English · KJV

Novatian

Ante-Nicene · to AD 325 · d. AD 258 · 61 passages across 25 books

Commentary

41–60 of 61
John 17:3

And this is life eternal, that they might know thee the only true God, and Jesus Christ, whom thou hast sent.

If Christ is only a man, why did he lay down for us such a rule of faith as to say, “But this is life eternal, that they may know you the one and true God, and Jesus Christ whom you have sent”? If he had not wanted himself to be understood also as God, why did he add, “And Jesus Christ whom you have sent” unless it is because he wanted to be accepted as also God? Because, if he had not wanted himself to be understood as God, he would have added “and the man Jesus Christ whom you have sent.” But as it is, neither Christ added this nor did he hand down to us that he is only man. Rather, he joined [himself] to God so that he might also by this union be understood as God, as indeed he is.

On the Trinity 16.4

Romans 1:8

First, I thank my God through Jesus Christ for you all, that your faith is spoken of throughout the whole world.

We have not just recently adopted this particular course of action, nor have these measures against the ungodly suddenly crossed our mind. For with us, the strictness is ancient, the faith is ancient. The apostle would not have praised us so highly by stating: “Your faith is spoken of throughout the whole world,” if this strictness of ours had not already been rooted in the faith of those times.

Letter One 2.2

Romans 1:20

For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead; so that they are without excuse:

The human mind, learning to know the hidden things from those which are manifest, may consider in spirit the greatness of the Maker from the greatness of his works, which it sees with the eyes of the mind.

The Trinity 3.6

Romans 8:26

Likewise the Spirit also helpeth our infirmities: for we know not what we should pray for as we ought: but the Spirit itself maketh intercession for us with groanings which cannot be uttered.

The Holy Spirit importunes the divine ears on our behalf “with sighs too deep for words,” thereby discharging his duties as advocate and rendering his services in our defense. He has been given to dwell in our bodies and to bring about our sanctification.

The Trinity 29.16

Romans 10:4

For Christ is the end of the law for righteousness to every one that believeth.

There was indeed a time long ago when attention was to be paid to these shadows and figures prescribing abstinence from foods pronounced good in their creation but forbidden by the law. When Christ, “the end of the law,” came, he cleared up all the ambiguities of the law and all those things which antiquity had shrouded in mystery.

Jewish Foods 5.1-2

Romans 11:33

O the depth of the riches both of the wisdom and knowledge of God! how unsearchable are his judgments, and his ways past finding out!

The world, this chariot of God and all that is therein, is guided by the angels and the stars. Although their movements are varied—bound nevertheless by fixed laws—we see them guided to their goals according to the time measured out to them. So may we deservedly cry out with the apostle as we admire the Maker and his works: “O the depth of the riches and wisdom and knowledge of God! How unsearchable are his judgments and how inscrutable his ways!”

The Trinity 8.11

Romans 11:36

For of him, and through him, and to him, are all things: to whom be glory for ever. Amen.

All things exist by God’s command, so that they are “from him”; they are set in order by his Word and therefore “through him.” Finally, all things have recourse to his judgment so that, while they long for freedom “in him,” after corruption has been done away with they appear to be recalled “to him.”

The Trinity 3.7

Romans 14:14

I know, and am persuaded by the Lord Jesus, that there is nothing unclean of itself: but to him that esteemeth any thing to be unclean, to him it is unclean.

It is evident that all these foods enjoy again the blessings they received at their creation, now that the law has ended. We must not return to the legal prohibition of foods commanded for certain reasons and which evangelical liberty, setting us free from its bondage, has now discontinued.

Jewish Foods 5.6

1 Corinthians 6:13

Meats for the belly, and the belly for meats: but God shall destroy both it and them. Now the body is not for fornication, but for the Lord; and the Lord for the body.

One who worships God through food is almost like one who has God for his belly.

