Early Church Fathers Scripture Index : Texts
John 7:16
There are 8 footnotes for this reference.
Ante-Nicene Fathers, Volume 2, page 320, footnote 6 (Image)
Hermas, Tatian, Athenagoras, Theophilus, Clement of Alexandria
Clement of Alexandria (HTML)
The Stromata, or Miscellanies (HTML)
Book I (HTML)
Chapter XVII.—On the Saying of the Saviour, “All that Came Before Me Were Thieves and Robbers.” (HTML)
... and declared sophistry to have stolen wisdom, as we intimated before. And the apostle says, “Which things we speak, not in the words which man’s wisdom teacheth, but which the Holy Ghost teacheth.” For of the prophets it is said, “We have all received of His fulness,” that is, of Christ’s. So that the prophets are not thieves. “And my doctrine is not Mine,” saith the Lord, “but the Father’s which sent me.” And of those who steal He says: “But he that speaketh of himself, seeketh his own glory.”[John 7:16] Such are the Greeks, “lovers of their own selves, and boasters.” Scripture, when it speaks of these as wise, does not brand those who are really wise, but those who are wise in appearance.
Ante-Nicene Fathers, Volume 9, page 86, footnote 32 (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 XXVIII. (HTML)
CCEL Footnote 1950 (In-Text, Margin)
[15] [Arabic, p. 108] But when the days of the feast of tabernacles were half over, Jesus went [16] up to the temple, and taught. And the Jews wondered, and said, How doth [17] this man know writing, seeing he hath not learned?[John 7:16] Jesus answered and said, My doctrine [18] is not mine, but his that sent me. Whoever wisheth to do his will understandeth my doctrine, whether it be from God, or whether I speak of mine own accord. [19] Whosoever speaketh of his own accord seeketh praise for himself; but whosoever seeketh praise for him that sent him, he is true, and unrighteousness in his heart [20] there is none. ...
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 30, footnote 17 (Image)
Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises
Doctrinal Treatises of St. Augustin (HTML)
On the Holy Trinity. (HTML)
The unity and equality of the Trinity are demonstrated out of the Scriptures; and the true interpretation is given of those texts which are wrongly alleged against the equality of the Son. (HTML)
By What Rule in the Scriptures It is Understood that the Son is Now Equal and Now Less. (HTML)
... “soul is sorrowful even unto death;” and, “O my Father,” He says, “if it be possible, let this cup pass from me.” According to the form of God, “He is the True God, and eternal life;” according to the form of a servant, “He became obedient unto death, even the death of the cross.” —23. According to the form of God, all things that the Father hath are His, and “All mine,” He says, “are Thine, and Thine are mine;” according to the form of a servant, the doctrine is not His own, but His that sent Him.[John 7:16]
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 32, footnote 5 (Image)
Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises
Doctrinal Treatises of St. Augustin (HTML)
On the Holy Trinity. (HTML)
The unity and equality of the Trinity are demonstrated out of the Scriptures; and the true interpretation is given of those texts which are wrongly alleged against the equality of the Son. (HTML)
In What Manner the Son is Said Not to Know the Day and the Hour Which the Father Knows. Some Things Said of Christ According to the Form of God, Other Things According to the Form of a Servant. In What Way It is of Christ to Give the Kingdom, in What Not of Christ. Christ Will Both Judge and Not Judge. (HTML)
... what shall we say of that place where He says, “My doctrine is not mine?” How “mine,” when “not mine?” For He did not say, This doctrine is not mine, but “ My doctrine is not mine:” that which He called His own, the same He called not His own. How can this be true, unless He has called it His own in one relation; not His own, in another? According to the form of God, His own; according to the form of a servant, not His own. For when He says, “It is not mine, but His that sent me,”[John 7:16] He makes us recur to the Word itself. For the doctrine of the Father is the Word of the Father, which is the Only Son. And what, too, does that mean, “He that believeth on me, believeth not on me?” How believe on Him, yet not believe on Him? How can ...
