Early Church Fathers Scripture Index : Texts
John 14:30
There are 33 footnotes for this reference.
Ante-Nicene Fathers, Volume 1, page 295, footnote 2 (Image)
Apostolic Fathers, Justin Martyr, Irenaeus
Justin Martyr (HTML)
On the Resurrection, Fragments (HTML)
Chapter III.—If the members rise, must they discharge the same functions as now? (HTML)
CCEL Footnote 2616 (In-Text, Margin)
... means, marriage, made lawless through lust, is destroyed. And we find that some even of the lower animals, though possessed of wombs, do not bear, such as the mule; and the male mules do not beget their kind. So that both in the case of men and the irrational animals we can see sexual intercourse abolished; and this, too, before the future world. And our Lord Jesus Christ was born of a virgin, for no other reason than that He might destroy the begetting by lawless desire, and might show to the ruler[John 14:30] that the formation of man was possible to God without human intervention. And when He had been born, and had submitted to the other conditions of the flesh,—I mean food, drink, and clothing,—this one condition only of discharging the sexual function ...
Ante-Nicene Fathers, Volume 4, page 149, footnote 3 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Tertullian: Part Fourth. (HTML)
Appendix (HTML)
Five Books in Reply to Marcion. (HTML)
Of the Harmony of the Old and New Laws. (HTML)
220 The serpent’s spoil—“the world’s[John 14:30] prince” vanquisht quite!
Ante-Nicene Fathers, Volume 4, page 283, footnote 7 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Origen. (HTML)
Origen De Principiis. (HTML)
Book II (HTML)
On the Incarnation of Christ. (HTML)
... this account he has not only said, “Thou hast loved righteousness;” but he adds, “and Thou hast hated wickedness.” For to have hated wickedness is what the Scripture says of Him, that “He did no sin, neither was any guile found in His mouth,” and that “He was tempted in all things like as we are, without sin.” Nay, the Lord Himself also said, “Which of you will convince Me of sin?” And again He says with reference to Himself, “Behold, the prince of this world cometh, and findeth nothing in Me.”[John 14:30] All which (passages) show that in Him there was no sense of sin; and that the prophet might show more clearly that no sense of sin had ever entered into Him, he says, “Before the boy could have knowledge to call upon father or mother, He turned away ...
Ante-Nicene Fathers, Volume 4, page 654, footnote 3 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Origen. (HTML)
Origen Against Celsus. (HTML)
Book VIII (HTML)
Chapter XXXVI (HTML)
... Priest to the God of all, and also joins his own prayers with those of the man who is committed to his keeping. Let not, then, Celsus try to scare us with threats of mischief from demons, for we despise them. And the demons, when despised, can do no harm to those who are under the protection of Him who can alone help all who deserve His aid; and He does no less than set His own angels over His devout servants, so that none of the hostile angels, nor even he who is called “the prince of this world,”[John 14:30] can effect anything against those who have given themselves to God.
Ante-Nicene Fathers, Volume 5, page 174, footnote 4 (Image)
Hippolytus, Cyprian, Caius, Novatian, Appendix
Hippolytus. (HTML)
The Extant Works and Fragments of Hippolytus. (HTML)
Exegetical. (HTML)
On Proverbs. (HTML)
For as a serpent cannot mark its track upon a rock, so the devil could not find sin in the body of Christ. For the Lord says, “Behold, the prince of this world cometh, and will find nothing in me.”[John 14:30] —For as a ship, sailing in the sea, leaves no traces of her way behind her, so neither does the Church, which is situate in the world as in a sea, leave her hope upon the earth, because she has her life reserved in heaven; and as she holds her way here only for a short time, it is not possible to trace out her course.—As the Church does not leave her hope behind in the world, her hope in the ...
