Early Church Fathers Scripture Index : Texts
John 3:17
There are 15 footnotes for this reference.
Ante-Nicene Fathers, Volume 1, page 145, footnote 6 (Image)
Apostolic Fathers, Justin Martyr, Irenaeus
Barnabas (HTML)
The Epistle of Barnabas (HTML)
Chapter XII.—The cross of Christ frequently announced in the Old Testament. (HTML)
CCEL Footnote 1615 (In-Text, Margin)
... “All day long I have stretched forth My hands to an unbelieving people, and one that gainsays My righteous way.” And again Moses makes a type of Jesus, [signifying] that it was necessary for Him to suffer, [and also] that He would be the author of life [to others], whom they believed to have destroyed on the cross when Israel was falling. For since transgression was committed by Eve through means of the serpent, [the Lord] brought it to pass that every [kind of] serpents bit them, and they died,[John 3:14-18] that He might convince them, that on account of their transgression they were given over to the straits of death. Moreover Moses, when he commanded, “Ye shall not have any graven or molten [image] for your God,” did so that he might reveal a type of ...
Ante-Nicene Fathers, Volume 3, page 616, footnote 3 (Image)
Tertullian (I, II, III)
Anti-Marcion. (HTML)
Against Praxeas. (HTML)
In This and the Four Following Chapters It is Shewn, by a Minute Analysis of St. John's Gospel, that the Father and Son are Constantly Spoken of as Distinct Persons. (HTML)
CCEL Footnote 8020 (In-Text, Margin)
... house,” speaking as the Son. In His address to Nicodemus He says: “So God loved the world, that He gave His only-begotten Son, that whosoever believeth in Him should not perish, but have everlasting life.” And again: “For God sent not His Son into the world to condemn the world, but that the world through Him might be saved. He that believeth on Him is not condemned; but he that believeth not is condemned already, because he hath not believed in the name of the only-begotten Son of God.”[John 3:17-18] Moreover, when John (the Baptist) was asked what he happened to know of Jesus, he said: “The Father loveth the Son, and hath given all things into His hand. He that believeth on the Son hath everlasting life; and he that believeth not the Son ...
Ante-Nicene Fathers, Volume 9, page 93, footnote 30 (Image)
Gospel of Peter, Diatessaron, Apocalypses, Visio Pauli, Testament of Abraham, Acts of X/P, Zosimus, Aristides, Clement, Origen
The Diatessaron of Tatian. (HTML)
The Diatessaron. (HTML)
Section XXXII. (HTML)
CCEL Footnote 2235 (In-Text, Margin)
... unto you [39] what is in heaven, will ye believe? And no man hath ascended up into heaven, except him that descended from heaven, the Son of man, which is in heaven. [40] And as Moses lifted up the serpent in the wilderness, so is the Son of man to be [41] lifted up; so that every man who may believe in him may not perish, but have [42] eternal life. God so loved the world, that he should give his only Son; and so every one that believeth on him should not perish, but should have eternal life. [43][John 3:17] God sent not his Son into the world to judge the world; but that the world might [44] be saved by his hand. He that believeth in him shall not be judged: but he that believeth not is condemned beforehand, because he hath not believed in the name ...
Nicene and Post-Nicene Fathers, Series 1, Volume 2, page 378, footnote 5 (Image)
Augustine: The City of God, Christian Doctrine
City of God (HTML)
A parallel history of the earthly and heavenly cities from the time of Abraham to the end of the world. (HTML)
Of the Prophecy that is Contained in the Prayer and Song of Habakkuk. (HTML)
CCEL Footnote 1178 (In-Text, Margin)
... without the reward of eternity. “The tents of Ethiopia shall be greatly afraid, and the tents of the land of Midian;” that is, even those nations which are not under the Roman authority, being suddenly terrified by the news of Thy wonderful works, shall become a Christian people. “Wert Thou angry at the rivers, O Lord? or was Thy fury against the rivers? or was Thy rage against the sea?” This is said because He does not now come to condemn the world, but that the world through Him might be saved.[John 3:17] “For Thou shall mount upon Thy horses, and Thy riding shall be salvation;” that is, Thine evangelists shall carry Thee, for they are guided by Thee, and Thy gospel is salvation to them that believe in Thee. “Bending, Thou wilt bend Thy bow against ...
