Early Church Fathers Scripture Index : Texts
Genesis 32:30
There are 15 footnotes for this reference.
Ante-Nicene Fathers, Volume 1, page 226, footnote 5 (Image)
Apostolic Fathers, Justin Martyr, Irenaeus
Justin Martyr (HTML)
Dialogue with Trypho (HTML)
Chapter LVIII.—The same is proved from the visions which appeared to Jacob. (HTML)
CCEL Footnote 2155 (In-Text, Margin)
... day breaketh. But he said, I will not let Thee go, except Thou bless me. And He said to him, What is thy name? And he said, Jacob. And He said, Thy name shall be called no more Jacob, but Israel shall be thy name; for thou hast prevailed with God, and with men shalt be powerful. And Jacob asked Him, and said, Tell me Thy name. But he said, Why dost thou ask after My name? And He blessed him there. And Jacob called the name of that place Peniel, for I saw God face to face, and my soul rejoiced.’[Genesis 32:22-30] And again, in other terms, referring to the same Jacob, it says the following: ‘And Jacob came to Luz, in the land of Canaan, which is Bethel, he and all the people that were with him. And there he built an altar, and called the name of that place ...
Ante-Nicene Fathers, Volume 1, page 263, footnote 2 (Image)
Apostolic Fathers, Justin Martyr, Irenaeus
Justin Martyr (HTML)
Dialogue with Trypho (HTML)
Chapter CXXVI.—The various names of Christ according to both natures. It is shown that He is God, and appeared to the patriarchs. (HTML)
CCEL Footnote 2441 (In-Text, Margin)
... and then your twelve tribes shall mourn. For if you had understood what has been written by the prophets, you would not have denied that He was God, Son of the only, unbegotten, unutterable God. For Moses says somewhere in Exodus the following: ‘The Lord spoke to Moses, and said to him, I am the Lord, and I appeared to Abraham, to Isaac, and to Jacob, being their God; and my name I revealed not to them, and I established my covenant with them.’ And thus again he says, ‘A man wrestled with Jacob,’[Genesis 32:30] and asserts it was God; narrating that Jacob said, ‘I have seen God face to face, and my life is preserved.’ And it is recorded that he called the place where He wrestled with him, appeared to and blessed him, the Face of God (Peniel). And Moses ...
Ante-Nicene Fathers, Volume 2, page 223, footnote 10 (Image)
Hermas, Tatian, Athenagoras, Theophilus, Clement of Alexandria
Clement of Alexandria (HTML)
The Instructor (HTML)
Book I (HTML)
Chapter VII.—Who the Instructor Is, and Respecting His Instruction. (HTML)
... athlete Jacob against evil. Now that the Word was at once Jacob’s trainer and the Instructor of humanity [appears from this]—“He asked,” it is said, “His name, and said to him, Tell me what is Thy name.” And he said, “Why is it that thou askest My name?” For He reserved the new name for the new people—the babe; and was as yet unnamed, the Lord God not having yet become man. Yet Jacob called the name of the place, “Face of God.” “For I have seen,” he says, “God face to face; and my life is preserved.”[Genesis 32:30] The face of God is the Word by whom God is manifested and made known. Then also was he named Israel, because he saw God the Lord. It was God, the Word, the Instructor, who said to him again afterwards, “Fear not to go down into Egypt.” See how the ...
Ante-Nicene Fathers, Volume 3, page 609, footnote 7 (Image)
Tertullian (I, II, III)
Anti-Marcion. (HTML)
Against Praxeas. (HTML)
The Natural Invisibility of the Father, and the Visibility of the Son Witnessed in Many Passages of the Old Testament. Arguments of Their Distinctness, Thus Supplied. (HTML)
CCEL Footnote 7925 (In-Text, Margin)
... one, because He was Himself indeed the invisible Father in the name of the Son. And by this means they will have it that the Visible and the Invisible are one and the same, just as the Father and the Son are the same; (and this they maintain) because in a preceding passage, before He had refused (the sight of) His face to Moses, the Scripture informs us that “the Lord spake face to face with Moses, even as a man speaketh unto his friend;” just as Jacob also says, “I have seen God face to face.”[Genesis 32:30] Therefore the Visible and the Invisible are one and the same; and both being thus the same, it follows that He is invisible as the Father, and visible as the Son. As if the Scripture, according to our exposition of it, were inapplicable to the Son, ...
