Exodus 33
Commentary from 16 fathers
And the Lord said to Moses, Go forward, go up hence, thou and thy people, whom thou broughtest out of the land of Egypt, into the land which I swore to Abraam, and Isaac, and Jacob, saying, I will give it to your seed.
ΚΑΙ εἶπε Κύριος πρὸς Μωυσῆν· προπορεύου, ἀνάβηθι ἐντεῦθεν σὺ καὶ ὁ λαός σου, οὓς ἐξήγαγες ἐκ γῆς Αἰγύπτου, εἰς τὴν γῆν, ἣν ὤμοσα τῷ ῾Αβραὰμ καὶ ᾿Ισαὰκ καὶ ᾿Ιακὼβ λέγων· τῷ σπέρματι ὑμῶν δώσω αὐτήν.
И҆ речѐ гдⷭ҇ь къ мѡѷсе́ю: пред̾идѝ, взы́ди ѿсю́дꙋ ты̀ и҆ лю́дїе твоѝ, и҆̀хже и҆зве́лъ є҆сѝ ѿ землѝ є҆гѵ́петскїѧ на зе́млю, є҆́юже клѧ́хсѧ а҆враа́мꙋ и҆ і҆саа́кꙋ и҆ і҆а́кѡвꙋ, гл҃ѧ: сѣ́мени ва́шемꙋ да́мъ ю҆̀:
And I will send at the same time my angel before thy face, and he shall cast out the Amorite and the Chettite, and the Pherezite and Gergesite, and Evite, and Jebusite, and Chananite.
καὶ συναποστελῶ τὸν ἄγγελόν μου πρὸ προσώπου σου, καὶ ἐκβαλεῖ τὸν ᾿Αμορραῖον καὶ Χετταῖον καὶ Φερεζαῖον καὶ Γεργεσαῖον καὶ Εὐαῖον καὶ ᾿Ιεβουσαῖον καὶ Χαναναῖον.
и҆ послю̀ кꙋ́пнѡ а҆́гг҃ла моего̀ пред̾ лице́мъ твои́мъ, и҆ и҆зжене́тъ ханане́а, а҆морре́а и҆ хетте́а, и҆ ферезе́а и҆ гергесе́а, и҆ є҆ѵе́а и҆ і҆евꙋсе́а:
And I will bring thee into a land flowing with milk and honey; for I will not go up with thee, because thou art a stiff-necked people, lest I consume thee by the way.
καὶ εἰσάξω σε εἰς γῆν ῥέουσαν γάλα καὶ μέλι· οὐ γὰρ μὴ συναναβῶ μετὰ σοῦ, διὰ τὸ λαὸν σκληροτράχηλόν σε εἶναι, ἵνα μὴ ἐξαναλώσω σε ἐν τῇ ὁδῷ.
и҆ введꙋ́ тѧ въ зе́млю текꙋ́щꙋю млеко́мъ и҆ ме́домъ: са́мъ бо не пойдꙋ̀ съ тобо́ю, ꙗ҆́кѡ лю́дїе жестоковы́йнїи сꙋ́ть, да не ᲂу҆бїю̀ тебѐ на пꙋтѝ.
And the people having heard this grievous saying, mourned in mourning apparel.
καὶ ἀκούσας ὁ λαὸς τὸ ρῆμα τὸ πονηρὸν τοῦτο, κατεπένθησεν ἐν πενθικοῖς.
И҆ ᲂу҆слы́шавше лю́дїе сло́во сїѐ стра́шное, воспла́кашасѧ въ плаче́вныхъ (ри́захъ).
For the Lord said to the children of Israel, Ye are a stiff-necked people; take heed lest I bring on you another plague, and destroy you: now then put off your glorious apparel, and [your] ornaments, and I will shew thee what I will do to thee.
καὶ εἶπε Κύριος τοῖς υἱοῖς ᾿Ισραήλ· ὑμεῖς λαὸς σκληροτράχηλος· ὁρᾶτε, μὴ πληγὴν ἄλλην ἐπάξω ἐγὼ ἐφ᾿ ὑμᾶς καὶ ἐξαναλώσω ὑμᾶς. νῦν οὖν ἀφέλεσθε τὰς στολὰς τῶν δοξῶν ὑμῶν καὶ τόν κόσμον, καὶ δείξω σοι ἃ ποιήσω σοι.
