Early Church Fathers Scripture Index : Texts
John 10:38
There are 22 footnotes for this reference.
Ante-Nicene Fathers, Volume 3, page 169, footnote 3 (Image)
Tertullian (I, II, III)
Apologetic. (HTML)
An Answer to the Jews. (HTML)
Argument from the Destruction of Jerusalem and Desolation of Judea. (HTML)
CCEL Footnote 1385 (In-Text, Margin)
... district, in order that this prophetic utterance also should be perfectly fulfilled: “Your land is desert, your cities burnt up by fire,”—that is, (he is foretelling) what will have happened to them in time of war “your region strangers shall eat up in your sight, and it shall be desert and subverted by alien peoples.” And in another place it is thus said through the prophet: “The King with His glory ye shall see,”—that is, Christ, doing deeds of power in the glory of God the Father;[John 10:37-38] “and your eyes shall see the land from afar,” —which is what you do, being prohibited, in reward of your deserts, since the storming of Jerusalem, to enter into your land; it is permitted you merely to see it with your eyes from afar: “your soul,” ...
Ante-Nicene Fathers, Volume 5, page 518, footnote 14 (Image)
Hippolytus, Cyprian, Caius, Novatian, Appendix
Cyprian. (HTML)
The Treatises of Cyprian. (HTML)
Three Books of Testimonies Against the Jews. (HTML)
Book II. (HTML)
... He Himself says in the Gospel according to John: “Is it not written in the law, that I said, Ye are gods? If He called them gods to whom the word of God was given, and the Scripture cannot be relaxed, do ye say to Him whom the Father hath sanctified and sent into the world, that thou blasphemest, because I said, I am the Son of God? But if I do not the works of my Father, believe me not; but if I do, and ye will not believe me, believe the works, and know that the Father is in me, and I in Him.”[John 10:34-38] Also in the Gospel according to Matthew: “And ye shall call His name Emmanuel, which is, being interpreted, God with us.”
Ante-Nicene Fathers, Volume 9, page 101, footnote 8 (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 XXXVII. (HTML)
CCEL Footnote 2573 (In-Text, Margin)
... thou art a man, makest thyself [37] God. Jesus said unto them, Is it not thus written in your law, I said, Ye are gods? [38] [Arabic, p. 142] And if he called those gods—for to them came the word of God (and it is [39] not possible in the scripture that anything should be undone)— he then, whom the Father hath sanctified and sent into the world, do ye say that he blasphemeth; [40] because I said unto you, I am the Son of God? If then I do not the deeds of my [41] Father, ye believe me not.[John 10:38] But if I do, even if ye believe not me, believe the deeds: that ye may know and believe that my Father is in me, and I in my Father. [42] And they sought again to take him: and he went forth out of their hands.
Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 183, footnote 5 (Image)
Augustine: The Anti-Manichaean Writings, The Anti-Donatist Writings
Writings in Connection with the Manichæan Controversy. (HTML)
Reply to Faustus the Manichæan. (HTML)
Faustus denies that the prophets predicted Christ. Augustin proves such prediction from the New Testament, and expounds at length the principal types of Christ in the Old Testament. (HTML)
CCEL Footnote 407 (In-Text, Margin)
... world;" and in many similar passages. When the Jews quarrelled with this testimony, saying "Thou bearest witness of thyself, thy witness is not true," He replied: "Although I bear witness of myself, my witness is true. It is written in your law, The witness of two men is true. I am one that bear witness of myself, and the Father who sent me beareth witness of me." He does not mention the prophets. Again He appeals to the testimony of His own works, saying, "If ye believe not me, believe the works;"[John 10:38] not, "If ye believe not me, believe the prophets." Accordingly we require no testimonies concerning our Saviour. All we look for in the prophets is prudence and virtue, and a good example, which, you are well aware, are not to be found in the Jewish ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 156, footnote 1 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm XLVI (HTML)
CCEL Footnote 1476 (In-Text, Margin)
... come to Him, we ought to strive any further to come also to the Father. For this thought Philip also, when he said to Him, “Lord, show us the Father, and it sufficeth us.” When he said, “It sufficeth us,” he sought the end of satisfaction and perfection. Then said He, “Have I been so long time with you, and hast thou not known Me, Philip: he that hath seen Me, hath seen the Father.” In Him then have we the Father, because He is in the Father, and the Father in Him, and He and His Father are One.[John 10:38]
