TRV
Origen of Alexandria
Ante-Nicene · to AD 325
2,651 passages across 61 books of the Bible · Who was this?
On John
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John 1:10
(Hom. 2 in div. loc.) For as, when a person leaves off speaking, his voice ceases to be, and vanishes; so if the Heavenly Father should cease to speak His Word, the effect of that Word, i. e. the universe which is created in the Word, shall cease to exist.
(as quoted by Aquinas, AD 1274) Catena Aurea by Aquinas
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John 1:14
(Hom. 2) Full of grace and truth. Of this the meaning is twofold. For it may be understood of the Humanity, and the Divinity of the Incarnate Word, so that the fulness of grace has reference to the Humanity, according to which Christ is the Head of the Church, and the first-born of every creature: for the greatest and original example of grace, by which man, with no preceding merits, is made God, is manifested primarily in Him. The fulness of the grace of Christ may also be understood of the Holy Spirit, whose sevenfold operation filled Christ's Humanity. (Is. 11:2) The fulness of truth applies to the Divinity ... But if you had rather understand the fulness of grace and truth of the New Testament, you may with propriety pronounce the fulness of the grace of the New Testament to be given by Christ, and the truth of the legal types to have been fulfilled in Him.
(as quoted by Aquinas, AD 1274) Catena Aurea by Aquinas
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John 1:16-17
(in Joan. t. vi. 3.) This is to be considered a continuation of the Baptist's testimony to Christ, a point which has escaped the attention of many, who think that from this to, He hath declared Him, (v. 18) St. John the Apostle is speaking. But the idea that on a sudden, and, as it would seem, unseasonably, the discourse of the Baptist should be interrupted by a speech of the disciple's, is inadmissible. And any one, able to follow the passage, will discern a very obvious connection here. For having said, He is preferred before me, for He was before me, he proceeds, From this I know that He is before me, because I and the Prophets who preceded me have received of His fulness, and grace for grace, (the second grace for the first.) For they too by the Spirit penetrated beyond the figure to the contemplation of the truth. And hence receiving, as we have done, of his fulness, we judge that the law was given by Moses, but that grace and truth were made, by Jesus Christ—made, not given: the Father gave the law by Moses, but made grace and truth by Jesus. But if it is Jesus who says below…
(in Joan. t. vi. 3.) This is to be considered a continuation of the Baptist's testimony to Christ, a point which has escaped the attention of many, who think that from this to, He hath declared Him, (v. 18) St. John the Apostle is speaking. But the idea that on a sudden, and, as it would seem, unseasonably, the discourse of the Baptist should be interrupted by a speech of the disciple's, is inadmissible. And any one, able to follow the passage, will discern a very obvious connection here. For having said, He is preferred before me, for He was before me, he proceeds, From this I know that He is before me, because I and the Prophets who preceded me have received of His fulness, and grace for grace, (the second grace for the first.) For they too by the Spirit penetrated beyond the figure to the contemplation of the truth. And hence receiving, as we have done, of his fulness, we judge that the law was given by Moses, but that grace and truth were made, by Jesus Christ—made, not given: the Father gave the law by Moses, but made grace and truth by Jesus. But if it is Jesus who says below, I am the Truth, (John 14:6) how is truth made by Jesus? We must understand however that the very substantial Truth, from which First Truth and Its Image many truths are engraven on those who treat of the truth, was not made through Jesus Christ, or through any one; but only the truth which is in individuals, such as in Paul, e. g. or the other Apostles, was made through Jesus Christ.(as quoted by Aquinas, AD 1274) Catena Aurea by Aquinas
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John 1:16
This [continues] the recorded testimony of John the Baptist about Christ which begins with the statement “This was he who said, ‘He who comes after me’ ” and ends at the words “The only begotten God who is in the bosom of the Father, he has declared him.” …It is very forced to suppose that the word of the Baptist is suddenly and unseasonably, as it were, broken off by the word of the disciple. The sequence of the text is clear to everyone who knows how just to listen for a while to the context of what is being said: “This was he who said, ‘He who comes after me ranks before me, because he was before me.’ ” But by the statement “Because of his fullness we all have received,” the Baptist is teaching how Jesus ranks before him by being before him (since he was the firstborn of creation). It is for this reason that he says, “He ranks before me, because he was before me.” And I think he existed before me and is more honored with the Father, because both I and the prophets before me have received the more divine and greater prophetic grace from his fullness for the grace we received from h…
This [continues] the recorded testimony of John the Baptist about Christ which begins with the statement “This was he who said, ‘He who comes after me’ ” and ends at the words “The only begotten God who is in the bosom of the Father, he has declared him.” …It is very forced to suppose that the word of the Baptist is suddenly and unseasonably, as it were, broken off by the word of the disciple. The sequence of the text is clear to everyone who knows how just to listen for a while to the context of what is being said: “This was he who said, ‘He who comes after me ranks before me, because he was before me.’ ”
But by the statement “Because of his fullness we all have received,” the Baptist is teaching how Jesus ranks before him by being before him (since he was the firstborn of creation). It is for this reason that he says, “He ranks before me, because he was before me.” And I think he existed before me and is more honored with the Father, because both I and the prophets before me have received the more divine and greater prophetic grace from his fullness for the grace we received from him in relation to our free choice.
