Early Church Fathers Scripture Index : Texts
2 Corinthians 5:19
There are 26 footnotes for this reference.
Ante-Nicene Fathers, Volume 6, page 384, footnote 8 (Image)
Gregory Thaumaturgus, Dionysius the Great, Julius Africanus, Anatolius and Minor Writers, Methodius, Arnobius
Methodius. (HTML)
Oration Concerning Simeon and Anna On the Day that They Met in the Temple. (HTML)
CCEL Footnote 3005 (In-Text, Margin)
... hath even lighted upon earth. They say: “The whole earth is full of His glory.” For we believe that, together with the Son, who was made man for our sakes, according to the good pleasure of His will, was also present the Father, who is inseparable from Him as to His divine nature, anal also the Spirit, who is of one and the same essence with Him. For, as says Paul, the interpreter of the divine oracle, “God was in Christ reconciling the world unto Himself, not imputing their trespasses unto them.”[2 Corinthians 5:19] He thus shows that the Father was in the Son, because that one and the same will worked in them.
Ante-Nicene Fathers, Volume 7, page 562, footnote 7 (Image)
Lactantius, Venantius, Asterius, Victorinus, Dionysius, Apostolic Teaching and Constitutions, 2 Clement, Early Liturgies
Early Liturgies (HTML)
The Liturgy of the Blessed Apostles (HTML)
CCEL Footnote 4234 (In-Text, Margin)
May Christ listen to thy prayers, and be pleased with thy sacrifice, receive thy oblation, and honour thy priesthood, and grant unto us, through thy mediation,[2 Corinthians 5:19-20] the pardon of our offences, and the forgiveness of our sins, through His grace and mercies for ever.
Ante-Nicene Fathers, Volume 9, page 299, footnote 13 (Image)
Gospel of Peter, Diatessaron, Apocalypses, Visio Pauli, Testament of Abraham, Acts of X/P, Zosimus, Aristides, Clement, Origen
Epistle to Gregory and Origen's Commentary on the Gospel of John. (HTML)
Origen's Commentary on the Gospel of John. (HTML)
Book I. (HTML)
The Fourfold Gospel. John's the First Fruits of the Four. Qualifications Necessary for Interpreting It. (HTML)
Now the Gospels are four. These four are, as it were, the elements of the faith of the Church, out of which elements the whole world which is reconciled to God in Christ is put together; as Paul says,[2 Corinthians 5:19] “God was in Christ, reconciling the world to Himself;” of which world Jesus bore the sin; for it is of the world of the Church that the word is written, “Behold the Lamb of God which taketh away the sin of the world.” The Gospels then being four, I deem the first fruits of the Gospels to be that which you have enjoined me to search into according to my powers, the Gospel of John, that which ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 32, footnote 7 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on the Merits and Forgiveness of Sins, and on the Baptism of Infants. (HTML)
Book I (HTML)
From the Epistles to the Corinthians. (HTML)
CCEL Footnote 358 (In-Text, Margin)
... reconciled us to Himself by Jesus Christ, and hath given unto us the ministry of reconciliation. To what effect? That God was in Christ, reconciling the world unto Himself, not imputing their trespasses unto them, and putting on us the ministry of reconciliation. Now then are we ambassadors for Christ, as though God did beseech you by us; we pray you in Christ’s stead, to be reconciled to God. For He hath made Him to be sin for us, who knew no sin; that we might become the righteousness of God in Him.[2 Corinthians 5:14-21] We then, as workers together with Him, beseech you also that ye receive not the grace of God in vain. (For He saith, I have heard thee in an acceptable time, and in the day of salvation have I succoured thee: behold, now is the acceptable time; ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 354, footnote 4 (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, Matt. xviii. 7, where we are admonished to beware of the offences of the world. (HTML)
CCEL Footnote 2706 (In-Text, Margin)
... doest, let nought but God be pleasing to thee; whatever evil thou sufferest, let not God be displeasing to thee. What needest thou more? Do this, and thou shalt live. The days of adversity shall not overwhelm thee; thou shall escape that which is said, “Woe unto the world because of offences.” For to what world is there woe because of offences, but to that of which it is said, “And the world knew Him not?” Not to that world of which it is said, “God was in Christ reconciling the world unto Himself.”[2 Corinthians 5:19] There is an evil world, and there is a good world; the evil world, are all the evil men in this world; and the good world, all the good in this world. As we observe frequently with a field. This field is full: of what? Of wheat. Yet we say also, and ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 410, footnote 5 (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, Mark viii. 34, ‘If any man would come after me, let him deny himself,’ etc. And on the words 1 John ii. 15, ‘if any man love the world, the love of the Father is not in him.’ (HTML)