И҆ речѐ гдⷭ҇ь къ мѡѷсе́ю: глаго́ли сынѡ́мъ і҆и҃лєвымъ: вы̀ лю́дїе жестоковы́йнїи, блюди́тесѧ, да не ꙗ҆́звꙋ дрꙋгꙋ́ю наведꙋ̀ на вы̀ и҆ потреблю̀ вы̀: нн҃ѣ ᲂу҆̀бо сыми́те ри̑зы сла́вы ва́шеѧ и҆ ᲂу҆́тварь, и҆ покажꙋ̀, ꙗ҆̀же сотворю̀ ва́мъ.
So the sons of Israel took off their ornaments and their array at the mount of Choreb.
καὶ περιείλαντο οἱ υἱοὶ ᾿Ισραὴλ τὸν κόσμον αὐτῶν καὶ τὴν περιστολὴν ἀπὸ τοῦ ὄρους τοῦ Χωρήβ.
И҆ ѿѧ́ша сы́нове і҆и҃лєвы ᲂу҆́тварь свою̀ и҆ ри̑зы ѿ горы̀ хѡри́ва.
And whenever Moses went into the tabernacle without the camp, all the people stood every one watching by the doors of his tent; and when Moses departed, they took notice until he entered into the tabernacle.
ἡνίκα δ᾿ ἂν εἰσεπορεύετο Μωυσῆς εἰς τὴν σκηνὴν ἔξω τῆς παρεμβολῆς, εἱστήκει πᾶς ὁ λαὸς σκοπεύοντες ἕκαστος παρὰ τὰς θύρας τῆς σκηνῆς αὐτοῦ καὶ κατενοοῦσαν ἀπιόντος Μωυσῆ ἕως τοῦ εἰσελθεῖν αὐτὸν εἰς τὴν σκηνήν.
Є҆гда́ же вхожда́ше мѡѷсе́й въ ски́нїю внѣ̀ полка̀, стоѧ́хꙋ всѝ лю́дїе смотрѧ́ще кі́йждо пред̾ две́рьми кꙋ́щи своеѧ̀, и҆ зрѧ́хꙋ ѿходѧ́щꙋ мѡѷсе́ю да́же вни́ти є҆мꙋ̀ въ ски́нїю.
And when Moses entered into the tabernacle, the pillar of the cloud descended, and stood at the door of the tabernacle, and [God] talked to Moses.
ὡς δ᾿ ἂν εἰσῆλθε Μωυσῆς εἰς τὴν σκηνήν, κατέβαινεν ὁ στῦλος τῆς νεφέλης, καὶ ἵστατο ἐπὶ τὴν θύραν τῆς σκηνῆς, καὶ ἐλάλει Μωυσῇ·
Є҆гда́ же вни́де мѡѷсе́й въ ски́нїю, сни́де сто́лпъ ѡ҆́блачный и҆ ста̀ пред̾ две́рьми ски́нїи, и҆ гл҃а (гдⷭ҇ь) мѡѷсе́ю.
And all the people saw the pillar of the cloud standing by the door of the tabernacle, and all the people stood and worshipped every one at the door of his tent.
καὶ ἑώρα πᾶς ὁ λαὸς τὸν στῦλον τῆς νεφέλης ἑστῶτα ἐπὶ τῆς θύρας τῆς σκηνῆς, καὶ στάντες πᾶς ὁ λαὸς προσεκύνησαν ἕκαστος ἀπὸ τῆς θύρας τῆς σκηνῆς αὐτοῦ.
И҆ ви́дѧхꙋ всѝ лю́дїе сто́лпъ ѡ҆́блачный стоѧ́щь пред̾ две́рьми ски́нїи: и҆ ста́вше всѝ лю́дїе, поклони́шасѧ кі́йждо и҆з̾ две́рїй кꙋ́щи своеѧ̀:
And the Lord spoke to Moses face to face, as if one should speak to his friend; and he retired into the camp: but his servant Joshua the son of Naue, a young man, departed not forth from the tabernacle.
καὶ ἐλάλησε Κύριος πρὸς Μωυσῆν ἐνώπιος ἐνωπίῳ, ὡς εἴ τις λαλήσει πρὸς τὸν ἑαυτοῦ φίλον. καὶ ἀπελύετο εἰς τὴν παρεμβολήν, ὁ δὲ θεράπων ᾿Ιησοῦς υἱὸς Ναυῆ νέος οὐκ ἐξεπορεύετο ἐκ τῆς σκηνῆς.