In addition “he ranks because he was before me,” since, when we have received of his fullness, we have also understood that the law has been given “through Moses,” not “by Moses,” but that grace and truth have not only been given through Jesus Christ but also have come into existence through him, since his God and Father has both given the law through Moses and has produced through Jesus Christ the grace and the truth that have come to people.” -
John 1:18
(in Joan. t. vi. §. 2) Heraclcon asserts, that this is a declaration of the disciple, not of the Baptist: an unreasonable supposition; for if the words, Of His fulness have we all received, are the Baptist's, does not the connection run naturally, that he receiving of the grace of Christ, the second in the place of the first grace, and confessing that the law was given by Moses, but grace and truth came by Jesus Christ; understood here that no man had seen God at any time, and that the Only Begotten, who was in the bosom of the Father, had committed this declaration of Himself to John, and all who with him had received of His fulness? For John was not the first who declared Him; for He Himself who was before Abraham, tells us, that Abraham rejoiced to see His glory.
(as quoted by Aquinas, AD 1274) Catena Aurea by Aquinas
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John 1:18
For “[he who is] in the bosom of the Father” did not now for the first time make the declarations that he made to the apostles, as though there had been no one fit to receive them previously, since, indeed, in his existence before Abraham was, he teaches us that Abraham rejoiced that he might see his day and was glad. … The prophets too have received their gift from the fullness of Christ, and they have received the second grace for the former, for they too, being led by the Spirit, arrived at the vision of truth after they were initiated in types.
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John 1:19
(in Joan. tom. ii. c. 29) This is the second testimony of John the Baptist to Christ, the first began with, This is He of Whom I spake; and ended with, He hath declared Him.
(t. vi. c. 4) The Jews of Jerusalem, as being of kin to the Baptist, who was of the priestly stock, send Priests and Levites to ask him who he is; (c. 6). that is, men considered to hold a superior rank to the rest of their order, by God's election, and coming from that favoured above all cities, Jerusalem. Such is the reverential way in which they interrogate John. We read of no such proceeding towards Christ: but what the Jews did to John, John in turn does to Christ, when he asks Him, through His disciples, Art thou He that should come, (Luke 7:20) or look we for another?(as quoted by Aquinas, AD 1274) Catena Aurea by Aquinas
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John 1:19
Now, therefore, let us consider John’s second testimony. Jews from Jerusalem send priests and Levites to inquire who John might be, since they are kinsmen of the Baptist who happens to be from the priestly race. … Note that two embassies come to the Baptist. One consists of “priests and Levites” sent from Jerusalem by the Jews “to ask him, ‘Who are you?’ ” The other comes from the Pharisees, who send also because they are in doubt about the answer that had been given to the priests and Levites. Observe carefully, therefore, how in accordance with the character of priests and Levites, things are said with gentleness and curiosity.… There is nothing self-willed or rash in the inquiry of these men; everything is appropriate to scrupulous servants of God.…These elect ambassadors were sent from Jerusalem, the place chosen above all the earth … and they interrogate John with the greatest respect. Nothing like this, however, has been recorded to have been done by the Jews concerning Christ. It is John who does to Christ what the Jews do to him, when he [respectfully] inquires through his ow…
Now, therefore, let us consider John’s second testimony. Jews from Jerusalem send priests and Levites to inquire who John might be, since they are kinsmen of the Baptist who happens to be from the priestly race. … Note that two embassies come to the Baptist. One consists of “priests and Levites” sent from Jerusalem by the Jews “to ask him, ‘Who are you?’ ” The other comes from the Pharisees, who send also because they are in doubt about the answer that had been given to the priests and Levites. Observe carefully, therefore, how in accordance with the character of priests and Levites, things are said with gentleness and curiosity.… There is nothing self-willed or rash in the inquiry of these men; everything is appropriate to scrupulous servants of God.…These elect ambassadors were sent from Jerusalem, the place chosen above all the earth … and they interrogate John with the greatest respect. Nothing like this, however, has been recorded to have been done by the Jews concerning Christ. It is John who does to Christ what the Jews do to him, when he [respectfully] inquires through his own disciples, “Are you he that is to come, or should we expect another?” -
John 1:20