Nicene and Post-Nicene Fathers, Series 2, Volume 3, page 190, footnote 11 (Image)
Theodoret, Jerome and Gennadius, Rufinus and Jerome
The Ecclesiastical History, Dialogues, and Letters of Theodoret. (HTML)
Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus. (HTML)
The Unconfounded. (HTML)
CCEL Footnote 1231 (In-Text, Margin)
... And when they replied: “For a good work we stone thee not, but for blasphemy, and because that thou being a man makest thyself God,” He added “It is written in your law I said ye are gods. If he called them gods unto whom the word of God came and the scripture cannot be broken, say ye of Him whom the Father hath sanctified and sent into the world thou blasphemest, because I said I am the Son of God? If I do not the works of my father believe me not…that I am in the Father and the Father is in me.”[John 10:34-38]
Nicene and Post-Nicene Fathers, Series 2, Volume 3, page 326, footnote 6 (Image)
Theodoret, Jerome and Gennadius, Rufinus and Jerome
The Ecclesiastical History, Dialogues, and Letters of Theodoret. (HTML)
Letters of the Blessed Theodoret, Bishop of Cyprus. (HTML)
Letter or Address of Theodoret to the Monks of the Euphratensian, the Osrhoene, Syria, Phœnicia, and Cilicia. (HTML)
CCEL Footnote 2165 (In-Text, Margin)
... is God is asserted by the blessed evangelist John “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 not anything made that was made.” And again, “That was the true light which lighteth every man that cometh into the world.” And the Lord Himself distinctly teaches us, “He that hath seen me hath seen the Father.” And “I and my Father are one” and “I am in the Father and the Father in me,”[John 10:38] and the blessed Paul in his epistle to the Hebrews says “Who being the brightness of His glory and the express image of His person, and upholding all things by the word of His power” and in the epistle to the Philippians “Let this mind be in you, ...
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 355, footnote 2 (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; Fifthly, Acts ii. 36. The Regula Fidei must be observed; made applies to our Lord's manhood; and to His manifestation; and to His office relative to us; and is relative to the Jews. Parallel instance in Gen. xxvii. 29, 37. The context contradicts the Arian interpretation. (HTML)
... God in a body and Lord also, the Christ. Such also is the passage in the Gospel according to John, ‘Therefore the more did the Jews persecute Him, because He not only broke the Sabbath, but said also that God was His own Father, making Himself equal with God.’ For the Lord did not then fashion Himself to be God, nor indeed is a made God conceivable, but He manifested it by the works, saying, ‘Though ye believe not Me, believe My works, that ye may know that I am in the Father, and the Father in Me[John 10:38].’ Thus then the Father has ‘made’ Him Lord and King in the midst of us, and towards us who were once disobedient; and it is plain that He who is now displayed as Lord and King, does not then begin to be King and Lord, but begins to shew His ...
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 396, footnote 1 (Image)
Athanasius: Select Writings and Letters
Against the Arians. (Orationes contra Arianos IV.) (HTML)
Against the Arians. (Orationes contra Arianos IV.) (HTML)
Discourse III (HTML)
Texts Explained; Seventhly, John xiv. 10. Introduction. The doctrine of the coinherence. The Father and the Son Each whole and perfect God. They are in Each Other, because their Essence is One and the Same. They are Each Perfect and have One Essence, because the Second Person is the Son of the First. Asterius's evasive explanation of the text under review; refuted. Since the Son has all that the Father has, He is His Image; and the Father is the One God, because the Son is in the Father. (HTML)
... why are the attributes of the Father ascribed to the Son, except that the Son is an Offspring from Him? and why are the Son’s attributes proper to the Father, except again because the Son is the proper Offspring of His Essence? And the Son, being the proper Offspring of the Father’s Essence, reasonably says that the Father’s attributes are His own also; whence suitably and consistently with saying, ‘I and the Father are One,’ He adds, ‘that ye may know that I am in the Father and the Father in Me[John 10:38].’ Moreover, He has added this again, ‘He that hath seen Me, hath seen the Father;’ and there is one and the same sense in these three passages. For he who in this sense understands that the Son and the Father are one, knows that He is in the Father ...