и҆ гл҃а гдⷭ҇ь къ мѡѷсе́ю лице́мъ къ лицꙋ̀, ꙗ҆́коже а҆́ще бы кто̀ возглаго́лалъ къ своемꙋ̀ дрꙋ́гꙋ, и҆ ѿпꙋща́шесѧ въ по́лкъ: слꙋга́ же і҆исꙋ́съ, сы́нъ наѵи́нъ, ю҆́ноша не и҆схожда́ше и҆з̾ ски́нїи.
The whole life of the saints and of the blessed, the example of the Lord himself while he was with us in the flesh, are aids to us in this matter. Moses, through long perseverance in fasting and prayer, received the law and heard the words of God, “as a man is inclined to speak to his friend.”
The Long Rules 16
[Daniel 2:22] "It is He who reveals deep and hidden things, and He knows what is placed in the darkness, and with Him is the light." A man to whom God makes profound revelations and who can say, "O the depth of the riches of the knowledge and wisdom of God!" (Romans 11:33), he it is who by the indwelling Spirit probes even into the deep things of God, and digs the deepest of wells in the depths of his soul. He is a man who has stirred up the whole earth, which is wont to conceal the deep waters, and he observes the command of God, saying: "Drink water from thy vessels and from the spring of thy wells" (Proverbs 5:15). As for the words which follow, "He knows what is placed in the darkness, and with Him is the light," the darkness signifies ignorance, and the light signifies knowledge and learning. Therefore as wrong cannot hide God away, so right encompasses and surrounds Him. Or else we should interpret the words to mean all the dark mysteries and deep things (concerning God), according to what we read in Proverbs: "He understands also the parable and the dark saying." (Proverbs 1:6, LXX) This in turn is equivalent to what we read in the Psalms: "Dark waters in the clouds of the sky" (Psalm 18:11). For one who ascends to the heights and forsakes the things of earth, and like the birds themselves seeks after the most rarified atmosphere and everything ethereal, he becomes like a cloud to which the truth of God penetrates and which habitually showers rain upon the saints. Replete with a plenitude of knowledge, he contains in his breast many dark waters enveloped with deep darkness, a darkness which only Moses can penetrate and speak with God face to face (Exodus 33:11), of Whom the Scripture says: "He hath made darkness His hiding-place" (Psalm 18:11).
St. Jerome, Commentary on Daniel, CHAPTER TWO
Fasting these forty days and nights holy Moses too merited to speak with God, to stand and stay with him and to receive the precepts of the law from his hand. For although this human condition prevented him from seeing God, yet the grace of his fasting drew him into close contact with the Divinity. For to fast frequently is a portion of God’s virtues in ourselves, since God himself always fasts. He is more familiar, intimate and friendly with the person in whom he sees more of his works, as Scripture says: “And Moses spoke with God face to face like one speaking with his friend.”
Sermon 35.3
And Moses said to the Lord, Lo! thou sayest to me, Lead on this people; but thou hast not shewed me whom thou wilt send with me, but thou hast said to me, I know thee above all, and thou hast favour with me.
Καὶ εἶπε Μωυσῆς πρὸς Κύριον· ἰδοὺ σύ μοι λέγεις· ἀνάγαγε τὸν λαὸν τοῦτον, σὺ δὲ οὐκ ἐδήλωσάς μοι, ὃν συναποστελεῖς μετ᾿ ἐμοῦ· σὺ δέ μοι εἶπας· οἶδά σε παρὰ πάντας, καὶ χάριν ἔχεις παρ᾿ ἐμοί.
И҆ речѐ мѡѷсе́й ко гдⷭ҇ꙋ: сѐ, ты̀ мнѣ̀ гл҃еши: и҆зведѝ лю́ди сїѧ̑: ты́ же не ꙗ҆ви́лъ мѝ є҆сѝ, кого̀ по́слеши со мно́ю: ты́ же мнѣ̀ ре́клъ є҆сѝ: вѣ́мъ тѧ̀ па́че всѣ́хъ и҆ блгⷣть и҆́маши ᲂу҆ менє̀:
Jesus says to her: "Mary." After he called her by the common word for her sex, and was not recognized, he calls her by name. As if he openly said to her: Recognize him by whom you are recognized. To the perfect man also it is said: "I know you by name," because "man" is the common word for all of us, but "Moses" is proper, to whom it is rightly said that he is known by name, as if the Lord openly said to him: I do not know you generally as the rest, but specially.
Forty Gospel Homilies, Homily 25
If then I have found favour in thy sight, reveal thyself to me, that I may evidently see thee; that I may find favour in thy sight, and that I may know that this great nation [is] thy people.