Ante-Nicene Fathers, Volume 4, page 165, footnote 1 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Tertullian: Part Fourth. (HTML)
Appendix (HTML)
Five Books in Reply to Marcion. (HTML)
General Reply to Sundry of Marcion's Heresies. (HTML)
Among them doth profess to have “seen God”[Genesis 32:30])—
Ante-Nicene Fathers, Volume 4, page 374, footnote 1 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Origen. (HTML)
Origen De Principiis. (HTML)
IV (HTML)
Sections 24-End translated from the Latin. (HTML)
24. This descent of the holy fathers into Egypt will appear as granted to this world by the providence of God for the illumination of others, and for the instruction of the human race, that so by this means the souls of others might be assisted in the work of enlightenment. For to them was first granted the privilege of converse with God, because theirs is the only race which is said to see God; this being the meaning, by interpretation, of the word “Israel.”[Genesis 32:28-30] And now it follows that, agreeably to this view, ought the statement to be accepted and explained that Egypt was scourged with ten plagues, to allow the people of God to depart, or the account of what was done with the people in the wilderness, or of the building of ...
Ante-Nicene Fathers, Volume 4, page 390, footnote 2 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Origen. (HTML)
A Letter from Origen to Africanus. (HTML)
CCEL Footnote 3049 (In-Text, Margin)
... unto him, What is thy name? And he said, Jacob. And he said to him, Thy name shall be called no more Jacob, but Israel shall be thy name: for thou hast prevailed with God, and art powerful with men. And Jacob asked him, and said, Tell me thy name. And he said, Wherefore is it that thou dost ask after my name? And he blessed him there. And Jacob called the name of the place Vision of God: for I have seen God face to face, and my life is preserved. And the sun rose, when the vision of God passed by.”[Genesis 32:24-31] And that he also prophesied by inspiration, is evident from this passage: “And Jacob called unto his sons, and said, Gather yourselves together, that I may tell you what shall befall you in the last days. Gather yourselves together, and hear, ye ...
Ante-Nicene Fathers, Volume 5, page 630, footnote 4 (Image)
Hippolytus, Cyprian, Caius, Novatian, Appendix
Novatian. (HTML)
A Treatise of Novatian Concerning the Trinity. (HTML)
That God Also Appeared to Jacob as an Angel; Namely, the Son of God. (HTML)
CCEL Footnote 5168 (In-Text, Margin)
... Thee go, except Thou bless me. And He said, What is thy name? And he said, Jacob. And He said to him, Thy name shall no longer be called Jacob, but Israel shall be thy name; because thou hast prevailed with God, and thou art powerful with men.” And it adds, moreover: “And Jacob called the name of that place the Vision of God: for I have seen the Lord face to face, and my soul has been made safe. And the sun arose upon him. Afterwards he crossed over the Vision of God, but he halted upon his thigh.”[Genesis 32:30-31] A man, it says, wrestled with Jacob. If this was a mere man, who is he? Whence is he? Wherefore does he contend and wrestle with Jacob? What had intervened? What had happened? What was the cause of so great a dispute as that, and so great a ...
Nicene and Post-Nicene Fathers, Series 1, Volume 2, page 352, footnote 9 (Image)
Augustine: The City of God, Christian Doctrine
City of God (HTML)
The history of the city of God from Noah to the time of the kings of Israel. (HTML)
Whether the Truth of This Promised Peace Can Be Ascribed to Those Times Passed Away Under Solomon. (HTML)
CCEL Footnote 1080 (In-Text, Margin)
... subdued by enemies: for in the very great mutability of human affairs such great security is never given to any people, that it should not dread invasions hostile to this life. Therefore the place of this promised peaceful and secure habitation is eternal, and of right belongs eternally to Jerusalem the free mother, where the genuine people of Israel shall be: for this name is interpreted “Seeing God;” in the desire of which reward a pious life is to be led through faith in this miserable pilgrimage.[Genesis 32:28-30]
Nicene and Post-Nicene Fathers, Series 2, Volume 1, page 83, footnote 8 (Image)
Eusebius: Church History from A.D. 1-324, Life of Constantine the Great, Oration in Praise of Constantine
The Church History of Eusebius. (HTML)
Book I (HTML)
Summary View of the Pre-existence and Divinity of Our Saviour and Lord Jesus Christ. (HTML)
CCEL Footnote 36 (In-Text, Margin)
... clearly proclaims him second Lord after the Father, when he says, “The Lord rained upon Sodom and Gomorrah brimstone and fire from the Lord.” The divine Scripture also calls him God, when he appeared again to Jacob in the form of a man, and said to Jacob, “Thy name shall be called no more Jacob, but Israel shall be thy name, because thou hast prevailed with God.” Wherefore also Jacob called the name of that place “Vision of God,” saying, “For I have seen God face to face, and my life is preserved.”[Genesis 32:30]
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 400, footnote 9 (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; Ninthly, John x. 30; xvii. 11, &c. Arian explanation, that the Son is one with the Father in will and judgment; but so are all good men, nay things inanimate; contrast of the Son. Oneness between Them is in nature, because oneness in operation. Angels not objects of prayer, because they do not work together with God, but the Son; texts quoted. Seeing an Angel, is not seeing God. Arians in fact hold two Gods, and tend to Gentile polytheism. Arian explanation that the Father and Son are one as we are one with Christ, is put aside by the Regula Fidei, and shewn invalid by the usage of Scripture in illustrations; the true force of the comparison; force of the terms used. Force of 'in us;' force of 'as;' confirmed by S. John. In (HTML)
... he shewed that it was no created Angel, but the Word of God, whom he joined to the Father in his prayer, through whom, whomsoever He will, God doth deliver. For knowing that He is also called the Father’s ‘Angel of great Counsel,’ he said that none other than He was the Giver of blessing, and Deliverer from evil. Nor was it that he desired a blessing for himself from God but for his grandchildren from the Angel, but whom He Himself had besought saying, ‘I will not let Thee go except Thou bless me[Genesis 32:30] ’ (for that was God, as he says himself, ‘I have seen God face to face’), Him he prayed to bless also the sons of Joseph. It is proper then to an Angel to minister at the command of God, and often does he go forth to cast out the Amorite, and is ...
