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  • PARALLEL HISTORY BIBLE - John 17:2


    CHAPTERS: John 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21     

    VERSES: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26

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    LXX- Greek Septuagint - John 17:2

    καθως 2531 εδωκας 1325 5656 αυτω 846 εξουσιαν 1849 πασης 3956 σαρκος 4561 ινα 2443 παν 3956 ο 3739 δεδωκας 1325 5758 αυτω 846 δωση 1325 5661 αυτοις 846 ζωην 2222 αιωνιον 166

    Douay Rheims Bible

    As thou hast given him
    power over all flesh, that he may give eternal life to all whom thou hast given him.

    King James Bible - John 17:2

    As thou hast given him
    power over all flesh, that he should give eternal life to as many as thou hast given him.

    World English Bible

    even as you gave him authority
    over all flesh, he will give eternal life to all whom you have given him.

    Early Church Father Links

    Anf-06 iii.iv.v.ii Pg 24, Anf-09 iv.iii.xlvii Pg 32, Npnf-103 v.i.xi Pg 5, Npnf-103 v.i.xi Pg 5, Npnf-108 ii.LXV Pg 23, Npnf-114 iv.lxxxii Pg 9, Npnf-114 v.lxxxii Pg 9, Npnf-207 iii.xvi Pg 49, Npnf-207 iv.ii.iii Pg 22, Npnf-209 ii.v.ii.ix Pg 91, Npnf-209 iii.iv.iv.xviii Pg 25, Npnf-210 iv.iv.iii.xi Pg 27

    World Wide Bible Resources


    John 17:2

    Early Christian Commentary - (A.D. 100 - A.D. 325)

    Anf-03 v.iv.iii.xxvii Pg 21
    This doctrine of theology is more fully expressed by our author in a fine passage in his Treatise against Praxeas, xvi. (Oehler, vol. ii. p. 674), of which the translator gave this version in Bp. Bull’s Def. Nic. Creed, vol. i. p. 18: “The Son hath executed judgment from the beginning, throwing down the haughty tower, and dividing the tongues, punishing the whole world by the violence of waters, raining upon Sodom and Gomorrha fire and brimstone ‘the Lord from the Lord.’  For he it was who at all times came down to hold converse with men, from Adam on to the patriarchs and the prophets, in vision, in dream, in mirror, in dark saying; ever from the beginning laying the foundation of the course (of His dispensations), which He meant to follow out unto the end. Thus was He ever learning (practising or rehearsing); and the God who conversed with men upon earth could be no other than the Word, which was to be made flesh.  But He was thus learning (or rehearsing, ediscebat) in order to level for us the way of faith, that we might the more readily believe that the Son of God had come down into the world, if we knew that in times past also something similar had been done.” The original thus opens: “Filius itaque est qui ab initio judicavit.” This the author connects with John iii. 35, Matt. xxviii. 18, John v. 22. The “judgment” is dispensational from the first to the last.  Every judicial function of God’s providence from Eden to the judgment day is administered by the Son of God. This office of judge has been largely dealt with in its general view by Tertullian, in this book ii. against Marcion (see chap. xi.–xvii.).

    It is He who descends, He who interrogates, He who demands, He who swears.  With regard, however, to the Father, the very gospel which is common to us will testify that He was never visible, according to the word of Christ: “No man knoweth the Father, save the Son.”3063

    3063


    Anf-03 v.ix.xvi Pg 3
    John iii. 35. Tertullian reads the last clause (according to Oehler), “in sinu ejus,” q.d. “to Him who is in His bosom.”

    loves Him indeed from the beginning, and from the very first has handed all things over to Him. Whence it is written, “From the beginning the Word was with God, and the Word was God;”7962

    7962


    Anf-03 v.ix.xxi Pg 15
    John iii. 35, 36.

    Whom, indeed, did He reveal to the woman of Samaria? Was it not “the Messias which is called Christ?”8022

    8022


    Anf-03 v.ix.xxiv Pg 12
    John v. 21.

    and again, “If ye had known me, ye would have known the Father also.”8102

    8102


    Anf-03 v.viii.xxxvii Pg 10
    John v. 28, 29.