εἰ οὖν εὕρηκα χάριν ἐναντίον σου, ἐμφάνισόν μοι σεαυτὸν γνωστῶς, ἵνα ἴδω σε, ὅπως ἂν ὦ εὑρηκὼς χάριν ἐναντίον σου, καὶ ἵνα γνῶ ὅτι λαός σου τὸ ἔθνος τὸ μέγα τοῦτο.
а҆́ще ᲂу҆̀бо ѡ҆брѣто́хъ блгⷣть пред̾ тобо́ю, ꙗ҆ви́ ми тебѐ сама́го, да разꙋ́мнѡ ви́ждꙋ тѧ̀, ꙗ҆́кѡ да ѡ҆брѣ́тъ бꙋ́дꙋ блгⷣть пред̾ тобо́ю, и҆ да позна́ю, ꙗ҆́кѡ лю́дїе твоѝ ꙗ҆зы́къ вели́къ се́й.
As a result Moses, convinced that God will never be known to human wisdom, says, “Reveal yourself to me,” and finds himself forced to enter “into the darkness” where the voice of God was present; in other words, into the unapproachable, imageless, intellectual concepts relating to ultimate reality. For God does not exist in darkness. He is not in space at all. He is beyond space and time and anything belonging to created beings. Similarly he is not found in any section. He contains nothing. He is contained by nothing. He is not subject to limit or division.
The Stromata Book 2
Moses says to him, “Show me yourself.” You see that then also the prophets saw Christ, that is, in the measure each was able. “Show me yourself, that I may see you clearly.” But he said, “No one sees me and still lives.” Therefore, because no one could see the face of the Godhead and live, he assumed the face of human nature, that seeing this we might live. Yet when he wished to show even this with a little majesty, at the time when “his face shone as the sun,” the disciples fell to the earth terrified. His bodily countenance shined, not according to the full power of him who wrought it but in the measure the disciples could bear. Now if this terrified them and even thus they could not bear it, how could anyone gaze upon the majesty of the Godhead? It is a great thing which you desire, O Moses, the Lord says; and I approve your insatiable longing and “this word will I do” for you, but according to your capacity. “Behold, I will set you in the hollow of the rock”;10 for as you are small, you will lodge in a small place.
Catechetical Lecture 10.7
Again, in ancient times, in the case of the faithful servant of God, Moses, who was destined to labor on this earth and to rule the chosen people, it would not be surprising that what he asked was granted: that he might see the glory of the Lord, to whom he said, “If I have found favor before you, show me yourself openly.” He received an answer adapted to present conditions: that he could not see the face of God, because no man could see him and live. Thus God made clear that the vision belongs to another and better life. In addition to that, the mystery of the future church of Christ was foreshadowed by the words of God.
Letter 147.32
And he says, I myself will go before thee, and give thee rest.
καὶ λέγει· αὐτὸς προπορεύσομαί σου καὶ καταπαύσω σε.
И҆ гл҃а (є҆мꙋ̀ гдⷭ҇ь): а҆́зъ са́мъ пред̾идꙋ̀ пред̾ тобо́ю и҆ ᲂу҆поко́ю тѧ̀.
And he says to him, If thou go not up with us thyself, bring me not up hence.
καὶ λέγει πρὸς αὐτόν· εἰ μὴ αὐτὸς σὺ συμπορεύῃ, μή με ἀναγάγῃς ἐντεῦθεν·
И҆ речѐ къ немꙋ̀ мѡѷсе́й: а҆́ще са́мъ ты̀ не и҆́деши съ на́ми, да не и҆зведе́ши мѧ̀ ѿсю́дꙋ:
And how shall it be surely known, that both I and this people have found favour with thee, except only if thou go with us? So both I and thy people shall be glorified beyond all the nations, as many as are upon the earth.
καὶ πῶς γνωστὸν ἔσται ἀληθῶς, ὅτι εὕρηκα χάριν παρὰ σοί, ἐγώ τε καὶ ὁ λαός σου, ἀλλ᾿ ἢ συμπορευομένου σου μεθ᾿ ἡμῶν; καὶ ἐνδοξασθήσομαι ἐγώ τε καὶ ὁ λαός σου παρὰ πάντα τὰ ἔθνη, ὅσα ἐπὶ τῆς γῆς ἐστι.
и҆ ка́кѡ вѣ́домо бꙋ́детъ вои́стиннꙋ, ꙗ҆́кѡ ѡ҆брѣто́хъ блгⷣть ᲂу҆ тебє̀ а҆́зъ же и҆ лю́дїе твоѝ, то́чїю и҆дꙋ́щꙋ тѝ съ на́ми; и҆ просла́вленъ бꙋ́дꙋ а҆́зъ же и҆ лю́дїе твоѝ па́че всѣ́хъ ꙗ҆зы̑къ, є҆ли́цы сꙋ́ть на землѝ.
