Êxodo 12
Origen of Alexandria · Comentário Patrístico (catena)
Êxodo 12:8
Then too the unleavened bread is commanded to be eaten with bitter herbs; nor is it possible to attain the promised land unless we pass through bitterness. For just as physicians put bitter substances in medicines with a view to the health and healing of the infirm, so also the Physician of our souls with a view to our salvation has wished us to suffer the bitterness of this life in various temptations. [He knows] that the end of this bitterness gains the sweetness of salvation for our soul, just as, on the contrary, the end of the sweetness found in corporeal pleasure, as the example of that rich man teaches, brings a bitter end: torments in hell. — HOMILIES ON NUMBERS 27:10
Êxodo 12:8
But we eat the flesh of the lamb and the unleavened bread with bitter herbs either by being grieved with a godly grief because of repentance for our sins, a grief which produces in us a repentance unto salvation which brings no regret, or by seeking and being nurtured from the visions of the truth which we discover because of our trials. — COMMENTARY ON THE GOSPEL OF JOHN 10.102
Êxodo 12:8
Christians eat the flesh of the lamb every day, that is, they consume daily the flesh of the Word. "For Christ our pasch is sacrificed." And because the law of the pasch is such that it is eaten in the evening, for this reason the Lord suffered in the evening of the world, that you may always eat of the flesh of the Word, because you are always in the evening until the morning comes. And if in this evening you shall be anxious and "in weeping and fasting" and shall lead your life in every labor of justice, you shall be able to say, "In the evening weeping shall have place and in the morning gladness." For you shall rejoice in the morning, that is, in the world to come, if in this world you have gathered "the fruit of justice" in weeping and labor. — HOMILIES ON GENESIS 10:3
Êxodo 12:8
And we must eat the meat roasted with fire with unleavened bread. For the Word of God is not only flesh. He says, indeed, "I am the bread of life," and "This is the bread which comes down from heaven that one may eat of it and not die. I am the living bread which came down from heaven. If anyone eat of this bread he shall live forever."36We must not, however, fail to remark that all food is loosely said to be bread, as it is written in the case of Moses in Deuteronomy: "He did not eat bread for forty days, and he did not drink water," instead of saying he partook of neither dry nor wet nourishment. Now I have noted this because it is also said in the Gospel according to John, "And also the bread which I shall give for the life of the world is my flesh." — COMMENTARY ON THE GOSPEL OF JOHN 10.99-101
Êxodo 12:9
One must not therefore eat the flesh of the lamb raw, as the slaves of the letter do in the manner of animals which are irrational and quite savage. In relation to men who are truly rational through their desire to understand the spiritual aspects of the world, the former [slaves of the letter] share the company of wild beasts.We must strive, however, in transforming the rawness of Scripture into boiled food, not to transform what has been written into what is flaccid, watery and limp. This is what they do who "have itching ears and" turn them away "from the truth" and transform the anagogical meanings so far as they are concerned to the carelessness and wateriness of their manner of life. — COMMENTARY ON THE GOSPEL OF JOHN 10.103-4
Êxodo 12:10
Consequently let us compare the divine Scripture with itself and follow the path of the solution that it would open to us. For we find in the sacrifice of the Passover that it is ordered to be offered "in the evening." In like manner, the command is given that "nothing will remain of the flesh until morning." It is not insignificant that the divine word wants us to eat not yesterday's meat, but always fresh and new, particularly those who offer to God the Passover sacrifice or "the sacrifice of praise." It commands them to eat this new and fresh meat of the same day. It prohibits yesterday's meat. I remembered the prophet Ezekiel said something similar when the Lord had commanded him to bake cakes for them in "human dung." For he answered the Lord and said, "O Lord, never was my soul contaminated, and dead or unclean things did not enter my mouth. Even yesterday's meat never entered my mouth." In this case I was often asking myself what this exultation of the prophet was that as something great he brought mean before the Lord and said, "I never ate yesterday's meat." But as I see from this place, taught and instructed by these mysteries, this prophet spoke to the Lord saying, I am not a priest so cast down and ignoble that "I eat yesterday's meat," that is, old meat. — HOMILIES ON LEVITICUS 5.8.2
Êxodo 12:23
And who else could be the destroyer in Exodus, which Moses wrote, except the one who is the cause of destruction to those who obey him and who do not resist and struggle against his wickedness? — AGAINST CELSUS 6.43
Êxodo 12:23
We must also inquire who that being was of whom it is said in Exodus that he wished to kill Moses because he was setting out for Egypt. And afterwards, who is it that is called the "destroying angel"? And who also is he who in Leviticus is described as Apopompeus, that is, the Averter, of whom the Scripture speaks thus: "One lot for the Lord, and one lot for Apopompeus"? — ON FIRST PRINCIPLES 3.2.1