath put out of the way his own strength, and remained weak, needy, standing afar off, not daring even to raise his eyes to Heaven; but ...
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 92, footnote 1 (Image)
Cyril of Jerusalem, Gregory Nazianzen
The Catechetical Lectures of S. Cyril. (HTML)
On the words, Crucified and Buried. (HTML)
CCEL Footnote 1643 (In-Text, Margin)
... hewn. Look in and behold. Thou hast in the Gospels In a sepulchre hewn in stone, which was hewn out of a rock. And what happens next? What kind of door has the sepulchre? Again another Prophet says, They cut off My life in a dungeon, and cast a stone upon Me. I, who am the Chief corner-stone, the elect, the precious, lie for a little time within a stone—I who am a stone of stumbling to the Jews, and of salvation to them who believe. The Tree of life[Genesis 3:22], therefore was planted in the earth, that the earth which had been cursed might enjoy the blessing, and that the dead might be released.
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 210, footnote 16 (Image)
Cyril of Jerusalem, Gregory Nazianzen
Select Orations of Saint Gregory Nazianzen. (HTML)
In Defence of His Flight to Pontus, and His Return, After His Ordination to the Priesthood, with an Exposition of the Character of the Priestly Office. (HTML)
CCEL Footnote 2611 (In-Text, Margin)
25. This is why the heathen rage and the peoples imagine vain things; why tree is set over against tree, hands against hand, the one stretched out in self indulgence,[Genesis 3:6-23] the others in generosity; the one unrestrained, the others fixed by nails, the one expelling Adam, the other reconciling the ends of the earth. This is the reason of the lifting up to atone for the fall, and of the gall for the tasting, and of the thorny crown for the dominion of evil, and of death for death, and of darkness for the sake of light, and of burial for the return to the ground, and of resurrection ...
Nicene and Post-Nicene Fathers, Series 2, Volume 11, page 428, footnote 5 (Image)
Sulpitius Severus, Vincent of Lerins, John Cassian
The Works of John Cassian. (HTML)
The Conferences of John Cassian. Part II. Containing Conferences XI-XVII. (HTML)
Conference XIII. The Third Conference of Abbot Chæremon. On the Protection of God. (HTML)
Chapter XII. That a good will should not always be attributed to grace, nor always to man himself. (HTML)
For we should not hold that God made man such that he can never will or be capable of what is good: or else He has not granted him a free will, if He has suffered him only to will or be capable of evil, but neither to will or be capable of what is good of himself. And, in this case how will that first statement of the Lord made about men after the fall stand: “Behold, Adam is become as one of us, knowing good and evil?”[Genesis 3:22] For we cannot think that before, he was such as to be altogether ignorant of good. Otherwise we should have to admit that he was formed like some irrational and insensate beast: which is sufficiently absurd and altogether alien from the Catholic faith. Moreover as the wisest ...