And the Lord said to Moses, I will also do for thee this thing, which thou hast spoken; for thou hast found grace before me, and I know thee above all.
καὶ εἶπε Κύριος πρὸς Μωυσῆν· καὶ τοῦτόν σοι τὸν λόγον, ὃν εἴρηκας, ποιήσω· εὕρηκας γὰρ χάριν ἐνώπιον ἐμοῦ, καὶ οἶδά σε παρὰ πάντας.
Рече́ же гдⷭ҇ь къ мѡѷсе́ю: и҆ сїѐ тебѣ̀ сло́во, є҆́же ре́клъ є҆сѝ, сотворю̀: ѡ҆брѣ́лъ бо є҆сѝ блгⷣть предо мно́ю, и҆ вѣ́мъ тѧ̀ па́че всѣ́хъ.
But we must note especially how great is the order of narration in the mouth of Truth concerning the proud rich man and the humble poor man. For behold it is said: "There was a certain rich man"; and immediately it is added: "And there was a certain beggar, named Lazarus." Certainly among the people the names of the rich are usually known more than those of the poor. What is it, therefore, that the Lord, speaking of a poor man and a rich man, tells the name of the poor man and does not tell the name of the rich man, except that God knows and approves the humble, and does not know the proud? Hence also to some who are proud of the power of their miracles He will say at the end: "I know you not whence you are: depart from me, all you workers of iniquity." But on the contrary, to Moses it is said: "I know you by name." Therefore He says of the rich man: "A certain man." He says of the poor man: "A beggar, named Lazarus." As if He openly said: I know the humble poor man, I do not know the proud rich man. The one I hold as known through approval, the other I do not know through the judgment of reprobation.
Forty Gospel Homilies, Homily 40
And [Moses] says, Manifest thyself to me.
καὶ λέγει· ἐμφάνισόν μοι σεαυτόν,
И҆ глаго́ла мѡѷсе́й: покажи́ ми сла́вꙋ твою̀.
The saintly Moses, his faithful servant, showed the flame of this desire of his when he said to God, with whom he spoke face to face as to a friend: “If I have found favor before you, show me yourself.” What, then? Was it not himself? If it were not himself, he would not have said “Show me yourself” but “Show me God”; yet, if he really beheld his very nature and substance, he would have been far from saying “Show me yourself.” It was himself, therefore, under that aspect in which he willed to appear (but he did not appear in his own very nature) which Moses longed to see, inasmuch as that is promised to the saints in another life. Hence the answer made to Moses is true that no one can see the face of God and live; that is, no one living in this life can see him as fully as he is. Many have seen, but they saw what his will chose, not what his nature formed … when he willed … not in his nature under which he lies hidden within himself even when he is seen.
This is why love which longs to see God, even if it lacks judgment, does have the spirit of devotion. This is why Moses dares to say, “If I have found favor in your sight, show me your face.” This is why another man says, “Show us your face.” Finally, this is why the Gentiles fashioned idols. In their errors they wanted to see with their eyes what they were worshiping.
Sermon 147
And [God] said, I will pass by before thee with my glory, and I will call by my name, the Lord, before thee; and I will have mercy on whom I will have mercy, and will have pity on whom I will have pity.
καὶ εἶπεν· ἐγὼ παρελεύσομαι πρότερός σου τῇ δόξῃ μου καὶ καλέσω τῷ ὀνόματί μου, Κύριος ἐναντίον σου· καὶ ἐλεήσω ὃν ἂν ἐλεῶ, καὶ οἰκτειρήσω ὃν ἂν οἰκτείρω.
И҆ речѐ (гдⷭ҇ь къ мѡѷсе́ю): а҆́зъ пред̾идꙋ̀ пред̾ тобо́ю сла́вою мое́ю и҆ воззовꙋ̀ ѡ҆ и҆́мени мое́мъ, гдⷭ҇ь пред̾ тобо́ю: и҆ поми́лꙋю, є҆го́же а҆́ще ми́лꙋю, и҆ ᲂу҆ще́дрю, є҆го́же а҆́ще ще́дрю.