Jewish Foods 5.9

1 Corinthians 10:25

Whatsoever is sold in the shambles, that eat, asking no question for conscience sake:

Accordingly, it is evident that all these foods enjoy again the blessings they received at their creation, now that the law has ended.

Jewish Foods 5.6

1 Corinthians 11:3

But I would have you know, that the head of every man is Christ; and the head of the woman is the man; and the head of Christ is God.

Scripture states: “And the two shall be but one flesh,” so that what was once one may become one again.… The head matches its own limbs and the limbs their own head, a natural bond uniting both in complete harmony, lest the closeness of the divine covenant be shattered by some sort of discord arising from the division of members.… Husbands are to love their wives even as Christ loved the church, and wives are to love their husbands as the church loves Christ.

In Praise of Purity 5

1 Corinthians 15:50

Now this I say, brethren, that flesh and blood cannot inherit the kingdom of God; neither doth corruption inherit incorruption.

This does not mean that the substance of our flesh was condemned. On the contrary, only the guilt of the flesh is censured, the guilt which was caused by humanity’s deliberate and rash rebellion against the claims of divine law.

On the Trinity 10

2 Corinthians 4:13 · 2 passages

We having the same spirit of faith, according as it is written, I believed, and therefore have I spoken; we also believe, and therefore speak;

It is one and the same Spirit who is in the prophets and in the apostles. However, the Spirit dwelt in the prophets sporadically, whereas he abides in believers forever.

On the Trinity 29.6

Accordingly the apostle Paul says: “Since we have the same spirit, as shown in that which is written: ‘I believed, and so I spoke,’ we also believe and so we speak.” Therefore, it is one and the same Spirit who is in the prophets and in the apostles. He was, however, in the former only for a while; whereas he abides in the latter forever. In other words, he is in the prophets but not to remain always in them; in the apostles, that he might abide in them forever. He has been apportioned to the former in moderation; to the latter, he has been wholly poured out. He was sparingly given to the one; upon the other, lavishly bestowed.

On the Trinity 29.5-6

2 Corinthians 11:2

For I am jealous over you with godly jealousy: for I have espoused you to one husband, that I may present you as a chaste virgin to Christ.

May purity, then—that purity which goes above and beyond the will and which we should will always to possess—be also given to us for the sake of redemption, so that what has been consecrated by Christ cannot be corrupted. If the apostle states that the church is the bride of Christ, I ask you now to reflect just what purity is required of you, when the church herself is given in marriage as a virgin bride.

In Praise of Purity 1

Philippians 2:6 · 2 passages

Who, being in the form of God, thought it not robbery to be equal with God:

He never either compared or opposed himself to God the Father. He remembered [throughout his earthly ministry] that he was from the Father.

On the Trinity 22.5

If Christ were only a man, he would have been said to have been “in the image of God,” not “in the form of God.” We know that humanity was made in the image, not the form, of God.

On the Trinity 22.2

Philippians 2:7

But made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men:

The sovereignty of the divine Word temporarily submitted to assume a man and for a season “humbled himself” and abased himself, not exercising his nature through his powers, while he bore the man that he had assumed. He “emptied himself” when he bowed to injuries and slanders, when he heard unspeakable insults and suffered indignities.

On the Trinity 22.8-9

Philippians 2:9

Wherefore God also hath highly exalted him, and given him a name which is above every name:

He received “the name that is above every name,” which we must certainly understand as nothing other than the name of God. For it belongs to God to be above all. So it follows that the name that is above all belongs to him who is above all, namely, God.

On the Trinity 22.10

James 1:17

Every good gift and every perfect gift is from above, and cometh down from the Father of lights, with whom is no variableness, neither shadow of turning.

God never changes or transforms himself into other forms, lest by changing he should somehow appear to be mortal. For the modification implied in change from one thing to another involves a share in death of some sort. Therefore there is never any addition of parts or of glory in him, lest anything should seem to have been wanting to the perfect one in the first place. Nor can there be any diminution in him, for that would imply some degree of mortality in him.

On the Trinity 4.4

All writers