    —none will after such words be able to interpret the dead “that are in the graves” as any other than the bodies of the flesh, because the graves themselves are nothing but the resting-place of corpses:  for it is incontestable that even those who partake of “the old man,” that is to say, sinful men—in other words, those who are dead through their ignorance of God (whom our heretics, forsooth, foolishly insist on understanding by the word “graves7533

    7533 Compare c. xix. above.

    )—are plainly here spoken of as having to come from their graves for judgment. But how are graves to come forth from graves?


    Anf-03 v.viii.l Pg 4
    A.V. damnation, John v. 29.

    also); and there is even a confirmation of the general resurrection of the flesh, whenever a special one is excepted.  Now, when it is clearly stated what the condition is to which the resurrection does not lead, it is understood what that is to which it does lead; and, therefore, whilst it is in consideration of men’s merits that a difference is made in their resurrection by their conduct in the flesh, and not by the substance thereof, it is evident even from this, that flesh and blood are excluded from the kingdom of God in respect of their sin, not of their substance; and although in respect of their natural condition7653

    7653 Forma.

    they will rise again for the judgment, because they rise not for the kingdom. Again, I will say, “Flesh and blood cannot inherit the kingdom of God;”7654

    7654


    Npnf-201 iii.ix.xv Pg 59


    Anf-01 viii.ii.xl Pg 3
    Ps. i., Ps. ii.


    Anf-02 vi.ii.viii Pg 27.1


    Anf-02 vi.iv.v.xiii Pg 8.1


    Anf-01 ix.iv.xi Pg 40
    Ps. cx. 1.

    Thus God and the Father are truly one and the same; He who was announced by the prophets, and handed down by the true Gospel; whom we Christians worship and love with the whole heart, as the Maker of heaven and earth, and of all things therein.


    Anf-01 ii.ii.xxxvi Pg 9
    Ps. cx. 1; Heb. i. 13.

    But who are His enemies? All the wicked, and those who set themselves to oppose the will of God.161

    161 Some read, “who oppose their own will to that of God.”


    Anf-01 vi.ii.xii Pg 23
    Ps. cx. 1; Matt. xxii. 43–45.

    And again, thus saith Isaiah, “The Lord said to Christ,1627

    1627 Cod. Sin. corrects “to Cyrus,” as LXX.

    my Lord, whose right hand I have holden,1628

    1628 Cod. Sin. has, “he has taken hold.”

    that the nations should yield obedience before Him; and I will break in pieces the strength of kings.”1629

    1629


    Anf-01 ix.iii.xxix Pg 22
    Ps. cx. 1.

    But as for us, we still dwell upon the earth, and have not yet sat down upon His throne. For although the Spirit of the Saviour that is in Him “searcheth all things, even the deep things of God,”3228

    3228


    Anf-01 v.xiv.vi Pg 4
    Ps. cx. 1.

    And how, again, could such an one declare: “Before Abraham was, I am?”1199

    1199


    Anf-01 viii.iv.cxxvii Pg 9
    Ps. cx. 1.


    Anf-01 viii.iv.lvi Pg 26
    Ps. cx. 1.

    as I have already quoted. And again, in other words: ‘Thy throne, O God, is for ever and ever. A sceptre of equity is the sceptre of Thy kingdom: Thou hast loved righteousness and hated iniquity: therefore God, even Thy God, hath anointed Thee with the oil of gladness above Thy fellows.’2137

    2137


    Anf-01 ix.iv.vii Pg 2
    Ps. cx. 1.

    Here the [Scripture] represents to us the Father addressing the Son; He who gave Him the inheritance of the heathen, and subjected to Him all His enemies. Since, therefore, the Father is truly Lord, and the Son truly Lord, the Holy Spirit has fitly designated them by the title of Lord. And again, referring to the destruction of the Sodomites, the Scripture says, “Then the Lord rained upon Sodom and upon Gomorrah fire and brimstone from the Lord out of heaven.”3330

    3330


    Anf-01 viii.ii.xlv Pg 4
    Ps. cx. 1, etc.

