Early Church Fathers Scripture Index : Texts
Deuteronomy 32:6
There are 14 footnotes for this reference.
Ante-Nicene Fathers, Volume 1, page 204, footnote 9 (Image)
Apostolic Fathers, Justin Martyr, Irenaeus
Justin Martyr (HTML)
Dialogue with Trypho (HTML)
Chapter XX.—Why choice of meats was prescribed. (HTML)
CCEL Footnote 1999 (In-Text, Margin)
... deadly, or thorny. But we lay hands on and take of all herbs which are sweet, very nourishing and good, whether they are marine or land plants. Thus also God by the mouth of Moses commanded you to abstain from unclean and improper and violent animals: when, moreover, though you were eating manna in the desert, and were seeing all those wondrous acts wrought for you by God, you made and worshipped the golden calf. Hence he cries continually, and justly, ‘They are foolish children, in whom is no faith.’[Deuteronomy 32:6]
Ante-Nicene Fathers, Volume 1, page 474, footnote 3 (Image)
Apostolic Fathers, Justin Martyr, Irenaeus
Irenæus (HTML)
Against Heresies: Book IV (HTML)
Chapter X.—The Old Testament Scriptures, and those written by Moses in particular, do everywhere make mention of the Son of God, and foretell His advent and passion. From this fact it follows that they were inspired by one and the same God. (HTML)
CCEL Footnote 3925 (In-Text, Margin)
... failed out of Judah, and who is the hope of the nations, who also is the vine, what was the ass’s colt [referred to as] His, what the clothing, and what the eyes, what the teeth, and what the wine, and thus let them investigate every one of the points mentioned; and they shall find that there was none other announced than our Lord, Christ Jesus. Wherefore Moses, when chiding the ingratitude of the people, said, “Ye infatuated people, and unwise, do ye thus requite the Lord?”[Deuteronomy 32:6] And again, he indicates that He who from the beginning founded and created them, the Word, who also redeems and vivifies us in the last times, is shown as hanging on the tree, and they will not believe on Him. For he says, “And thy life shall be ...
Ante-Nicene Fathers, Volume 1, page 474, footnote 5 (Image)
Apostolic Fathers, Justin Martyr, Irenaeus
Irenæus (HTML)
Against Heresies: Book IV (HTML)
Chapter X.—The Old Testament Scriptures, and those written by Moses in particular, do everywhere make mention of the Son of God, and foretell His advent and passion. From this fact it follows that they were inspired by one and the same God. (HTML)
CCEL Footnote 3927 (In-Text, Margin)
... people, said, “Ye infatuated people, and unwise, do ye thus requite the Lord?” And again, he indicates that He who from the beginning founded and created them, the Word, who also redeems and vivifies us in the last times, is shown as hanging on the tree, and they will not believe on Him. For he says, “And thy life shall be hanging before thine eyes, and thou wilt not believe thy life.” And again, “Has not this same one thy Father owned thee, and made thee, and created thee?”[Deuteronomy 32:6]
Ante-Nicene Fathers, Volume 1, page 505, footnote 5 (Image)
Apostolic Fathers, Justin Martyr, Irenaeus
Irenæus (HTML)
Against Heresies: Book IV (HTML)
Chapter XXXI.—We should not hastily impute as crimes to the men of old time those actions which the Scripture has not condemned, but should rather seek in them types of things to come: an example of this in the incest committed by Lot. (HTML)
CCEL Footnote 4234 (In-Text, Margin)
... their father, were left for the preservation of the human race; and for this reason it was that they deceived their father. Moreover, by the words they used this fact was pointed out—that there is no other one who can confer upon the elder and younger church the [power of] giving birth to children, besides our Father. Now the father of the human race is the Word of God, as Moses points out when he says, “Is not He thy father who hath obtained thee [by generation], and formed thee, and created thee?”[Deuteronomy 32:6] At what time, then, did He pour out upon the human race the life-giving seed—that is, the Spirit of the remission of sins, through means of whom we are quickened? Was it not then, when He was eating with men, and drinking wine upon the earth? For it ...
Ante-Nicene Fathers, Volume 2, page 230, footnote 7 (Image)
Hermas, Tatian, Athenagoras, Theophilus, Clement of Alexandria
Clement of Alexandria (HTML)
The Instructor (HTML)
Book I (HTML)
Chapter IX.—That It is the Prerogative of the Same Power to Be Beneficent and to Punish Justly. Also the Manner of the Instruction of the Logos. (HTML)
Indignation is a rightful upbraiding; or upbraiding on account of ways exalted above what is right. In this way He instructed by Moses, when He said, “Faulty children, a generation crooked and perverse, do ye thus requite the Lord? This people is foolish, and not wise. Is not this thy father who acquired thee?”[Deuteronomy 32:5-6] He says also by Isaiah, “Thy princes are disobedient, companions of thieves, loving gifts, following after rewards, not judging the orphans.”