And not only this; but when Rebecca also had conceived by one, even by our father Isaac; (For the children being not yet born, neither having done any good or evil, that the purpose of God according to election might stand, not of works, but of him that calleth;) It was said unto her, The elder shall serve the younger. As it is written, Jacob have I loved, but Esau have I hated. What shall we say then? Is there unrighteousness with God? God forbid. 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] So then it is not of him that willeth, nor of him that runneth, but of God that showeth mercy. For the scripture saith unto Pharaoh, Even for this same purpose have I raised thee up, that I might show my power in thee, and that my name might be declared throughout all the earth. Therefore hath he mercy on whom he will have mercy, and whom he will he hardeneth. Thou wilt say then unto me, Why doth he yet find fault? For who hath resisted his will? Nay but, O man, who art thou that repliest against God? Shall the thing formed say to him that formed it, Why hast thou made me thus? Hath not the potter power over the clay, of the same lump to make one vessel unto honour, and another unto dishonour? What if God, willing to show his wrath, and to make his power known, endured with much longsuffering the vessels of wrath fitted to destruction: And that he might make known the riches of his glory on the vessels of mercy, which he had afore prepared unto glory, Even us, whom he hath called, not of the Jews only, but also of the Gentiles?
Now here please note carefully what I am to say, because of the Jews. For it is our purpose to demonstrate that the Lord, Jesus Christ, was with the Father. The Lord then said to Moses, “I will make all my beauty pass before you, and in your presence I will pronounce my name, ‘Lord.’ ” Being himself the Lord, what Lord does he proclaim? You see how in a veiled manner he was teaching the holy doctrine of Father and Son. Again, in what follows, it is written in express terms: “Having come down in a cloud, the Lord stood with him there and proclaimed his name, ‘Lord.’ Thus the Lord passed before him and cried out, ‘The Lord, the Lord, merciful and gracious, slow to anger and rich in kindness and fidelity, and guarding justice and continuing his kindness for a thousand generations, and forgiving wickedness and crime and sin.’ ” And thereafter: “Moses at once bowed down to the ground in worship” before the Lord proclaiming the Father, and said, “O Lord, do come along in our company.”
Catechetical Lecture 10.8
So if the whole world was being detained in captivity, it was quite in order to say, “I will be merciful to whom I will be merciful and show mercy to whom I will show mercy.” If the whole world is in captivity, the whole world in sin, the whole world very justly sentenced to punishment, but part of it set free through mercy, who can say to God, “Why do you condemn the world?” How can God, the just judge, be indicted when the guilty world is convicted? You’re guilty. If you consider what you owe, it is called punishment, and you cannot in fairness blame the one who inflicts it for exacting from you what you owe. You may blame the debt collector if he seizes what you don’t owe, but who can blame a creditor for demanding payment of a debt, even though you are hoping he will let you off?
Sermon 27.3
What did he here teach us but that as death is the just due of the clay of the first man, it belongs to the mercy of God and not to the merits of man that anyone is saved. And … therein there is no injustice with God, because he is not unjust either in forgiving or in exacting the penalty. Mercy is free where just vengeance could be taken. From this it is more clearly shown what a great benefit is conferred on the one who is delivered from a just penalty and freely justified, while another, equally guilty, is punished without injustice on the part of the avenger.
Letter 186
And [God] said, Thou shalt not be able to see my face; for no man shall see my face, and live.
καὶ εἶπεν· οὐ δυνήσῃ ἰδεῖν τὸ πρόσωπόν μου· οὐ γὰρ μὴ ἴδῃ ἄνθρωπος τὸ πρόσωπόν μου καὶ ζήσεται.
И҆ речѐ: не возмо́жеши ви́дѣти лица̀ моегѡ̀: не бо̀ ᲂу҆́зритъ человѣ́къ лицѐ моѐ, и҆ жи́въ бꙋ́детъ.
No one sees the power itself alone, for “no one has ever seen God.” And since power is life in repose and knowledge in repose but life and knowledge are actions, if someone were to see God he must die, because the life and knowledge of God remain in themselves and are not in act. But every act is exterior. Indeed, for us to live is to live externally [in a body]; to see God is therefore a death. “No one,” says the Scripture, “has ever seen God and lived.” Indeed, like is seen by like. External life therefore must be forgotten, knowledge must be forgotten, if we wish to see God, and this for us is death.
Against Arius 3.3.1
He would not have shown himself to his servant if the sight were such as to bring the desire of the beholder to an end, since the true sight of God consists in this, that the one who looks up to God never ceases in that desire. For he says, “You cannot see my face, for man cannot see me and live.”Scripture does not indicate that this causes the death of those who look, for how would the face of life ever be the cause of death to those who approach it? On the contrary, the divine is by its nature life-giving. Yet it is the characteristic of the divine nature to transcend all characteristics. Therefore he who thinks God is something to be known does not have life, because he has turned from true being to what he considers by sense perception to have being.
