Early Church Fathers Scripture Index : Texts
Exodus 34
There are 42 footnotes for this reference.
Ante-Nicene Fathers, Volume 1, page 139, footnote 1 (Image)
Apostolic Fathers, Justin Martyr, Irenaeus
Barnabas (HTML)
The Epistle of Barnabas (HTML)
Chapter IV.—Antichrist is at hand: let us therefore avoid Jewish errors. (HTML)
CCEL Footnote 1473 (In-Text, Margin)
... you, as being one of you, and loving you both individually and collectively more than my own soul, to take heed now to yourselves, and not to be like some, adding largely to your sins, and saying, “The covenant is both theirs and ours.” But they thus finally lost it, after Moses had already received it. For the Scripture saith, “And Moses was fasting in the mount forty days and forty nights, and received the covenant from the Lord, tables of stone written with the finger of the hand of the Lord;”[Exodus 34:28] but turning away to idols, they lost it. For the Lord speaks thus to Moses: “Moses go down quickly; for the people whom thou hast brought out of the land of Egypt have transgressed.” And Moses understood [the meaning of God], and cast the two tables ...
Ante-Nicene Fathers, Volume 1, page 490, footnote 4 (Image)
Apostolic Fathers, Justin Martyr, Irenaeus
Irenæus (HTML)
Against Heresies: Book IV (HTML)
Chapter XX.—That one God formed all things in the world, by means of the Word and the Holy Spirit: and that although He is to us in this life invisible and incomprehensible, nevertheless He is not unknown; inasmuch as His works do declare Him, and His Word has shown that in many modes He may be seen and known. (HTML)
CCEL Footnote 4088 (In-Text, Margin)
... [at the same time] announcing all prophetically. Wherefore also Moses declared that God was indeed a consuming fire (igneum) to the people that transgressed the law, and threatened that God would bring upon them a day of fire; but to those who had the fear of God he said, “The Lord God is merciful and gracious, and long-suffering, and of great commiseration, and true, and keeps justice and mercy for thousands, forgiving unrighteousness, and transgressions, and sins.”[Exodus 34:6-7]
Ante-Nicene Fathers, Volume 2, page 359, footnote 8 (Image)
Hermas, Tatian, Athenagoras, Theophilus, Clement of Alexandria
Clement of Alexandria (HTML)
The Stromata, or Miscellanies (HTML)
Book II (HTML)
Chapter XI.—The Knowledge Which Comes Through Faith the Surest of All. (HTML)
Reason, the governing principle, remaining unmoved and guiding the soul, is called its pilot. For access to the Immutable is obtained by a truly immutable means. Thus Abraham was stationed before the Lord, and approaching spoke. And to Moses it is said, “But do thou stand there with Me.”[Exodus 34:2] And the followers of Simon wish be assimilated in manners to the standing form which they adore. Faith, therefore, and the knowledge of the truth, render the soul, which makes them its choice, always uniform and equable. For congenial to the man of falsehood is shifting, and change, and turning away, as to the Gnostic are calmness, and rest, and peace. ...
Ante-Nicene Fathers, Volume 2, page 504, footnote 2 (Image)
Hermas, Tatian, Athenagoras, Theophilus, Clement of Alexandria
Clement of Alexandria (HTML)
The Stromata, or Miscellanies (HTML)
Book VI (HTML)
Chapter XII.—Human Nature Possesses an Adaptation for Perfection; The Gnostic Alone Attains It. (HTML)
Then our dexterous man and Gnostic is revealed in righteousness already even here, as Moses, glorified in the face of the soul,[Exodus 34:29] as we have formerly said, the body bears the stamp of the righteous soul. For as the mordant of the dyeing process, remaining in the wool, produces in it a certain quality and diversity from other wool; so also in the soul the pain is gone, but the good remains; and the sweet is left, but the base is wiped away. For these are two qualities characteristic of each soul, by which is known that which is glorified, and that which is ...
Ante-Nicene Fathers, Volume 3, page 588, footnote 7 (Image)
Tertullian (I, II, III)
Anti-Marcion. (HTML)
On the Resurrection of the Flesh. (HTML)
The Change of a Thing's Condition is Not the Destruction of Its Substance. The Application of This Principle to Our Subject. (HTML)
CCEL Footnote 7707 (In-Text, Margin)
... customs—and still lose nothing of his human nature, nor so to be made another man as to cease to be the same; indeed, I ought hardly to say another man, but another thing. This form of change even the Holy Scriptures give us instances of. The hand of Moses is changed, and it becomes like a dead one, bloodless, colourless, and stiff with cold; but on the recovery of heat, and on the restoration of its natural colour, it is again the same flesh and blood. Afterwards the face of the same Moses is changed,[Exodus 34:29] with a brightness which eye could not bear. But he was Moses still, even when he was not visible. So also Stephen had already put on the appearance of an angel, although they were none other than his human knees which bent beneath the stoning. The ...