Ante-Nicene Fathers, Volume 7, page 365, footnote 5 (Image)
Lactantius, Venantius, Asterius, Victorinus, Dionysius, Apostolic Teaching and Constitutions, 2 Clement, Early Liturgies
Dionysius (HTML)
Against the Sabellians (HTML)
CCEL Footnote 2346 (In-Text, Margin)
... otherwise than as the divine and prophetic Scripture demands. “The Lord created me the beginning of His ways.” For, as ye know, there is more than one signification of the word “created;” and in this place “created” is the same as “set over” the works made by Himself—made, I say, by the Son Himself. But this “created” is not to be understood in the same manner as “made.” For to make and to create are different from one another. “Is not He Himself thy Father, that hath possessed thee and created thee?”[Deuteronomy 32:6] says Moses in the great song of Deuteronomy. And thus might any one reasonably convict these men. Oh reckless and rash men! was then “the first-born of every creature” something made?—“He who was begotten from the womb before the morning star?” —He ...
Nicene and Post-Nicene Fathers, Series 2, Volume 3, page 553, footnote 9 (Image)
Theodoret, Jerome and Gennadius, Rufinus and Jerome
Life and Works of Rufinus with Jerome's Apology Against Rufinus. (HTML)
A Commentary on the Apostles' Creed. (HTML)
Section 26 (HTML)
CCEL Footnote 3342 (In-Text, Margin)
... wine mingled with myrrh which is bitterer than gall. Hear what the Prophet has foretold of this: “They gave Me gall to eat, and when I was thirsty they gave Me vinegar to drink.” Agreeably with which Moses, even in his day, said to the people, “Their vine is of the vineyards of Sodom, and their branch of Gomorrah; their grape is a grape of gall, and their cluster a cluster of bitterness.” And again, the Prophet upbraiding them says, “Oh foolish people and unwise, have ye thus requited the Lord?”[Deuteronomy 32:6] Moreover, in the Canticles the same things are foretold, where even the garden in which the Lord was crucified is indicated: “I have come into my garden, my sister, my spouse, and have gathered in my myrrh.” Here the Prophet has plainly set forth ...
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 168, footnote 2 (Image)
Athanasius: Select Writings and Letters
Defence of the Nicene Definition. (De Decretis.) (HTML)
De Decretis. (Defence of the Nicene Definition.) (HTML)
Authorities in Support of the Council. Theognostus; Dionysius of Alexandria; Dionysius of Rome; Origen. (HTML)
CCEL Footnote 933 (In-Text, Margin)
... explaining, contrary to the sense of divine and prophetic Scripture in the passage, the words, ‘The Lord created me a beginning of His ways unto His works.’ For the sense of ‘He created,’ as ye know, is not one, for we must understand ‘He created’ in this place, as ‘He set over the works made by Him,’ that is, ‘made by the Son Himself.’ And ‘He created’ here must not be taken for ‘made,’ for creating differs from making. ‘Is not He thy Father that hath bought thee? hath He not made thee and created thee[Deuteronomy 32:6]?’says Moses in his great song in Deuteronomy. And one may say to them, O reckless men, is He a work, who is ‘the First-born of every creature, who is born from the womb before the morning star,’ who said, as Wisdom, ‘Before all the hills He begets ...
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 168, footnote 8 (Image)
Athanasius: Select Writings and Letters
Defence of the Nicene Definition. (De Decretis.) (HTML)
De Decretis. (Defence of the Nicene Definition.) (HTML)
Authorities in Support of the Council. Theognostus; Dionysius of Alexandria; Dionysius of Rome; Origen. (HTML)
CCEL Footnote 939 (In-Text, Margin)
... nowhere to have come into being; which manifestly convicts those of misconception about the Lord’s generation, who presume to call His divine and ineffable generation a making. Neither then may we divide into three Godheads the wonderful and divine Monad; nor disparage with the name of ‘work’ the dignity and exceeding majesty of the Lord; but we must believe in God the Father Almighty, and in Christ Jesus His Son, and in the Holy Ghost, and hold that to the God of the universe the Word is united[Deuteronomy 32:6]. For ‘I,’ says He, ‘and the Father are one;’ and, ‘I in the Father and the Father in Me.’ For thus both the Divine Triad, and the holy preaching of the Monarchy, will be preserved.”
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 380, 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 II (HTML)
Texts Explained; Sixthly, Proverbs viii. 22, Continued. Our Lord not said in Scripture to be 'created,' or the works to be 'begotten.' 'In the beginning' means in the case of the works 'from the beginning.' Scripture passages explained. We are made by God first, begotten next; creatures by nature, sons by grace. Christ begotten first, made or created afterwards. Sense of 'First-born of the dead;' of 'First-born among many brethren;' of 'First-born of all creation,' contrasted with 'Only-begotten.' Further interpretation of 'beginning of ways,' and 'for the works.' Why a creature could not redeem; why redemption was necessary at all. Texts which contrast the Word and the works. (HTML)
... intervals, but believe the Son always and eternally to exist. And with these proofs, how, O Arians, misunderstanding the passage in Deuteronomy, did you venture a fresh act of irreligion against the Lord, saying that ‘He is a work,’ or ‘creature,’ or indeed ‘offspring?’ for offspring and work you take to mean the same thing; but here too you shall be shewn to be as unlearned as you are irreligious. Your first passage is this, ‘Is not He thy Father that bought thee? did He not make thee and create thee[Deuteronomy 32:6]?’ And shortly after in the same Song he says, ‘God that begat thee thou didst desert, and forgattest God that nourished thee.’ Now the meaning conveyed in these passages is very remarkable; for he says not first ‘He begat,’ lest that term should be ...
