Early Church Fathers Scripture Index : Texts
John 16:28
There are 14 footnotes for this reference.
Ante-Nicene Fathers, Volume 3, page 620, footnote 6 (Image)
Tertullian (I, II, III)
Anti-Marcion. (HTML)
Against Praxeas. (HTML)
On St. Philip's Conversation with Christ. He that Hath Seen Me, Hath Seen the Father. This Text Explained in an Anti-Praxean Sense. (HTML)
CCEL Footnote 8097 (In-Text, Margin)
... Philip for not knowing Himself who was the object of their ignorance, wished Himself to be acknowledged indeed as that Being whom He had reproached them for being ignorant of after so long a time—in a word, as the Son. And now it may be seen in what sense it was said, “He that hath seen me hath seen the Father,” —even in the same in which it was said in a previous passage, “I and my Father are one.” Wherefore? Because “I came forth from the Father, and am come into the world ”[John 16:28] and, “I am the way: no man cometh unto the Father, but by me;” and, “No man can come to me, except the Father draw him;” and, “All things are delivered unto me by the Father;” and, “As the Father quickeneth (the dead), so also doth the Son;” and ...
Ante-Nicene Fathers, Volume 5, page 229, footnote 9 (Image)
Hippolytus, Cyprian, Caius, Novatian, Appendix
Hippolytus. (HTML)
The Extant Works and Fragments of Hippolytus. (HTML)
Dogmatical and Historical. (HTML)
Against the Heresy of One Noetus. (HTML)
16. And these indeed are testimonies bearing on the incarnation of the Word; and there are also very many others. But let us also look at the subject in hand,—namely, the question, brethren, that in reality the Father’s power, which is the Word, came down from heaven, and not the Father Himself. For thus He speaks: “I came forth from the Father, and am come.”[John 16:28] Now what subject is meant in this sentence, “I came forth from the Father,” but just the Word? And what is it that is begotten of Him, but just the Spirit, that is to say, the Word? But you will say to me, How is He begotten? In your own case you can give no explanation of the way in which you were begotten, although ...
Ante-Nicene Fathers, Volume 5, page 470, footnote 7 (Image)
Hippolytus, Cyprian, Caius, Novatian, Appendix
Cyprian. (HTML)
The Treatises of Cyprian. (HTML)
On the Mortality. (HTML)
CCEL Footnote 3481 (In-Text, Margin)
7. How great is the advantage of going out of the world, Christ Himself, the Teacher of our salvation and of our good works, shows to us, who, when His disciples were saddened that He said that He was soon to depart, spoke to them, and said, “If ye loved me, ye would surely rejoice because I go to the Father;”[John 16:28] teaching thereby, and manifesting that when the dear ones whom we love depart from the world, we should rather rejoice than grieve. Remembering which truth, the blessed Apostle Paul in his epistle lays it down, saying, “To me to live is Christ, and to die is gain;” counting it the greatest gain no longer to be held by the snares of this ...
Ante-Nicene Fathers, Volume 6, page 200, footnote 11 (Image)
Gregory Thaumaturgus, Dionysius the Great, Julius Africanus, Anatolius and Minor Writers, Methodius, Arnobius
Archelaus. (HTML)
The Acts of the Disputation with the Heresiarch Manes. (HTML)
Chapter XXVII. (HTML)
CCEL Footnote 1686 (In-Text, Margin)
... didst say, ‘I will not leave you comfortless (orphaned),’ and after Thou hadst also assured us that Thou wouldest send the Paraclete presently after Thy departure? What could we orphans do, having no guardian? We have committed no fault; it is Thou that hast deceived us.” But away with such a supposition in the case of our Lord Jesus Christ, the Saviour of every soul. For He did not confine Himself to mere promises; but when He had once said, “I go to my Father, and I send the Paraclete to you,”[John 16:28] straightway He sent (that gift of the Paraclete), dividing and imparting the same to His disciples,—bestowing it, however, in greater fulness upon Paul.