    That which he says, “He shall send to Thee the rod of power out of Jerusalem,” is predictive of the mighty, word, which His apostles, going forth from Jerusalem, preached everywhere; and though death is decreed against those who teach or at all confess the name of Christ, we everywhere both embrace and teach it. And if you also read these words in a hostile spirit, ye can do no more, as I said before, than kill us; which indeed does no harm to us, but to you and all who unjustly hate us, and do not repent, brings eternal punishment by fire.


    Anf-01 ix.iv.xvii Pg 21
    Ps. cx. 1.


    Anf-01 ix.vi.xxxiv Pg 52
    Isa. vi. 1; Ps. cx. 1.

    others beheld Him coming on the clouds as the Son of man;4293

    4293


    Anf-01 viii.iv.lxxxiii Pg 3
    Or better, “His.” This quotation from Ps. cx. is put very differently from the previous quotation of the same Psalm in chap. xxxii. [Justin often quotes from memory. Kaye, cap. viii.]

    enemies. In the splendour of the saints before the morning star have I begotten Thee. The Lord hath sworn, and will not repent, Thou art a priest for ever after the order of Melchizedek.’ Who does not admit, then, that Hezekiah is no priest for ever after the order of Melchizedek? And who does not know that he is not the redeemer of Jerusalem? And who does not know that he neither sent a rod of power into Jerusalem, nor ruled in the midst of his enemies; but that it was God who averted from him the enemies, after he mourned and was afflicted? But our Jesus, who has not yet come in glory, has sent into Jerusalem a rod of power, namely, the word of calling and repentance [meant] for all nations over which demons held sway, as David says, ‘The gods of the nations are demons.’ And His strong word has prevailed on many to forsake the demons whom they used to serve, and by means of it to believe in the Almighty God because the gods of the nations are demons.2278

    2278 This last clause is thought to be an interpolation.

    And we mentioned formerly that the statement, ‘In the splendour of the saints before the morning star have I begotten Thee from the womb,’ is made to Christ.


    Anf-01 viii.iv.xxxii Pg 4
    Ps. cx.

    ‘The Lord said unto My Lord, Sit Thou at My right hand, until I make Thine enemies Thy footstool. The Lord shall send the rod of Thy strength out of Sion: rule Thou also in the midst of Thine enemies. With Thee shall be, in the day, the chief of Thy power, in the beauties of Thy saints. From the womb, before the morning star, have I begotten Thee. The Lord hath sworn, and will not repent: Thou art a priest for ever after the order of Melchizedek. The Lord is at Thy right hand: He has crushed kings in the day of His wrath: He shall judge among the heathen, He shall fill [with] the dead bodies.2031

    2031 πληρώσει πτώματα; Lat. version, implebit ruinas. Thirlby suggested that an omission has taken place in the mss. by the transcriber’s fault.

    He shall drink of the brook in the way; therefore shall He lift up the head.’


    Anf-01 viii.iv.xxxiii Pg 0


    Anf-03 v.iv.v.xli Pg 20
    Ps. cx. 1.

    Accordingly, after He had said this, and so suggested a comparison of the Scripture, a ray of light did seem to show them whom He would have them understand Him to be; for they say: “Art thou then the Son of God?”5112

    5112


    Anf-03 v.iv.vi.xvii Pg 22
    Ps. cx. 1.

    For in another passage the Spirit says to the Father concerning the Son: “Thou hast put all things under His feet.”5968

    5968


    Anf-03 v.v.xi Pg 21
    Ps. cx. 1.

    as being the workers of evil,—if in this way an end is compatible with evil, it must follow of necessity that a beginning is also compatible with it; and Matter will turn out to have a beginning, by virtue of its having also an end. For whatever things are set to the account of evil,6246

    6246 Male deputantur.

    have a compatibility with the condition of evil.


    Anf-03 v.viii.xxii Pg 13
    Ps. cx. 1.

