TRV
Origen of Alexandria
Ante-Nicene · to AD 325
2,651 passages across 61 books of the Bible · Who was this?
On 1 Corinthians
20 of 88-
1 Corinthians 12:21
If the eye is healthy and one can see clearly, what joy will it have if the other members of the body are missing? How would it appear to be perfect without the hands, the feet or the other parts of the body?
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1 Corinthians 13:8
“Tongues will cease” when I express what I want to say with my mind.
COMMENTARY ON 1 CORINTHIANS 4.52
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1 Corinthians 13:12
If the knowledge manifested to those worthy of it comes through a mirror and is an enigma in the present age and will be fully revealed only “then,” it is foolish to suppose that it will not be the same for the other virtues as well.
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1 Corinthians 14:8
The trumpet is a sign of war. Therefore, when the soul perceives itself armed with so many and such important virtues, it necessarily goes forth to the war it has against principalities and powers and against the world rulers.
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1 Corinthians 14:13
If the one who speaks in tongues does not have the power to interpret them, others will not understand, but he will know what he was moved by the Spirit to say. When this is understood by others as well, there will be fruit from it. Here as elsewhere, we are taught to seek the common good of the church.
COMMENTARY ON 1 CORINTHIANS 4.61-62
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1 Corinthians 14:14
If you have brought a word in praise of God, not new and fresh from the learning of the spirit, from the teaching of God’s grace, your mouth indeed offers “a sacrifice of praise,” but your mind is accused on account of the sterility of yesterday’s flesh.
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1 Corinthians 14:15
For our mind would not even be able to pray unless the Spirit prayed for it as if obeying it, so that we cannot even sing and hymn the Father in Christ with proper rhythm, melody, measure and harmony unless the Spirit who searches everything, even the depths of God, first praises and hymns him whose depths he has searched out and has understood as far as he is able.
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1 Corinthians 14:21
Note that Paul refers to the prophetic writings also as the “law.” In this passage he is quoting Isaiah [28:11] according to Aquila’s translation, and not according to the Septuagint.
COMMENTARY ON 1 CORINTHIANS 4.65
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1 Corinthians 14:34
If this was the case, what are we to make of the fact that Philip had four daughters who prophesied? If they could do it, why can we not let our own prophetesses speak? We may answer this question as follows. First, if our prophetesses have spoken, show us the signs of prophecy in them. Second, even if the daughters of Philip did prophesy, they did not do so inside the church. Likewise in the Old Testament, although Deborah was reputed to be a prophetess, there is no indication that she ever corporately addressed the people in the way that Isaiah or Jeremiah did. The same is true of Huldah..
COMMENTARY ON 1 CORINTHIANS 4.74.6-16
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1 Corinthians 14:40
Therefore he wants all these to be set in order by you, nothing disordered, nothing restless, nothing indecent.… Therefore, now our true high priest, Christ, also wants his hands to be filled “with finely composed incense.”.
