John 1:1

In the beginning was the Word, and the Word was with God, and the Word was God.
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Alcuin of York

AD 804
To refute those who inferred from Christ’s Birth in time, that He had not been from everlasting, the Evangelist begins with the eternity of the Word, saying, In the beginning was the Word.
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Alexander of Alexandria

AD 250
"For he set forth His proper personality, saying, "In the beginning was the Word, and the Word was with God, and the Word was God. All things were made by Him; and with out Him was not anything made that was made.". For who ever heard such things? or who, now hearing them, is not astonished, and does not stop his ears that the pollution of these words should not touch them? Who that hears John saying, "In the beginning was the Word" ...
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Augustine of Hippo

AD 430
The Greek word “logos” signifies both Word and Reason. But in this passage it is better to interpret it Word; as referring not only to the Father, but to the creation of things by the operative power of the Word; whereas Reason, though it produce nothing, is still rightly called Reason. Words by their daily use, sound, and passage out of us, have become common things. But there is a word which remains inward, in the very man himself; distinct from the sound which proceeds out of the mouth. There is a word, which is truly and spiritually that, which you understand by the sound, not being the actual sound. Now whoever can conceive the notion of word, as existing not only before its sound, but even before the idea of its sound is formed, may see enigmatically, and as it were in a glass, some similitude of that Word of Which it is said, Inthe beginning was the Word. For when we give expression to something which we know, the word used is necessarily derived from the knowledge thus retained...

Augustine of Hippo

AD 430
1. When I give heed to what we have just read from the apostolic lesson, that the natural man perceives not the things which are of the Spirit of God, 1 Corinthians 2:14 and consider that in the present assembly, my beloved, there must of necessity be among you many natural men, who know only according to the flesh, and cannot yet raise themselves to spiritual understanding, I am in great difficulty how, as the Lord shall grant, I may be able to express, or in my small measure to explain, what has been read from the Gospel, In the beginning was the Word, and the Word was with God, and the Word was God; for this the natural man does not perceive. What then, brethren? Shall we be silent for this cause? Why then is it read, if we are to be silent regarding it? Or why is it heard, if it be not explained? And why is it explained, if it be not understood? And so, on the other hand, since I do not doubt that there are among your number some who can not only receive it when explained, but even...
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Basil the Great

AD 379
This Word is not a human word. For how was there a human word in the beginning, when man received his being last ofall? There was not then any word of man in the beginning, nor yet of Angels; for every creature is within the limits of time, having its beginning of existence from the Creator. But what says the Gospel? It calls the Only-Begotten Himself the Word. Wherefore then Word? Because born impassibly, the Image of Him that begat, manifesting all the Father in Himself; abstracting from Him nothing, but existing perfect in Himself. Yet has our outward word some similarity to the Divine Word. For our word declares the whole conception of the mind; since what we conceive in the mind we bring out in word. Indeed our heart is as it were the source, and the uttered word the stream which flows therefrom. The Holy Spirit foresaw that men would arise, who should envy the glory of the Only-Begotten, subverting their hearers by sophistry; as if because He were begotten, He was not; and before...

Clement Of Alexandria

AD 215
For both are one-that is, God. For He has said, "In the beginning the Word was in God, and the Word was God."
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Clement Of Rome

AD 99
For if they think that nature is irrational, it is most foolish to suppose that a rational creature can proceed from an irrational creator. But if it is Reason-that is, Logos
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Cornelius a Lapide

AD 1637
In the beginning, &c. So the Persian, Syriac, Egyptian, Ethiopic, and Arabic, except that the last version has the article in the second and third clauses of the verse—"the Word was with God, the Word was God." The Ethiopic for Word has cal, answering to the Latin Verbum, which is better than Sermo, as Erasmus and the innovators translate the Greek λόγος. John begins from the Godhead of the Word: first, because the right order and a full account of Christ require it; second, because in the time of S. John the heresies of Cerinthus and Ebion had arisen, which denied Christ"s Divinity. After a similar manner did Moses begin his account of the genesis of the world, "In the beginning God created the heaven and the earth." Moses begins from the creation of the world, but John far higher, even from the eternity of the Word. Moses marks the beginning of time, in which God made all things. John marks a beginning which was from eternity, when the Word was, by which all things were made b...
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Cyprian of Carthage

AD 258
In Him was life; and the life was the light of men. And the light shineth in darkness; and the darkness comprehended it not.". Also in the Gospel according to John: "In the beginning was the Word, and the Word was with God, and God was the Word."
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Cyril of Alexandria