Ante-Nicene Fathers, Volume 8, page 596, footnote 3 (Image)
Twelve Patriarchs, Excerpts and Epistles, The Clementina, Apocryphal Gospels and Acts, Syriac Documents
Apocrypha of the New Testament. (HTML)
The Passing of Mary: Second Latin Form. (HTML)
CCEL Footnote 2664 (In-Text, Margin)
... therefore, O King of glory, for Thou knowest that I have loved Thee with all my heart, and kept the treasure committed to me. Therefore receive me, Thy servant, and free me from the power of darkness, that no onset of Satan may oppose me, and that I may not see filthy spirits standing in my way. And the Saviour answered her: When I, sent by my Father for the salvation of the world, was hanging on the cross, the prince of darkness came to me; but when he was able to find in me no trace of his work,[John 14:30] he went off vanquished and trodden under foot. But when thou shalt see him, thou shalt see him indeed by the law of the human race, in accordance with which thou hast come to the end of thy life; but he cannot hurt thee, because I am with thee to ...
Ante-Nicene Fathers, Volume 9, page 114, footnote 16 (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 XLVI. (HTML)
CCEL Footnote 3177 (In-Text, Margin)
... everything, and [7] [Arabic, p. 174] he will bring to your remembrance all that I say unto you. Peace I leave you; my peace I give unto you: and not as this world giveth, give I unto you. [8] Let your heart not be troubled, nor fearful. Ye heard that I said unto you, that I go away, and come unto you. If ye loved me, ye would rejoice, that I go away to my [9] Father: for my Father is greater than I. And now I say unto you before it come [10] to pass, that, when it cometh to pass, ye may believe me.[John 14:30] Now I will not speak with you much: the Archon of the world will come, and he will have nothing in [11] me: but that the world may know that I love my Father, and as my Father charged me, so I do.
Nicene and Post-Nicene Fathers, Series 1, Volume 1, page 141, footnote 9 (Image)
Augustine: Prolegomena: St. Augustine's Life and Work, Confessions, Letters
The Confessions (HTML)
He speaks of his design of forsaking the profession of rhetoric; of the death of his friends, Nebridius and Verecundus; of having received baptism in the thirty-third year of his age; and of the virtues and death of his mother, Monica. (HTML)
He Entreats God for Her Sins, and Admonishes His Readers to Remember Her Piously. (HTML)
CCEL Footnote 808 (In-Text, Margin)
... embalmed with spices; nor did she covet a choice monument, or desire her paternal burial-place. These things she entrusted not to us, but only desired to have her name remembered at Thy altar, which she had served without the omission of a single day; whence she knew that the holy sacrifice was dispensed, by which the handwriting that was against us is blotted out; by which the enemy was triumphed over, who, summing up our offences, and searching for something to bring against us, found nothing in Him[John 14:30] in whom we conquer. Who will restore to Him the innocent blood? Who will repay Him the price with which He bought us, so as to take us from Him? Unto the sacrament of which our ransom did Thy handmaid bind her soul by the bond of faith. Let none ...
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 177, footnote 4 (Image)
Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises
Doctrinal Treatises of St. Augustin (HTML)
On the Holy Trinity. (HTML)
He expounds this trinity that he has found in knowledge by commending Christian faith. (HTML)
The Unobligated Death of Christ Has Freed Those Who Were Liable to Death. (HTML)
... among the dead.” For he only that is dead is free from the debt of death. Hence also in another psalm He says, “Then I restored that which I seized not;” meaning sin by the thing seized, because sin is laid hold of against what is lawful. Whence also He says, by the mouth of His own Flesh, as is read in the Gospel: “For the prince of this world cometh, and hath nothing in me,” that is, no sin; but “that the world may know,” He says, “that I do the commandment of the Father; arise, let us go hence.”[John 14:30-31] And hence He proceeds to His passion, that He might pay for us debtors that which He Himself did not owe. Would then the devil be conquered by this most just right, if Christ had willed to deal with him by power, not by righteousness? But He held ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 43, footnote 3 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on the Merits and Forgiveness of Sins, and on the Baptism of Infants. (HTML)
Book I (HTML)
How Far Sin is Done Away in Infants by Baptism, Also in Adults, and What Advantage Results Therefrom. (HTML)
CCEL Footnote 444 (In-Text, Margin)
... will against it, and so yield to it in the commission of sundry unlawful things,—becoming worse in proportion to the greatness and frequency of our surrender; and better, in proportion to its unimportance and infrequency. The investigation, however, of the point in which we are now interested—whether there could possibly be (or whether in fact there is, has been, or ever will be) a man without sin in this present life, except Him who said, “The prince of this world cometh, and hath nothing in me”[John 14:30] —requires a much fuller discussion; and the arrangement of the present treatise is such as to make us postpone the question to the commencement of another book.