Ante-Nicene Fathers, Volume 3, page 588, footnote 7 (Image)
Tertullian (I, II, III)
Anti-Marcion. (HTML)
On the Resurrection of the Flesh. (HTML)
The Change of a Thing's Condition is Not the Destruction of Its Substance. The Application of This Principle to Our Subject. (HTML)
CCEL Footnote 7707 (In-Text, Margin)
... customs—and still lose nothing of his human nature, nor so to be made another man as to cease to be the same; indeed, I ought hardly to say another man, but another thing. This form of change even the Holy Scriptures give us instances of. The hand of Moses is changed, and it becomes like a dead one, bloodless, colourless, and stiff with cold; but on the recovery of heat, and on the restoration of its natural colour, it is again the same flesh and blood. Afterwards the face of the same Moses is changed,[Exodus 34:35] with a brightness which eye could not bear. But he was Moses still, even when he was not visible. So also Stephen had already put on the appearance of an angel, although they were none other than his human knees which bent beneath the stoning. The ...
Ante-Nicene Fathers, Volume 4, page 75, footnote 8 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Tertullian: Part Fourth. (HTML)
On Modesty. (HTML)
God Just as Well as Merciful; Accordingly, Mercy Must Not Be Indiscriminate. (HTML)
CCEL Footnote 716 (In-Text, Margin)
“But,” say they, “God is ‘good,’ and ‘most good,’ and ‘pitiful-hearted,’ and ‘a pitier,’ and ‘abundant in pitiful-heartedness,’[Exodus 34:6-7] which He holds ‘dearer than all sacrifice,’ ‘not thinking the sinner’s death of so much worth as his repentance’, ‘a Saviour of all men, most of all of believers.’ And so it will be becoming for ‘the sons of God’ too to be ‘pitiful-hearted’ and ‘peacemakers;’ ‘giving in their turn just as Christ withal hath given to us;’ ‘not judging, that we be not judged.’ For ‘to his own lord a man standeth or falleth; who art thou, to judge ...
Ante-Nicene Fathers, Volume 4, page 76, footnote 12 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Tertullian: Part Fourth. (HTML)
On Modesty. (HTML)
God Just as Well as Merciful; Accordingly, Mercy Must Not Be Indiscriminate. (HTML)
CCEL Footnote 734 (In-Text, Margin)
... not listen to (them) in the time wherein they shall have invoked me, in the time of their affliction.” And further, above, the same preferrer of mercy above sacrifice (says): “And pray not thou unto (me) on behalf of this People, and request not that they may obtain mercy, and approach not on their behalf unto me, since I will not listen to (them)” —of course when they sue for mercy, when out of repentance they weep and fast, and when they offer their self-affliction to God. For God is “jealous,”[Exodus 34:14] and is One who is not contemptuously derided —derided, namely, by such as flatter His goodness—and who, albeit “patient,” yet threatens, through Isaiah, an end of (His) patience. “I have held my peace; shall I withal always hold my peace and endure? ...
Ante-Nicene Fathers, Volume 4, page 105, footnote 14 (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 1040 (In-Text, Margin)
On the other hand, he whose “heart” was habitually found “lifted up” rather than fattened up, who in forty days and as many nights maintained a fast above the power of human nature, while spiritual faith subministered strength (to his body),[Exodus 34:28] 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 ...
Ante-Nicene Fathers, Volume 5, page 248, footnote 5 (Image)
Hippolytus, Cyprian, Caius, Novatian, Appendix
Hippolytus. (HTML)
Appendix to the Works of Hippolytus. Containing Dubious and Spurious Pieces. (HTML)
A discourse by the most blessed Hippolytus, bishop and martyr, on the end of the world, and on Antichrist, and on the second coming of our lord Jesus Christ. (HTML)
Section XXII. (HTML)
... make himself, but against which he warreth daily? And it is my opinion, beloved, that he will assume this phenomenal kind of flesh as an instrument. For this reason also is he to be born of a virgin, as if a spirit, and then to the rest he will be manifested as flesh. For as to a virgin bearing, this we have known only in the case of the all-holy Virgin, who bore the Saviour verily clothed in flesh. For Moses says, “Every male that openeth the womb shall be called holy unto the Lord.”[Exodus 34:19] This is by no means the case with him; but as the adversary will not open the womb, so neither will he take to himself real flesh, and be circumcised as Christ was circumcised. And even as Christ chose His apostles, so will he too assume a whole ...