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 411, 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 III (HTML)
Introductory to Texts from the Gospels on the Incarnation. Enumeration of texts still to be explained. Arians compared to the Jews. We must recur to the Regula Fidei. Our Lord did not come into, but became, man, and therefore had the acts and affections of the flesh. The same works divine and human. Thus the flesh was purified, and men were made immortal. Reference to I Pet. iv. 1. (HTML)
32. Whence it was that, when the flesh suffered, the Word was not external to it; and therefore is the passion said to be His: and when He did divinely His Father’s works, the flesh was not external to Him, but in the body itself did the Lord do them. Hence, when made man, He said[John 10:37-38], ‘If I do not the works of the Father, believe Me not; but if I do, though ye believe not Me, believe the works, that ye may know that the Father is in Me and I in Him.’ And thus when there was need to raise Peter’s wife’s mother, who was sick of a fever, He stretched forth His hand humanly, but He stopped the illness divinely. And in the case of the man ...
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 423, footnote 15 (Image)
Athanasius: Select Writings and Letters
Against the Arians. (Orationes contra Arianos IV.) (HTML)
Against the Arians. (Orationes contra Arianos IV.) (HTML)
Discourse III (HTML)
Texts Explained; Twelfthly, Matthew xxvi. 39; John xii. 27, &c. Arian inferences are against the Regula Fidei, as before. He wept and the like, as man. Other texts prove Him God. God could not fear. He feared because His flesh feared. (HTML)
... who did the works is the same as He who shewed that His body was passible by His permitting it to weep and hunger, and to shew other properties of a body. For while by means of such He made it known that, though God impassible, He had taken a passible flesh; yet from the works He shewed Himself the Word of God, who had afterwards become man, saying, Though ye believe not Me, beholding Me clad in a human body, yet believe the works, that ye may know that “I am in the Father, and the Father in Me.[John 10:38] ” ‘And Christ’s enemies seem to me to shew plain shamelessness and blasphemy;’ for, when they hear ‘I and the Father are one,’ they violently distort the sense, and separate the unity of the Father and the Son; but reading of His tears or sweat or ...
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 431, footnote 3 (Image)
Athanasius: Select Writings and Letters
Against the Arians. (Orationes contra Arianos IV.) (HTML)
Against the Arians. (Orationes contra Arianos IV.) (HTML)
Discourse III (HTML)
Objections continued, as in Chapters vii.--x. Whether the Son is begotten of the Father's will? This virtually the same as whether once He was not? and used by the Arians to introduce the latter question. The Regula Fidei answers it at once in the negative by contrary texts. The Arians follow the Valentinians in maintaining a precedent will; which really is only exercised by God towards creatures. Instances from Scripture. Inconsistency of Asterius. If the Son by will, there must be another Word before Him. If God is good, or exist, by His will, then is the Son by His will. If He willed to have reason or wisdom, then is His Word and Wisdom at His will. The Son is the Living Will, and has all titles which denote connaturality. That will whic (HTML)
... mere fantasy and fable; and on this account, they ought, however late, contemplating the precipice of folly down which they have fallen, to rise again from the depth and to flee the snare of the devil, as we admonish them. For Truth is loving unto men and cries continually, ‘If because of My clothing of the body ye believe Me not, yet believe the works, that ye may know that “I am in the Father and the Father in Me,” and “I and the Father are one,” and “He that hath seen Me hath seen the Father[John 10:38].”’ But the Lord according to His wont is loving to man, and would fain ‘help them that are fallen,’ as the praise of David says; but the irreligious men, not desirous to hear the Lord’s voice, nor bearing to see Him acknowledged by all as God and ...