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 64, footnote 1 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on the Merits and Forgiveness of Sins, and on the Baptism of Infants. (HTML)
Book II (HTML)
Christ the Saviour Even of Infants; Christ, When an Infant, Was Free from Ignorance and Mental Weakness. (HTML)
CCEL Footnote 621 (In-Text, Margin)
... seem as if even His flesh might have arrived at death by the gradual approach of old age, if He had not been killed while young. Nevertheless, the death is inflicted in sinful flesh as the due of disobedience, but in the likeness of sinful flesh it was undergone in voluntary obedience. For when He was on His way to it, and was soon to suffer it, He said, “Behold, the prince of this world cometh, and hath nothing in me. But that all may know that I am doing my Father’s will, arise, let us go hence.”[John 14:30-31] Having said these words, He went straightway, and encountered His undeserved death, having become obedient even unto death.
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 65, footnote 4 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on the Merits and Forgiveness of Sins, and on the Baptism of Infants. (HTML)
Book II (HTML)
Why the Devil is Said to Hold the Power and Dominion of Death. (HTML)
CCEL Footnote 631 (In-Text, Margin)
... strictness of truth to hold the power of death. Accordingly, He who died without any sin, original or actual, said in the passage I have already quoted: “Behold, the prince of this world,” that is, the devil, who had the power of death, “cometh and findeth nothing in me,”—meaning, he shall find no sin in me, because of which he has caused men to die. As if the question were asked Him: Why then should you die? He says, “That all may know that I am doing the will of my Father, arise, let us go hence;”[John 14:30-31] that is, that I may die, though I have no cause of death from sin under the author of sin, but only from obedience and righteousness, having become obedient unto death. Proof is likewise afforded us by this passage, that the fact of the faithful ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 74, footnote 6 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on the Merits and Forgiveness of Sins, and on the Baptism of Infants. (HTML)
Book III (HTML)
The Error of Jovinianus Did Not Extend So Far. (HTML)
CCEL Footnote 683 (In-Text, Margin)
... choose which alternative he likes. Does he abide in Christ, or does he not? If he does, then, let him walk like Christ. If, however, it is a rash thing to undertake to resemble the excellences of Christ, he abides not in Christ, because he walks not as Christ did. He did no sin, neither was any guile found in His mouth; who, when He was reviled, reviled not again; and as a lamb before its shearer is dumb, so He opened not His mouth; to whom the prince of this world came, and found nothing in Him;[John 14:30] whom, though He had done no sin, God made sin for us. We, however, according to the Epistle of James, all commit many sins; and none of us is pure from uncleanness, even if his life should be but of one day. For who shall boast that he has a clean ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 130, footnote 5 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on Nature and Grace. (HTML)
Christ Died of His Own Power and Choice. (HTML)
CCEL Footnote 1197 (In-Text, Margin)
... of His own power; and this is our price which He paid to redeem us from death. Now, this truth their contention labours hard to make of none effect; for human nature is maintained by them to be such, that with free will it wants no such ransom in order to be translated from the power of darkness and of him who has the power of death, into the kingdom of Christ the Lord. And yet, when the Lord drew near His passion, He said, “Behold, the prince of this world cometh and shall find nothing in me,”[John 14:30] —and therefore no sin, of course, on account of which he might exercise dominion over Him, so as to destroy Him. “But,” added He, “that the world may know that I do the will of my Father, arise, let us go hence;” as much as to say, I am going to ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 288, footnote 2 (Image)
Augustine: Anti-Pelagian Writings
On Marriage and Concupiscence. (HTML)
Book II (HTML)
Concupiscence Alone, in Marriage, is Not of God. (HTML)
CCEL Footnote 2227 (In-Text, Margin)
... their very fruitfulness. We answer, then, nothing of these qualities, inasmuch as the difference of sex belongs to “the vessels” of the parents; while the union of the two pertains to the procreation of children; and their fruitfulness to the blessing pronounced on the marriage institution. But all these things are of God; yet amongst them he was unwilling to name that “lust of the flesh, which is not of the Father, but is of the world;” and “of this world” the devil is said to be “the prince.”[John 14:30] Now, the devil found no carnal concupiscence in the Lord, because the Lord did not come as a man to men by its means. Accordingly, He says Himself: “The prince of this world cometh, and findeth nothing in me” —nothing, that is, of sin; neither that ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 288, footnote 3 (Image)