AD 444
CHAPTER III. That the Son is both God by Nature and in no wise either inferior to or unlike the Father. And the Word was God. He who bare within him the Spirit was not ignorant that there should arise some in the last times who should accuse the Essence of the Only Begotten and deny the Lord that bought them, by supposing that the Word Who appeared from God the Father is not by Nature God, but should bring in besides Him some so to speak spurious and false-called god, having about him the name of Sonship and Deity, but not so in truth. Such do they, who give the Jewish impiety of Arius an abode in their own mind; wherefore they put forth out of a dead heart, no life-giving word of pious thought, but that which looketh and tendeth unto death. Their tongue verily is as an arrow shot out; deceitful the words of their mouth. As though then some one were already resisting the words of truth, and were almost saying to the Holy Evangelist; The Word was with God, Sir, be it so, we agr...
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Cyril of Alexandria

AD 444
CHAPTER I. That Everlasting and before the ages is the Only-Begotten. What do they say to this [namely, In the beginning was the Word] who introduce to us the Son, as one new and of late, that so He may no longer be believed to be even God at all. For, says the Divine Scripture, there shall no new God be in thee. How then is He not new, if He were begotten in the last times? How did He not speak falsely when He said to the Jews, Verily I say unto you, Before Abraham was, I am? For plain is it and confessed by all, that many ages after the blessed Abraham was Christ born of the Holy Virgin. How at all will the words was in the beginning remain and come to anything, if the Only-Begotten came into being at the close of the ages? See I pray by the following arguments too how great absurdity, this cutting short the Eternal Being of the Son, and imagining that He came into being in the last times, yields. But this same word of the Evangelist shall be proposed again for a finer test: ...
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Cyril of Alexandria

AD 444
THE LORD will give utterance to them who evangelize with much power, declareth exceeding well the Psalmist. But I deem that they who ought to approach this, are, not mere chance persons, but those who have been illumined with the grace that is from above, seeing that both All wisdom is from the Lord, as it is written, and Every good gift and every perfect gift is from above and cometh down from the Father of lights. For a thing unsure and not unfraught with peril to the many, is the speaking concerning the Essence that is above all, and the Mysteries belonging thereunto, and silence on these subjects is free from danger. Us nevertheless albeit deeming that we have much need of silence, God Who is over all excludes from this, saying to one of the Saints (this was Paul), Speak and hold not thy peace. And no less does the ordinance of the Law shew this, indicating things spiritual in the grosser type. For it enjoins those who have been called to the Divine Priesthood, to declare to the pe...
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Cyril of Alexandria

AD 444
Exact of a truth, and God-taught is the mind of the holy Evangelists, from the splendour of their power to behold, as from some lofty mountain-spur and watch-peak, on all sides observing what is of profit to the hearers, and tracking with intent zeal whatever may seem to be of profit to those who thirst after the truth of the Divine dogmas and with good purpose search after the mind that is hidden in the Divine Scriptures. For not in those who search too curiously, and take pleasure in the many-tangled wiles of reasonings, rather than rejoice in the truth, does the Spirit make His revelation, since neither does He enter into a malicious soul, nor otherwise does He suffer His precious 'pearls to be rolled at the feet of swine. But with exceeding pleasure does He have fellowship with simpler minds, as having a more guileless motion, and shunning superfluous subtleties, whereto specially pertains the meeting with sudden fear, and from too great turning aside unto the right hand to err fro...
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Cyril of Alexandria

AD 444
CHAPTER II. That the Son being Consubstantial with the Father is also God in His Own Person, even as also the Father. And the Word was with God. Having sufficiently shewn that already out of date and astray from the truth is the senseless mind of those who hold such opinions, and having, by saying In the beginning was the Word, closed every loophole to those who say that the Son is of the things that are not, and having utterly stripped off all their nonsense in these words, he goes to another akin and most perverse heresy. And like as some gardener at once most excellent and enduring, delights much in the toils of the mattock, and girding his loins, and in the working-dress befitting him, gives all diligence to present the appearance of his park free from the unseemliness of thorns, and ceases not throwing one upon another, and, ever going round about, removes the troublesome root, applying the stern tooth of the mattock; so the blessed John too, bearing in his mind the quick an...
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George Leo Haydock

