Early Church Fathers Scripture Index : Texts
Exodus 33:23
There are 8 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 3, page 385, footnote 6 (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)
... 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.” Not loins, or calves of the legs, did he want to behold, but the glory which was to be revealed in the latter days.[Exodus 33:23] 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 among you, I will make myself known to him by vision, and by vision will I speak with him; but not so is my manner to ...
Ante-Nicene Fathers, Volume 8, page 573, footnote 9 (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 2518 (In-Text, Margin)
... entrusted to thee. And the prophet said: And whence can you bring forth my soul? And the angels said: We can put it forth through the mouth. And the prophet said: Mouth to mouth have I spoken with God, and it comes not forth thence. And the angels said: Let us bring it out through thy nostrils. And the prophet said: My nostrils have smelled the sweet savour of the glory of God. And the angels said: We can bring it out through thine eyes. And the prophet said: Mine eyes have seen the back parts of God.[Exodus 33:23] And the angels said: We can bring it out through the crown of thy head. And the prophet said: I walked about with Moses also on the mountain, and it comes not forth thence. And the angels said: We can put it forth through the points of thy nails. ...
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 2, Volume 4, page 396, 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; Seventhly, John xiv. 10. Introduction. The doctrine of the coinherence. The Father and the Son Each whole and perfect God. They are in Each Other, because their Essence is One and the Same. They are Each Perfect and have One Essence, because the Second Person is the Son of the First. Asterius's evasive explanation of the text under review; refuted. Since the Son has all that the Father has, He is His Image; and the Father is the One God, because the Son is in the Father. (HTML)
6. And this is what is said, ‘Who being in the form of God,’ and ‘the Father in Me.’ Nor is this Form of the Godhead partial merely, but the fulness of the Father’s Godhead is the Being of the Son, and the Son is whole God. Therefore also, being equal to God, He ‘thought it not a prize to be equal to God;’ and again since the Godhead and the Form of the Son is none other’s than the Father’s[Exodus 33:23], this is what He says, ‘I in the Father.’ Thus ‘God was in Christ reconciling the world unto Himself;’ for the propriety of the Father’s Essence is that Son, in whom the creation was then reconciled with God. Thus what things the Son then wrought are the Father’s works, for the Son is the Form of that ...
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 289, footnote 9 (Image)
Cyril of Jerusalem, Gregory Nazianzen
Select Orations of Saint Gregory Nazianzen. (HTML)
The Second Theological Oration. (HTML)
CCEL Footnote 3427 (In-Text, Margin)
III. What is this that has happened to me, O friends, and initiates, and fellow-lovers of the truth? I was running to lay hold on God, and thus I went up into the Mount, and drew aside the curtain of the Cloud, and entered away from matter and material things, and as far as I could I withdrew within myself. And then when I looked up, I scarce saw the back parts of God;[Exodus 33:23] although I was sheltered by the Rock, the Word that was made flesh for us. And when I looked a little closer, I saw, not the First and unmingled Nature, known to Itself—to the Trinity, I mean; not That which abideth within the first veil, and is hidden by the Cherubim; but only that Nature, which at last even ...
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 339, footnote 1 (Image)
Cyril of Jerusalem, Gregory Nazianzen
Select Orations of Saint Gregory Nazianzen. (HTML)
On the Words of the Gospel, 'When Jesus Had Finished These Sayings,' Etc.--S. Matt. xix. 1. (HTML)
CCEL Footnote 3815 (In-Text, Margin)
III. And great multitudes followed Him, and He healed them there, where the multitude was greater. If He had abode upon His own eminence, if He had not condescended to infirmity, if He had remained what He was, keeping Himself unapproachable and incomprehensible, a few perhaps would have followed Him—perhaps not even a few, possibly only Moses—and He only so far as to see with difficulty the Back Parts of God.[Exodus 33:23] For He penetrated the cloud, either being placed outside the weight of the body or being withdrawn from his senses; for how could he have gazed upon the subtlety, or the incorporeity, or I know not how one should call it, of God, being incorporate and using material eyes? But inasmuch as He ...
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 314, footnote 10 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
Exposition of the Christian Faith. (HTML)
Book V. (HTML)
Chapter XIX. The Saint having turned to God the Father, explains why he does not deride that the Son is inferior to the Father, then he declares it is not for him to measure the Son of God, since it was given to an angel--nay, perhaps even to Christ as man--to measure merely Jerusalem. Arius, he says, has shown himself to be an imitator of Satan. It is a rash thing to hold discussions on the divine Generation. Since so great a sign of human generation has been given by Isaiah, we ought not to make comparisons in divine things. Lastly he shows how carefully we ought to avoid the pride of Arius, by putting before us various examples of Scriptures. (HTML)
236. Moses is prevented from seeing the face of God;[Exodus 33:23] Arius merited to see it in secret. Moses and Aaron among His Priests. Moses who appeared with the Lord in glory, that Moses then saw only the back parts of God in appearance; Arius beholds God wholly face to face! But “no one,” it says, “can see My face and live.”