Augustine: Anti-Pelagian Writings
On Marriage and Concupiscence. (HTML)
Book II (HTML)
Concupiscence Alone, in Marriage, is Not of God. (HTML)
CCEL Footnote 2228 (In-Text, Margin)
... children; and their fruitfulness to the blessing pronounced on the marriage institution. But all these things are of God; yet amongst them he was unwilling to name that “lust of the flesh, which is not of the Father, but is of the world;” and “of this world” the devil is said to be “the prince.” Now, the devil found no carnal concupiscence in the Lord, because the Lord did not come as a man to men by its means. Accordingly, He says Himself: “The prince of this world cometh, and findeth nothing in me”[John 14:30] —nothing, that is, of sin; neither that which is derived from birth, nor that which is added during life. Among all the natural goods of procreation which he mentioned, he was, I repeat, unwilling to name this particular fact of concupiscence, over ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 49, footnote 4 (Image)
Augustine: Sermon on the Mount, Harmony of the Gospels, Homilies on the Gospels
Our Lord’s Sermon on the Mount. (HTML)
On the Latter Part of Our Lord’s Sermon on the Mount, Contained in the Sixth and Seventh Chapters of Matthew. (HTML)
Chapter XIV (HTML)
CCEL Footnote 376 (In-Text, Margin)
... other; or else he will submit to the one, and despise the other.” And these words are to be carefully considered; for who the two masters are he forthwith shows, when He says, “Ye cannot serve God and mammon.” Riches are said to be called mammon among the Hebrews. The Punic name also corresponds: for gain is called mammon in Punic. But he who serves mammon certainly serves him who, as being set over those earthly things in virtue of his perversity, is called by our Lord the prince of this world.[John 14:30] A man will therefore “either hate” this one, “and love the other,” i.e. God; “or he will submit to the one, and despise the other.” For whoever serves mammon submits to a hard and ruinous master: for, being entangled by his own lust, he ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 469, footnote 2 (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, John i. 10, ‘The world was made through him,’ etc. (HTML)
CCEL Footnote 3622 (In-Text, Margin)
... the world knew Him not.” What world was made by Him, what world knew Him not? For it is not the same world that was made by Him, which knew Him not. What is the world that was made by Him? The heaven and earth. How did not the heaven know Him, when at His Passion the sun was darkened? How did not the earth know Him, when as He hung upon the Cross, it quaked? But “the world knew Him not,” whose Prince he is, of whom it is said, “Behold, the prince of this world cometh, and findeth nothing in me.”[John 14:30] Wicked men are called the world; unbelieving men are called the world. They have gotten their name from that they love. By the love of God we are made gods; so by the love of the world, we are called the world. But “God was in Christ reconciling the ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 511, footnote 2 (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, John viii. 31, ‘If ye abide in my word, then are ye truly my disciples,’ etc. (HTML)
CCEL Footnote 4008 (In-Text, Margin)
4. Who then freeth from death and from bondage, save He, who is “Free among the dead”? Who is “Free among the dead,” save He who among sinners is without sin? “Lo, the prince of the world cometh,” saith our Redeemer Himself, our Deliverer, “Lo, the prince of the world cometh, and shall find nothing in Me.”[John 14:30] He holds fast those whom he hath deceived, whom he hath seduced, whom he hath persuaded to sin and death; “in Me shall he find nothing.” Come, Lord, Redeemer come, come; let the captive acknowledge thee, him that leadeth captive flee thee; be Thou my Deliverer. Lost as I was, He hath found me in Whom the devil findeth nothing that cometh of ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 511, footnote 6 (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, John viii. 31, ‘If ye abide in my word, then are ye truly my disciples,’ etc. (HTML)
CCEL Footnote 4012 (In-Text, Margin)