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 380, footnote 6 (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; Sixthly, Proverbs viii. 22, Continued. Our Lord not said in Scripture to be 'created,' or the works to be 'begotten.' 'In the beginning' means in the case of the works 'from the beginning.' Scripture passages explained. We are made by God first, begotten next; creatures by nature, sons by grace. Christ begotten first, made or created afterwards. Sense of 'First-born of the dead;' of 'First-born among many brethren;' of 'First-born of all creation,' contrasted with 'Only-begotten.' Further interpretation of 'beginning of ways,' and 'for the works.' Why a creature could not redeem; why redemption was necessary at all. Texts which contrast the Word and the works. (HTML)
... last of all ‘begat,’ that the sentence might carry its own interpretation; for in the word ‘made’ he accurately denotes what belongs to men by nature, to be works and things made; but in the word ‘begat’ he shews God’s lovingkindness exercised towards men after He had created them. And since they have proved ungrateful upon this, thereupon Moses reproaches them, saying first, ‘Do ye thus requite the Lord?’ and then adds, ‘Is not He thy Father that bought thee? Did He not make thee and create thee[Deuteronomy 32:6]?’ And next he says, ‘They sacrificed unto devils, not to God, to gods whom they knew not. New gods and strange came up, whom your fathers knew not; the God that begat thee thou didst desert.’
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 442, footnote 1 (Image)
Athanasius: Select Writings and Letters
Against the Arians. (Orationes contra Arianos IV.) (HTML)
Against the Arians. (Orationes contra Arianos IV.) (HTML)
Discourse IV (HTML)
Since the Word is from God, He must be Son. Since the Son is from everlasting, He must be the Word; else either He is superior to the Word, or the Word is the Father. Texts of the New Testament which state the unity of the Son with the Father; therefore the Son is the Word. Three hypotheses refuted--1. That the Man is the Son; 2. That the Word and Man together are the Son; 3. That the Word became Son on His incarnation. Texts of the Old Testament which speak of the Son. If they are merely prophetical, then those concerning the Word may be such also. (HTML)
... Father.’ Therefore the Son in us, calling upon His own Father, causes Him to be named our Father also. Surely in whose hearts the Son is not, of them neither can God be called Father. But if because of the Word the Man is called Son, it follows necessarily, since the ancients are called sons even before the Incarnation, that the Word is Son even before His sojourn among us; for ‘I begat sons,’ saith Scripture; and in the time of Noah, ‘When the sons of God saw,’ and in the Song, ‘Is not He thy Father[Deuteronomy 32:6]?’ Therefore there was also that True Son, for whose sake they too were sons. But if, as they say again, neither of the two is Son, but it depends on the concurrence of the two, it follows that neither is Son; I say, neither the Word nor the Man, but ...
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 46, footnote 1 (Image)
Cyril of Jerusalem, Gregory Nazianzen
The Catechetical Lectures of S. Cyril. (HTML)
The Father. (HTML)
CCEL Footnote 993 (In-Text, Margin)
8. But if any one wishes to learn how we call God “Father,” let him hear Moses, the excellent schoolmaster, saying, Did not this thy Father Himself buy thee, and make thee, and create thee[Deuteronomy 32:6]? Also Esaias the Prophet, And now, O Lord. Thou art our Father: and we all are clay, the works of Thine hands. For most clearly has the prophetic gift declared that not according to nature, but according to God’s grace, and by adoption, we call Him Father.
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 86, footnote 3 (Image)
Cyril of Jerusalem, Gregory Nazianzen
The Catechetical Lectures of S. Cyril. (HTML)
On the words, Crucified and Buried. (HTML)
CCEL Footnote 1544 (In-Text, Margin)
13. But the High-priest having questioned Him, and heard the truth, is wroth; and the wicked officer of wicked men smites Him; and the countenance, which had shone as the sun, endured to be smitten by lawless hands. Others also come and spit on the face of Him, who by spittle had healed the man who was blind from his birth. Do ye thus requite the Lord? This people is foolish and unwise[Deuteronomy 32:6]. And the Prophet greatly wondering, says, Lord, who hath believed our report? for the thing is incredible, that God, the Son of God, and the Arm of the Lord, should suffer such things. But that they who are being saved may not disbelieve, the Holy Ghost writes before, in the person of ...