Ante-Nicene Fathers, Volume 6, page 219, footnote 3 (Image)
Gregory Thaumaturgus, Dionysius the Great, Julius Africanus, Anatolius and Minor Writers, Methodius, Arnobius
Archelaus. (HTML)
The Acts of the Disputation with the Heresiarch Manes. (HTML)
Chapter XLIII. (HTML)
CCEL Footnote 1956 (In-Text, Margin)
... gone to his rest, that he has never departed this life? How is it that this phrase “unto this day” is used here? Well, only mark the veil, which is placed, where he says it is placed, on their hearts in their reading. This, therefore, is the word of censure upon the children of Israel, because they read Moses and yet do not understand him, and refuse to turn to the Lord; for it is He that was prophesied of by Moses as about to come. This, then, is the veil which was placed upon the face of Moses,[Exodus 34:33] and this also is his testament; for he says in the law: “A prince shall not be wanting from Judah, nor a leader from his thighs, until He come whose he is; and He will be the expectation of the nations: who shall bind His foal unto the vine, and His ...
Ante-Nicene Fathers, Volume 6, page 220, footnote 8 (Image)
Gregory Thaumaturgus, Dionysius the Great, Julius Africanus, Anatolius and Minor Writers, Methodius, Arnobius
Archelaus. (HTML)
The Acts of the Disputation with the Heresiarch Manes. (HTML)
Chapter XLIV. (HTML)
CCEL Footnote 1978 (In-Text, Margin)
... led forth his people from the midst of the Egyptians, and saved them; and here, Jesus, leading forth His people from the midst of the Pharisees, transferred them to an eternal salvation. There, Moses sought bread by prayer, and received it from heaven, in order that he might feed the people with it in the wilderness; here, my Lord Jesus by His own power satisfied with five loaves five thousand men in the wilderness. There, Moses when he was tried was set upon the mountain and fasted forty days;[Exodus 34] and here, my Lord Jesus was led by the Spirit into the wilderness when He was tempted of the devil, and fasted in like manner forty days. There, before the sight of Moses, all the first-born of the Egyptians perished on account of the treachery of ...
Ante-Nicene Fathers, Volume 6, page 220, footnote 14 (Image)
Gregory Thaumaturgus, Dionysius the Great, Julius Africanus, Anatolius and Minor Writers, Methodius, Arnobius
Archelaus. (HTML)
The Acts of the Disputation with the Heresiarch Manes. (HTML)
Chapter XLIV. (HTML)
CCEL Footnote 1984 (In-Text, Margin)
... the birth of Jesus, every male among the Jews suddenly perished by reason of the treachery of Herod. There, Moses prayed that Pharaoh and his people might be spared the plagues; and here, our Lord Jesus prayed that the Pharisees might be pardoned, when He said, “Father, forgive them, for they know not what they do.” There, the countenance of Moses shone with the glory of the Lord, so that the children of Israel could not stedfastly look upon his face, on account of the glory of his countenance;[Exodus 34:35] and here, the Lord Jesus Christ shone like the sun, and His disciples were not able to look upon His face by reason of the glory of His countenance and the intense splendour of the light. There, Moses smote down with the sword those who had set up ...
Ante-Nicene Fathers, Volume 7, page 449, footnote 3 (Image)
Lactantius, Venantius, Asterius, Victorinus, Dionysius, Apostolic Teaching and Constitutions, 2 Clement, Early Liturgies
Constitutions of the Holy Apostles (HTML)
Book V (HTML)
Sec. III.—On Feast Days and Fast Days (HTML)
CCEL Footnote 3152 (In-Text, Margin)
... live, but by disbelieving you shall be punished. For “he that is disobedient to the Son shall not see life, but the wrath of God abideth on him.” Therefore, after you have kept the festival of Pentecost, keep one week more festival, and after that fast; for it is reasonable to rejoice for the gift of God, and to fast after that relaxation: for both Moses and Elijah fasted forty days, and Daniel for “three weeks of days did not eat desirable bread, and flesh and wine did not enter into his mouth.”[Exodus 34:28] And blessed Hannah, when she asked for Samuel, said: “I have not drunk wine nor strong drink, and I pour out my soul before the Lord.” And the Ninevites, when they fasted three days and three nights, escaped the execution of wrath. And Esther, and ...
Ante-Nicene Fathers, Volume 7, page 497, footnote 2 (Image)
Lactantius, Venantius, Asterius, Victorinus, Dionysius, Apostolic Teaching and Constitutions, 2 Clement, Early Liturgies
Constitutions of the Holy Apostles (HTML)
Book VIII. Concerning Gifts, and Ordinations, and the Ecclesiastical Canons (HTML)
Sec. IV.—Certain Prayers and Laws (HTML)
CCEL Footnote 3731 (In-Text, Margin)
XXXIX. O God, who art faithful and true, who “hast mercy on thousands and ten thousands of them that love Thee,”[Exodus 34] the lover of the humble, and the protector of the needy, of whom all things stand in need, for all things are subject to Thee; look down upon this Thy people, who bow down their heads to Thee, and bless them with spiritual blessing. “Keep them as the apple of an eye,” preserve them in piety and righteousness, and vouchsafe them eternal life in Christ Jesus Thy beloved Son, with whom glory, honour, and worship be to Thee and to ...