CCEL Footnote 3170 (In-Text, Margin)
8. But see, that which persecutes is called the “world;” let us prove whether that also which suffers persecution is called “the world.” What! Art thou deaf to the voice of Christ who speaketh, or rather to Holy Scripture which testifieth, “God was in Christ reconciling the world unto Himself.”[2 Corinthians 5:19] “If the world hate you, know ye that it first hated Me.” See, the “world” hates. What does it hate but the “world”? What “world”? “God was in Christ reconciling the world unto Himself.” The condemned “world” persecutes; the reconciled “world” suffers persecution. The condemned “world” is all that is without the Church; the reconciled “world” is the ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 469, footnote 3 (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 3623 (In-Text, Margin)
... 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.” 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 world unto Himself.”[2 Corinthians 5:19] “The world” then “knew Him not.” What? “all men?”
Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 290, footnote 3 (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 XII. 27–36. (HTML)
CCEL Footnote 1067 (In-Text, Margin)
... accordingly say, It is a good house, or a bad house; not as finding fault with, or approving of, the erection of walls and roofs, but the morals either of the good or the bad within it. In a similar way, therefore, it is said, “The prince of this world;” that is, the prince of all the wicked who inhabit this world. The world is also spoken of in respect to the good, who in like manner have overspread the whole earth; and hence the apostle says, “God was in Christ, reconciling the world unto Himself.”[2 Corinthians 5:19] These are they out of whose hearts the prince of this world is ejected.
Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 355, footnote 1 (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 XV. 17–19. (HTML)
CCEL Footnote 1454 (In-Text, Margin)
... added, “If the world hate you, know that it hated me before [it hated] you.” Why then should the member exalt itself above the head? Thou refusest to be in the body if thou art unwilling to endure the hatred of the world along with the Head. “If ye were of the world,” He says, “the world would love its own.” He says this, of course, of the whole Church, which, by itself, He frequently also calls by the name of the world: as when it is said, “God was in Christ, reconciling the world unto Himself.”[2 Corinthians 5:19] And this also: “The Son of man came not to condemn the world, but that the world through Him might be saved.” And John says in his epistle: “We have an advocate with the Father, Jesus Christ the righteous: and He is the propitiation for our sins; ...
Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 409, 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 XVII. 21–23. (HTML)
CCEL Footnote 1765 (In-Text, Margin)
... He who had said, “I pray not for the world,” now prayeth for the world that it may believe. For there is a world whereof it is written, “That we might not be condemned with this world.” For that world He prayeth not, for He is fully aware to what it is predestinated. And there is a world whereof it is written, “For the Son of man came not to condemn the world, but that the world through Him might be saved;” and hence the apostle also says, “God was in Christ, reconciling the world unto Himself.”[2 Corinthians 5:19] For this world it is that He prayeth, in saying, “That the world may believe that Thou hast sent me.” For through this faith the world is reconciled unto God when it believes in the Christ whom God has sent. How, then, are we to understand Him when ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 34, footnote 5 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm IX (HTML)
CCEL Footnote 351 (In-Text, Margin)
... the Father, who said also, “Thou couldest have no power against Me, except it were given thee from above,” referring this very thing, that the Judge of men was judged for men’s advantage, to the Father’s equity and His own hidden things: or whether man say to God, “Thou satest on the throne Who judgest equity,” giving the name of God’s throne to his soul, so that his body may peradventure be the earth, which is called God’s “footstool:” for “God was in Christ, reconciling the world unto Himself:”[2 Corinthians 5:19] or whether the soul of the Church, perfect now and without spot and wrinkle, worthy, that is, of the hidden things of the Son, in that “the King hath brought her into His chamber,” say to her spouse, “Thou satest upon the throne Who judgest equity,” ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 83, footnote 11 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm XXXV (HTML)
CCEL Footnote 785 (In-Text, Margin)
