Early Church Fathers Scripture Index : Texts
Exodus 3:15
There are 11 footnotes for this reference.
Ante-Nicene Fathers, Volume 3, page 682, footnote 6 (Image)
Tertullian (I, II, III)
Ethical. (HTML)
On Prayer. (HTML)
The Second Clause. (HTML)
CCEL Footnote 8773 (In-Text, Margin)
The name of “God the Father” had been published to none. Even Moses, who had interrogated Him on that very point, had heard a different name.[Exodus 3:13-16] To us it has been revealed in the Son, for the Son is now the Father’s new name. “I am come,” saith He, “in the Father’s name;” and again, “Father, glorify Thy name;” and more openly, “I have manifested Thy name to men.” That name, therefore, we pray may “be hallowed.” Not that it is becoming for men to wish God well, as if there were any other by whom He may be wished well, or as if He would suffer ...
Ante-Nicene Fathers, Volume 7, page 472, footnote 6 (Image)
Lactantius, Venantius, Asterius, Victorinus, Dionysius, Apostolic Teaching and Constitutions, 2 Clement, Early Liturgies
Constitutions of the Holy Apostles (HTML)
Book VII. Concerning the Christian Life, and the Eucharist, and the Initiation into Christ (HTML)
Sec. II.—On the Formation of the Character of Believers, and on Giving of Thanks to God (HTML)
CCEL Footnote 3483 (In-Text, Margin)
... to be like him in his mode of life, Thou wast then called his God, saying: “I will be a God to thee, and to thy seed after thee.” And when our father Jacob was sent into Mesopotamia, Thou showedst him Christ, and by him speakest, saying: “Behold, I am with thee, and I will increase thee, and multiply thee exceedingly.” And so spakest Thou to Moses, Thy faithful and holy servant, at the vision of the bush: “I am He that is; this is my name for ever, and my memorial for generations of generations.”[Exodus 3:14-15] O Thou great protector of the posterity of Abraham, Thou art blessed for ever.
Ante-Nicene Fathers, Volume 9, page 330, footnote 4 (Image)
Gospel of Peter, Diatessaron, Apocalypses, Visio Pauli, Testament of Abraham, Acts of X/P, Zosimus, Aristides, Clement, Origen
Epistle to Gregory and Origen's Commentary on the Gospel of John. (HTML)
Origen's Commentary on the Gospel of John. (HTML)
Book II. (HTML)
Of Things Not Made Through the Logos. (HTML)
... which are not, not among those which have no existence whatever, but rather among things which are evil. To him the Not-being is evil; “God,” he says, “called the things that are not as things that are.” And Mardochæus, too, in the Esther of the Septuagint, calls the enemies of Israel “those that are not,” saying, “Deliver not Thy sceptre, O Lord, to those that are not.” We may also notice how evil men, on account of their wickedness, are said not to be, from the name ascribed to God in Exodus:[Exodus 3:14-15] “For the Lord said to Moses, I am, that is My name.” The good God says this with respect of us also who pray that we may be part of His congregation. The Saviour praises him, saying, “None is good but one, God the Father.” The good, then, is the ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 332, footnote 11 (Image)
Augustine: Sermon on the Mount, Harmony of the Gospels, Homilies on the Gospels
Sermons on Selected Lessons of the New Testament. (HTML)
On the words of the Gospel, Matt. xii. 33, ‘Either make the tree good, and its fruit good,’ etc. (HTML)
CCEL Footnote 2494 (In-Text, Margin)
... down.” So the Lord hath visited mankind as it were three years, that is, at three several times. The first time was before the Law; the second under the Law; the third is now, which is the time of grace. For if He did not visit mankind before the Law, whence was Abel, and Enoch, and Noe, and Abraham, and Isaac, and Jacob, whose Lord He was pleased to be called? And He to whom all nations belonged, as though He were the God of three men only, said, “I am the God of Abraham, and Isaac, and Jacob.”[Exodus 3:15] But if He did not visit under the Law, He would not have given the Law itself. After the Law, came the very Master of the house in person; He suffered, and died, and rose again; He gave the Holy Spirit, He made the Gospel to be preached throughout ...
Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 77, footnote 2 (Image)
Augustine: Homilies on the Gospel of John, Homilies on the First Epistle of John, Soliloquies
Lectures or Tractates on the Gospel According to St. John. (HTML)
Chapter II. 23–25; III. 1–5. (HTML)
CCEL Footnote 272 (In-Text, Margin)
... these, was there not holy Noah, who alone of the whole human race, with all his house, was worthy to be delivered from the flood,—he in whom, and in his sons, the Church was prefigured? Borne by wood, they escaped the flood. Then afterwards great men whom we know, whom Holy Scriptures commends, Moses faithful in all his house. And yet those three are named, just as if they alone deserved well of him: “I am the God of Abraham, and the God of Isaac, and the God of Jacob: this is my name for ever.”[Exodus 3:15] Sublime mystery! It is the Lord that is able to open both our mouth and your hearts, that we may speak as He has deigned to reveal, and that you may receive even as it is expedient for you.
Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 81, footnote 1 (Image)
Augustine: Homilies on the Gospel of John, Homilies on the First Epistle of John, Soliloquies
Lectures or Tractates on the Gospel According to St. John. (HTML)
Chapter III. 6–21. (HTML)
CCEL Footnote 283 (In-Text, Margin)
... woman made heir: again, we find one born of a free woman disinherited, one born of a bond woman made heir. Ishmael, born of a bond woman, disinherited; Isaac, born of a free woman, made heir: Esau, born of a free woman, disinherited; the sons of Jacob, born of bond women, made heirs. Thus, in these three fathers the figure of the whole future people is seen: and not without reason God saith, “I am the God of Abraham, and the God of Isaac, and the God of Jacob: this,” saith He, “is my name for ever.”[Exodus 3:15] Rather let us remember what was promised to Abraham himself: for this was promised to Isaac, and also to Jacob. What do we find? “In thy seed shall all nations be blessed.” At that time the one man believed what as yet he saw not: men now see, and ...
Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 220, footnote 1 (Image)
Augustine: Homilies on the Gospel of John, Homilies on the First Epistle of John, Soliloquies
Lectures or Tractates on the Gospel According to St. John. (HTML)
Chapter VIII. 21–25. (HTML)
CCEL Footnote 696 (In-Text, Margin)
... who is hath sent me to you.” Perhaps it was too much even for Moses himself, as it is too much for us also, and much more so for us, to understand the meaning of such words, “I am who am;” and, “He who is hath sent me to you.” And supposing that Moses comprehended it, when would those to whom he was sent comprehend it? The Lord therefore put aside what man could not comprehend, and added what he could; for He said also besides, “I am the God of Abraham, and the God of Isaac, and the God of Jacob.”[Exodus 3:13-15] This thou canst comprehend; for “I am who am,” what mind can comprehend?
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 521, footnote 3 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm CV (HTML)
CCEL Footnote 4789 (In-Text, Margin)
4. “Remember,” he saith, “His marvellous works that He hath done, His wonders, and the judgments of His mouth” (ver. 5). This passage seemeth like that, “Thou shalt say unto the children of Israel, I hath sent me unto you:” an expression which, in ever so small part, scarce a mind taketh in. Then mentioning His own Name, He mercifully mingled in His grace towards men, saying, “I am the God of Abraham, the God of Isaac, and the God of Jacob; this is My Name for ever.”[Exodus 3:14-15] By which He would have it to be understood, that they whose God He declared Himself lived with Him for ever, and He said this, which might be understood even by children, that they who by the great powers of love knew how to seek His face for evermore, might ...
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 165, footnote 2 (Image)
Athanasius: Select Writings and Letters
Defence of the Nicene Definition. (De Decretis.) (HTML)
De Decretis. (Defence of the Nicene Definition.) (HTML)
Defence of the Council's Phrases, “from the essence,” And “one in essence.” Objection that the phrases are not scriptural; we ought to look at the sense more than the wording; evasion of the Arians as to the phrase “of God” which is in Scripture; their evasion of all explanations but those which the Council selected, which were intended to negative the Arian formulæ; protest against their conveying any material sense. (HTML)
CCEL Footnote 914 (In-Text, Margin)
... very Father, but of what is about Him. But if God be simple, as He is, it follows that in saying ‘God’ and naming ‘Father,’ we name nothing as if about Him, but signify his essence itself. For though to comprehend what the essence of God is be impossible, yet if we only understand that God is, and if Scripture indicates Him by means of these titles, we, with the intention of indicating Him and none else, call Him God and Father and Lord. When then He says, ‘I am that I am,’ and ‘I am the Lord God[Exodus 3:14-15],’ or when Scripture says, ‘God,’ we understand nothing else by it but the intimation of His incomprehensible essence Itself, and that He Is, who is spoken of. Therefore let no one be startled on hearing that the Son of God is from the Essence of the ...
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 202, footnote 10 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
Exposition of the Christian Faith. (HTML)
Book I. (HTML)
Chapter I. The author distinguishes the faith from the errors of Pagans, Jews, and Heretics, and after explaining the significance of the names “God” and “Lord,” shows clearly the difference of Persons in Unity of Essence. In dividing the Essence, the Arians not only bring in the doctrine of three Gods, but even overthrow the dominion of the Trinity. (HTML)
7. For God and Lord is a name of majesty, a name of power, even as God Himself saith: “The Lord is My name,”[Exodus 3:15] and as in another place the prophet declareth: “The Lord Almighty is His name.” God is He, therefore, and Lord, either because His rule is over all, or because He beholdeth all things, and is feared by all, without difference.
Nicene and Post-Nicene Fathers, Series 2, Volume 13, page 388, footnote 3 (Image)
Gregory the Great II, Ephriam Syrus, Aphrahat
Selections from the Hymns and Homilies of Ephraim the Syrian and from the Demonstrations of Aphrahat the Persian Sage. (HTML)
Aphrahat: Select Demonstrations. (HTML)
Of Christ the Son of God. (HTML)
CCEL Footnote 1050 (In-Text, Margin)
5. For the name of Divinity is given for the highest honour in the world, and with whomsoever God is well pleased, He applies it to him. But however, the names of God are many and are venerable, as He delivered His names to Moses, saying to him:— I am the God of your fathers, the God of Abraham and the God of Isaac and the God of Jacob. This is My Name for ever, and this is My memorial unto generations.[Exodus 3:15] And He called His name Ahiyah ashar Ahiyah, El Shaddai and Adonai Sabaoth. By these names is God called. The great and honourable name of Godhead He withheld not from His righteous ones; even as, though He is the great King, without grudging He applied the great and honourable ...