(in Joh. tom. vi. c. 6) John, as it appears, saw from the question, that the Priests and Levites had doubts whether it might not be the Christ, who was baptizing; which doubts however they were afraid to profess openly, for fear of incurring the charge of credulity. He wisely determines therefore first to correct their mistake, and then to proclaim the truth. Accordingly, he first of all shows that he is not the Christ: And he confessed, and denied not; but confessed, I am not the Christ. We may add here, that at this time the people had already begun to be impressed with the idea that Christ's advent was at hand, in consequence of the interpretations which the lawyers had collected out of the sacred writings to that effect. Thus Theudas had been enabled to collect together a considerable body, on the strength of his pretending to be the Christ; and after him Judas, in the days of the, taxation, had done the same. (Acts 5) Such being the strong expectation of Christ's advent then prevalent, the Jews send to John, intending by the question, Who art thou? to extract from him whether he…
(in Joh. tom. vi. c. 6) John, as it appears, saw from the question, that the Priests and Levites had doubts whether it might not be the Christ, who was baptizing; which doubts however they were afraid to profess openly, for fear of incurring the charge of credulity. He wisely determines therefore first to correct their mistake, and then to proclaim the truth. Accordingly, he first of all shows that he is not the Christ: And he confessed, and denied not; but confessed, I am not the Christ. We may add here, that at this time the people had already begun to be impressed with the idea that Christ's advent was at hand, in consequence of the interpretations which the lawyers had collected out of the sacred writings to that effect. Thus Theudas had been enabled to collect together a considerable body, on the strength of his pretending to be the Christ; and after him Judas, in the days of the, taxation, had done the same. (Acts 5) Such being the strong expectation of Christ's advent then prevalent, the Jews send to John, intending by the question, Who art thou? to extract from him whether he were the Christ.(as quoted by Aquinas, AD 1274) Catena Aurea by Aquinas
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John 1:20
Someone may, perhaps, reasonably raise the question why in the world, when the priests and Levites inquire of John, not if he is the Christ but “Who are you?” the Baptist does not answer, “I am the voice of one crying in the wilderness.” … It is likely that John saw from the question the reverence of the priests and Levites. Their question suggested their secret suspicion that he who baptizes might be the Christ, but they were cautious about asserting this more boldly that they might not seem rash. This is why he declares with good reason that he is not the Christ, to remove all their false suspicion about him first, then, in this way, to present the truth.…We should also add that the people were disturbed that the time of the Christ’s sojourn might already be imminent from the time slightly preceding the birth of Jesus up to the manifestation of his preaching. In all probability the scribes and lawyers were already expecting the one awaited (deriving his time from the Scriptures). This is why Theodas had sprung up who had gathered no small crowd by claiming to be the Christ, I think…
Someone may, perhaps, reasonably raise the question why in the world, when the priests and Levites inquire of John, not if he is the Christ but “Who are you?” the Baptist does not answer, “I am the voice of one crying in the wilderness.” … It is likely that John saw from the question the reverence of the priests and Levites. Their question suggested their secret suspicion that he who baptizes might be the Christ, but they were cautious about asserting this more boldly that they might not seem rash. This is why he declares with good reason that he is not the Christ, to remove all their false suspicion about him first, then, in this way, to present the truth.…We should also add that the people were disturbed that the time of the Christ’s sojourn might already be imminent from the time slightly preceding the birth of Jesus up to the manifestation of his preaching. In all probability the scribes and lawyers were already expecting the one awaited (deriving his time from the Scriptures). This is why Theodas had sprung up who had gathered no small crowd by claiming to be the Christ, I think. And after him, Judas of Galilee, in the days of the taxation, had done something similar. Since therefore Christ’s sojourn is rather heatedly expected and discussed, it is with good reason that the Jews send priests and Levites from Jerusalem to John, intending with the question, “Who are you,” to see if he will admit to being the Christ. -
John 1:21
[Someone] might say that John is Elijah who is to come, in one sense, but that he responded to the priests and Levites, "I am not," because he knew what they were really asking. For the earlier question to John from the priests and Levites was not intended to ascertain if the same spirit was in both men, but if John were that very Elijah who had been taken up, now appearing without a birth according to the Jewish expectation. For those who had been sent from Jerusalem may have been ignorant of John's birth. He appropriately answers this question, "I am not," for Elijah who had been taken up had not come, as if he had changed his body and had been named John.
