Early Church Fathers Scripture Index : Texts
Exodus 33:19
There are 11 footnotes for this reference.
Ante-Nicene Fathers, Volume 3, page 385, footnote 5 (Image)
Tertullian (I, II, III)
Anti-Marcion. (HTML)
The Five Books Against Marcion. (HTML)
Book IV. In Which Tertullian Pursues His Argument. Jesus is the Christ of the Creator. He Derives His Proofs from St. Luke's Gospel; That Being the Only Historical Portion of the New Testament Partially Accepted by Marcion. This Book May Also Be Regarded as a Commentary on St. Luke. It Gives Remarkable Proof of Tertullian's Grasp of Scripture, and Proves that “The Old Testament is Not Contrary to the New.“ It Also Abounds in Striking Expositions of Scriptural Passages, Embracing Profound Views of Revelation, in Connection with the Nature of Man. (HTML)
The Same Conclusion Supported by the Transfiguration. Marcion Inconsistent in Associating with Christ in Glory Two Such Eminent Servants of the Creator as Moses and Elijah. St. Peter's Ignorance Accounted for on Montanist Principle. (HTML)
... the sight which he desired to have was of that condition which he was to assume as man, and which as a prophet he knew was to occur. Respecting the face of God, however, he had already heard, “No man shall see me, and live.” “This thing,” said He, “which thou hast spoken, will I do unto thee.” Then Moses said, “Show me Thy glory.” And the Lord, with like reference to the future, replied, “I will pass before thee in my glory,” etc. Then at the last He says, “And then thou shalt see my back.”[Exodus 33:13-23] Not loins, or calves of the legs, did he want to behold, but the glory which was to be revealed in the latter days. He had promised that He would make Himself thus face to face visible to him, when He said to Aaron, “If there shall be a prophet ...
Ante-Nicene Fathers, Volume 4, page 105, footnote 15 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Tertullian: Part Fourth. (HTML)
On Fasting. (HTML)
The Physical Tendencies of Fasting and Feeding Considered. The Cases of Moses and Elijah. (HTML)
CCEL Footnote 1041 (In-Text, Margin)
... fast above the power of human nature, while spiritual faith subministered strength (to his body), both saw with his eyes God’s glory, and heard with his ears God’s voice, and understood with his heart God’s law: while He taught him even then (by experience) that man liveth not upon bread alone, but upon every word of God; in that the People, though fatter than he, could not constantly contemplate even Moses himself, fed as he had been upon God, nor his leanness, sated as it had been with His glory![Exodus 33:18-19] Deservedly, therefore, even while in the flesh, did the Lord show Himself to him, the colleague of His own fasts, no less than to Elijah. For Elijah withal had, by this fact primarily, that he had imprecated a famine, already sufficiently devoted ...
Ante-Nicene Fathers, Volume 8, page 572, footnote 3 (Image)
Twelve Patriarchs, Excerpts and Epistles, The Clementina, Apocryphal Gospels and Acts, Syriac Documents
Apocrypha of the New Testament. (HTML)
Revelation of Esdras. (HTML)
CCEL Footnote 2499 (In-Text, Margin)
... guard the food of the tree of life; and thereafter he became disobedient, and did this in transgression. And the prophet said: Was he not protected by an angel? and was not his life guarded by the cherubim to endless ages? and how was he deceived who was guarded by angels? for Thou didst command all to be present, and to attend to what was said by Thee. But if Thou hadst not given him Eve, the serpent would not have deceived her; but whom Thou wilt Thou savest, and whom Thou wilt Thou destroyest.[Exodus 33:19] And the prophet said: Let us come, my Lord, to a second judgment. And God said: I cast fire upon Sodom and Gomorrah. And the prophet said: Lord, Thou dealest with us according to our deserts. And God said: Your sins transcend my clemency. And the ...
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 50, footnote 7 (Image)
Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises
Doctrinal Treatises of St. Augustin (HTML)
On the Holy Trinity. (HTML)
The equality of the Trinity maintained against objections drawn from those texts which speak of the sending of the Son and of the Holy Spirit. (HTML)
In What Manner Moses Saw God. (HTML)
28. Add, too, that which the Lord afterward said to Moses, “Thou canst not see my face: for there shall no man see my face, and live. And the Lord said, Behold, there is a place by me, and thou shall stand upon a rock: and it shall come to pass, while my glory passeth by, that I will put thee into a watch-tower of the rock, and will cover thee with my hand while I pass by: and I will take away my hand, and thou shalt see my back parts; but my face shall not be seen.”[Exodus 33:11-23]
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 268, footnote 6 (Image)
Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises
Doctrinal Treatises of St. Augustin (HTML)
The Enchiridion. (HTML)
Predestination to Eternal Life is Wholly of God’s Free Grace. (HTML)
CCEL Footnote 1283 (In-Text, Margin)
... would never have said, “not of works,” but, “of future works,” and in that way would have solved the difficulty, or rather there would then have been no difficulty to solve. As it is, however, after answering, “God forbid;” that is, God forbid that there should be unrighteousness with God; he goes on to prove that there is no unrighteousness in God’s doing this, and says: “For He saith to Moses, I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion.”[Exodus 33:19] Now, who but a fool would think that God was unrighteous, either in inflicting penal justice on those who had earned it, or in extending mercy to the unworthy? Then he draws his conclusion: “So then it is not of him that willeth, nor of him that ...