AD 1849
Et Deus erat Verbum, kai theos en o logos. Logos was a word very proper to give all that should believe a right notion of the Messias, and of the true Son of God. Logos, according to St. Jerome, (Ep. ad Paulinum. tom. iv. part 2, p. 570. Ed. Ben.) signifies divers things; as, the wisdom of the Father, his internal word or conception; and, as it were, the express image of the invisible God. Here it is not taken for any absolute divine attribute or perfection; but for the divine Son, or the second Person, as really distinct from the other two divine Persons. And that by logos, was to be understood him that was truly God, the Maker and Creator of all things; the Jews might easily understand, by what they read and frequently heard in the Chaldaic Paraphrase, or Targum of Jonathan, which was read to them in the time of our Saviour, Christ, and at the time when St. John wrote his gospel. In this Paraphrase they were accustomed to hear that the Hebrew word Memreth, to which corresponded in Gr...
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George Leo Haydock

AD 1849
In the beginning was the word: wisdom, the second Person of the blessed Trinity, the only begotten Son of the Father, as he is here called (ver. 14.) of the same nature and substance, and the same God, with the Father and Holy Spirit. This word was always; so that it was never true to say, he was not, as the Arians blasphemed. This word was in the beginning. Some, by the beginning, expound the Father himself, in whom he was always. Others give this plain and obvious sense, that the word, or the Son of God, was, when all other things began to have a being; he never began, but was from all eternity. And the word was with God; i.e. was with the Father; and as it is said, (ver. 18) in the bosom of the Father; which implies, that he is indeed a distinct person, but the same in nature and substance with the Father and the Holy Spirit. This is repeated again in the second verse, as repetitions are very frequent in St. John. And the word was God. This without question is the construction; wh...
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Gregory The Dialogist

AD 604
In the Son, as it is written, "The Word was God; ". And we anathematize those who constitute different worships, one for the divine and another for the human, and who worship the man born of Mary as though He were another than the God of God. For we know that "in the beginning was the Word, and the Word was with God, and the Word was God.". "The law was given to them through Moses "for their discipline; "but grace and truth "have been given to us by Jesus Christ. I have need to be baptized of Thee, and comest Thou to me? Thou who wast in the beginning, and wast with God, and wast God; ...

Hilary of Poitiers

AD 368
Years, centuries, ages, are passed over, place what beginning you will in your imagining, you grasp it not in time, for He, from Whom it is derived, still was. Consider then the world, understand what is written of it. In the beginning God made the heaven en and the earth. Whatever therefore is created is made in the beginning, and you would contain in time, what, as being to be made, is contained in the beginning. But, lo, for me, an illiterate unlearned fisherman is independent of time, unconfined by ages, advances beyond all beginnings. For the Word was, what it is, and is not bounded by any time, nor commenced therein, seeing It was not made in the beginning, but was. From the beginning He is With God: and though independent of time, isnot independent of an Author. You will say, that a word is the sound of the voice, the enunciation of a thing, the expression of a thought: this Word was in the beginning with God, because the utterance of thought is eternal, when He who thinks is et...
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Hippolytus of Rome

AD 235
This was in the beginning with God, all things were made by Him, and without Him was not one thing that was made. And what was formed in Him is life.". For he speaks to this effect: "In the beginning was the Word, and the Word was with God, and the Word was God. All things were made by Him, and without Him was not anything made." ...
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Ignatius of Antioch

AD 108
How could such a one be a mere man, receiving the beginning of His existence from Mary, and not rather God the Word, and the only-begotten Son? For "in the beginning was the Word, and the Word was with God. The same was in the beginning with God. All things were made by Him, and without Him was not anything made that was made." ...
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Irenaeus of Lyons

AD 202
And he expresses himself thus: "In the beginning was the Word, and the Word was with God, and the Word was God; the same was in the beginning with God.". What was made was life in Him, and the life was the light of men. And the light shineth in darkness, and the darkness comprehended it not.". For that according to John relates His original, effectual, and glorious generation from the Father, thus declaring, "In the beginning was the Word, and the Word was with God, and the Word was God.". This was in the beginning with God. All things were made by Him, and without Him was nothing made." ...