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John 1:21
(in Joan. tom. vi. c. 7) Some one will say that John was ignorant that he was Elias; as those say, who maintain, from this passage the doctrine of a second incorporation, as though the soul took up a new body, after leaving its old one. For the Jews, it is said, asking John by the Levites and priests, whether he is Elias, suppose the doctrine of a second body to be already certain; as though it rested upon tradition, and were part of their secret system. To which question, however, John replies, I am not Elias: not being acquainted with his own prior existence. But how is it reasonable to imagine, if John were a prophet enlightened by the Spirit, and had revealed so much concerning the Father, and the Only-Begotten, that he could be so in the dark as to himself, as not to know that his own soul had once belonged to Elias? (in Joan. tom. vi. c. 7) He answers then the Levites and Priests, I am not, conjecturing what their question meant: for the purport of their examination was to discover, not whether the spirit in both was the same, but whether John was that very Elias, who was take…
(in Joan. tom. vi. c. 7) Some one will say that John was ignorant that he was Elias; as those say, who maintain, from this passage the doctrine of a second incorporation, as though the soul took up a new body, after leaving its old one. For the Jews, it is said, asking John by the Levites and priests, whether he is Elias, suppose the doctrine of a second body to be already certain; as though it rested upon tradition, and were part of their secret system. To which question, however, John replies, I am not Elias: not being acquainted with his own prior existence. But how is it reasonable to imagine, if John were a prophet enlightened by the Spirit, and had revealed so much concerning the Father, and the Only-Begotten, that he could be so in the dark as to himself, as not to know that his own soul had once belonged to Elias?
(in Joan. tom. vi. c. 7) He answers then the Levites and Priests, I am not, conjecturing what their question meant: for the purport of their examination was to discover, not whether the spirit in both was the same, but whether John was that very Elias, who was taken up, now appearing again, as the Jews expected, without another birthI. But he whom we mentioned above as holding this doctrine of a reincorporation, will say that it is not consistent that the Priests and Levites should be ignorant of the birth of the son of so dignified a priest as Zacharias, who was born too in his father's old age, and contrary to all human probabilities: especially when Luke declares, that fear came on all that dwelt round about them. (Luke 1:65) But perhaps, since Elias was expected to appear before the coming of Christ near the end, they may seem to put the question figuratively, Art thou he who announcest the coming of Christ at the end of the world? to which he answers, I am not. But there is in fact nothing strange in supposing that John's birth might not have been known to all. For as in the case of our Saviour many knew Him to be born of Mary, and yet some wrongly imagined that He was John the Baptist, or Elias, or one of the Prophets; so in the case of John, some were not unacquainted with the fact of his being son of Zacharias, and yet some may have been in doubt whether he were not the Elias who was expected. Again, inasmuch as many prophets had arisen in Israel, but one was especially looked forward to, of whom Moses had prophesied, The Lord thy God will raise up unto thee a Prophet from the midst of thee, of thy brethren, like unto me; unto Him shall ye hearken: (Deut. 18, 15) they ask him in the third place, not simply whether he is a prophet, but with the article prefixed, Art thou that Prophet? For every one of the prophets in succession had signified to the people of Israel that he was not the one whom Moses had prophesied of; who, like Moses, was to stand in the midst between God and man, and deliver a testament, sent from God to His disciples. They did not however apply this name to Christ, but thought that He was to be a different person; whereas John knew that Christ was that Prophet, and therefore to this question, he answered, No.(as quoted by Aquinas, AD 1274) Catena Aurea by Aquinas
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John 1:21
Inasmuch as there were many prophets in Israel—there was one in particular, who had been prophesied by Moses, who was especially expected in accordance with the saying, "The Lord our God shall raise up a prophet like me for you from your brothers; him you shall hear"—they ask a third time, not if he is a prophet but if he is "the prophet."They do not apply this title to the Christ but suppose that he is another in addition to the Christ. Because John knows that he of whom he is the forerunner is both the Christ and this prophet who was prophesied, he says "No." He might have answered, "Yes," if they had asked their question without using the article, for he was not unaware that he was a prophet.