Ante-Nicene Fathers, Volume 8, page 341, footnote 7 (Image)
Twelve Patriarchs, Excerpts and Epistles, The Clementina, Apocryphal Gospels and Acts, Syriac Documents
Pseudo-Clementine Literature. (HTML)
The Clementine Homilies. (HTML)
Homily XX. (HTML)
God's Power of Changing Himself. (HTML)
... air becomes first water, and ends in being fire through conversions, and the moist is converted into its natural opposite. Why? Did not God convert the rod of Moses into an animal, making it a serpent, which He reconverted into a rod? And by means of this very converted rod he converted the water of the Nile into blood, which again he reconverted into water. Yea, even man, who is dust, He changed by the inbreathing of His breath into flesh, and changed him back again into dust. And was not Moses,[Exodus 34:29] who himself was flesh, converted into the grandest light, so that the sons of Israel could not look him in the face? Much more, then, is God completely able to convert Himself into whatsoever He wishes.
Ante-Nicene Fathers, Volume 8, page 361, footnote 7 (Image)
Twelve Patriarchs, Excerpts and Epistles, The Clementina, Apocryphal Gospels and Acts, Syriac Documents
Apocrypha of the New Testament. (HTML)
The Protevangelium of James. (HTML)
CCEL Footnote 1561 (In-Text, Margin)
... twelve tribes of the people, saying: I shall see the registers of the twelve tribes of Israel, as to whether I alone have not made seed in Israel. And he searched, and found that all the righteous had raised up seed in Israel. And he called to mind the patriarch Abraham, that in the last day God gave him a son Isaac. And Joachim was exceedingly grieved, and did not come into the presence of his wife; but he retired to the desert, and there pitched his tent, and fasted forty days and forty nights,[Exodus 34:28] saying in himself: I will not go down either for food or for drink until the Lord my God shall look upon me, and prayer shall be my food and drink.
Ante-Nicene Fathers, Volume 8, page 761, footnote 2 (Image)
Twelve Patriarchs, Excerpts and Epistles, The Clementina, Apocryphal Gospels and Acts, Syriac Documents
Remains of the Second and Third Centuries. (HTML)
Melito, the Philosopher. (HTML)
From 'The Key.' (HTML)
CCEL Footnote 3658 (In-Text, Margin)
The finger of the Lord —the Holy Spirit, by whose operation the tables of the law in Exodus are said to have been written;[Exodus 34:1] and in the Gospel: “If I by the finger of God cast out demons”
Nicene and Post-Nicene Fathers, Series 1, Volume 1, page 312, footnote 7 (Image)
Augustine: Prolegomena: St. Augustine's Life and Work, Confessions, Letters
Letters of St. Augustin (HTML)
Letters of St. Augustin (HTML)
To Januarius (HTML)
CCEL Footnote 1819 (In-Text, Margin)
28. The Fast of Forty Days has its warrant both in the Old Testament, from the fasting of Moses[Exodus 34:28] and of Elijah, and in the Gospel from the fact that our Lord fasted the same number of days; proving thereby that the Gospel is not at variance with the Law and the Prophets. For the Law and the Prophets are represented in the persons of Moses and Elijah respectively; between whom also He appeared in glory on the Mount, that what the apostle says of Him, that He is “witnessed unto both by the Law and the Prophets,” might be made more clearly ...
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 308, footnote 6 (Image)
Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises
Doctrinal Treatises of St. Augustin (HTML)
On the Catechising of the Uninstructed. (HTML)
Of the Mission of the Holy Ghost Fifty Days After Christ’s Resurrection. (HTML)
CCEL Footnote 1477 (In-Text, Margin)
... precepts hang all the law and the prophets, the Lord Himself has at once declared in the Gospel and shown in His own example. For thus it was likewise in the instance of the people of Israel, that from the day on which they first celebrated the passover in a form, slaying and eating the sheep, with whose blood their door-posts were marked for the securing of their safety, —from this day, I repeat, the fiftieth day in succession was completed, and then they received the law written by the finger of God,[Exodus 34:28] under which phrase we have already stated that the Holy Spirit is signified. And in the same manner, after the passion and resurrection of the Lord, who is the true passover, the Holy Ghost was sent personally to the disciples on the fiftieth day: ...