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1 Corinthians 15:3-8
After these points, Celsus proceeds to bring against the Gospel narrative a charge which is not to be lightly passed over, saying that "if Jesus desired to show that his power was really divine, he ought to have appeared to those who had ill-treated him, and to him who had condemned him, and to all men universally." For it appears to us also to be true, according to the Gospel account, that He was not seen after His resurrection in the same manner as He used formerly to show Himself — publicly, and to all men. But it is recorded in the Acts, that "being seen during forty days," He expounded to His disciples "the things pertaining to the kingdom of God." [Acts 1:3] And in the Gospels it is not stated that He was always with them; but that on one occasion He appeared in their midst, after eight days, when the doors were shut [John 20:26], and on another in some similar fashion. And Paul also, in the concluding portions of the first Epistle to the Corinthians, in reference to His not having publicly appeared as He did in the period before He suffered, writes as follows: "For I delivered…
After these points, Celsus proceeds to bring against the Gospel narrative a charge which is not to be lightly passed over, saying that "if Jesus desired to show that his power was really divine, he ought to have appeared to those who had ill-treated him, and to him who had condemned him, and to all men universally." For it appears to us also to be true, according to the Gospel account, that He was not seen after His resurrection in the same manner as He used formerly to show Himself — publicly, and to all men. But it is recorded in the Acts, that "being seen during forty days," He expounded to His disciples "the things pertaining to the kingdom of God." [Acts 1:3] And in the Gospels it is not stated that He was always with them; but that on one occasion He appeared in their midst, after eight days, when the doors were shut [John 20:26], and on another in some similar fashion. And Paul also, in the concluding portions of the first Epistle to the Corinthians, in reference to His not having publicly appeared as He did in the period before He suffered, writes as follows: "For I delivered unto you first of all that which I also received, how that Christ died for our sins according to the Scriptures; and that He was seen of Cephas, then of the twelve: after that He was seen of above five hundred brethren at once, of whom the greater part remain unto the present time, but some are fallen asleep. After that He was seen of James, then of all the apostles. And last of all He was seen of me also, as of one born out of due time." [1 Corinthians 15:3-8] I am of opinion now that the statements in this passage contain some great and wonderful mysteries, which are beyond the grasp not merely of the great multitude of ordinary believers, but even of those who are far advanced (in Christian knowledge), and that in them the reason would be explained why He did not show Himself, after His resurrection from the dead, in the same manner as before that event. -
1 Corinthians 15:5
Evidently Matthias was chosen to replace Judas before Jesus ceased appearing to the disciples after his resurrection..
COMMENTARY ON 1 CORINTHIANS 4.77
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1 Corinthians 15:23
Although all are contained within the one faith and washed in the one baptism, the process of maturing in faith is not the same for all, but rather “each one in his own order.”
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1 Corinthians 15:24
When Christ shall have delivered up the kingdom to God, even the Father, then those living beings, because they have before this been made part of Christ’s kingdom, shall also be delivered up along with the whole of that kingdom to the rule of the Father, so that, when “God shall be all in all,” they also, since they are a part of all, may have God even in themselves, as he is in all things.
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1 Corinthians 15:26
For the destruction of the last enemy must be understood in this way: not that its substance which was made by God shall perish, but that the hostile purpose and will which proceeded not from God but from itself will come to an end. It will be destroyed, therefore, not in the sense of ceasing to exist but of being no longer an enemy and no longer death.… We must not think, however, that it will happen all of a sudden, but gradually and by degrees, during the lapse of infinite and immeasurable ages, seeing that the improvement and correction will be realized slowly and separately in each individual person.
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1 Corinthians 15:27
Christ the Lord himself will instruct those who are able to receive him in his character of wisdom, after their preliminary training in his holy virtues, and will reign with them until such time as he subjects them to the Father who subjected all things to him. When they have been rendered capable of receiving God, then God will be to them “all in all.”
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1 Corinthians 15:28
When “he shall have completed” his “work” and brought his whole creation to the height of perfection, then he is said to be “subjected” in these whom he subjected to the Father. In these “he finished the work that God had given him that God may be all in all.”
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1 Corinthians 15:28
As long as I am not subjected to the Father, neither is he said to be “subjected” to the Father. Not that he himself is in need of subjection before the Father, but for me, in whom he has not yet completed his work, he is said not to be subjected, for “we are the body of Christ and members in part.”.
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1 Corinthians 15:28
God will be all things in each person in such a way that everything which the reasoning mind can feel or understand or think will be all God. When purified from all the dregs of its vices and utterly cleared from every cloud of wickedness, the mind will no longer be conscious of anything besides or other than God. That mind will think of God and see God and hold God. God will be the mode and measure of its every movement. In this way God will be all in all.
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1 Corinthians 15:28
But the heretics, not understanding (I cannot tell why) the apostle’s meaning contained in these words, deprecate using the term subjection in regard to the Son.… Such men do not understand that the subjection of Christ to the Father reveals the blessedness of our perfection and announces the crowning glory of the work undertaken by him.