... prayed alone, we read that He passed the night in prayer, even at the time of His Passion. What then? “And My prayer shall return into Mine Own Bosom.” I know not what better to understand concerning the Lord: take meanwhile what now occurs; perhaps something better will occur hereafter, either to me or to some better: “My prayer shall return into Mine Own Bosom:” this I understand to be said, because in His Own Bosom He had the Father. “For God was in Christ reconciling the world unto Himself.”[2 Corinthians 5:19] In Himself He had Him to whom He prayed. He was not far from Him, for Himself had said, “I am in the Father, and the Father in Me.” But because prayer rather belongeth to very Man (for according as Christ is the Word, He prayeth not, but heareth ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 246, footnote 7 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm LX (HTML)
CCEL Footnote 2308 (In-Text, Margin)
8. “God hath spoken in His Holy One” (ver. 6).…In what Holy One of His? “God was in Christ reconciling the world to Himself.”[2 Corinthians 5:19] In that Holy One, of whom elsewhere ye have heard, “O God, in the Holy One is Thy way.” “I will rejoice and will divide Sichima.…and the valley of tabernacles I will measure out.” Sichima is interpreted shoulders. But according to history, Jacob returning from Laban his father-in-law with all his kindred, hid the idols in Sichima which he had from Syria, where for a long time he had dwelled, and at length was coming from thence. But ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 302, footnote 11 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm LXIX (HTML)
CCEL Footnote 2929 (In-Text, Margin)
... manner He cried, and therefore was not understood, when the Jews said, What is this that He saith? “Hard is this saying, who is able to hear it?” We know not what He saith. He said all these words: but hoarse were His jaws to them that understood not His words. “Mine eyes have failed from hoping in My God.” Far be it that this should be taken of the person of the Head: far be it that His eyes should have failed from hoping in His God: in whom rather there was God reconciling the world to Himself,[2 Corinthians 5:19] and Who was the Word made flesh and dwelled in us, so that not only God was in Him, but also He was Himself God. Not so then: the eyes of Himself, our Head, failed not from hoping in His God: but the eyes of Him have failed in His Body, that is, in ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 319, footnote 3 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm LXXI (HTML)
CCEL Footnote 3111 (In-Text, Margin)
... concerning Christ. For He that with the great power of Divinity, wherein He is equal to the Father, had raised to life dead persons, on a sudden in the hands of enemies became weak, and as if having no power, was seized. When would He have been seized, except they had first said in their heart, “God hath forsaken Him?” Whence there was that voice on the Cross, “My God, My God, why hast Thou forsaken Me?” So then did God forsake Christ, though “God was in Christ reconciling the world to Himself,”[2 Corinthians 5:19] though Christ was also God, out of the Jews indeed according to the flesh, “Who is over all things, God blessed for ever,” —did God forsake Him? Far be it. But in our old man our voice it was, because our old man was crucified together with Him: and ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 561, footnote 5 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm CXIX (HTML)
Aleph. (HTML)
CCEL Footnote 5137 (In-Text, Margin)
... what is it that followeth? “O forsake me not even exceedingly!” or, as some copies have it, “even too much,” instead of, “even exceedingly.” But since God had left the world to the desert of sins, He would have forsaken it “even exceedingly,” if so powerful a cure had not supported it, that is, the grace of God through our Lord Jesus Christ; but now, according to this prayer of the body of Christ, He forsook it not “even exceedingly;” for, “God was in Christ, reconciling the world unto Himself.”[2 Corinthians 5:19] …
Nicene and Post-Nicene Fathers, Series 1, Volume 9, page 103, footnote 6 (Image)
Chrysostom: On the Priesthood, Ascetic Treatises, Select Homilies and Letters, Homilies on the Statutes
An Exhortation to Theodore After His Fall. (HTML)
Letter I (HTML)
CCEL Footnote 275 (In-Text, Margin)
... that are sent unto thee, how often would I have gathered thy children together even as a hen gathereth her chickens under her wings, and ye would not?” And Paul writing to the Corinthians said “that God was in Christ reconciling the world unto Himself, not reckoning their trespasses unto them, and having committed unto us the word of reconciliation. We are ambassadors therefore on behalf of Christ, as though God were entreating by us; we beseech you on behalf of Christ be ye reconciled to God.”[2 Corinthians 5:19-20] Consider that this has now been said to us. For it is not merely want of faith, but also an unclean life which is sufficient to work this abominate enmity. “For the carnal mind” we read “is enmity against God.” Let us then break down the barrier, ...