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 523, footnote 4 (Image)
Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises
Moral Treatises of St. Augustin (HTML)
Of the Work of Monks. (HTML)
Section 39 (HTML)
CCEL Footnote 2610 (In-Text, Margin)
... cheaper than long-haired; because forsooth he who sees them shall call to mind those ancients whom we read of, Samuel and the rest who did not cut off their hair. And they do not consider what is the difference between that prophetic veil, and this unveiling which is in the Gospel, of which the Apostle saith, “When thou shall go over unto Christ, the veil shall be taken away.” That, namely, which was signified in the veil interposed between the face of Moses and the beholding of the people Israel,[Exodus 34:33] that same was also signified in those times by the long hair of the Saints. For the same Apostle saith, that long hair is also instead of a veil: by whose authority these men are hard pressed. Seeing he saith openly, “If a man wear long hair, it is ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 105, footnote 7 (Image)
Augustine: Sermon on the Mount, Harmony of the Gospels, Homilies on the Gospels
The Harmony of the Gospels. (HTML)
Book II (HTML)
Of the Reason Why Forty Generations (Not Including Christ Himself) are Found in Matthew, Although He Divides Them into Three Successions of Fourteen Each. (HTML)
CCEL Footnote 690 (In-Text, Margin)
9. That this number, then, is a sign of that laborious period in which, under the discipline of Christ the King, we have to fight against the devil, is also indicated by the fact that both the law and the prophets solemnized a fast of forty days,—that is to say, a humbling of the soul,—in the person of Moses and Elias, who fasted each for a space of forty days.[Exodus 34:28] And what else does the Gospel narrative shadow forth under the fast of the Lord Himself, during which forty days He was also tempted of the devil, than that condition of temptation which appertains to us through all the space of this age, and which He bore in the flesh which He condescended to take to Himself from ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 29, footnote 7 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm VIII (HTML)
CCEL Footnote 292 (In-Text, Margin)
7. “For I shall see Thy heavens, the works of Thy fingers” (ver. 3). We read that the law was written with the finger of God, and given through Moses, His holy servant: by which finger of God many understand the Holy Ghost.[Exodus 34:28] Wherefore if, by the fingers of God, we are right in understanding these same ministers filled with the Holy Ghost, by reason of this same Spirit which worketh in them, since by them all holy Scripture has been completed for us; we understand consistently with this, that, in this place, the books of both Testaments are called “the heavens.” Now it is said too of Moses himself, by the ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 545, footnote 3 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm CXI (HTML)
CCEL Footnote 4985 (In-Text, Margin)
... shall be given to the full body of the Lord, that is, to the holy Church, when all the troubles and sorrows of this life have been shut out, shall succeed with perpetual bliss. But this life demandeth from us self-restraint, that although groaning and weighed down with our toil and struggles, and desiring to be clothed upon with our house which is from heaven, we may refrain from secular pleasures: and this is signified by the number of forty, which was the period of the fasts of Moses, and Elias,[Exodus 34:28] and our Lord Himself.…But by the number fifty after our Lord’s resurrection, during which season we sing Allelujah, not the term and passing away of a certain season is signified, but that blessed eternity; because the denary added to forty ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 581, footnote 7 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm CXIX (HTML)
Ain. (HTML)
CCEL Footnote 5318 (In-Text, Margin)
126. “Therefore,” he saith, “I love Thy commandments above gold and topaz” (ver. 127). Grace hath this object, that the commandments, which could not be fulfilled by fear, may be fulfilled by love…Therefore, they are above gold and topaz stones. For this is read in another Psalm also, “Above gold and exceeding precious stones.” For topaz is a stone considered very precious. But they not understanding the hidden grace which was in the Old Testament, screened as it were by the veil[Exodus 34:33-35] (this was signified when they were unable to gaze upon the face of Moses), endeavoured to obey the commandments of God for the sake of an earthly and carnal reward, but could not obey them; because they did not love them, but something else. Whence these ...
Nicene and Post-Nicene Fathers, Series 1, Volume 9, page 456, footnote 6 (Image)
Chrysostom: On the Priesthood, Ascetic Treatises, Select Homilies and Letters, Homilies on the Statutes
The Homilies on the Statues to the People of Antioch. (HTML)
Homily XVII (HTML)
CCEL Footnote 1714 (In-Text, Margin)
11. And why do I speak of a city? For that thou mayest exactly understand that virtue alone is the ornament of the inhabitants, I will not speak to thee of a city, but I will endeavour to demonstrate this by bringing forward what is more venerable than any city—the Temple of God which was in Jerusalem. For this was the Temple in which were sacrifices and prayers and services; where was the Holy of Holies, and the Cherubim, the Covenant,[Exodus 34:28] and the golden pot; the great symbols of God’s providence towards that people; where oracles from heaven were constantly being received, where prophets became inspired, where the fashioning was not the work of human art, but proceeded from the wisdom of God, where the walls were ...