... that thing of which it is a likeness. The word man is used for a real man; but if you show a man painted on the wall, and enquire what it is, it is answered, “A man.” So then Flesh having the likeness of flesh of sin, that it might be a sacrifice for sin, is called “sin.” The same Apostle says in another place, “He made Him to be sin for us, who knew no sin.” “Him who knew no sin:” Who is He who knew no sin, but He That said, “Behold the prince of the world cometh, and shall find nothing in me?[John 14:30] Him who knew no sin, made He sin for us;” even Christ Himself, who knew no sin, God made sin for us. What does this mean, Brethren? If it were said, “He made sin upon Him,” or, “He made Him to have sin;” it would seem intolerable; how do we tolerate ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 511, footnote 11 (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, John viii. 31, ‘If ye abide in my word, then are ye truly my disciples,’ etc. (HTML)
CCEL Footnote 4017 (In-Text, Margin)
... for that my Deliverer had mortal Flesh? See, if He had sin; if thou hast found anything of thine in Him, hold Him fast. “The Word was made Flesh.” The Word is the Creator, the Flesh His creature. What is there here of thine, O enemy? And the Word is God, and His Human Soul is His creature, and His Human Flesh His creature, and the Mortal Flesh of God is His creature. Seek for sin here. But what art thou seeking? The Truth saith, “The prince of this world shall come, and shall find nothing in Me.”[John 14:30] He did not therefore not find Flesh, but nothing of his own, that is, no sin. Thou didst deceive the innocent, thou madest them guilty. Thou didst slay the Innocent; thou destroyedst Him from whom thou hadst nothing due, render back what thou didst ...
Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 22, footnote 4 (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 I. 15–18. (HTML)
CCEL Footnote 62 (In-Text, Margin)
13. Death was the punishment of sins; in the Lord was the gift of mercy, not the punishment of sin. For the Lord had nothing on account of which He should justly die. He Himself says, “Behold, the prince of this world cometh, and findeth nothing in me.” Wherefore then dost Thou die? “But that all may know that I do the will of my Father, arise, let us go hence.”[John 14:30-31] He had not in Himself any reason why He should die, and He died: thou hast such a reason, and dost thou refuse to die? Do not refuse to bear with an equal mind thy desert, when He did not refuse to suffer, to deliver thee from eternal death. A man and a man; but the one nothing but man, the other God-man. The one a ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 192, footnote 4 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm LI (HTML)
CCEL Footnote 1823 (In-Text, Margin)
... speaketh, is difficult to understand. To God surely he speaketh, and it is evident that God the Father is not judged. What is, “And conquer when Thou art judged”? He seeth the future Judge to be judged, one just by sinners to be judged, and therein conquering, because in Him was nothing to be judged. For alone among men could truly say the God-Man, “If ye have found in Me sin, say.” But perchance there was what escaped men, and they found not what was really there, but was not manifest. In another place[John 14:30] He saith, “Behold there cometh the Prince of the world,” being an acute observer of all sins; “Behold,” He saith, “there cometh the Prince of this world,” with death afflicting sinners, presiding over death: for, “By the malice of the devil death ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 328, footnote 9 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm LXXII (HTML)
CCEL Footnote 3189 (In-Text, Margin)
... is, shall sever for salvation those that are poor among the people. “And He shall humble the false-accuser.” No false-accuser can be more suitably recognised here than the devil. False accusation is his business. “Doth Job worship God gratis?” But the Lord Jesus doth humble him, by His grace aiding His own, in order that they may worship God gratis, that is, may take delight in the Lord. He humbled him also thus; because when in Him the devil, that is, the prince of this world, had found nothing,[John 14:30] he slew Him by the false accusations of the Jews, whom the false-accuser made use of as his vessels, working in the sons of unbelief. …
Nicene and Post-Nicene Fathers, Series 1, Volume 13, page 286, footnote 3 (Image)
Chrysostom: Homilies on the Epistles to the Galatians, Ephesians, Philippians, Colossians, Thessalonians, Timothy, Titus, and Philemon
The Homilies of St. John Chrysostom on Philippians, Colossians, and Thessalonians. (HTML)
Homilies on Colossians. (HTML)
Colossians 2:6,7 (HTML)
CCEL Footnote 801 (In-Text, Margin)
“Having put off from himself the principalities and the powers.” He means the diabolical powers; because human nature had arrayed itself in these, or because they had,[John 14:30] as it were, a hold, when He became Man He put away from Himself that hold. What is the meaning of “He made a show of them”? And well said he so; never yet was the devil in so shameful a plight. For whilst expecting to have Him, he lost even those he had; and when That Body was nailed to the Cross, the dead arose. There death received his wound, having met his death-stroke from a dead body. And as an athlete, ...