Ante-Nicene Fathers, Volume 6, page 398, footnote 2 (Image)
Gregory Thaumaturgus, Dionysius the Great, Julius Africanus, Anatolius and Minor Writers, Methodius, Arnobius
Methodius. (HTML)
Oration on the Palms. (HTML)
Oration on the Palms. (HTML)
CCEL Footnote 3166 (In-Text, Margin)
... mouth of babes and sucklings hast Thou perfected praise be cause of Thine enemies, that Thou mightest still the enemy and the avenger? Which without doubt are ye, who give heed unto the law, and read the prophets, while yet ye despise Me who, both by the law and the prophets, have been beforehand proclaimed. Ye think, indeed, under a pretence of piety, to avenge the glory of God, not understanding that he that despiseth Me despiseth My Father also. I came forth from God, and am come into the world,[John 16:28] and My glory is the glory of My Father also. Even thus these foolish ones, being convinced by our Saviour-God, ceased to answer Him again, the truth stopping their mouths; but adopting a new and foolish device, they took counsel against Him. But let ...
Ante-Nicene Fathers, Volume 9, page 116, footnote 13 (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 XLVII. (HTML)
CCEL Footnote 3267 (In-Text, Margin)
[10] I have spoken unto you now in ænigmas: but there will come an hour when I shall not speak to you in ænigmas, but shall reveal unto you the Father plainly, [11] in that day when ye shall ask in my name: and I say not unto you, that I shall [12] entreat the Father for you; for the Father loveth you, because ye have loved me, [13] and have believed that I came forth from my Father.[John 16:28] I came forth from my Father, and came into the world: and I leave the world, and go unto my Father. [14] His disciples said unto him, Lo, thy speech is now plain, and thou hast not said one [15] thing in an ænigma. Now, lo, we know that thou knowest everything, and needest not that any man should ask ...
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 29, 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 Christ Shall Deliver Up the Kingdom to God, Even the Father. The Kingdom Having Been Delivered to God, Even the Father, Christ Will Not Then Make Intercession for Us. (HTML)
... says, “But I will declare to you plainly of the Father;” as if He said I will plainly show you the Father. For He says, I will “declare” to you, because He is His word. For He goes on to say, “At that day ye shall ask in my name; and I say not unto you, that I will pray the Father for you: for the Father Himself loveth you, because ye have loved me, and have believed that I came out from God. I came forth from the Father, and am come into the world: again, I leave the world, and go to the Father.”[John 16:25-28] What is meant by “I came forth from the Father,” unless this, that I have not appeared in that form in which I am equal to the Father, but otherwise, that is, as less than the Father, in the creature which I have taken upon me? And what is meant by ...
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 40, footnote 3 (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)
The Son and Holy Spirit are Not Therefore Less Because Sent. The Son is Sent Also by Himself. Of the Sending of the Holy Spirit. (HTML)
... Son continually speaks of Himself as being sent by the Father; and the Father is also greater than the Holy Spirit, because Jesus has said of the Spirit, “Whom the Father will send in my name;” and the Holy Spirit is less than both, because both the Father sends Him, as we have said, and the Son, when He says, “But if I depart, I will send Him unto you.” I first ask, then, in this inquiry, whence and whither the Son was sent. “I,” He says, “came forth from the Father, and am come into the world.”[John 16:28] Therefore, to be sent, is to come forth forth from the Father, and to come into the world. What, then, is that which the same evangelist says concerning Him, “He was in the world, and the world was made by Him, and the world knew Him not;” and then ...
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 84, footnote 6 (Image)
Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises
Doctrinal Treatises of St. Augustin (HTML)
On the Holy Trinity. (HTML)
Augustin explains for what the Son of God was sent; but, however, that the Son of God, although made less by being sent, is not therefore less because the Father sent Him; nor yet the Holy Spirit less because both the Father sent Him and the Son. (HTML)
The Sender and the Sent Equal. Why the Son is Said to Be Sent by the Father. Of the Mission of the Holy Spirit. How and by Whom He Was Sent. The Father the Beginning of the Whole Godhead. (HTML)
... sent which is begotten. And He is then sent to each one, when He is apprehended and perceived by each, in so far as He can be apprehended and perceived, in proportion to the comprehension of the rational soul, either advancing towards God, or already perfect in God. The Son, therefore, is not properly said to have been sent in that He is begotten of the Father; but either in that the Word made flesh appeared to the world, whence He says, “I came forth from the Father, and am come into the world;”[John 16:28] or in that from time to time, He is perceived by the mind of each, according to the saying, “Send her, that, being present with me, she may labor with me.” What then is born (natum) from eternity is eternal, “for it is the brightness of the ...
Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 183, footnote 3 (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 405 (In-Text, Margin)
... investigations. Why, then, should you destroy the simplicity of faith by buttressing it with evidences, and Jewish evidences too? Or if you are changing your opinion about evidences, what more trustworthy witness could you have than God Himself testifying to His own Son when He sent Him on earth,—not by a prophet or an interpreter,—by a voice immediately from heaven: "This is my beloved Son, believe Him?" And again He testifies of Himself: "I came forth from the Father, and am come into the world;"[John 16:28] 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 ...
Nicene and Post-Nicene Fathers, Series 2, Volume 3, page 544, footnote 4 (Image)
Theodoret, Jerome and Gennadius, Rufinus and Jerome
Life and Works of Rufinus with Jerome's Apology Against Rufinus. (HTML)
A Commentary on the Apostles' Creed. (HTML)
Section 4. I Believe in God the Father Almighty (HTML)
CCEL Footnote 3262 (In-Text, Margin)
That God then is the Father of His only Son our Lord is to be believed, not discussed; for it is not lawful for a servant to dispute about the nativity of his lord. The Father hath borne witness from heaven, saying, “This is My beloved Son, in Whom I am well pleased: hear Him.” The Father saith that He is His Son and bids us hear Him. The Son saith, “He who seeth Me seeth the Father also,” and “I and the Father are one,” and “I came forth from God and am come into the world.”[John 16:28] Where is the man who can thrust himself as a disputant between these words of Father and Son, who can divide the Godhead, separate its volition, break asunder the substance, cut the spirit in parts, and deny that what the Truth speaks is true? God then is a ...
Nicene and Post-Nicene Fathers, Series 2, Volume 9, page 109, footnote 5 (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)
31. To this the Lord’s words bear witness;— I will not say unto you that I will pray the Father for you, for the Father Himself loveth you, because ye have loved Me, and believe that I went forth from God, and am come from the Father into this world[John 16:26-28]. A complete faith concerning the Son, which accepts and loves the truth that He went forth from God, has access to the Father without need of His intervention. The confession that the Son was born and sent from God wins for it direct audience and love from Him. Thus the narrative of His birth and coming must be taken in the strictest and most literal sense. I went ...
Nicene and Post-Nicene Fathers, Series 2, Volume 9, page 90b, footnote 14 (Image)
Hilary of Poitiers, John of Damascus
John of Damascus: Exposition of the Orthodox Faith. (HTML)
An Exact Exposition of the Orthodox Faith. (HTML)
Book IV (HTML)
Regarding the things said concerning Christ. (HTML)
And others make known the fact of His origin from the Father as cause, for instance My Father is greater than I. For from Him He derives both His being and all that He has: His being was by generative and not by creative means, as, I came forth from the Father and am come[John 16:28], and I live by the Father25472547 60. But when in another passage we read: “I came out from the Father, and am come into the world; again, I leave the world, and go to the Father,”[John 16:28] how doth He go, except through death, and how comes He, save by rising again? Furthermore, He added, in order to show that He spake concerning His Ascension: “Therefore have I told you before it come to pass, in order that, when it shall have come to pass, ye may believe.” For He was speaking of the sufferings and resurrection of His body, and by that resurrection they who before doubted were led to believe—for, indeed, ...Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 231, footnote 3 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
Exposition of the Christian Faith. (HTML)
Book II. (HTML)
Chapter VIII. Christ's saying, “The Father is greater than I,” is explained in accordance with the principle just established. Other like sayings are expounded in like fashion. Our Lord cannot, as touching His Godhead, be called inferior to the Father. (HTML)