Nicene and Post-Nicene Fathers, Series 1, Volume 11, page 208, footnote 5 (Image)
Chrysostom: Homilies on the Acts of the Apostles and the Epistle to the Romans
A Commentary on the Acts of the Apostles (HTML)
Homily XXXIII on Acts xv. 13, 15. (HTML)
CCEL Footnote 769 (In-Text, Margin)
... we not write the same injunctions to Jews also? Moses discourses unto them. See what condescension (to their weakness)! Where it did no harm, he set him up as teacher, and indulged them with a gratification which hindered nothing, by permitting Jews to hear him in regard of these matters, even while leading away from him them of the Gentiles. See what wisdom! He seems to honor him, and to set him up as the authority for his own people, and by this very thing he leads away the Gentiles from him![Exodus 34:15] “Being read in the synagogues every sabbath day.” Then why do they not learn (what is to be learnt) out of him, for instance * *? Through the perversity of these men. He shows that even these (the Jews) need observe no more (than these necessary ...
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 351, footnote 5 (Image)
Athanasius: Select Writings and Letters
Against the Arians. (Orationes contra Arianos IV.) (HTML)
Against the Arians. (Orationes contra Arianos IV.) (HTML)
Discourse II (HTML)
Texts explained; Fourthly, Hebrews iii. 2. Introduction; the Regula Fidei counter to an Arian sense of the text; which is not supported by the word 'servant,' nor by 'made' which occurs in it; (how can the Judge be among the 'works' which 'God will bring into judgment?') nor by 'faithful;' and is confuted by the immediate context, which is about Priesthood; and by the foregoing passage, which explains the word 'faithful' as meaning trustworthy, as do 1 Pet. iv. fin. and other texts. On the whole made may safely be understood either of the divine generation or the human creation. (HTML)
... trial, but rather is Himself the Judge of works one and all, is not the proof clearer than the sun, that the Son is not a work but the Father’s Word, in whom all the works both come to be and come into judgment? Further, if the expression, ‘Who was faithful,’ is a difficulty to them, from the thought that ‘faithful’ is used of Him as of others, as if He exercises faith and so receives the reward of faith, they must proceed at this rate to find fault with Moses for saying, ‘God faithful and true[Exodus 34:6],’ and with St. Paul for writing, ‘God is faithful, who will not suffer you to be tempted above that ye are able.’ But when the saints spoke thus, they were not thinking of God in a human way, but they acknowledged two senses of the word ‘faithful’ ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 369, footnote 3 (Image)
Jerome: Letters and Select Works
Treatises. (HTML)
Against Jovinianus. (HTML)
Book I (HTML)
CCEL Footnote 4456 (In-Text, Margin)
... immediately the turtle says to its fellow: “The fig tree hath put forth its green figs,” that is, the commandments of the old law have fallen, and the blossoming vines of the Gospel give forth their fra grance. Whence the Apostle also says, “We are a sweet savour of Christ.” “Arise, my love, my fair one, and come away. O my dove, thou art in the clefts of the rock, in the covert of the steep place. Let me see thy countenance, let me hear thy voice; for sweet is thy voice, and thy countenance is comely.”[Exodus 34:33] Whilst thou coveredst thy countenance like Moses and the veil of the law remained, I neither saw thy face, nor did I condescend to hear thy voice. I said, “Yea, when ye make many prayers, I will not hear.” But now with unveiled face behold my glory, ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 369, footnote 3 (Image)
Jerome: Letters and Select Works
Treatises. (HTML)
Against Jovinianus. (HTML)
Book I (HTML)
CCEL Footnote 4456 (In-Text, Margin)
... immediately the turtle says to its fellow: “The fig tree hath put forth its green figs,” that is, the commandments of the old law have fallen, and the blossoming vines of the Gospel give forth their fra grance. Whence the Apostle also says, “We are a sweet savour of Christ.” “Arise, my love, my fair one, and come away. O my dove, thou art in the clefts of the rock, in the covert of the steep place. Let me see thy countenance, let me hear thy voice; for sweet is thy voice, and thy countenance is comely.”[Exodus 34:35] Whilst thou coveredst thy countenance like Moses and the veil of the law remained, I neither saw thy face, nor did I condescend to hear thy voice. I said, “Yea, when ye make many prayers, I will not hear.” But now with unveiled face behold my glory, ...
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 59, footnote 14 (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 1157 (In-Text, Margin)
... and stood with him there, and proclaimed the name of the Lord. And the Lord passed by before him, and proclaimed, The Lord, the Lord God, merciful and gracious, long-suffering, and abundant in goodness and truth, both keeping righteousness and shewing mercy unto thousands, taking away iniquities, and transgressions, and sins[Exodus 34:5-7]. Then in what follows, Moses bowed his head and worshipped before the Lord who proclaimed the Father, and said: Go Thou then, O Lord, in the midst of us.