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 386, 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 not said in Scripture to be 'created,' or the works to be 'begotten.' 'In the beginning' means in the case of the works 'from the beginning.' Scripture passages explained. We are made by God first, begotten next; creatures by nature, sons by grace. Christ begotten first, made or created afterwards. Sense of 'First-born of the dead;' of 'First-born among many brethren;' of 'First-born of all creation,' contrasted with 'Only-begotten.' Further interpretation of 'beginning of ways,' and 'for the works.' Why a creature could not redeem; why redemption was necessary at all. Texts which contrast the Word and the works. (HTML)
... Christ), and all through Him might thereupon become free from sin and from the curse which came upon it, and might truly abide for ever, risen from the dead and clothed in immortality and incorruption. For the Word being clothed in the flesh, as has many times been explained, every bite of the serpent began to be utterly staunched from out it; and whatever evil sprung from the motions of the flesh, to be cut away, and with these death also was abolished, the companion of sin, as the Lord Himself says[John 14:30], ‘The prince of this world cometh, and findeth nothing in Me;’ and ‘For this end was He manifested,’ as John has written, ‘that He might destroy the works of the devil.’ And these being destroyed from the flesh, we all were thus liberated by the ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 23, footnote 11 (Image)
Jerome: Letters and Select Works
The Letters of St. Jerome. (HTML)
To Eustochium. (HTML)
CCEL Footnote 351 (In-Text, Margin)
... dust is food for the serpent. “For our wrestling is not against flesh and blood, but against the principalities, against the powers, against the world-rulers of this darkness, against the spiritual hosts of wickedness in the heavenly places.” We are hemmed in by hosts of foes, our enemies are upon every side. The weak flesh will soon be ashes: one against many, it fights against tremendous odds. Not till it has been dissolved, not till the Prince of this world has come and found no sin therein,[John 14:30] not till then may you safely listen to the prophet’s words: “Thou shalt not be afraid for the terror by night nor for the arrow that flieth by day; nor for the trouble which haunteth thee in darkness; nor for the demon and his attacks at noonday. A ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 460, footnote 4 (Image)
Jerome: Letters and Select Works
Treatises. (HTML)
Against the Pelagians. (HTML)
Book I (HTML)
CCEL Footnote 5212 (In-Text, Margin)
... never, I say, is there a man who has all the virtues which a bishop should have. And yet if a bishop lacked one or two of the virtues in the list, it does not follow that he can no longer be called righteous, nor will he be condemned for his deficiencies, but will be crowned for what he has. For to have all and lack nothing is the virtue of Him “Who did no sin; neither was guile found in His mouth; Who, when He was reviled, reviled not again;” Who, confident in the consciousness of virtue, said,[John 14:30] “Behold the prince of this world cometh, and findeth nothing in me;” “Who, being in the form of God, thought it not robbery to be on an equality with God, but emptied Himself, taking the form of a servant, and became obedient unto death, even the ...