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 227, footnote 5 (Image)
Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises
Doctrinal Treatises of St. Augustin (HTML)
On the Holy Trinity. (HTML)
He embraces in a brief compendium the contents of the previous books; and finally shows that the Trinity, in the perfect sight of which consists the blessed life that is promised us, is here seen by us as in a glass and in an enigma, so long as it is seen through that image of God which we ourselves are. (HTML)
The Conclusion of the Book with a Prayer, and an Apology for Multitude of Words. (HTML)
... of the Father and of the Son and of the Holy Spirit, unless Thou wast a Trinity. Nor wouldest thou, O Lord God, bid us to be baptized in the name of Him who is not the Lord God. Nor would the divine voice have said, Hear, O Israel, the Lord thy God is one God, unless Thou wert so a Trinity as to be one Lord God. And if Thou, O God, wert Thyself the Father, and wert Thyself the Son, Thy Word Jesus Christ, and the Holy Spirit your gift, we should not read in the book of truth, “God sent His Son;”[John 3:17] nor wouldest Thou, O Only-begotten, say of the Holy Spirit, “Whom the Father will send in my name;” and, “Whom I will send to you from the Father.” Directing my purpose by this rule of faith, so far as I have been able, so far as Thou hast made me ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 38, footnote 5 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on the Merits and Forgiveness of Sins, and on the Baptism of Infants. (HTML)
Book I (HTML)
The Context of Their Chief Text. (HTML)
CCEL Footnote 419 (In-Text, Margin)
... not condemned; but he that believeth not is condemned already, because he hath not believed in the name of the only-begotten Son of God. And this is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil. For every one that doeth evil hateth the light, neither cometh to the light, lest his deeds should be reproved. But he that doeth truth cometh to the light, that his deeds may be made manifest, that they are wrought in God.”[John 3:1-21] Thus far the Lord’s discourse wholly relates to the subject of our present inquiry; from this point the sacred historian digresses to another matter.
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 437, footnote 4 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on Grace and Free Will. (HTML)
Two Letters Written by Augustin to Valentinus and the Monks of Adrumetum. (HTML)
Letter I (HTML)
CCEL Footnote 2919 (In-Text, Margin)
2. “I beseech you therefore, brethren,” even as the apostle besought the Corinthians, “by the name of our Lord Jesus Christ, that ye all speak the same thing, and that there be no divisions among you.” For, in the first place, the Lord Jesus, as it is written in the Gospel of the Apostle John, “came not to condemn the world, but that the world by Himself might be saved.”[John 3:17] Then, afterwards, as the Apostle Paul writes, “God shall judge the world when He shall come,” as the whole Church confesses in the Creed, “to judge the quick and the dead.” Now, I would ask, if there is no grace of God, how does He save the world? and if there is no free will, how does He judge the world? That ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 464, footnote 5 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on Grace and Free Will. (HTML)
Abstract. (HTML)
Gratuitous Grace Exemplified in Infants. (HTML)
CCEL Footnote 3219 (In-Text, Margin)
... with good. Their language, therefore, ought not to be: “Let us do evil, that good may come;” but: “We have done evil, and good has come; let us henceforth do good, that in the future world we may receive good for good, who in the present life are receiving good for evil.” Wherefore it is written in the Psalm, “I will sing of mercy and judgment unto Thee, O Lord.” When the Son of man, therefore, first came into the world, it was not to judge the world, but that the world through Him might be saved.[John 3:17] And this dispensation was for mercy; by and by, however, He will come for judgment—to judge the quick and the dead. And yet even in this present time salvation itself does not eventuate without judgment—although it be a hidden one; therefore He ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 410, footnote 7 (Image)
Augustine: Sermon on the Mount, Harmony of the Gospels, Homilies on the Gospels
Sermons on Selected Lessons of the New Testament. (HTML)
On the words of the Gospel, Mark viii. 34, ‘If any man would come after me, let him deny himself,’ etc. And on the words 1 John ii. 15, ‘if any man love the world, the love of the Father is not in him.’ (HTML)
CCEL Footnote 3172 (In-Text, Margin)
... reconciling the world unto Himself.” “If the world hate you, know ye that it first hated Me.” See, the “world” hates. What does it hate but the “world”? What “world”? “God was in Christ reconciling the world unto Himself.” The condemned “world” persecutes; the reconciled “world” suffers persecution. The condemned “world” is all that is without the Church; the reconciled “world” is the Church. For He says, “The Son of Man came not to judge the world, but that the world through Him may be saved.”[John 3:17]
Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 355, footnote 2 (Image)
Augustine: Homilies on the Gospel of John, Homilies on the First Epistle of John, Soliloquies
Lectures or Tractates on the Gospel According to St. John. (HTML)
Chapter XV. 17–19. (HTML)
CCEL Footnote 1455 (In-Text, Margin)
... itself above the head? Thou refusest to be in the body if thou art unwilling to endure the hatred of the world along with the Head. “If ye were of the world,” He says, “the world would love its own.” He says this, of course, of the whole Church, which, by itself, He frequently also calls by the name of the world: as when it is said, “God was in Christ, reconciling the world unto Himself.” And this also: “The Son of man came not to condemn the world, but that the world through Him might be saved.”[John 3:17] And John says in his epistle: “We have an advocate with the Father, Jesus Christ the righteous: and He is the propitiation for our sins; and not for ours only, but also [for those] of the whole world.” The whole world then is the Church, and yet the ...