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 59, footnote 15 (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 1158 (In-Text, Margin)
... class="sc" id="ii.xiv-p58.6">Lord. And the Lord passed by before him, and proclaimed, The Lord, the Lord God, merciful and gracious, long-suffering, and abundant in goodness and truth, both keeping righteousness and shewing mercy unto thousands, taking away iniquities, and transgressions, and sins. Then in what follows, Moses bowed his head and worshipped[Exodus 34:8] before the Lord who proclaimed the Father, and said: Go Thou then, O Lord, in the midst of us.
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 275, footnote 2 (Image)
Cyril of Jerusalem, Gregory Nazianzen
Select Orations of Saint Gregory Nazianzen. (HTML)
On the Great Athanasius, Bishop of Alexandria. (HTML)
CCEL Footnote 3333 (In-Text, Margin)
... the verse, I am in solitude, till I pass away, of value and authority in the exposition of this subject. Therefore, though they surpass all others in virtue, they fell further short of his mind than others fell short of their own, and while contributing little to the perfection of his priesthood, they gained in return greater assistance in contemplation. Whatever he thought, was a law for them, whatever on the contrary he disapproved, they abjured: his decisions were to them the tables of Moses,[Exodus 34:1] and they paid him more reverence than is due from men to the Saints. Aye, and when men came to hunt the Saint like a wild beast, and, after searching for him everywhere, failed to find him, they vouchsafed these emissaries not a single word, and ...
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 354, footnote 7 (Image)
Cyril of Jerusalem, Gregory Nazianzen
Select Orations of Saint Gregory Nazianzen. (HTML)
Oration on the Holy Lights. (HTML)
CCEL Footnote 3938 (In-Text, Margin)
IX. Wherefore we must purify ourselves first, and then approach this converse with the Pure; unless we would have the same experience as Israel,[Exodus 34:30] who could not endure the glory of the face of Moses, and therefore asked for a veil; or else would feel and say with Manoah “We are undone O wife, we have seen God,” although it was God only in his fancy; or like Peter would send Jesus out of the boat, as being ourselves unworthy of such a visit; and when I say Peter, I am speaking of the man who walked upon the waves; or like Paul would be stricken in eyes, as he was ...
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 361, footnote 8 (Image)
Cyril of Jerusalem, Gregory Nazianzen
Select Orations of Saint Gregory Nazianzen. (HTML)
The Oration on Holy Baptism. (HTML)
CCEL Footnote 4023 (In-Text, Margin)
VI. Light was also the firstborn commandment given to the firstborn man (for the commandment of the Law is a lamp and a light; and again, Because Thy judgments are a light upon the earth); although the envious darkness crept in and wrought wickedness. And a Light typical and proportionate to those who were its subjects was the written law, adumbrating the truth and the sacrament of the great Light, for Moses’ face was made glorious by it.[Exodus 34:30] And, to mention more Lights—it was Light that appeared out of Fire to Moses, when it burned the bush indeed, but did not consume it, to shew its nature and to declare the power that was in it. And it was Light that was in the pillar of fire that led Israel and tamed the ...
Nicene and Post-Nicene Fathers, Series 2, Volume 9, page 95b, footnote 12 (Image)
Hilary of Poitiers, John of Damascus
John of Damascus: Exposition of the Orthodox Faith. (HTML)
An Exact Exposition of the Orthodox Faith. (HTML)
Book IV (HTML)
Against the Jews on the question of the Sabbath. (HTML)
... subservient to the Master as though to a Father, but are like foolish servants, may on that day talk much concerning the exercise of it, and may abstract a small, truly a most insignificant, portion of their life for the service of God, and this from fear of the chastisements and punishments which threaten transgressors. For the law is not made for a righteous man but for the unrighteous. Moses, of a truth, was the first to abide fasting with God for forty days and again for another forty[Exodus 34:28], and thus doubtless to afflict himself with hunger on the Sabbaths although the law forbade self-affliction on the Sabbath. But if they should object that this took place before the law, what will they say about Elias the Thesbite who accomplished a ...
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 48, footnote 9 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
On the Duties of the Clergy. (HTML)
Book II. (HTML)
Chapter VII. What is useful is the same as what is virtuous; nothing is more useful than love, which is gained by gentleness, courtesy, kindness, justice, and the other virtues, as we are given to understand from the histories of Moses and David. Lastly, confidence springs from love, and again love from confidence. (HTML)
... who reviled him, he often used to offer himself for the people that he might save them from the divine anger. With what gentle words used he to address the people, even after he was wronged! He comforted them in their labours, consoled them by his prophetic declarations of the future, and encouraged them by his works. And though he often spoke with God, yet he was wont to address men gently and pleasantly. Worthily was he considered to stand above all men. For they could not even look on his face,[Exodus 34:30] and refused to believe that his sepulchre was found. He had captivated the minds of all the people to such an extent; that they loved him even more for his gentleness than they admired him for his deeds.
