Early Church Fathers Scripture Index : Texts
Revelation 1:17
There are 4 footnotes for this reference.
Ante-Nicene Fathers, Volume 1, page 491, footnote 9 (Image)
Apostolic Fathers, Justin Martyr, Irenaeus
Irenæus (HTML)
Against Heresies: Book IV (HTML)
Chapter XX.—That one God formed all things in the world, by means of the Word and the Holy Spirit: and that although He is to us in this life invisible and incomprehensible, nevertheless He is not unknown; inasmuch as His works do declare Him, and His Word has shown that in many modes He may be seen and known. (HTML)
CCEL Footnote 4102 (In-Text, Margin)
... reference to the priestly office also, as in the case of the long garment reaching to the feet. And this was the reason why Moses vested the high priest after this fashion. Something also alludes to the end [of all things], as [where He speaks of] the fine brass burning in the fire, which denotes the power of faith, and the continuing instant in prayer, because of the consuming fire which is to come at the end of time. But when John could not endure the sight (for he says, “I fell at his feet as dead;”[Revelation 1:17] that what was written might come to pass: “No man sees God, and shall live”), and the Word reviving him, and reminding him that it was He upon whose bosom he had leaned at supper, when he put the question as to who should betray Him, declared: “I am ...
Ante-Nicene Fathers, Volume 5, page 526, footnote 4 (Image)
Hippolytus, Cyprian, Caius, Novatian, Appendix
Cyprian. (HTML)
The Treatises of Cyprian. (HTML)
Three Books of Testimonies Against the Jews. (HTML)
Book II. (HTML)
... as a flame of fire, and His feet like to fine brass from a furnace of fire, and His voice like the sound of many waters. And He had in His right hand seven stars: and out of His mouth went a sharp two-edged sword; and His face shone as the sun in his might. And when I saw Him, I fell at His feet as dead. And He laid His right hand upon me, and said, Fear not; I am the first and the last, and He that liveth and was dead; and, lo, I am living for evermore and I have the keys of death and of hell.”[Revelation 1:12-18] Likewise in the Gospel, the Lord after His resurrection says to His disciples: “All power is given unto me in heaven and in earth. Go therefore and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost, ...
Ante-Nicene Fathers, Volume 9, page 316, footnote 1 (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)
Christ as the Living and the Dead. (HTML)
In what has been said about the first and the last, and about the beginning and the end, we have referred these words at one point to the different forms of reasonable beings, at another to the different conceptions of the Son of God. Thus we have gained a distinction between the first and the beginning, and between the last and the end, and also the distinctive meaning of Α and Ω. It is not hard to see why he is called[Revelation 1:17-18] “the Living and the Dead,” and after being dead He that is alive for evermore. For since we were not helped by His original life, sunk as we were in sin, He came down into our deadness in order that, He having died to sin, we, bearing about in our ...
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 276, footnote 1 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
Exposition of the Christian Faith. (HTML)
Book IV. (HTML)
Chapter IX. Various quibbling arguments, advanced by the Arians to show that the Son had a beginning of existence, are considered and refuted, on the ground that whilst the Arians plainly prove nothing, or if they prove anything, prove it against themselves, (inasmuch as He Who is the beginning of all cannot Himself have a beginning), their reasonings do not even hold true with regard to facts of human existence. Time could not be before He was, Who is the Author of time--if indeed at some time He was not in existence, then the Father was without His Power and Wisdom. Again, our own human experience shows that a person is said to exist before he is born. (HTML)
108. But neither had the Son of God any beginning, seeing that He already was at the beginning, nor shall He come to an end, Who is the Beginning and the End of the Universe;[Revelation 1:17] for being the Beginning, how could He take and receive that which He already had, or how shall He come to an end, being Himself the End of all things, so that in that End we have an abiding-place without end? The Divine Generation is not an event occurring in the course of time, and within its limits, and therefore before it time is not, and in it time has no place.