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 1:26
We must note that John’s baptism was inferior to Jesus’ baptism, which was given through his disciples. Those, therefore, in Acts who have been baptized into John’s baptism, who have not even heard that there was a Holy Spirit, are baptized a second time by the apostle. For the washing of regeneration did not come about at the hands of John but at the hands of Jesus through his disciples. And the so-called bath of rebirth takes place with the renewal of the Spirit, which even now is borne above the water, since it is from God. But it does not appear in everyone after the water.
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John 1:28
(tom. vi. c. 24) Bethabara means house of preparation; which agreeth with the baptism of Him, who was making ready a people prepared for the Lord. (c.25. et seq.). Jordan, again, means, "their descent." Now what is this river but our Saviour, through Whom coming into this earth all must be cleansed, in that He came down not for His own sake, but for theirs. This river it is which separateth the lots given by Moses, from those given by Jesus; its streams make glad the city of God. (c. 29). As the serpent lies hid in the Egyptian river, so doth God in this; for the Father is in the Son. Wherefore whosoever go thither to wash themselves, lay aside the reproach of Egypt, (Joshua 5:9.) are made meet to receive the inheritance, are cleansed from leprosy, (2 Kings 5:14.) are made capable of a double portion of grace, and ready to receive the Holy Spirit; (2 Kings 2:9.) nor doth the spiritual dove light upon any other river. John again baptizes beyond Jordan, as the precursor of Him Who came not to call the righteous, but sinners to repentance.
(as quoted by Aquinas, AD 1274) Catena Aurea by Aquinas
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John 1:28
We are not unaware that "Bethany" occurs in nearly all the manuscripts.… But since we have been in these places, so far as historical account is concerned, of the footprints of Jesus and his disciples and the prophets, we have been convinced that we ought not to read "Bethany" but "Bethabara." …Bethabara means house of preparation, which agrees with the baptism of him who was making ready a people prepared for the Lord.… Jordan, again, means, "their descent." … Now what is this river but our Savior, through whom coming into this earth all must be cleansed, in that he came down not for his own sake but for theirs?… This is the river that separates the lots given by Moses from those given by Jesus. "The streams" of this "river" that has descended "make glad the city of God." … As the dragon is in the Egyptian river, so God is in the river that makes glad the city of God, for the Father is in the Son. For this reason those who come to wash themselves in him put away the reproach of Egypt and become more worthy to be taken up. They are cleansed from the most abominable leprosy and receiv…
We are not unaware that "Bethany" occurs in nearly all the manuscripts.… But since we have been in these places, so far as historical account is concerned, of the footprints of Jesus and his disciples and the prophets, we have been convinced that we ought not to read "Bethany" but "Bethabara." …Bethabara means house of preparation, which agrees with the baptism of him who was making ready a people prepared for the Lord.… Jordan, again, means, "their descent." … Now what is this river but our Savior, through whom coming into this earth all must be cleansed, in that he came down not for his own sake but for theirs?… This is the river that separates the lots given by Moses from those given by Jesus. "The streams" of this "river" that has descended "make glad the city of God." …
As the dragon is in the Egyptian river, so God is in the river that makes glad the city of God, for the Father is in the Son. For this reason those who come to wash themselves in him put away the reproach of Egypt and become more worthy to be taken up. They are cleansed from the most abominable leprosy and receive a double portion of gifts and are prepared to receive the Holy Spirit since the dove of the Spirit has not flown to another river. Since, therefore, we have considered the Jordan in a manner more worthy of God, and the baptism in it, and Jesus who was baptized in it, … let us draw from the river as much of this help as we need. -
John 1:29
There are five animals that are offered on the altar, three being land animals and two winged. It seems worthwhile to me to ask why the Savior is said to be a "lamb" by John and none of the rest. But also, in the case of the land animals, since three types of animal are offered according to each species, why did he name the lamb from the species of sheep? Now these are the five animals: a young bull, a sheep, a goat, a turtledove, a pigeon.And the three types of sheep are a ram, the ewe and the lamb.… It is the lamb, however, that we find offered in the perpetual sacrifices. … What other perpetual sacrifice can be spiritual to a spiritual being than the Word in his prime, the Word symbolically called "lamb"?… But if we examine the declaration about Jesus, who is pointed out by John in the words "Behold the Lamb of God who takes away the sin of the world," from the standpoint of the plan of salvation when the Son of God bodily lived among the human race, we will assume that the lamb is none other than his humanity. For he "was led as a sheep to the slaughter and was dumb as a lamb bef…
There are five animals that are offered on the altar, three being land animals and two winged. It seems worthwhile to me to ask why the Savior is said to be a "lamb" by John and none of the rest. But also, in the case of the land animals, since three types of animal are offered according to each species, why did he name the lamb from the species of sheep? Now these are the five animals: a young bull, a sheep, a goat, a turtledove, a pigeon.And the three types of sheep are a ram, the ewe and the lamb.… It is the lamb, however, that we find offered in the perpetual sacrifices. … What other perpetual sacrifice can be spiritual to a spiritual being than the Word in his prime, the Word symbolically called "lamb"?… But if we examine the declaration about Jesus, who is pointed out by John in the words "Behold the Lamb of God who takes away the sin of the world," from the standpoint of the plan of salvation when the Son of God bodily lived among the human race, we will assume that the lamb is none other than his humanity. For he "was led as a sheep to the slaughter and was dumb as a lamb before its shearer," saying, "I was an innocent lamb being led to be sacrificed."