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 203, footnote 15 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
Exposition of the Christian Faith. (HTML)
Book I. (HTML)
Chapter II. The Emperor is exhorted to display zeal in the Faith. Christ's perfect Godhead is shown from the unity of will and working which He has with the Father. The attributes of Divinity are shown to be proper to Christ, Whose various titles prove His essential unity, with distinction of Person. In no other way can the unity of God be maintained. (HTML)
14. Therefore we ought to believe that God is good, eternal, perfect, almighty, and true, such as we find Him in the Law and the Prophets, and the rest of the holy Scriptures, for otherwise there is no God. For He Who is God cannot but be good, seeing that fulness of goodness is of the nature of God:[Exodus 34:6] nor can God, Who made time, be in time; nor, again, can God be imperfect, for a lesser being is plainly imperfect, seeing that it lacks somewhat whereby it could be made equal to a greater. This, then, is the teaching of our faith—that God is not evil, that with God nothing is impossible, that God exists not in time, that God is beneath no being. ...
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 396, footnote 6 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
Concerning Widows. (HTML)
Chapter V. Liberality to the poor is recommended by the example of the widow the Gospel, whose two mites were preferred to the large gifts of the rich. The two mites are treated as mystically representing the two Testaments. What that treasure is for which we are taught to offer, after the example of the wise men, three gifts, or after that of the widow, two. St. Ambrose concludes the chapter by an exhortation to widows to be zealous in good works. (HTML)
CCEL Footnote 3344 (In-Text, Margin)
32. Strive to equal her, my daughters: “It is good to be zealously affected in a good thing.” “Covet earnestly the best gifts.” The Lord is ever looking upon you, Jesus looks upon you when He goes to the treasury, and you think that of the gain of your good works assistance is to be given to those in need. What is it, then, that you should give your two mites and gain in return the Lord’s Body? Go not, then, empty into the sight of the Lord your God,[Exodus 34:20] empty of mercy, empty of faith, empty of chastity; for the Lord Jesus is wont to look upon and to commend not the empty, but those who are rich in virtues. Let the maiden see you at work, let her see you ministering to others. For this is the return which you owe to God, ...
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 448, footnote 14 (Image)
Ambrose: Select Works and Letters
Selections from the Letters of St. Ambrose. (HTML)
Letter XLI: To Marcellina on the Same. (HTML)
CCEL Footnote 3599 (In-Text, Margin)
Moses says: “This people is stiff-necked,”[Exodus 34:9] and the Lord says that the priest and the Levite passed by, and neither of them poured oil or wine into the wounds of him who had been wounded by robbers; for they had nothing to pour in, since if they had had oil they would have poured it into their own wounds. But Isaiah declares: “They cannot apply ointment nor oil nor bandage.”
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 459, footnote 6 (Image)
Ambrose: Select Works and Letters
Selections from the Letters of St. Ambrose. (HTML)
Epistle LXIII: To the Church at Vercellæ. (HTML)
CCEL Footnote 3670 (In-Text, Margin)
16. And what is the intention of the Scripture which teaches us that Peter fasted, and that the revelation concerning the baptism of Gentiles was made to him when fasting and praying, except to show that the Saints themselves advance when they fast. Finally, Moses received the Law when he was fasting;[Exodus 34:28] and so Peter when fasting was taught the grace of the New Testament. Daniel too by virtue of his fast stopped the mouths of the lions and saw the events of future times. And what safety can there be for us unless we wash away our sins by fasting, since Scripture says that fasting and alms do away sin?
Nicene and Post-Nicene Fathers, Series 2, Volume 13, page 387, footnote 2 (Image)
Gregory the Great II, Ephriam Syrus, Aphrahat
Selections from the Hymns and Homilies of Ephraim the Syrian and from the Demonstrations of Aphrahat the Persian Sage. (HTML)
Aphrahat: Select Demonstrations. (HTML)
Of Christ the Son of God. (HTML)
CCEL Footnote 1040 (In-Text, Margin)
1. (This is) a reply against the Jews, who blaspheme the people gathered from among the Gentiles; for they say thus, “Ye worship and serve a man who was begotten, a son of man who was crucified, and ye call a son of men, God. And though God has no son, ye say concerning this crucified Jesus, that He is the Son of God.” And they bring forward as an argument, that God said:—“ I am God and there is none else beside Me. ” And again he said:—“ Thou shalt not worship another God. ”[Exodus 34:14] Therefore, (say they), ye are opposing God in that ye call a man, God.