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 39, footnote 1 (Image)
Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises
Doctrinal Treatises of St. Augustin (HTML)
On the Holy Trinity. (HTML)
The equality of the Trinity maintained against objections drawn from those texts which speak of the sending of the Son and of the Holy Spirit. (HTML)
That Some Ways of Speaking Concerning the Son are to Be Understood According to Either Rule. (HTML)
... put, that it is doubtful to which they are to be referred: whether to that rule whereby the Son is less on account of His having taken the creature; or whether to that whereby it is intimated that although equal, yet He is of the Father. And in my opinion, if this is in such way doubtful, that which it really is can neither be explained nor discerned, then such passages may without danger be understood according to either rule, as that, for instance, “My doctrine is not mine, but His that sent me.”[John 7:16] For this may both be taken according to the form of a servant, as we have already treated it in the former book; or according to the form of God, in which He is in such way equal to the Father, that He is yet of the Father. For according to the form ...
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 226, footnote 1 (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)
What It is that Suffices Here to Solve the Question Why the Spirit is Not Said to Be Begotten, and Why the Father Alone is Unbegotten. What They Ought to Do Who Do Not Understand These Things. (HTML)
... and after saying wrote it down. For when, among other things, I had taught them by testimonies of the Holy Scriptures that the Holy Spirit proceeds from both, I continue: “If, then, the Holy Spirit proceeds both from the Father and from the Son, why did the Son say, ‘He proceedeth from the Father?’ Why, think you, except as He is wont to refer to Him, that also which is His own, from whom also He Himself is? Whence also is that which He saith, ‘My doctrine is not mine own, but His that sent me?’[John 7:16] If, therefore, it is His doctrine that is here understood, which yet He said was not His own, but His that sent Him, how much more is it there to be understood that the Holy Spirit proceeds also from Himself, where He so says, He proceedeth from the ...
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 234, footnote 6 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
Exposition of the Christian Faith. (HTML)
Book II. (HTML)
Chapter IX. The objection that the Son, being sent by the Father, is, in that regard at least, inferior, is met by the answer that He was also sent by the Spirit, Who is yet not considered greater than the Son. Furthermore, the Spirit, in His turn, is sent by the Father to the Son, in order that Their unity in action might be shown forth. It is our duty, therefore, carefully to distinguish what utterances are to be fitly ascribed to Christ as God, and what to be ascribed to Him as man. (HTML)
79. This is the same One Whom the Father sent, but “born of a woman, born under the law,” as the Apostle hath said. This is He Who saith: “The Spirit of the Lord is upon Me; wherefore He hath anointed Me, to bring good tidings to the poor hath He sent Me:” This is He Who saith: “My doctrine is not Mine, but His, Who sent Me. If any man will do His will, he shall know of the doctrine, whether it be of God, or whether I speak of Myself.”[John 7:16] Doctrine that is of God, then, is one thing; doctrine that is of man, another; and so when the Jews, regarding Him as man, called in question His teaching, and said, “How knoweth this man letters, having never learnt?” Jesus answered and said, “My doctrine is not Mine,” for, in ...
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 294, footnote 7 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
Exposition of the Christian Faith. (HTML)
Book V. (HTML)
Chapter VI. Wishing to answer the above-stated objection somewhat more fully, he maintains that this request, had it not been impossible in itself, would have been possible for Christ to grant; especially as the Father has given all judgment to Him; which gift we must understand to have been given without any feature of imperfection. However, he proves that the request must be reckoned amongst the impossibilities. To make it really possible, he teaches that Christ's answer must be taken in accordance with His human nature, and shows this next by an exposition of the passage. Lastly, he once more confirms the reply he has given on the impossibility of Christ's session. (HTML)
78. Therefore because He spoke according to the flesh of the Passion of His Body, He wished to show that according to the flesh He left behind Him an example and pattern to us of the endurance of suffering; but that according to His position as man He could not grant them fellowship in the throne above. This is the reason why He said: “It is not Mine;” as also in another place He says: “My doctrine is not Mine.”[John 7:16] It is not, He says, spoken after my flesh; for the words which are divine belong not to the flesh.