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 223, footnote 2 (Image)
Athanasius: Select Writings and Letters
Circular to Bishops of Egypt and Libya. (Ad Episcopos Ægypti Et Libyæ Epistola Encyclica.) (HTML)
To the Bishops of Egypt. (HTML)
Chapter I (HTML)
CCEL Footnote 1148 (In-Text, Margin)
things whatsoever our Lord and Saviour Jesus Christ, as Luke wrote, ‘both hath done and taught,’ He effected after having appeared for our salvation; for He came, as John saith, ‘not to condemn the world, but that the world through Him might be saved[John 3:17].’ And among the rest we have especially to admire this instance of His goodness, that He was not silent concerning those who should fight against us, but plainly told us beforehand, that, when those things should come to pass, we might straightway be found with minds established by His teaching. For He said, ‘There shall arise false prophets and false Christs, and shall ...
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 341, footnote 13 (Image)
Athanasius: Select Writings and Letters
Against the Arians. (Orationes contra Arianos IV.) (HTML)
Against the Arians. (Orationes contra Arianos IV.) (HTML)
Discourse I (HTML)
Texts Explained; Thirdly, Hebrews i. 4. Additional texts brought as objections; e.g. Heb. i. 4; vii. 22. Whether the word 'better' implies likeness to the Angels; and 'made' or 'become' implies creation. Necessary to consider the circumstances under which Scripture speaks. Difference between 'better' and 'greater;' texts in proof. 'Made' or 'become' a general word. Contrast in Heb. i. 4, between the Son and the Works in point of nature. The difference of the punishments under the two Covenants shews the difference of the natures of the Son and the Angels. 'Become' relates not to the nature of the Word, but to His manhood and office and relation towards us. Parallel passages in which the term is applied to the Eternal Father. (HTML)
... sinful flesh, and for sin condemned sin in the flesh,’ ridding it of the trespass, in which, being continually held captive, it admitted not the Divine mind. And having rendered the flesh capable of the Word, He made us walk, no longer according to the flesh, but according to the Spirit, and say again and again, ‘But we are not in the flesh but in the Spirit,’ and, ‘For the Son of God came into the world, not to judge the world, but to redeem all men, and that the world might be saved through Him[John 3:17].’ Formerly the world, as guilty, was under judgment from the Law; but now the Word has taken on Himself the judgment, and having suffered in the body for all, has bestowed salvation to all. With a view to this has John exclaimed, ‘The law was given ...
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 378, footnote 5 (Image)
Athanasius: Select Writings and Letters
Against the Arians. (Orationes contra Arianos IV.) (HTML)
Against the Arians. (Orationes contra Arianos IV.) (HTML)
Discourse II (HTML)
Texts Explained; Sixthly, Proverbs viii. 22 Continued. Our Lord is said to be created 'for the works,' i.e. with a particular purpose, which no mere creatures are ever said to be. Parallel of Isai. xlix. 5, &c. When His manhood is spoken of, a reason for it is added; not so when His Divine Nature; Texts in proof. (HTML)
... bondage.’ And, ‘Since by man came death, by man came also the resurrection of the dead.’ And again, ‘For what the Law could not do, in that it was weak through the flesh, God, sending His own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh; that the ordinance of the Law might be fulfilled in us, who walk not after the flesh but after the Spirit.’ And John says, ‘For God sent not His Son into the world to condemn the world, but that the world through Him might be saved[John 3:17].’ And again, the Saviour has spoken in His own person, ‘For judgment am I come into this world, that they who see not might see, and that they which see might become blind.’ Not for Himself then, but for our salvation, and to abolish death, and to ...
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 338, footnote 8 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
Concerning Repentance. (HTML)
Book I. (HTML)
Chapter XII. Another passage of St. John is considered. The necessity of keeping the commandments of God may be complied with by those who, having fallen, repent, as well as by those who have not fallen, as is shown in the case of David. (HTML)
... and keep it, I judge him not.” He judges not, and do you judge? He says, “that whosoever believeth on Me may not abide in darkness,” that is, that if he be in darkness he may not remain therein, but may amend his error, correct his fault, and keep My commandments, for I have said, “I will not the death of the wicked, but the correction.” I said above that he that believeth on Me is not judged, and I keep to this: “For I am not come to judge the world, but that the world may be saved through Me.”[John 3:17] I pardon willingly, I quickly forgive, “I will have mercy rather than sacrifice,” because by sacrifice the just is rendered more acceptable, by mercy the sinner is redeemed. “I come not to call the righteous but sinners.” Sacrifice was under the ...
Nicene and Post-Nicene Fathers, Series 2, Volume 11, page 575, footnote 1 (Image)
Sulpitius Severus, Vincent of Lerins, John Cassian
The Works of John Cassian. (HTML)
The Seven Books of John Cassian on the Incarnation of the Lord, Against Nestorius. (HTML)
Book IV. (HTML)
Chapter IV. He brings forward other testimonies to the same view. (HTML)
If you would know how admirably the Apostle preached this, hear how this utterance was put into his mouth; as if from the mouth of God Himself, as the Lord says: “For God sent not His Son into the world to judge the world, but that the world might be saved through Him.”[John 3:17] For lo, as you see, the Lord Himself affirms that He was sent by God the Father to save mankind. But if you think that it ought to be shown still more clearly, what Son God sent to save men,—though God’s own and only begotten can only be one, and when God is said to have sent His Son, He is certainly shown to have sent His only begotten Son,—yet hear ...