John Chrysostom

AD 407
While all the other Evangelists begin with the Incarnation, John, passing over the Conception, Nativity, education, and growth, speaks immediately of the Eternal Generation, saying, In the beginning was the Word. But why omitting the Father, does he proceed at once to speak of the Son? Because the Father was known to all; though not as the Father, yet as God; whereas the Only-Begotten was not known. As was meet then, he endeavors first of all to inculcate the knowledge of the Son on those who knew Him not; though neither in discoursing on Him, is he altogether silent on the Father. And inasmuch as he was about to teach that the Word was the Only-Begotten Son of God, that no one might think this a possible generation, he makes mention of the Word in the first place, in order to destroy the dangerous suspicion, and show that the Son was from God impassibly. And a second reason is, that He was to declare to us the things of the Father. Buthe does not speak of the Word simply, but with the...
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John Chrysostom

AD 407
Were John about to converse with us, and to say to us words of his own, we needs must describe his family, his country, and his education. But since it is not he, but God by him, that speaks to mankind, it seems to me superfluous and distracting to enquire into these matters. And yet even thus it is not superfluous, but even very necessary. For when you have learned who he was, and from whence, who his parents, and what his character, and then hear his voice and all his heavenly wisdom, then you shall know right well that these (doctrines) belong not to him, but to the Divine power stirring his soul. From what country then was he? From no country; but from a poor village, and from a land little esteemed, and producing no good thing. For the Scribes speak evil of Galilee, saying, Search and look, for out of Galilee arises no prophet. John 7:52 And the Israelite indeed speaks ill of it, saying, Can any good thing come out of Nazareth? And being of this land, he was not even of any rem...
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John Chrysostom

AD 407
1. On the subject of attention in hearkening it is superfluous to exhort you any more, so quickly have you shown by your actions the effects of my advice. For your manner of running together, your attentive postures, the thrusting one another in your eagerness to get the inner places, where my voice may more clearly be heard by you, your unwillingness to retire from the press until this spiritual assembly be dissolved, the clapping of hands, the murmurs of applause; in a word, all things of this kind may be considered proofs of the fervor of your souls, and of your desire to hear. So that on this point it is superfluous to exhort you. One thing, however, it is necessary for us to bid and entreat, that you continue to have the same zeal, and manifest it not here only, but that also when you are at home, you converse man with wife, and father with son, concerning these matters. And say somewhat of yourselves, and require somewhat in return from them; and so all contribute to this excelle...
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John Chrysostom

AD 407
1. When children are just brought to their learning, their teachers do not give them many tasks in succession, nor do they set them once for all, but they often repeat to them the same short ones, so that what is said may be easily implanted in their minds, and they may not be vexed at the first onset with the quantity, and with finding it hard to remember, and become less active in picking up what is given them, a kind of sluggishness arising from the difficulty. And I, who wish to effect the same with you, and to render your labor easy, take little by little the food which lies on this Divine table, and instill it into your souls. On this account I shall handle again the same words, not so as to say again the same things, but to set before you only what yet remains. Come, then, let us again apply our discourse to the introduction. In the beginning was the Word, and the Word was with God. Why, when all the other Evangelists had begun with the Dispensation ; (for Matthew says, The Boo...
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Lucius Caecilius Firmianus Lactantius

AD 320
The same was in the beginning with God. All things were made by Him, and without Him was not anything made."
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Methodius of Olympus

AD 311
Now, since He truly was and is, being in the beginning with God, and being God. Now consider whether the saying: "In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God; "
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Pseudo-Dionysius the Areopagite

AD 550
"The evangelist, on the other hand, has not prefixed his name even to the catholic epistle; but without any circumlocution, he has commenced at once with the mystery of the divine revelation itself in these terms: "That which was from the beginning, which we have heard, which we have seen with our eyes.". . For "the Word was with God." ...
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Sophronius of Jerusalem

AD 638
The Life of the Evangelist John John, the beloved disciple [see Jn. 13:23], was the son of Zebedee and the brother of James, who was beheaded by Herod after the Passion of the Lord [see Acts 12:1-2]. John was the last of the Evangelists to write a Gospel. At the request of the bishops of Asia, he wrote his Gospel to combat the teachings of Cerinthus and other heretics, and especially the newly appeared doctrine of the Ebionites, who claimed that Christ did not exist until Mary gave birth to Him. This prompted John to expound on Christ’s divine generation. There is another reason why he wrote. After examining the Gospels of Matthew, Mark and Luke from beginning to end, John confirmed that they had recorded the truth [in contrast to authors of other, so-called gospels then in circulation]. Then he composed his own Gospel, focusing on the final year of the Lord’s earthly ministry and on His Passion. John omitted most of the events of the previous two years because these had already been...
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Tertullian of Carthage