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 439, 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 IV (HTML)
Since the Word is from God, He must be Son. Since the Son is from everlasting, He must be the Word; else either He is superior to the Word, or the Word is the Father. Texts of the New Testament which state the unity of the Son with the Father; therefore the Son is the Word. Three hypotheses refuted--1. That the Man is the Son; 2. That the Word and Man together are the Son; 3. That the Word became Son on His incarnation. Texts of the Old Testament which speak of the Son. If they are merely prophetical, then those concerning the Word may be such also. (HTML)
... another, that the Son is superior to the Word; for ‘no one knoweth the Father save the Son,’ not the Word. Either then the Word does not know, or if He knows, it is not true that ‘no one knows.’ And the same of ‘He that hath seen Me, hath seen the Father,’ and ‘I and the Father are One,’ for this is uttered by the Son, not the Word, as they would have it, as is plain from the Gospel; for according to John when the Lord said, ‘I and the Father are One,’ the Jews took up stones to stone Him. ‘Jesus[John 10:32-38] answered them, Many good works have I shewed you from My Father, for which of those works do ye stone Me? The Jews answered Him, saying, For a good work we stone Thee not, but for blasphemy, and because that Thou, being a man, makest Thyself God. ...
Nicene and Post-Nicene Fathers, Series 2, Volume 5, page 94, footnote 2 (Image)
Gregory of Nyssa: Dogmatic Treatises; Select Writings and Letters
Dogmatic Treatises. (HTML)
Against Eunomius. (HTML)
Book I (HTML)
Answer to the question he is always asking, “Can He who is be begotten?” (HTML)
... tithes (in Abraham),” adding the proof, “for he was yet in the loins of his father, when” Abraham met the priest of the Most High. If, then, a man in a certain sense is not, and is then born, having existed beforehand by virtue of kinship of substance in his progenitor, according to an Apostle’s testimony, how as to the Divine life do they dare to utter the thought that He was not, and then was begotten? For He ‘is in the Father,’ as our Lord has told us; “I am in the Father, and the Father in Me[John 10:38],” each of course being in the other in two different senses; the Son being in the Father as the beauty of the image is to be found in the form from which it has been outlined; and the Father in the Son, as that original beauty is to be found in the ...
Nicene and Post-Nicene Fathers, Series 2, Volume 9, page 46, 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 I (HTML)
22. After this short and simple discourse concerning the Trinity, the third book makes further progress, sure though slow. Citing the greatest instances of His power, it brings within the range of faith’s understanding that saying, in itself beyond our comprehension, I in the Father and the Father in Me[John 10:38], which Christ utters concerning Himself. Thus truth beyond the dull wit of man is the prize of faith equipped with reason and knowledge; for neither may we doubt God’s Word concerning Himself, nor can we suppose that the devout reason is incapable of apprehending His might.
Nicene and Post-Nicene Fathers, Series 2, Volume 9, page 54, footnote 4 (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 II (HTML)
... href="/ccel/bible/asv.Matt.3.html#Matt.3.17" onclick="return goBible('nt','Matt','3','17','3','17');" onmouseover="popupVerse(this, 'Matt 3:17 - 3:17')" onmouseout="leaveVerse()" name="_Matt_3_17_0_0;_Matt_17_5_0_0">Matt. iii. 17; xvii. 5. Again in § 23 Hilary says that these words were often repeated.. It is no rending or severance, for He that begat is without passions, and He that was born is the Image of the invisible God and bears witness, The Father is in Me and I in the Father[John 10:38]. It is no mere adoption, for He is the true Son of God and cries, He that hath seen Me hath seen the Father also. Nor did He come into existence in obedience to a command as did created things, for He is the Only-begotten of the One God; and ...
Nicene and Post-Nicene Fathers, Series 2, Volume 9, page 62, footnote 3 (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 III (HTML)
4. He, therefore, being the perfect Father’s perfect Son, the Only-begotten Offspring of the unbegotten God, who has received all from Him Who possesses all, being God from God, Spirit from Spirit, Light from Light, says boldly, The Father in Me, and I in the Father[John 10:38]. For as the Father is Spirit, so is the Son Spirit; as the Father is God, so is the Son God; as the Father is Light, so is the Son Light. Thus those properties which are in the Father are the source of those wherewith the Son is endowed; that is, He is wholly Son of Him Who is wholly Father; not imported from without, for before the Son nothing was; not made ...