This is why in the Apocalypse, too, a little lamb is seen "standing as though slain." This lamb, indeed, which was slain according to certain secret reasons, has become the expiation of the whole world. According to the Father's love for humanity, he also submitted to slaughter on behalf of the world, purchasing us with his own blood from him who bought us when we had sold ourselves into sin. He, however, who led this lamb to the sacrifice was God in man, the great high priest, who reveals this through the saying, "No one takes my life from me, but I lay it down of myself. I have power to lay it down, and I have power to take it up again." -
John 1:29
(tom. vi. c. 30) After this testimony, Jesus is seen coming to John, not only persevering in his confession, but also advanced in goodness: as is intimated by the second day. Wherefore it is said, The next day John seeth Jesus coming to him. Long before this, the Mother of Jesus, as soon as she had conceived Him, went to see the mother of John then pregnant; and as soon as the sound of Mary's salutation reached the ears of Elisabeth, John leaped in the womb: but now the Baptist himself after his testimony seeth Jesus coming. Men are first prepared by hearing from others, and then see with their own eyes. The example of Mary going to see Elisabeth her inferior, and the Son of God going to see the Baptist, should teach us modesty and fervent charity to our inferiors. What place the Saviour came from when He came to the Baptist we are not told here; but we find it in Matthew, Then cometh Jesus from Galilee to Jordan unto John to be baptized of him. (Matt. 3:13) (tom. vi. c. 32. et seq.) But whereas five kinds of animals are offered in the temple, three beasts of the field, a calf, a sh…
(tom. vi. c. 30) After this testimony, Jesus is seen coming to John, not only persevering in his confession, but also advanced in goodness: as is intimated by the second day. Wherefore it is said, The next day John seeth Jesus coming to him. Long before this, the Mother of Jesus, as soon as she had conceived Him, went to see the mother of John then pregnant; and as soon as the sound of Mary's salutation reached the ears of Elisabeth, John leaped in the womb: but now the Baptist himself after his testimony seeth Jesus coming. Men are first prepared by hearing from others, and then see with their own eyes. The example of Mary going to see Elisabeth her inferior, and the Son of God going to see the Baptist, should teach us modesty and fervent charity to our inferiors. What place the Saviour came from when He came to the Baptist we are not told here; but we find it in Matthew, Then cometh Jesus from Galilee to Jordan unto John to be baptized of him. (Matt. 3:13)
(tom. vi. c. 32. et seq.) But whereas five kinds of animals are offered in the temple, three beasts of the field, a calf, a sheep, and a goat; and two fowls of the air, a turtle dove and a pigeon; and of the sheep kind three are introduced, the ram, the ewe, the lamb; of these three he mentions only the lamb; the lamb, as we know, being offered in the daily sacrifice, one in the morning, and one in the evening. But what other daily offering can there be, that can be meant to be offered by a reasonable nature, except the perfect Word, typically called the Lamb? This sacrifice, which is offered up as soon as the soul begins to be enlightened, shall be accounted as a morning sacrifice, referring to the frequent exercise of the mind in divine things; for the soul cannot continually apply to the highest objects because of its union with an earthly and gross body. By this Word too, Which is Christ the Lamb, we shall be able to reason on many things, and shall in a manner attain to Him in the evening, while engaged with things of the bodyt. But He Who offered the lamb for a sacrifice, was God hid in human form, the great Priest, He who saith below, No man taketh it (My life) from Me, but I lay it down of Myself: (John 10:18) whence this name, the Lamb of God: for He carrying our sorrows, (Isaiah 53:4. 1 Pet. 2:24.) and taking away the sins of the whole world, hath undergone death, as it were baptism. (Luke 12:50.) For God suffers no fault to pass uncorrected; but punishes it by the sharpest discipline.