AD 220
Read the testimony of John: "That which we have seen, which we have heard, which we have looked upon with our eyes, and our hands have handled, of the Word of life.". But because they knew that He was the Word of Life, and was come from God. Therefore on this ground Hermogenes puts Matter even before God, by putting it before the Son. Because the Son is the Word, and "the Word is God". Now in this there is all the greater reason why there should be shown the material (if there were any) out of which God made all things, inasmuch as it is therein plainly revealed by whom He made all things. "In the beginning was the Word". -"and the Word was with God, and the Word was God. All things were made by Him, and without Him nothing was made.". Is that Word of God, then, a void and empty thing, which is called the Son, who Himself is designated God? "The Word was with God, and the Word was God.". and is always with God, according to what is written, "And the Word was with God; ". Now if He too ...
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Theophilus of Antioch

AD 184
And hence the holy writings teach us, and all the spirit-bearing
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Theophilus of Antioch

AD 184
Sabellius is overthrown by this text. For he asserts that the Father, Son, and Holy Spirit are one Person, Who sometimes appeared as the Father, sometimes as the Son, sometimes as the Holy Spirit. But he is manifestly confounded by this text, and the Word was with God; for here the Evangelist declares that the Son is one Person, God the Father another. Or combine it thus: From the Word being with God, it follows plainly that there are two Persons. But these two are of one Nature; and therefore it proceeds, In the Word was God: to show that Father and Son are of One Nature, being of One Godhead. ...

Theophylact of Ochrid

AD 1107
The strength of the Holy Spirit is made perfect in weakness (II Cor. 12:9): so it is written and so we believe. It is made perfect in weakness of the body, and especially in feebleness of understanding (logos) and of speech. This has been proven time and again, but nowhere so clearly as in the life of John, the great theologian and brother of Christ by grace. John was a fisherman and the son of a fisherman, not just ignorant of higher Greek and Judaic learning, but completely illiterate, as the divine Luke says in the book of Acts (4:3). His native town, Bethsaida, was lowly and obscure: a “place of fishing,” not of learning. Behold how a man like this—unlettered, unknown, and insignificant—acquired such spiritual power that he thundered forth doctrines taught by none of the other Evangelists. Their Gospels dealt with the life of Christ in the flesh and made no clear declaration of His existence before the ages. From this arose the danger that certain contemptible men, with minds fixed...
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Theophylact of Ochrid

AD 1107
And the Word was with God. And the Word was God: Here he shows more clearly that the Son is co-eternal with the Father. So that you would not imagine that the Father ever was without the Son, the Evangelist states that the Word was with God [pros ton Theon], that is, together with God in the bosom of the Father. You should understand that pros here means "with," as it does elsewhere in the Scriptures: And are not His brothers and His sisters here with us [pros mn]? [Mk. 6:3] This means "living with us and among us."’ It is not possible that God is ever without word and reason, without wisdom, or without power. Therefore, since the Son is the Word [Logos], the Wisdom, and the Power of God, we believe that He always was with God, meaning, with the Father. But how is it possible to be the Son and not come after the Father? Learn from an example in the material world. The brightness of the sun is from the sun, is it not? Most certainly. Does it then come after the sun, so that the sun i...
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Theophylact of Ochrid

AD 1107
In the beginning was the Word: I will say again here what I have already said in the preface, that the other Evangelists give a lengthy account of the Lord's birth in the flesh, His childhood, and His growth to manhood, while John omits these things altogether because they have been dealt with sufficiently by his fellow disciples. Instead, he takes as his theme the Godhead Who became man for our sake. But if you consider carefully, the other Evangelists did not neglect to speak of the divinity of the Only-begotten Son. They too declared it, but not at length. Nor was John so intent on the more exalted Word that he neglected the economy of the Incarnation; for it is one and the same Spirit Which moved and inspired all the Evangelists. John, then, tells us about the Son, for the Father was already known from the Old Testament. Yet John is not silent about the Father on that account; on the contrary, he mentions the Father while speaking of the Son. He shows that the Only-begotten is ete...
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Victorinus of Pettau

AD 303
The same was in the beginning with God. All things were made by Him, and without Him was nothing made that was made.". But John, when he begins, "In the beginning was the Word, and the Word was with God, and the Word was God"
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Knowing this first, that no prophecy of the scripture is of any private interpretation. - 2 Peter 1:20

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