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 403, footnote 3 (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; Ninthly, John x. 30; xvii. 11, &c. Arian explanation, that the Son is one with the Father in will and judgment; but so are all good men, nay things inanimate; contrast of the Son. Oneness between Them is in nature, because oneness in operation. Angels not objects of prayer, because they do not work together with God, but the Son; texts quoted. Seeing an Angel, is not seeing God. Arians in fact hold two Gods, and tend to Gentile polytheism. Arian explanation that the Father and Son are one as we are one with Christ, is put aside by the Regula Fidei, and shewn invalid by the usage of Scripture in illustrations; the true force of the comparison; force of the terms used. Force of 'in us;' force of 'as;' confirmed by S. John. In (HTML)
... many gods of the Greeks have the same nature with this one, for both he and they are creatures. Unhappy are they, and the more for that their hurt is from thinking against Christ; for they have fallen from the truth, and are greater traitors than the Jews in denying the Christ, and they wallow with the Gentiles, hateful as they are to God, worshipping the creature and many deities. For there is One God, and not many, and One is His Word, and not many; for the Word is God, and He alone has the Form[Genesis 32:30-31] of the Father. Being then such, the Saviour Himself troubled the Jews with these words, ‘The Father Himself which hath sent Me, hath borne witness of Me; ye have neither heard His voice at any time nor seen His Form; and ye have not His Word abiding ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 108, footnote 2 (Image)
Jerome: Letters and Select Works
The Letters of St. Jerome. (HTML)
To Furia. (HTML)
CCEL Footnote 1604 (In-Text, Margin)
... “There was one Anna,” he says, “a prophetess, the daughter of Phanuel of the tribe of Aser.” The meaning of the name Anna is grace. Phanuel is in our tongue the face of God. Aser may be translated either as blessedness or as wealth. From her youth up to the age of fourscore and four years she had borne the burden of widowhood, not departing from the temple and giving herself to fastings and prayers night and day; therefore she earned spiritual grace, received the title ‘daughter of the face of God,’[Genesis 32:30] and obtained a share in the ‘blessedness and wealth’ which belonged to her ancestry. Let us recall to mind the widow of Zarephath who thought more of satisfying Elijah’s hunger than of preserving her own life and that of her son. Though she believed ...
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 21, footnote 1 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
On the Duties of the Clergy. (HTML)
Book I. (HTML)
Chapter XXV. A reason is given why this book did not open with a discussion of the above-mentioned virtues. It is also concisely pointed out that the same virtues existed in the ancient fathers. (HTML)
120. Is there greater wisdom than holy Jacob’s, who saw God face to face and won a blessing?[Genesis 32:29-30] Can there be higher justice than his in dividing with his brother what he had acquired, and offering it as a gift? What greater fortitude than his in striving with God? What moderation so true as his, who acted with such moderation as regards time and place, as to prefer to hide his daughter’s shame rather than to avenge himself? For being set in the midst of foes, he thought it better to gain their affections than to concentrate their hate on ...
Nicene and Post-Nicene Fathers, Series 2, Volume 11, page 609, 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 VII. (HTML)
Chapter IX. How those are wrong who say that the birth of Christ was a secret, since it was clearly shown even to the patriarch Jacob. (HTML)
... secret even after His advent. I maintain that He was not secret even before His advent. For did the mystery of God to be born of a Virgin escape the knowledge of that celebrated Patriarch on whom the vision of God present with him conferred a title, whereby from the name of Supplanter he rose to the name of Israel? Who, when from the struggle with the man who wrestled with him he understood the mystery of the Incarnation yet to come, said, “I have seen God face to face, and my life is preserved.”[Genesis 32:30] What, I pray you, had he seen, for him to believe that he had seen God? Did God manifest Himself to him in the midst of thunder and lightning? or when the heavens were opened, did the dazzling face of the Deity show itself to him? Most certainly ...