(tom. vi. c. 36) As there was a connection between the other sacrifices of the law, and the daily sacrifice of the lamb, in the same way the sacrifice of this Lamb has its reflexion in the pouring out of the blood of the Martyrs, by whose patience, confession, and zeal for goodness, the machinations of the ungodly are frustrated.(as quoted by Aquinas, AD 1274) Catena Aurea by Aquinas
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John 1:38
(tom. ii. c. 29) Perhaps it is not without a reason, that after six testimonies John ceases to bear witness, and Jesus asks seventhly, What seek ye?
An avowal, befitting persons who came from hearing John's testimony. They put themselves under Christ's teaching, and express their desire to see the dwelling of the Son of God.(as quoted by Aquinas, AD 1274) Catena Aurea by Aquinas
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John 1:39
(tom. ii. c. 29) Or perhaps come, is an invitation to action; see, to contemplation.
(as quoted by Aquinas, AD 1274) Catena Aurea by Aquinas
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John 2:2
The third day was now come from Jesus’ baptism, and there was a marriage taking place in Cana of Galilee. Jesus’ mother was there when, on the failure of the wine, he made wine out of water.… Jesus being Maker of man and woman does not refuse to be called to a marriage; it was he who after forming Eve brought her to Adam. Therefore in the Gospel he says about this union, “What God has joined together let no man put asunder.” Let the heretics therefore be put to shame who reject marriage, since Jesus was called to a marriage and his mother was there.
FRAGMENT 28 ON THE GOSPEL OF JOHN
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John 2:12
The other three authors of the Gospels say that after the Lord’s struggle with the devil, he withdrew into Galilee. Matthew and Luke, however, say that he was in Nazareth first after these events and that he left there and went to settle in Capernaum. Matthew and Mark also mention a reason for his withdrawal from there: he had heard that John had been delivered up. …We must let the reader know, then, that the truth of these accounts lies in the spiritual meanings, because if the discrepancy is not solved, many will dismiss the Gospels as not credible, or not written by a divine spirit or not successfully recorded. The composition of these Gospels, in fact, is said to have involved both. Let those who accept the four Gospels and who think the apparent discrepancy is not to be solved through the anagogical sense tell us when the Lord came to Capernaum in relation to the difficulty we mentioned earlier concerning the forty days of temptation that can have no place at all in John. For if it occurred six days after the time when he was baptized, since his ministry at the marriage in Cana…
The other three authors of the Gospels say that after the Lord’s struggle with the devil, he withdrew into Galilee. Matthew and Luke, however, say that he was in Nazareth first after these events and that he left there and went to settle in Capernaum. Matthew and Mark also mention a reason for his withdrawal from there: he had heard that John had been delivered up. …We must let the reader know, then, that the truth of these accounts lies in the spiritual meanings, because if the discrepancy is not solved, many will dismiss the Gospels as not credible, or not written by a divine spirit or not successfully recorded. The composition of these Gospels, in fact, is said to have involved both. Let those who accept the four Gospels and who think the apparent discrepancy is not to be solved through the anagogical sense tell us when the Lord came to Capernaum in relation to the difficulty we mentioned earlier concerning the forty days of temptation that can have no place at all in John. For if it occurred six days after the time when he was baptized, since his ministry at the marriage in Cana of Galilee took place on the sixth day, it is clear that he has not been tempted, nor was he in Nazareth, nor had John yet been delivered up.…
The four Evangelists … made full use of many things done and said in accordance with the prodigious and unexpected power of Jesus. In some places they have interwoven in Scripture something made clear to them in a purely intellectual manner, with language as though it were something perceptible to the senses. But I do not condemn the fact that they have also made some minor changes in what happened so far as history is concerned, with a view to the usefulness of the mystical object. Consequently, they have related what happened in this place as though it happened in another, or what happened at this time as though at another time, and they have composed what is reported in this manner with a certain degree of adaptation. For their intention was to speak the truth spiritually and materially at the same time where that was possible but, where it was not possible in both ways, to prefer the spiritual to the material. -
John 2:12
We must ask, however, why his brothers are not invited to the wedding (nor were they present, for they are not mentioned), but they go down to Capernaum with him and his mother and the disciples.