Nicene and Post-Nicene Fathers, Series 2, Volume 9, page 69, 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 III (HTML)
... Father? They are a unity: an absolute Existence having all things in perfect communion with that absolute Existence, from Whom He is. When you hear the Son saying, I and the Father are one, adjust your view of facts to the Persons; accept the statement which Begetter and Begotten make concerning Themselves. Believe that They are One, even as They are also Begetter and Begotten. Why deny the common nature? Why impugn the true Divinity? You hear again, The Father in Me, and I in the Father[John 10:38]. That this is true of Father and of Son is demonstrated by the Son’s works. Our science cannot envelope body in body, or pour one into another, as water into wine; but we confess that in Both is equivalence of power and fulness of the Godhead. For ...
Nicene and Post-Nicene Fathers, Series 2, Volume 9, page 128, 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 VII (HTML)
... better than it met theirs:— Is it not written in the Law, I said, Ye are gods? If, therefore, He called them gods, unto whom the word of God came, and the Scripture cannot be broken, say ye of Me, Whom the Father hath sanctified and sent into this world, that I have blasphemed, because I said I am the Son of God? If I do not the works of the Father, believe Me not; but if I do, and ye will not believe Me, believe the works, that ye may know and be sure that the Father is in Me, and I in Him[John 10:34-38]. The matter of this reply was dictated by that of the blasphemous attack upon Him. The accusation was that He, being a man, made Himself God. Their proof of this allegation was His own statement, I and the Father are One. He therefore sets ...
Nicene and Post-Nicene Fathers, Series 2, Volume 9, page 179, footnote 3 (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 IX (HTML)
... the things which are in God, none knoweth, save the Spirit of God. But let us cast aside these empty illustrations of material things, and measure God born of God, Spirit of Spirit, by His own powers and not by earthly conditions. Let us measure Him not by our own senses, but by His divine claims. Let us believe Him Who said, He that hath seen Me hath seen the Father also. Let us not forget that He said, Believe, if only by My works, that the Father is in Me, and I in the Father[John 10:38], and again, I and the Father are one. If the names which correspond to realities, when intelligibly used, impart to us any true information, then He Who is seen in Another by the eye of understanding is not different in nature from that ...
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 205, footnote 1 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
Exposition of the Christian Faith. (HTML)
Book I. (HTML)
Chapter III. By evidence gathered from Scripture the unity of Father and Son is proved, and firstly, a passage, taken from the Book of Isaiah, is compared with others and expounded in such sort as to show that in the Son there is no diversity from the Father's nature, save only as regards the flesh; whence it follows that the Godhead of both Persons is One. This conclusion is confirmed by the authority of Baruch. (HTML)
25. So again, when you read, “The Lord rained from the Lord,” acknowledge the unity of Godhead, for unity in operation doth not allow of more than one individual God, even as the Lord Himself has shown, saying: “Believe Me, that I am in the Father, and the Father in Me: or believe Me for the very works’ sake.”[John 10:38] Here, too, we see that unity of Godhead is signified by unity in operation.
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 318, footnote 3 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
On the Mysteries. (HTML)
Chapter III. St. Ambrose points out that we must consider the divine presence and working in the water and the sacred ministers, and then brings forward many Old Testament figures of baptism. (HTML)
CCEL Footnote 2836 (In-Text, Margin)
... taught you that those things are not to be considered “which we see, but the things which are not seen, for the things which are seen are temporal, but the things which are not seen are eternal.” For you read elsewhere: “That the invisible things of God, since the creation of the world, are understood through those things which have been made; His eternal power also and Godhead are estimated by His works.” Wherefore also the Lord Himself says: “If ye believe not Me, believe at least the works.”[John 10:38] Believe, then, that the presence of the Godhead is there. Do you believe the working, and not believe the presence? Whence should the working proceed unless the presence went before?