    ), making Him more hurried than the Father, whilst every crowd in our popular assemblies is still with shouts consigning “the Christians to the lions?”7423

    7423 Compare The Apology, xl.; De Spect. xxvii.; De Exhort. Cast. xii.

    Who has yet beheld Jesus descending from heaven in like manner as the apostles saw Him ascend, according to the appointment of the two angels?7424

    7424


    Anf-03 v.ix.iv Pg 5
    Ps. cx. 1.

    “When, however, all things shall be subdued to Him, (with the exception of Him who did put all things under Him,) then shall the Son also Himself be subject unto Him who put all things under Him, that God may be all in all.”7801

    7801


    Anf-03 v.ix.xi Pg 16
    Ps. cx. 1.

    Likewise in the words of Isaiah: “Thus saith the Lord to the Lord7889

    7889 Tertullian reads Κυρίῳ instead of Κύρῳ, “Cyrus.”

    mine Anointed.”7890

    7890


    Anf-03 v.ix.xiii Pg 6
    Ps. cx. 1.

    And Isaiah says this: “Lord, who hath believed our report, and to whom is the arm of the Lord revealed?”7910

    7910


    Anf-03 v.ix.xxx Pg 13
    Ps. cx. 1.

    He will come again on the clouds of heaven, just as He appeared when He ascended into heaven.8197

    8197


    Anf-03 v.iv.vi.ix Pg 19
    Ps. cx. 1, 2; and viii. 6.

    It is necessary for me to lay claim to those Scriptures which the Jews endeavour to deprive us of, and to show that they sustain my view. Now they say that this Psalm5598

    5598


    Anf-03 v.iv.vi.ix Pg 20
    Ps. cx.

    was a chant in honour of Hezekiah,5599

    5599 In Ezechiam cecinisse.

    because “he went up to the house of the Lord,”5600

    5600


    Anf-03 v.iv.vi.ix Pg 23
    Tertullian, as usual, argues from the Septuagint, which in the latter clause of Ps. cx. 3 has ἐκ γαστρὸς πρὸ ἑωσφόρου ἐγέννησά σε; and so the Vulgate version has it. This Psalm has been variously applied by the Jews. Raschi (or Rabbi Sol. Jarchi) thinks it is most suitable to Abraham, and possibly to David, in which latter view D. Kimchi agrees with him.  Others find in Solomon the best application; but more frequently is Hezekiah thought to be the subject of the Psalm, as Tertullian observes. Justin Martyr (in Dial. cum Tryph.) also notices this application of the Psalm. But Tertullian in the next sentence appears to recognize the sounder opinion of the older Jews, who saw in this Ps. cx. a prediction of Messiah.  This opinion occurs in the Jerusalem Talmud, in the tract Berachoth, 5. Amongst the more recent Jews who also hold the sounder view, may be mentioned Rabbi Saadias Gaon, on Dan. vii. 13, and R. Moses Hadarsan [singularly enough quoted by Raschi in another part of his commentary (Gen. xxxv. 8)], with others who are mentioned by Wetstein, On the New Testament, Matt. xxii. 44. Modern Jews, such as Moses Mendelsohn, reject the Messianic sense; and they are followed by the commentators of the Rationalist school amongst ourselves and in Germany. J. Olshausen, after Hitzig, comes down in his interpretation of the Psalm as late as the Maccabees, and sees a suitable accomplishment of its words in the honours heaped upon Jonathan by Alexander son of Antiochus Epiphanes (see 1 Macc. x. 20). For the refutation of so inadequate a commentary, the reader is referred to Delitzch on Ps. cx. The variations of opinion, however, in this school, are as remarkable as the fluctuations of the Jewish writers. The latest work on the Psalms which has appeared amongst us (Psalms, chronologically arranged, by four Friends), after Ewald, places the accomplishment of Ps. cx. in what may be allowed to have been its occasionDavid’s victories over the neighboring heathen.