Life of Moses 2.233-34
“Who shall see my face and live?” Scripture said, and rightly so. For our eyes cannot bear the sun’s rays, and whoever turns too long in its direction is generally blinded, so they say. Now if one creature cannot look upon another creature without loss and harm to himself, how can he see the dazzling face of his eternal Creator while covered with the clothing that is this body? For who is justified in the sight of God, when the infant of but one day cannot be clean from sin and no one can glory in his uprightness and purity of heart?
Death as a Good 11.49
Hence the answer made to Moses is true that no one can see the face of God and live, that is, no one living in this life can see him as he is. Many have seen, but they saw what his will chose, not what his nature formed, and this is what John said, if he is rightly understood: “Dearly beloved, we are the sons of God, and it has not yet appeared what we shall be. We know that when he shall appear, we shall be like to him, because we shall see him as he is”; not as men saw him when he willed under the appearance that he willed; not in his nature under which he lies hidden within himself even when he is seen, but as he is. This is what was asked of him by the one who spoke to him face to face, when he said to him, “Show me yourself,” but no one can at any time experience the fullness of God through the eyes of the body any more than by the mind itself.
Letter 147.8-9
And as a matter of fact the words which the Lord later says to Moses … are commonly and not without reason understood to prefigure the person of our Lord Jesus Christ. Thus the back parts are taken to be his flesh, in which he was born of the Virgin and rose again, whether they are called the back parts [posteriora] because of the posteriority of his mortal nature or because he deigned to take it near the end of the world, that is, at a later period [posterius]. But his face is that form of God in which he thought it not robbery to be equal to God the Father, which no one surely can see and live.… After this life, in which we are absent from the Lord, where the corruptible body is a load upon the soul, we shall see “face to face,” as the apostle says. (For it is said of this life in the Psalms, “Indeed all things are vanity: every man living,” and again, “For in your sight no man living shall be justified.” In [this] life too, according to John, “it has not yet appeared what we shall be. For we know,” he said, “that when he shall appear we shall be like to him, because we shall see him as he is.” And he certainly meant this to be understood as after this life, when we shall have paid the debt of death and shall have received the promise of the resurrection.) Or [is it] that even now, to whatever extent we spiritually grasp the Wisdom of God, through which all things were made, to that same extent we die to carnal affections.… Since we regard this world as dead to us, we also die to this world, and may say as did the apostle: “The world is crucified to me and I to the world.”
The Trinity 2.17.28
As regards this life, Moses is told, “Nobody has seen the face of God and lived.” You see, we are not meant to live in this life in order to see that face; we are meant to die to the world in order to live forever in God. Then we won’t sin, not only by deed but not even by desire, when we see that face which beats and surpasses all desires. Because it is so lovely, my brothers and sisters, so beautiful, that once you have seen it, nothing else can give you pleasure. It will give insatiable satisfaction of which we will never tire. We shall always be hungry and always have our fill.
Sermon 170.9
Another point that can trouble us is how it was possible for the very substance of God to be seen by some while still in this life, in view of what was said to Moses: “No man can see my face and live,” unless it is possible for the human mind to be divinely rapt from this life to the angelic life, before it is freed from the flesh by our common death.
Letter 147.31
And the Lord said, Behold, [there is] a place by me: thou shalt stand upon the rock;
καὶ εἶπε Κύριος· ἰδοὺ τόπος παρ᾿ ἐμοί, στήσῃ ἐπὶ τῆς πέτρας·
И҆ речѐ гдⷭ҇ь: сѐ, мѣ́сто ᲂу҆ менє̀, и҆ ста́неши на ка́мени:
The place is the church, the rock is the Lord, Moses is the multitude of the people of Israel, who did not believe in the Lord when he preached on the earth. So that multitude stood on the rock and beheld the back parts of the Lord as he passed by. After the Lord’s passion and ascension they were led into the church and merited to receive faith in Christ. They did not recognize him face to face on earth but later acknowledged him “from behind.” Exposition of the Old and New Testament, Exodus
The place is the church, the rock is the Lord, Moses is the multitude of the people of Israel, who did not believe in the Lord when he preached on the earth. So that multitude stood on the rock and beheld the back parts of the Lord as he passed by. After the Lord’s passion and ascension they were led into the church and merited to receive faith in Christ. They did not recognize him face to face on earth but later acknowledged him “from behind.”