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John 1:21
Once the priests and Levites, who were sent from Jerusalem, have heard that he is not the awaited Christ, they inquire if he might be Elijah, the person who held the second rank in honor as an object of their hope. He says that he is not Elijah, again confessing the truth through the expression "I am not."
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John 1:21
A certain prophet was specially expected who would be similar to Moses in some respect, to mediate between God and humankind, and who would receive the covenant from God and give the new covenant to those who became disciples. And the people of Israel knew so far as each of the prophets was concerned that no one of them was the one announced by Moses. As, therefore, they were in doubt about whether John was the Christ, so also they were in doubt whether he was "the prophet." It is not strange if those who were in doubt about whether John was the Christ did not understand thoroughly that the Christ and the prophet are the same. For not knowing that Christ and the prophet are the same is the consequence of uncertainty about John.
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John 1:23
But he cries and shouts that both those who are far off may hear him speaking and those who have departed from God and those who have lost keenness of their hearing may understand the greatness of what is said, since it is proclaimed with a loud voice, helping both those who have departed from God and those who have lost keenness of their hearing.… Now the necessity of the voice of one crying in the wilderness is that the soul—which is devoid of God and destitute of truth (for what other wilderness is harder to deal with than a soul that is bereft of God and of all virtue?)—might be exhorted to make straight the way of the Lord, because it is still going in a crooked manner and is in need of teaching.
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John 1:23
(in Joan. tom. vi. c. 12) Heracleon, in his discussion on John and the Prophets, infers that because the Saviour was the Word, and John the voice, therefore the whole of the prophetic order was only sound. To which we reply, that, if the trumpet gives an uncertain sound, who shall prepare himself for the battle? If the voice of prophecy is nothing but sound, why does the Saviour send us to it, saying, Search the Scriptures? (John 5:39) But John calls himself the voice, not that crieth, but of one that crieth in the wilderness; viz. of Him Who stood and cried, If any man thirst, let him come unto Me and drink. (John 7:37) He cries, in order that those at a distance may hear him, and understand from the loudness of the sound, the vastness of the thing spoken of. (tom. vi. c. 10. 11) There is need of the voice crying in the wilderness, that the soul, forsaken by God, may be recalled to making straight the way of the Lord, following no more the crooked paths of the serpent. This has reference both to the contemplative life, as enlightened by truth, without mixture of falsehood, and to t…
(in Joan. tom. vi. c. 12) Heracleon, in his discussion on John and the Prophets, infers that because the Saviour was the Word, and John the voice, therefore the whole of the prophetic order was only sound. To which we reply, that, if the trumpet gives an uncertain sound, who shall prepare himself for the battle? If the voice of prophecy is nothing but sound, why does the Saviour send us to it, saying, Search the Scriptures? (John 5:39) But John calls himself the voice, not that crieth, but of one that crieth in the wilderness; viz. of Him Who stood and cried, If any man thirst, let him come unto Me and drink. (John 7:37) He cries, in order that those at a distance may hear him, and understand from the loudness of the sound, the vastness of the thing spoken of.
(tom. vi. c. 10. 11) There is need of the voice crying in the wilderness, that the soul, forsaken by God, may be recalled to making straight the way of the Lord, following no more the crooked paths of the serpent. This has reference both to the contemplative life, as enlightened by truth, without mixture of falsehood, and to the practical, as following up the correct perception by the suitable action. Wherefore he adds, Make straight the way of the Lord, as saith the prophet, Esaias.(as quoted by Aquinas, AD 1274) Catena Aurea by Aquinas
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John 1:24-25
After the priests and Levites were sent from Jerusalem to ask John who he was, the Pharisees send to him as well, asking, "Why then do you baptize if you are not the Christ or Elijah or the prophet?" After they have examined him, they are the next to be baptized.… The difficulty is solved as follows. The Pharisees … who heard the words "generation of vipers …," although they have not believed him, probably come for baptism because they fear the crowd and, in accordance with their hypocrisy toward them, consider it proper to let themselves be washed that they might not seem to be opposed to such people.