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 396, footnote 10 (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)
6. And this is what is said, ‘Who being in the form of God,’ and ‘the Father in Me.’ Nor is this Form of the Godhead partial merely, but the fulness of the Father’s Godhead is the Being of the Son, and the Son is whole God. Therefore also, being equal to God, He ‘thought it not a prize to be equal to God;’ and again since the Godhead and the Form of the Son is none other’s than the Father’s, this is what He says, ‘I in the Father.’ Thus ‘God was in Christ reconciling the world unto Himself[2 Corinthians 5:19];’ for the propriety of the Father’s Essence is that Son, in whom the creation was then reconciled with God. Thus what things the Son then wrought are the Father’s works, for the Son is the Form of that Godhead of the Father, which wrought the works. ...
Nicene and Post-Nicene Fathers, Series 2, Volume 9, page 83, 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 IV (HTML)
... Him in chains, there is no doubt who they are. Turn to the Gospels; Peter, when he is to follow his Lord, is girded up. Read the Apostles: Paul, the servant of Christ, boasts of his bonds. Let us see whether this ‘prisoner of Jesus Christ’ conforms in his teaching to the prophecies uttered by God concerning God His Son. God had said, They shall make supplication, for God is in Thee. Now mark and digest these words of the Apostle:— God was in Christ, reconciling the world to Himself[2 Corinthians 5:19]. And then the prophecy continues, And there is no God beside Thee. The Apostle promptly matches this with For there is one Jesus Christ our Lord, through Whom are all things. Obviously there can be none other but He, for He is One. The ...
Nicene and Post-Nicene Fathers, Series 2, Volume 9, page 152, 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 VIII (HTML)
... Inasmuch as they are reconciled in Him, recognise in Him the nature of the Father’s unity, reconciling all things to Himself in Him. Inasmuch as all things are reconciled through Him, perceive Him reconciling to the Father in Himself all things which He reconciled through Himself. For the same Apostle says, But all things are from God, Who reconciled us to Himself through Christ, and gave unto us the ministry of reconciliation: to wit, that God was in Christ reconciling the world unto Himself[2 Corinthians 5:18-19]. Compare with this the whole mystery of the faith of the Gospel. For He Who is seen when Jesus is seen, Who works in His works, and speaks in His words, also reconciles in His reconciliation. And for this cause, in Him and through Him there is ...
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 255, footnote 9 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
Exposition of the Christian Faith. (HTML)
Book III. (HTML)
Chapter XI. St. Ambrose returns to the main question, and shows that whenever Christ is said to have “been made” (or “become”), this must be understood with reference to His Incarnation, or to certain limitations. In this sense several passages of Scripture--especially of St. Paul--are expounded. The eternal Priesthood of Christ, prefigured in Melchizedek. Christ possesses not only likeness, but oneness with the Father. (HTML)
89. This Melchizedek, then, have we received as a priest of God made upon the model of Christ, but the one we regard as the type, the other as the original. Now a type is a shadow of the truth, and we have accepted the royalty of the one in the name of a single city, but that of the other as shown in the reconciliation of the whole world; for it is written: “God was in Christ, reconciling the world to Himself;”[2 Corinthians 5:19] that is to say, [in Christ was] eternal Godhead: or, if the Father is in the Son, even as the Son is in the Father, then Their unity in both nature and operation is plainly not denied.
Nicene and Post-Nicene Fathers, Series 2, Volume 11, page 563, footnote 2 (Image)
Sulpitius Severus, Vincent of Lerins, John Cassian
The Works of John Cassian. (HTML)
The Seven Books of John Cassian on the Incarnation of the Lord, Against Nestorius. (HTML)
Book III. (HTML)
Chapter I. That Christ, who is God and man in the unity of Person, sprang from Israel and the Virgin Mary according to the flesh. (HTML)
... see that because the Apostle has united and joined together these, “God” cannot possibly be separated from “Christ.” For just as the Apostle declares that Christ is of them, so he asserts that God is in Christ. You must either deny both of these statements, or you must accept both. Christ is said to be born of them according to the flesh: but the same Person is declared by the Apostle to be “God in Christ.” Whence also he says elsewhere: “For God was in Christ, reconciling the world to Himself.”[2 Corinthians 5:19] It is absolutely impossible to separate one from the other. Either deny that Christ sprang from them, or admit that there was born of the virgin God in Christ, “who is,” as he says, “over all, God blessed for ever.”