Exposition of the Old and New Testament, Exodus 58
and when my glory shall pass by, then I will put thee into a hole of the rock; and I will cover thee over with my hand, until I shall have passed by.
ἡνίκα δ᾿ ἂν παρέλθῃ ἡ δόξα μου, καὶ θήσω σε εἰς ὀπὴν τῆς πέτρας καὶ σκεπάσω τῇ χειρί μου ἐπὶ σέ, ἕως ἂν παρέλθω·
є҆гда́ же пре́йдетъ сла́ва моѧ̀, и҆ положꙋ́ тѧ въ разсѣ́линѣ ка́мене, и҆ покры́ю рꙋко́ю мое́ю над̾ тобо́ю, до́ндеже мимоидꙋ̀:
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, 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 abides within the first veil and is hidden by the cherubim; but only that nature which at last even reaches to us. And that is, as far as I can learn, the majesty or, as holy David calls it, the glory which is manifested among the creatures, which it produced and governs. For these are the back parts of God, which he leaves behind him as tokens of himself, like the shadows and reflection of the sun in the water, which show the sun to our weak eyes, because he is too strong for our power of perception.
Theological Oration 2:3
And I will remove my hand, and then shalt thou see my back parts; but my face shall not appear to thee.
καὶ ἀφελῶ τὴν χεῖρα, καὶ τότε ὄψει τὰ ὀπίσω μου, τὸ δὲ πρόσωπόν μου οὐκ ὀφθήσεταί σοι.
и҆ ѿимꙋ̀ рꙋ́кꙋ мою̀, и҆ тогда̀ ᲂу҆́зриши за̑днѧѧ моѧ̑: лице́ же моѐ не ꙗ҆ви́тсѧ тебѣ̀.
Like to these is the saying of God to Moses: “Lo, I have set you in a cleft of the rock, and you shall see my back parts.” That rock which is Christ is therefore not completely closed but has clefts. But the cleft of the rock is he who reveals God to men and makes him known to them; for “no one knows the Father, save the Son.” So no one sees the back parts of God—that is to say, the things that are come to pass in the latter times—unless he be placed in the cleft of the rock, that is to say, when he is taught them by Christ’s own revealing.
Commentary on the Song of Songs 3.15
For it is well known that he, that is, the one who gave the oracles to Moses, says, “You shall not see my face but my back.” Certainly these statements must be understood by the aid of that symbolism which is appropriate to the understanding of divine sayings, and those old wives’ fables, which ignorant people invent on the subject of the front and back parts of God, must be utterly rejected and despised. Nor indeed must anyone suppose that we have entertained some impious thought in saying that the Father is not visible even to the Savior, but he must consider the exact meaning of the terms we use in controverting the heretics. For we have said that it is one thing to see and be seen, another to perceive and be perceived or to know and be known. To see and be seen is a property of bodies, which it would certainly not be right to apply either to the Father or to the Son or to the Holy Spirit in their relations one with another. For the Trinity by its nature transcends the limits of vision, although it grants to those who are in bodies, that is, to all other creatures, the property of being seen one by another. But incorporeal and above all intellectual nature is capable of nothing else but to know and be known, as the Savior himself declares when he says, “No one knows the Son save the Father, neither does any know the Father save the Son, and he to whom the Son wills to reveal him.” It is clear then that he did not say, “No one sees the Father save the Son” but “No one knows the Father save the Son.”
On First Principles 2.3
And Moses took his tabernacle and pitched it without the camp, at a distance from the camp; and it was called the Tabernacle of Testimony: and it came to pass [that] every one that sought the Lord went forth to the tabernacle which was without the camp.
Καὶ λαβὼν Μωυσῆς τὴν σκηνὴν αὐτοῦ ἔπηξεν ἔξω τῆς παρεμβολῆς, μακρὰν ἀπὸ τῆς παρεμβολῆς, καὶ ἐκλήθη σκηνὴ μαρτυρίου· καὶ ἐγένετο, πᾶς ὁ ζητῶν Κύριον ἐξεπορεύετο εἰς τὴν σκηνὴν τὴν ἔξω τῆς παρεμβολῆς.
И҆ взе́мъ мѡѷсе́й кꙋ́щꙋ свою̀, потчѐ ю҆̀ внѣ̀ полка̀, дале́че ѿ полка̀, и҆ прозва́сѧ ски́нїѧ свидѣ́нїѧ: и҆ бы́сть, всѧ́къ взыскꙋ́ѧй гдⷭ҇а и҆схожда́ше въ ски́нїю, ꙗ҆́же внѣ̀ полка̀.