Deuteronomy 4

Deuteronomy 4:16

Origen of Alexandria: The intention of the law was that in everything they should look toward what is real. They should not make up things which are different from reality or misrepresent what is truly male or what is really female, or the nature of beasts or the species of birds or creeping things, or fishes. — AGAINST CELSUS 4.31

Augustine of Hippo: Do not commit an iniquity, making for yourselves a sculpted likeness, any image. Often wonder what difference there is between similarity and image. But here I do not see what difference there may be between them, unless the same thing is indicated by those two words or it is called resemblance to a statue or simulacrum that has the human figure, but without expressing the human features, as painters do or sculptors when they contemplate those who paint or sculpt. No one would hesitate to say that this is an image. According to this distinction, every image is also similarity, but not all similarity is also image. Therefore, if the twins are similar to each other, the similarity of any one in another can be called similarity, not image. And if the son is similar to the father, it is correctly said that it is also his image, so that the father is the prototype of where that expressed image appears. As for the images, some are of the same substance, as the son. Others do not, like painting. Therefore, the words of Genesis: God made man in the image of God, (Genesis 1, 27) does not mean naturally that the image was made out of the same divine substance. Because if it were of the same substance, then it would not be said that it was made, but that it was generated. But the fact that it has not been added: and similarity, when in Genesis it was said: Let us make man in our image and likeness, (Genesis 1,26) has given rise to some to affirm that the similarity is something more than the image, which would be reserved later to reform man by the grace of Christ. It strikes me, if you have not wanted to remember only the image afterwards, precisely because where there is an image, there is automatically a resemblance there too. Hence it follows that Moses here also prohibits similarities and images from being made, perhaps for the reason we have said. In the Decalogue, however, it is said in a general way that no resemblance should be made (Cf Exodus 20,4), but the image is not mentioned. Naturally, when no resemblance is made, it is evident that no image is made either, because if an image is made, a similarity is also made. On the other hand, if a similarity is made, it does not necessarily make an image. Now, if there is no similarity, it follows that there is no image. Finally, when resemblance and image were forbidden, the text wanted to refer to that of man, where a resemblance can be made, not of this one or of that one, but of any man, and an image of this or that man. . When referring, on the other hand, to cattle and irrational animals, only similarity has been mentioned (Cf Deuteronomy 4,17). Because what animal can there be that does a dog or something similar to itself, seeing whoever paints or represents its image? And this is totally normal, when it comes to men. — QUESTIONS ON DEUTERONOMY, Q. 4 (tr. J. Litteral, draft)

Deuteronomy 4:18

Augustine of Hippo: What does it mean what is said next: likeness of some of the fish in the waters below the earth? Was it perhaps intended that water also be understood under the name of earth, because of its tangible matter, and that, according to those words of the Scripture: God made heaven and earth, (Genesis 1,1) we should think that they are also comprehended the waters? When the Scripture remembers many times these two parts, it wants the whole universe to be understood, according to those other words: My help comes from the Lord, who made heaven and earth, (Ps. 120,2) and many similar ones. Or was it perhaps said beneath the earth, because the earth, if it were not above the waters, could not be inhabited by men or by the animals of the earth? — QUESTIONS ON DEUTERONOMY, Q. 5 (tr. J. Litteral, draft)

Deuteronomy 4:19

Origen of Alexandria: It is clear then that since those who live according to the law reverence the One who made the heaven, they do not reverence the heaven as if God. Furthermore, none of those who serve the Mosaic law worship the angels in heaven. And in the same way that they do not worship the sun, moon, and stars and “the world of heaven.” They avoid worshiping heaven as such or the angels in it. — AGAINST CELSUS 5.6

Origen of Alexandria: It is quite likely that the enemy will want to induce us by every possible trick down to “the sun and the moon and all the host of heaven.” But we shall reply that the Word of God did not command us to do so. For in no way may we bow down to the creature in the presence of the Creator who sustains all and anticipates their prayer. Not even the sun would wish that any friend of God or anyone else, it would seem, should bow down to it. It imitates him who says, “Why do you call me good? None is good but one, that is God” the Father. — EXHORTATION TO MARTYRDOM 7

Philo of Alexandria: Some have supposed that the sun and moon and the other stars were gods with absolute powers and ascribed to them the causation of all events. But Moses held that the universe was created and is in a sense the greatest of commonwealths, having magistrates and subjects. For magistrates, all the heavenly bodies fixed and wandering. For subjects, such beings as exist below the moon, in the air or on the earth. These magistrates, however, in his view do not have unconditional powers but are lieutenants of the one Father of all. And it is by mimicking the example of his governance exercised according to law and justice over all created beings that they acquit themselves aright… So all the gods which the senses know in the heavens must not be supposed to possess absolute power but to have received the rank of subordinate rulers, naturally liable to correction… let us proceed to give honor to the immaterial, invisible, understood by the intellect alone, who is not only the God of gods, whether perceived by sense or by mind, but also the maker of all. — Special Laws, 1.3