Nicene and Post-Nicene Fathers, Series 2, Volume 11, page 579, footnote 6 (Image)
Sulpitius Severus, Vincent of Lerins, John Cassian
The Works of John Cassian. (HTML)
The Seven Books of John Cassian on the Incarnation of the Lord, Against Nestorius. (HTML)
Book IV. (HTML)
Chapter XI. He returns to the prophecy of Isaiah. (HTML)
... up others. But there can be no doubt that where there is single-minded love of the Lord, there is also single-minded delight in chains worn for the Lord’s sake: as it is written: “But the multitude of the believers was of one heart and one soul.” “And they shall worship thee,” he says, “and shall make supplication to thee: for in thee is God, and there is no God beside thee.” The Apostle clearly explains the prophet’s words, when he says that “God was in Christ reconciling the world to Himself.”[2 Corinthians 5:19] “In Thee then,” he says, “is God and there is no God beside thee.” When the prophet says “In Thee is God,” most admirably does he point not merely to Him who was visible, but to Him who was in what was visible, distinguishing the indweller from Him ...
Nicene and Post-Nicene Fathers, Series 2, Volume 12, page 92, footnote 6 (Image)
Leo the Great, Gregory the Great
The Letters and Sermons of Leo the Great. (HTML)
Letters. (HTML)
To the Monks of Palestine. (HTML)
CCEL Footnote 525 (In-Text, Margin)
... God from the time of the Incarnation, they must show on what ground they claim the name of Christian, and in what way they harmonize with the true Gospel, if the child-bearing of the blessed Virgin produced either the flesh without the Godhead or the Godhead without the flesh. For as it cannot be denied that “the Word became flesh and dwelt in us,” so it cannot be denied that “ God was in Christ, reconciling the world to Himself[2 Corinthians 5:19].” But what reconciliation can there be, whereby God might be propitiated for the human race, unless the mediator between God and man took up the cause of all? And in what way could He properly fulfil ...
Nicene and Post-Nicene Fathers, Series 2, Volume 12, page 166, footnote 2 (Image)
Leo the Great, Gregory the Great
The Letters and Sermons of Leo the Great. (HTML)
Sermons. (HTML)
On the Passion, III.; delivered on the Sunday before Easter. (HTML)
CCEL Footnote 976 (In-Text, Margin)
When, therefore, “ God was in Christ reconciling the world to Himself[2 Corinthians 5:19],” and the Creator Himself was wearing the creature which was to be restored to the image of its Creator; and after the Divinely-miraculous works had been performed, the performance of which the spirit of prophecy had once predicted, “then shall the eyes of the blind be opened and the ears of the deaf shall hear; then shall the lame man leap as a hart, and the tongue of the dumb shall be plain;” Jesus knowing that the time was now come for the ...
Nicene and Post-Nicene Fathers, Series 2, Volume 12, page 175, footnote 7 (Image)
Leo the Great, Gregory the Great
The Letters and Sermons of Leo the Great. (HTML)
Sermons. (HTML)
On the Passion, XII.: preached on Wednesday. (HTML)
CCEL Footnote 1044 (In-Text, Margin)
... the Father, might have rescued mankind from the dominion of the devil by the mere exercise of Its will, had it not better suited the Divine working to conquer the opposition of the foe’s wickedness by that which had been conquered, and to restore our nature’s liberty by that very nature by which bondage had come upon the whole race. But, when the evangelist says, “The Word became flesh and dwelt in us,” and the Apostle, “ God was in Christ reconciling the world to Himself[2 Corinthians 5:19],” it was shown that the Only-begotten of the Most High Father entered on such a union with human humility, that, when He took the substance of our flesh and soul, He remained one and the same Son of God by exalting our ...