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John 2:14
He found in the temple, which is also said to be the house of the Savior's Father, that is, in the church or in the proclamation of the sound message of the church, some who were making his Father's house a house of merchandise.
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John 2:14
(tom. x. in Joan. c. 16) Jerusalem, as our Saviour Himself saith, is the city of the great King, into which none of those who remain on earth ascend, or enter. Only the soul which has a certain natural loftiness, and clear insight into things invisible, is the inhabitant of that city. Jesus alone goes up thither. But His disciples seem to have been present afterwards. The zeal of Thine house hath eaten me up. But it is as though in every one of the disciples who went up, it was Jesus who went up.
(as quoted by Aquinas, AD 1274) Catena Aurea by Aquinas
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John 2:15
(tom. x. in Joan. c. 16) Should it appear something out of the order of things, that the Son of God should make a scourge of small cords, to drive them out of the temple? We have one answer in which some take refuge, viz. the divine power of Jesus, Who, when He pleased, could extinguish the wrath of His enemies however innumerable, and quiet the tumult of their minds: The Lord bringeth the counsel of the heathen to nought. (Ps. 32, 33:10) This act indeed exhibits no less power, than His more positive miracles; nay rather, more than the miracle by which water was converted into wine: in that there the subject-matter was inanimate, here, the minds of so many thousands of men are overcome.
(tom. x. in Joan. c. 17) John says here that He drove out the sellers from the temple; Matthew, the sellers and buyers. The number of buyers was much greater than of the sellers: and therefore to drive them out was beyond the power of the carpenter's Son, as He was supposed to be, had He not by His divine power put all things under Him, as it is said.(as quoted by Aquinas, AD 1274) Catena Aurea by Aquinas
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John 2:16
Now Christ is especially jealous for the house of God in each of us, not wishing it to be a house of merchandise or that the house of prayer become a den of thieves, since he is the son of a jealous God.… [These words] set forth the fact that God wishes nothing alien to his will to be mingled with the soul of anyone, but especially with the soul of those who wish to receive [the teachings of the] most divine faith.
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John 2:16
(tom. x. in Joan. c. 16) It is possible even for the dweller in Jerusalem to incur guilt, and even the most richly endowed may stray. And unless these repent speedily, they lose the capacity wherewith they were endued. He finds them in the temple, i. e. in sacred places, or in the office of enunciating the Church's truths, some who make His Father's house an house of merchandize; i. e. who expose to sale the oxen whom they ought to reserve for the plough, lest by turning back they should become unfit for the kingdom of God: also who prefer the unrighteous mammon to the sheep, from which they have the material of ornament; also who for miserable gain abandon the watchful care of them who are called metaphorically doves, without all gall or bitterness. Our Saviour finding these in the holy house, maketh a scourge of small cords, and driveth them out, together with the sheep and oxen exposed for sale, scatters the heaps of money, as unbeseeming in the house of God, and overthrows the tables set up in the minds of the covetous, forbidding them to sell doves in the house of God any longer…
(tom. x. in Joan. c. 16) It is possible even for the dweller in Jerusalem to incur guilt, and even the most richly endowed may stray. And unless these repent speedily, they lose the capacity wherewith they were endued. He finds them in the temple, i. e. in sacred places, or in the office of enunciating the Church's truths, some who make His Father's house an house of merchandize; i. e. who expose to sale the oxen whom they ought to reserve for the plough, lest by turning back they should become unfit for the kingdom of God: also who prefer the unrighteous mammon to the sheep, from which they have the material of ornament; also who for miserable gain abandon the watchful care of them who are called metaphorically doves, without all gall or bitterness. Our Saviour finding these in the holy house, maketh a scourge of small cords, and driveth them out, together with the sheep and oxen exposed for sale, scatters the heaps of money, as unbeseeming in the house of God, and overthrows the tables set up in the minds of the covetous, forbidding them to sell doves in the house of God any longer. I think too that He meant the above, as a mystical intimation that whatsoever was to be performed with regard to that sacred oblation by the priests, was not to be performed after the manner of material oblations, and that the law was not to be observed as the carnal Jews wished. For our Lord, by driving away the sheep and oxen, and ordering away the doves, which were the most common offerings among the Jews, and by overthrowing the tables of material coins, which in a figure only, not in truth, bore the Divine stamp, (i. e. what according to the letter of the law seemed good,) and when with His own hand He scourged the people, He as much as declared that the dispensation was to be broken up and destroyed, and the kingdom translated to the believing from among the Gentiles.