    are applicable to Hezekiah, and to the birth of Hezekiah. We on our side5602

    5602 Nos.

    have published Gospels (to the credibility of which we have to thank5603

    5603 Debemus.

    them5604

    5604 Istos: that is, the Jews (Rigalt.).

    for having given some confirmation, indeed, already in so great a subject5605

    5605 Utique jam in tanto opere.

    ); and these declare that the Lord was born at night, that so it might be “before the morning star,” as is evident both from the star especially, and from the testimony of the angel, who at night announced to the shepherds that Christ had at that moment been born,5606

    5606 Natum esse quum maxime.

    and again from the place of the birth, for it is towards night that persons arrive at the (eastern) “inn.” Perhaps, too, there was a mystic purpose in Christ’s being born at night, destined, as He was, to be the light of the truth amidst the dark shadows of ignorance. Nor, again, would God have said, “I have begotten Thee,” except to His true Son.  For although He says of all the people (Israel), “I have begotten5607

    5607 Generavi: Sept. ἐγέννησα.

    children,”5608

    5608


    Anf-01 ix.vi.xxi Pg 48
    Dan. vii. 13, 14.

    and as smiting all temporal kingdoms, and as blowing them away (ventilans ea), and as Himself filling all the earth. Then, too, is this same individual beheld as the Son of man coming in the clouds of heaven, and drawing near to the Ancient of Days, and receiving from Him all power and glory, and a kingdom. “His dominion,” it is said, “is an everlasting dominion, and His kingdom shall not perish.”4100

    4100


    Anf-01 v.iii.vi Pg 9
    Dan. ii. 44, Dan. vii. 14; 27.

    says Daniel the prophet. Let us all therefore love one another in harmony, and let no one look upon his neighbour according to the flesh, but in Christ Jesus. Let nothing exist among you which may divide you; but be ye united with your bishop, being through him subject to God in Christ.


    Anf-03 iv.ix.xiv Pg 11
    See Dan. vii. 13, 14.

    Then, assuredly, is He to have an honourable mien, and a grace not “deficient more than the sons of men;” for (He will then be) “blooming in beauty in comparison with the sons of men.”1454

    1454 See c. ix. med.

    Grace,” says the Psalmist, “hath been outpoured in Thy lips: wherefore God hath blessed Thee unto eternity. Gird Thee Thy sword around Thy thigh, most potent in Thy bloom and beauty!”1455

    1455 See c. ix. med.

    while the Father withal afterwards, after making Him somewhat lower than angels, “crowned Him with glory and honour and subjected all things beneath His feet.”1456

    1456


    Anf-03 v.iv.iv.vii Pg 14
    Dan. vii. 13, 14.

    Then indeed He shall have both a glorious form, and an unsullied beauty above the sons of men. “Thou art fairer,” says (the Psalmist), “than the children of men; grace is poured into Thy lips; therefore God hath blessed Thee for ever. Gird Thy sword upon Thy thigh, O most mighty, with Thy glory and Thy majesty.”3192

    3192


    Anf-03 v.viii.xxii Pg 6
    Joel iii. 9–15; Dan. vii. 13, 14.

    ), that “there should be signs in the sun, and in the moon, and in the stars, distress of nations with perplexity, the sea and the waves roaring, men’s hearts failing them for fear, and for looking after those things which are coming on the earth.”7416

    7416


    Anf-03 v.iv.v.xxxix Pg 38
    Dan. vii. 14.

    which (in the parable) “He went away into a far country to receive for Himself,” leaving money to His servants wherewithal to trade and get increase5050

    5050


    Anf-03 v.iv.v.xxxix Pg 41
    Dan. vii. 14.

    because in it “men shall not die, neither shall they marry, but be like the angels.”5053

    5053


    Npnf-201 iii.vi.ii Pg 57


    Edersheim Bible History

    Lifetimes x.xi Pg 1.1, Lifetimes x.xi Pg 107.1, Lifetimes x.xi Pg 111.1, Lifetimes x.xi Pg 6.1, Temple xiv Pg 21.6


    Treasury of Scriptural Knowledge, Chapter 17

    VERSE 	(2) - 

    Joh 3:35; 5:21-29 Ps 2:6-12; 110:1 Da 7:14 Mt 11:27; 28:18 1Co 15:25


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