Augustine of Hippo: Lest that, looking to the heavens and seeing the sun and the moon and the stars and all the adornment of heaven, you err, worshiping and worshiping those things that the Lord your God distributed to all the people under heaven. The text does not say that God has commanded that these things be venerated by Gentiles, and that only his people should not worship them. The text says that God has foreseen that the Gentiles would worship these things from heaven and, despite foreseeing, created them, and also thought that their people would not worship them, or that the word distributed is said in the sense in which it is affirmed in Genesis that the stars will remain as signs for the times and for the days and for the years, (Genesis 1,14) an idea that the people of God have in common with all the people, but not the cult that other peoples have given them (Cf Hb 11,25). — QUESTIONS ON DEUTERONOMY, Q. 6 (tr. J. Litteral, draft)

Deuteronomy 4:23

Augustine of Hippo: Do not forget the covenant that the Lord your God has concluded with you, nor make any carved likeness of all the things that the Lord your God has forbidden you. Speaking here in a general way, the word similarity has been put on and has been omitted where there is an image, there is necessarily a similarity, although in image, because if no similarity is made, it is clear that no image is made, because where there is a similarity, that is not why there is necessarily an image there. 8 (Deuteronomy 4.32). The meaning of these words must be investigated: Ask the ancient times, which have preceded you, from the day when God created man on earth and from one end of heaven to the other; it is understood: ask. It seems that the entire orb of the earth is indicated here. But it is not easy to know why it is said: from one end of the sky to the other, and it is not said: “from one end of the earth to the other.” A similar expression also appears in the Gospel, when the Lord says that the elect will be gathered from one end of the heavens to the other (Matthew 24,31). Perhaps it is wanted to say here that neither the men nor the angels never heard say what God has done of singularísimo with this town. For the text goes on saying: If something as great as this has been done; if something similar has been heard. If any people have heard the voice of the living God speaking from the midst of the fire, as you have heard it and have survived (Deuteronomy 4,33). And if the thing is like that, that is, that God says that neither men nor angels have heard anything similar, what do those words of the Gospel mean: from one end of the heavens to the other, when the Lord says this when speaking of the last meeting of your chosen ones? — QUESTIONS ON DEUTERONOMY, Q. 7 (tr. J. Litteral, draft)

Deuteronomy 4:24

Ambrose of Milan: So the prophets called him a burning fire, because in those three points we see more intensely the majesty of the Godhead. Since to sanctify is of the Godhead, to illuminate is the property of fire and light, and the Godhead is frequently pointed out or seen in the appearance of fire: “For our God is a consuming fire,” as Moses said. — On the Holy Spirit 1.14.140

Jerome: [Daniel 7:9] “I beheld until thrones were set up, and the Ancient of days took His seat. His garment was as white as snow, and the hair of His head was like pure wool. His throne was composed of fiery flames and its wheels were set on fire. From before His presence there issued forth a rushing, fiery stream.” We read something similar in John’s Apocalypse: “After these things I was immediately in the Spirit, and lo, a throne was set up in heaven, and one was seated upon the throne; and He who sat upon it had the likeness of jasper and sardine stone, and there was a rainbow round about the throne like the appearance of emerald. Around the throne there were twenty-four other thrones, and upon the twenty-four thrones there sat twenty-four elders, clothed in shining garments; upon their heads was a golden crown, and lightning flashes issued from the throne, and voices and thunder. And in front of the throne there were seven torches of burning fire, which were the seven spirits of God. And in front of the throne lay a glassy sea like unto crystal.” (Revelation 4:2-6) And so the many thrones which Daniel saw seem to me to be what John called the twenty-four thrones. And the Ancient of days is the One who, according to John sits alone upon His throne. Likewise the Son of man, who came unto the Ancient of days, is the same as He who, according to John, is called the Lion of the tribe of Judah, the Root of David, and the titles of that sort (Revelation 5:5). I imagine that these thrones are the ones of which the Apostle Paul says, “Whether thrones or dominions…” (Colossians 1:16). And in the Gospel we read, “Ye yourselves shall sit upon twelve thrones, judging the twelve tribes of Israel” (Matthew 19:28). And God is called the One who sits and who is the Ancient of days, in order that His character as eternal Judge might be indicated. His garment is shining white like the snow, and the hair of His head is like pure wool. The Savior also, when He was transfigured on the mount and assumed the glory of His divine majesty, appeared in shining white garments (Matthew 17:2). And as for the fact that His hair is compared to perfectly pure wool, the even-handedness and uprightness of His judgment is shown forth, a judgment which shows no partiality in its exercise. Moreover He is described as an elderly man, in order that the ripeness of His judgment may be established. His throne consists of fiery flames, in order that sinners may tremble before the severity of the torments, and also that the just may be saved, but so as by fire. The wheels of the throne are set aflame, or else it is the wheels of His chariot which are aflame. In Ezekiel also God is ushered on the scene seated in a four-horse chariot (Ezekiel 1:4-28), and everything pertaining to God is of a fiery consistency. In another place also a statement is made on this subject: “God is a consuming fire” (Deuteronomy 4:24), that we might know that wood, hay and stubble are going to burn up in the day of judgment. And in the Psalms we read: “Fire goeth before Him, and He shall set aflame all His enemies round about Him” (Psalms 97:3). A rushing, fiery stream proceeded from before Him in order that it might carry sinners to hell (Gehenna). — St. Jerome, Commentary on Daniel, CHAPTER SEVEN