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 231, footnote 3 (Image)
Cyril of Jerusalem, Gregory Nazianzen
Select Orations of Saint Gregory Nazianzen. (HTML)
Panegyric on His Brother S. Cæsarius. (HTML)
CCEL Footnote 2943 (In-Text, Margin)
... perfect piety. Lovers of their children and of Christ as they both were, what is most extraordinary, they were far greater lovers of Christ than of their children: yea, even their one enjoyment of their children was that they should be acknowledged and named by Christ, and their one measure of their blessedness in their children was their virtue and close association with the Chief Good. Compassionate, sympathetic, snatching many a treasure from moths and robbers, and from the prince of this world,[John 14:30] to transfer it from their sojourn here to the [true] habitation, laying up in store for their children the heavenly splendour as their greatest inheritance. Thus have they reached a fair old age, equally reverend both for virtue and for years, and ...
Nicene and Post-Nicene Fathers, Series 2, Volume 9, page 174, 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 IX (HTML)
55. After the explanation that love is the source of this joy, because love rejoices that Jesus is to be confessed in the glory of God the Father, He next expresses His claim to receive back that glory, in the words, For the prince of this world cometh, and he hath nothing in Me[John 14:30]. The prince of this world hath nothing in Him: for being found in fashion as a man, He dwelt in the likeness of the flesh of sin, yet apart from the sin of the flesh, and in the flesh condemned sin by sin. Then, giving obedience to the Father’s command as His only motive, He adds, But that the world may know that I love the Father, even as the Father ...
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 40, footnote 4 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
On the Duties of the Clergy. (HTML)
Book I. (HTML)
Chapter XLIX. We must reserve the likeness of the virtues in ourselves. The likeness of the devil and of vice must be got rid of, and especially that of avarice; for this deprives us of liberty, and despoils those who are in the midst of vanities of the image of God. (HTML)
250. Let not the adversary find his image in thee, let him not find fury nor rage; for in these exists the likeness of wickedness. “Our adversary the devil as a roaring lion seeketh whom he may kill, whom he may devour.” Let him not find desire for gold, nor heaps of money, nor the appearance of vices, lest he take from thee the voice of liberty. For the voice of true liberty is heard, when thou canst say: “The prince of this world shall come, and shall find no part in me.”[John 14:30] Therefore, if thou art sure that he will find nothing in thee, when he comes to search through thee, thou wilt say, as the patriarch Jacob did to Laban: “Know now if there is aught of thine with me.” Rightly do we account Jacob blessed with whom Laban could ...
Nicene and Post-Nicene Fathers, Series 2, Volume 11, page 380, footnote 6 (Image)
Sulpitius Severus, Vincent of Lerins, John Cassian
The Works of John Cassian. (HTML)
The Conferences of John Cassian. Part I. Containing Conferences I-X. (HTML)
Conference VIII. The Second Conference of Abbot Serenus. On Principalities. (HTML)
Chapter XIV. How it is that spiritual wickednesses obtained the names of powers or principalities. (HTML)
... there exist legions. For they could not be called lords unless they had some over whom to exercise the sway of lordship; nor could they be called powers or principalities, unless there were some over whom they could claim power: and this we find pointed out very clearly in the gospel by the Pharisees in their blasphemy: “He casteth out devils by Beelzebub the prince of the devils,” for we find that they are also called “rulers of darkness,” and that one of them is styled “the prince of this world.”[John 14:30] But the blessed Apostle declares that hereafter, when all things shall be subdued to Christ, these orders shall be destroyed, saying: “When He shall have delivered up the kingdom to God even the Father, when He shall have destroyed all ...
Nicene and Post-Nicene Fathers, Series 2, Volume 11, page 539, footnote 5 (Image)
Sulpitius Severus, Vincent of Lerins, John Cassian
The Works of John Cassian. (HTML)
The Conferences of John Cassian. Part III. Containing Conferences XVIII.-XXIV. (HTML)
Conference XXIV. Conference of Abbot Abraham. On Mortification. (HTML)
Chapter XVII. How the weaker part of the soul is the first to yield to the devil's temptations. (HTML)
... power of the present life and the kingdoms of this world; the reasonable part when he said: “If Thou art the Son of God cast Thyself down from hence.” And in these his deception availed nothing for this reason because he found that there was nothing damaged in Him, in accordance with the supposition which he had formed from a false idea. Wherefore no part of His soul yielded when tempted by the wiles of the foe, “For lo,” He saith, “the prince of this world cometh and shall find nothing in Me.”[John 14:30]