Early Church Fathers Scripture Index : Texts
John 7:28
There are 7 footnotes for this reference.
Ante-Nicene Fathers, Volume 9, page 87, footnote 7 (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 1966 (In-Text, Margin)
[26] And some people from Jerusalem said, Is not this he whom they seek to slay? [27] And lo, he discourseth with them openly, and they say nothing unto him. Think [28] you that our elders have learned that this is the Messiah indeed? But this man is known whence he is; and the Messiah, when he cometh, no man knoweth whence [29] he is.[John 7:28] So Jesus lifted up his voice as he taught in the temple, and said, Ye both know me, and know whence I am; and of my own accord am I not come, but he [30] [Arabic, p. 109] that sent me is true, he whom ye know not: but I know him; for I am [31] from him, and he sent me. And they sought to seize him: and no man [32] laid a hand on ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 232, footnote 9 (Image)
Augustine: Sermon on the Mount, Harmony of the Gospels, Homilies on the Gospels
The Harmony of the Gospels. (HTML)
Book IV (HTML)
Of the Evangelist John, and the Distinction Between Him and the Other Three. (HTML)
CCEL Footnote 1646 (In-Text, Margin)
... O Lord; and the day of man I have not desired, Thou knowest:” that is to say, to soar to the light of the Word, and to desire that day which Abraham desired to see, and which he did see, and was glad. And again, how wonderful, how divine, how sublime are the words which John represents Him to have spoken after He had gone up to the temple, at the time of the feast! They are such as these: that where He was about to go, thither they could not come; that they both knew Him, and knew whence He was;[John 7:28] that He who sent Him is true, whom they knew not, which is much the same as if He had said, “Ye both know whence I am, and know not whence I am.” And what else did He wish to be understood by such utterances, but that it was possible for Him to be ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 232, footnote 10 (Image)
Augustine: Sermon on the Mount, Harmony of the Gospels, Homilies on the Gospels
The Harmony of the Gospels. (HTML)
Book IV (HTML)
Of the Evangelist John, and the Distinction Between Him and the Other Three. (HTML)
CCEL Footnote 1647 (In-Text, Margin)
... Thou knowest:” that is to say, to soar to the light of the Word, and to desire that day which Abraham desired to see, and which he did see, and was glad. And again, how wonderful, how divine, how sublime are the words which John represents Him to have spoken after He had gone up to the temple, at the time of the feast! They are such as these: that where He was about to go, thither they could not come; that they both knew Him, and knew whence He was; that He who sent Him is true, whom they knew not,[John 7:28] which is much the same as if He had said, “Ye both know whence I am, and know not whence I am.” And what else did He wish to be understood by such utterances, but that it was possible for Him to be known to them according to the flesh, in respect of ...
Nicene and Post-Nicene Fathers, Series 1, Volume 9, page 204, footnote 11 (Image)
Chrysostom: On the Priesthood, Ascetic Treatises, Select Homilies and Letters, Homilies on the Statutes
Homily on the Passage (Matt. xxvi. 19), 'Father If It Be Possible Let This Cup Pass from Me,' Etc., and Against Marcionists and Manichæans. (HTML)
Against Marcionists and Manichæans. (HTML)
CCEL Footnote 673 (In-Text, Margin)
... be crucified, but He Himself does not desire it. And yet we everywhere behold Him desiring and purposing the same things as the Father. For when He says “grant to them, as I and Thou are one that they also may be one in us,” it is equivalent to saying that the purpose of the Father and of the Son is one. And when He says “The words which I speak I speak not myself, but the Father which dwelleth in me, He doeth these works,” He indicates the same thing. And when He says “I have not come of myself”[John 7:28] and “I can of my own self do nothing” he does not say this as signifying that He has been deprived of authority, either to speak or to act (away with the thought!), but as desiring to prove the concord of his purpose, both in words and deeds, and in ...
Nicene and Post-Nicene Fathers, Series 2, Volume 9, page 108, footnote 1 (Image)
Hilary of Poitiers, John of Damascus
Title Page (HTML)
De Trinitate or On the Trinity. (HTML)
De Trinitate or On the Trinity. (HTML)
Book VI (HTML)
... follow, Hear Him, are a summons to us to listen to the mystery and the faith which He came down from heaven to bring; to learn that, if we would be saved, our confession must be a copy of His teaching. And in like manner the Son Himself teaches us, in words of His own, that He was truly born and truly came;— Ye neither know Me, nor know ye whence I am, for I am not come of Myself, but He that sent Me is true, Whom ye know not, but I know Him, for I am from Him, and He hath sent Me[John 7:28-29]. No man knows the Father; the Son often assures us of this. The reason why He says that none knows Him but Himself, is that He is from the Father. Is it, I ask, as the result of an act of creation, or of a genuine birth, that He is from Him? If it ...
Nicene and Post-Nicene Fathers, Series 2, Volume 9, page 108, footnote 2 (Image)
Hilary of Poitiers, John of Damascus
Title Page (HTML)
De Trinitate or On the Trinity. (HTML)
De Trinitate or On the Trinity. (HTML)
Book VI (HTML)
29. But He immediately adds, For I am from Him, and He hath sent Me, to debar heresy from the violent assumption that His being from God dates from the time of His Advent. The Gospel revelation of the mystery proceeds in a logical sequence; first He is born, then He is sent. Similarly, in the previous declaration, we were told of ignorance[John 7:28], first as to Who He is, and then as to whence He is. For the words, I am from Him, and He hath sent Me, contain two separate statements, as also do the words, Ye neither know Me, nor know ye whence I am. Every man is born in the flesh; yet does not universal consciousness make every man spring from God? How ...
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 299, footnote 9 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
Exposition of the Christian Faith. (HTML)
Book V. (HTML)
Chapter X. The Arians openly take sides with the heathen in attacking the words: “He that believeth on Me, believeth not on Me,” etc. The true meaning of the passage is unfolded; and to prevent us from believing that the Lord forbade us to have faith in Him, it is shown how He spoke at one time as God, at another as Man. After bringing forward examples of various results of that faith, he shows that certain other passages also must be taken in the same way. (HTML)
120. What, then, is the meaning of “Believeth not on Me”? That is, not on that which you can perceive in bodily form, nor merely on the man whom you see. For He has stated that we are to believe not merely on a man, but that thou mayest believe that Jesus Christ Himself is both God and Man. Wherefore, for both reasons He says: “I came not from Myself;”[John 7:28] and again: “I am the beginning, of which also I speak to you.” As Man He came not from Himself; as Son of God He takes not His beginning from men; but “I am,” He says, “Myself ‘the beginning of which also I speak to you.’ Neither are the words which I speak human, but divine.”