Jerome: If God is fire, he is fire in order to drive out the cold of the devil. — HOMILIES ON THE Psalms 57

John Damascene: And the Holy Spirit descended upon the holy apostles in the form of fire, because he is God, and “God is a consuming fire.” — ON THE ORTHODOX FAITH 4.9

Origen of Alexandria: “God is a spirit, and those who worship him must worship in spirit and in truth”. Our God too “is a consuming fire”. God, therefore, is called by two names: both “spirit” and “fire”: spirit for the righteous, fire for sinners. — HOMILIES ON THE GOSPEL OF Luke 26

Origen of Alexandria: Hear what is written: “Our God is a consuming fire.” What does the God of fire consume? Will we be so senseless as to think that God consumes the firewood or straw or hay? But the God of fire consumes human sins. He consumes them, devours them, purges them, as he says in another place, “I will purge you with fire for purity.” — HOMILIES ON Leviticus 5.3

Deuteronomy 4:26

Basil of Caesarea: And not only Paul, but generally all those to whom is committed any ministry of the word, never cease from testifying, but call heaven and earth to witness on the ground that now every deed that is done is done within them, and that in the examination of all the actions of life they will be present with the judged. So it is said, “He shall call to the heavens above and to earth, that he may judge his people.” And so Moses when about to deliver his oracles to the people says, “I call heaven and earth to witness this day;” and again in his song he says, “Give ear, O ye heavens, and I will speak, and hear, O earth, the words of my mouth.” — ON THE SPIRIT 13.30

Deuteronomy 4:33

John Chrysostom: “Ye have neither heard His voice at any time.” How then saith Moses, “The Lord spake, and Moses answered”; and David, “He had heard a tongue which he knew not”; and Moses again, “Is there any such people which hath heard the voice of God?” “Nor seen His shape.” Yet Isaiah, Jeremiah, and Ezekiel, are said to have seen Him, and many others. What then is that which Christ saith now? He guideth them by degrees to a philosophical doctrine, showing that with God is neither voice nor shape, but that He is higher than such forms or sounds like these. For as when He saith, “Ye have not heard His voice,” He doth not mean that God doth indeed utter a voice, but one which cannot be heard; so when He saith, “Nor seen His shape,” He doth not mean that God hath a shape though one invisible, but that neither of these things belongeth to God. And in order that they might not say, “Thou art a boaster, God spake to Moses only”; (this at least they did say, “We know that God spake with Moses: as for this fellow, we know not whence He is”;) on this account He spake as He did, to show that there is neither voice nor shape with God. — HOMILIES ON THE GOSPEL OF John 40

Deuteronomy 4:38

Origen of Alexandria: If we rightly understand the matter, this is the statement of Moses at the beginning of his book: “In the beginning God created the heavens and the earth.” For this is the beginning of all creation; to this beginning the end and consummation of all things must be recalled, in order that this heaven and this earth may be the habitation and resting place of the pious. So all the holy ones and the meek obtain an inheritance in that land, since this is the teaching of the Law and the Prophets and the Gospels. — ON FIRST PRINCIPLES 3.6.8

Deuteronomy 4:39

Pseudo-Clement: See how by some ineffable virtue the Scripture, opposing the future errors of those who affirm that either in heaven or on earth there is any god besides the God of the Jews, decides thus: “The Lord your God is one God, in heaven above, and in the earth beneath, and besides him there is none else.” How then have you dared to say that there is any god besides him who is God of the Jews? — RECOGNITIONS 2.43