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 533, footnote 11 (Image)
Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises
Moral Treatises of St. Augustin (HTML)
On Patience. (HTML)
Section 18 (HTML)
CCEL Footnote 2680 (In-Text, Margin)
... (which thing Christ is unto us,) were justified; believing this to come which we believe come: and they themselves by grace were saved through faith, not of themselves, but by the gift of God, not of works, lest haply they should be lifted up. For their good works did not come before God’s mercy, but followed it. For to them was it said, and by them written, long ere Christ was come in the flesh, “I will have mercy on whom I will have mercy, and I will show compassion on whom I will have compassion.”[Exodus 33:19] From which words of God the Apostle Paul, should so long after say; “It is not therefore of him that willeth, nor of him that runneth, but of God that showeth mercy.” It is also their own voice, long ere Christ was come in the flesh, “My God, His ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 233, footnote 12 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on the Grace of Christ, and on Original Sin. (HTML)
On the Grace of Christ. (HTML)
Ambrose Teaches that It is God that Does for Man What Pelagius Attributes to Free Will. (HTML)
CCEL Footnote 1910 (In-Text, Margin)
... go to Jerusalem.’ But His disciples had a strong wish that He should be received into the Samaritan town. God, however, calls whomsoever He deigns, and whom He wills He makes religious.” What wise insight of the man of God, drawn from the very fountain of God’s grace! “God,” says he, “calls whomsoever He deigns, and whom He wills He makes religious.” See whether this is not the prophet’s own declaration: “I will have mercy on whom I will have mercy, and will show pity on whom I will be pitiful;”[Exodus 33:19] and the apostle’s deduction therefrom: “So then,” says he, “it is not of him that willeth, nor of him that runneth, but of God that showeth mercy.” Now, when even his model man of our own times says, that “whomsoever God deigns He calls, and whom He ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 395, footnote 2 (Image)
Augustine: Anti-Pelagian Writings
A Treatise Against Two Letters of the Pelagians. (HTML)
Book II (HTML)
Why the Pelagians Falsely Accuse Catholics of Maintaining Fate Under the Name of Grace. (HTML)
CCEL Footnote 2636 (In-Text, Margin)
... yet that it does not infuse the love of virtue into a reluctant one, because there is no acceptance of persons with God.” From these words of theirs, I perceived that for this reason they either think, or wish it to be thought, that we assert fate under the name of grace, because we say that God’s grace is not given in respect of our merits, but according to His own most merciful will, in that He said, “I will be gracious to whom I will be gracious, and will show mercy on whom I will show mercy.”[Exodus 33:19] Where, by way of consequence, it is added, “Therefore it is not of him that willeth, nor of him that runneth, but of God that showeth mercy.” Here any one might be equally foolish in thinking or saying that the apostle is an assertor of fate. But ...
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 59, footnote 13 (Image)
Cyril of Jerusalem, Gregory Nazianzen
The Catechetical Lectures of S. Cyril. (HTML)
On the Clause, and in One Lord Jesus Christ, with a Reading from the First Epistle to the Corinthians. (HTML)
CCEL Footnote 1156 (In-Text, Margin)
8. Now here I wish you to make safe what I am going to say, because of the Jews. For our object is to prove that the Lord Jesus Christ was with the Father. The Lord then says to Moses, I will pass by before thee with My glory, and will proclaim the name of the Lord before thee[Exodus 33:19]. Being Himself the Lord, what Lord doth He proclaim? Thou seest how He was covertly teaching the godly doctrine of the Father and the Son. And again, in what follows it is written word for word: And the Lord descended in the cloud, ...
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 220, footnote 17 (Image)
Cyril of Jerusalem, Gregory Nazianzen
Select Orations of Saint Gregory Nazianzen. (HTML)
In Defence of His Flight to Pontus, and His Return, After His Ordination to the Priesthood, with an Exposition of the Character of the Priestly Office. (HTML)
CCEL Footnote 2780 (In-Text, Margin)
76. This depressed and kept me humble, and persuaded me that it was better to hear the voice of praise than to be an expounder of truths beyond my power; the majesty, and the height, and the dignity, and the pure natures scarce able to contain the brightness of God, Whom the deep covers, Whose secret place is darkness, since He is the purest light, which most men cannot approach unto; Who is in all this universe, and again is beyond the universe; Who is all goodness,[Exodus 33:19] and beyond all goodness; Who enlightens the mind, and escapes the quickness and height of the mind, ever retiring as much as He is apprehended, and by His flight and stealing away when grasped, withdrawing to the things above one who is enamoured of Him.
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 111, footnote 3 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
On the Holy Spirit. (HTML)
Book I. (HTML)
Chapter XIII. St. Ambrose shows from the Scriptures that the Name of the Three Divine Persons is one, and first the unity of the Name of the Son and of the Holy Spirit, inasmuch as each is called Paraclete and Truth. (HTML)
133. And Scripture makes clear that that which is the Father’s Name, the same is also that of the Son, for the Lord said in Exodus: “I will go before thee in My Name, and will call by My Name the Lord before thee.”[Exodus 33:19] So, then, the Lord said that He would call the Lord by His Name. The Lord, then, is the Name of the Father and of the Son.