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John 1:24-25
(in Joan. tom. vi. c. 13) The questions of the priests and Levites being answered, another mission comes from the Pharisees: And they that were sent were of the Pharisees. So far as it is allowable to form a conjecture from the discourse itself here, I should say that it was the third occasion of John's giving his witness. Observe the mildness of the former question, so befitting the priestly and levitical character, Who art thou? There is nothing arrogant or disrespectful, but only what becomes true ministers of God. The Pharisees however, being a sectarian body, as their name implies, address the Baptist in an importunate and contumelious way. And they said, Why baptizest thou then, if thou be not that Christ, neither Elias, neither that Prophet? not caring about information, but only wishing to prevent him baptizing. Yet the very next thing they did, was to come to John's baptism. The solution of this is, that they came not in faith, but hypocritically, because they feared the people.
(as quoted by Aquinas, AD 1274) Catena Aurea by Aquinas
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John 1:26-27
(in Joan. tom. vi. c. 15) For how would the question, Why then baptizest thou, be replied to in any other way, than by setting forth the carnal nature of his own baptism? (in Joan. tom. vi. c. 15) Or thus; Having said, I indeed baptize with water, in answer to the question, Why baptizest thou then?—to the next, If thou be not Christ? he replies by declaring the preexistent substance of Christ; that it was of such virtue, that though His Godhead was invisible, He was present to every one, and pervaded the whole world; as is conveyed in the words; There standeth one among you. For He it is, Who hath diffused Himself through the whole system of nature, insomuch that every thing which is created, is created by Him; All things were made by Him. Whence it is evident that even those who enquired of John, Why baptizest thou then? had Him among them. Or, the words, There standeth one among you, are to be understood of mankind generally. For, from our character as rational beings, it follows that the words exists in the centre of us, because the heart, which is the spring of motion within us…
(in Joan. tom. vi. c. 15) For how would the question, Why then baptizest thou, be replied to in any other way, than by setting forth the carnal nature of his own baptism?
(in Joan. tom. vi. c. 15) Or thus; Having said, I indeed baptize with water, in answer to the question, Why baptizest thou then?—to the next, If thou be not Christ? he replies by declaring the preexistent substance of Christ; that it was of such virtue, that though His Godhead was invisible, He was present to every one, and pervaded the whole world; as is conveyed in the words; There standeth one among you. For He it is, Who hath diffused Himself through the whole system of nature, insomuch that every thing which is created, is created by Him; All things were made by Him. Whence it is evident that even those who enquired of John, Why baptizest thou then? had Him among them. Or, the words, There standeth one among you, are to be understood of mankind generally. For, from our character as rational beings, it follows that the words exists in the centre of us, because the heart, which is the spring of motion within us, is situated in the centre of the body. Those then who carry the word within them, but are ignorant of its nature, and the source and beginning and the way in which it resides in them; these, hearing the word within them, know it not. But John recognised Him, and reproached the Pharisees, saying, Whom ye know not. For, though expecting Christ's coming, the Pharisees had formed no lofty conception of Him, but supposed that He would only be a holy man: wherefore he briefly refutes their ignorance, and the false ideas that they had of His excellence. He saith, standeth; for as the Father standeth, i. e. exists without variation or change, so standeth the Word ever in the work of salvation, though It assume flesh, though It be in the midst of men, though It stand invisible. Lest any one however should think that the invisible One Who cometh to all men, and to the universal world, is different from Him Who was made man, and appeared on the earth, he adds, He that cometh after me; i. e. Who will appear after me. The after however here has not the same meaning that it has, when Christ calls us after Him; for there we are told to follow after Him, that by treading in His steps, we may attain to the Father; but here the word is used to intimate what should follow upon John's teaching; for he came that all may believe, having by his ministry been fitted gradually by lesser things, for the reception of the perfect Word. Therefore he saith, He it is Who cometh after me.
(tom. vi. in Joan.) The place has been understood not amiss thus by a certain person1; I am not of such importance, as that for my sake He should descend from this high abode, and take flesh upon Him, as it were a shoe.(as quoted by Aquinas, AD 1274) Catena Aurea by Aquinas