Êxodo 3
Origen of Alexandria · Comentário Patrístico (catena)
Êxodo 3:3
When Moses had seen the bush burning and not being consumed he was astonished at the sight and said, "I will cross over and see this sight." He certainly also did not mean that he was about to cross over some earthly space, or to ascend mountains or to descend the steep sides of valleys. The vision was near him, in his countenance and in his eyes. But he says, "I will cross over," that he might show that he, reminded forcefully by the heavenly vision, ought to ascend to a higher life and cross over to better things than those in which he was. — HOMILIES ON GENESIS 12.2
Êxodo 3:6
For Abraham sets forth moral philosophy through obedience; his obedience was indeed so great, his adherence to orders so strict that when he heard the command "Go forth out of your country, and from your kindred, and out of your father's house" he did not delay but did as he was told forthwith. And he did even more than that: on hearing that he was to sacrifice his son, he does not hesitate but complies with the command and, to give an example to those who should come after of the obedience in which moral philosophy consists, "he spared not his only son." Isaac also is an exponent of natural philosophy when he digs wells and searches out the roots of things. And Jacob practices the inspective science in that he earned his name of Israel from his contemplation of the things of God, and saw the camps of heaven and beheld the house of God and the angel's paths—the ladders reaching up from earth to heaven. — COMMENTARY ON THE SONG OF SONGS, PROLOGUE 3
Êxodo 3:6
God has been recorded indeed to be the God "of Abraham, and the God of Isaac and the God of Jacob." He indeed who wishes the light to belong to none other than men (because it is said, "The life was the light of men") will think, according to this analogy, that the God of Abraham and the God of Isaac and the God of Jacob is the God of no one except these three fathers alone. But he is at least also the God of Elijah, and, as Judith says, the God of her father Simeon, and he is God of the Hebrews. Wherefore, according to the analogy, if nothing prevents him from being the God of others also, nothing prevents the light of men from also being the light of other creatures besides men. — COMMENTARY ON THE GOSPEL OF JOHN 2.143
Êxodo 3:6
If the God of the universe, having been made familiar to the saints, becomes their God, the being named the God of Abraham and the God of Isaac and the God of Jacob, by how much more will it be possible for the Holy Spirit, having been made familiar to the prophets, to be called their spirit, that the Spirit might thus be said to be the spirit of Elijah and the spirit of Isaiah? — COMMENTARY ON THE GOSPEL OF JOHN 6.68
Êxodo 3:14
That the activity of the Father and the Son is to be found both in saints and in sinners is clear from the fact that all rational beings are partakers of the word of God, that is, of reason, and so have implanted within them some seeds, as it were, of wisdom and righteousness, which is Christ. And all things that exist derive their share of being from him who truly exists, who said through Moses, "I am that I am"; which participation in God the Father extends to all, both righteous and sinners, rational and irrational creatures and absolutely everything that exists. — ON FIRST PRINCIPLES 1.3.6