(tom. x. in Joan. c. 16) By the temple we may understand too the soul wherein the Word of God dwelleth; in which, before the teaching of Christ, earthly and bestial affections had prevailed. The ox being the tiller of the soil, is the symbol of earthly affections: the sheep, being the most irrational of all animals, of dull ones; the dove is the type of light and volatile thoughts; and money, of earthly good things; which money Christ cast out by the Word of His doctrine, that His Father's house might be no longer a market.(as quoted by Aquinas, AD 1274) Catena Aurea by Aquinas
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John 2:19
Both, however (I mean the temple and Jesus' body), according to one interpretation, appear to me to be a type of the church, in that the church, being called a "temple," is built of living stones, becoming a spiritual house "for a holy priesthood," built "on the foundation of the apostles and prophets, Christ Jesus being the chief cornerstone." And through the saying, "Now you are the body of Christ and members in part," [we know] that even if the harmony of the stones of the temple appear to be destroyed, [or,] as it is written in Psalm 21, all the bones of Christ appear to be scattered in persecutions and afflictions by the plots of those who wage war against the unity of the temple by persecutions—we know that the temple will be raised up and the body will arise on the third day after the day of evil that threatens it and the day of consummation that follows. For the third day will dawn in the new heaven and the new earth, when these bones, the whole house of Israel, shall be raised up on the great day of the Lord, once death has been conquered. Consequently, the resurrection of C…
Both, however (I mean the temple and Jesus' body), according to one interpretation, appear to me to be a type of the church, in that the church, being called a "temple," is built of living stones, becoming a spiritual house "for a holy priesthood," built "on the foundation of the apostles and prophets, Christ Jesus being the chief cornerstone." And through the saying, "Now you are the body of Christ and members in part," [we know] that even if the harmony of the stones of the temple appear to be destroyed, [or,] as it is written in Psalm 21, all the bones of Christ appear to be scattered in persecutions and afflictions by the plots of those who wage war against the unity of the temple by persecutions—we know that the temple will be raised up and the body will arise on the third day after the day of evil that threatens it and the day of consummation that follows. For the third day will dawn in the new heaven and the new earth, when these bones, the whole house of Israel, shall be raised up on the great day of the Lord, once death has been conquered. Consequently, the resurrection of Christ too, which followed from his passion on the cross, contains the mystery of the resurrection of the whole body of Christ. -
John 2:19
It is likely, moreover, that what has been recorded in the Gospels according to Matthew and Mark in the name of the false witness who accuses our Lord Jesus Christ at the end of the Gospel contains a reference to the saying, "Destroy this temple and I will raise it up in three days." For he … was speaking about the temple of his body, but they, supposing that the things said here were said about the temple built from stones, accused him.
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John 2:23
(t. x. c. 27) But (in the mystical interpretation) we shall attain to the full measure of faith, at the great resurrection of the whole body of Jesus, i. e. His Church; inasmuch as the faith which is from sight, is very different from that which seeth as through a glass darkly.
(tom. x. c. 30) But how was it that many believed on Him from seeing His miracles? for he seems to have performed no supernatural works at Jerusalem, except we suppose Scripture to have passed them over. May not however the act of His making a scourge of small cords, and driving all out of the temple, be reckoned a miracle?(as quoted by Aquinas, AD 1274) Catena Aurea by Aquinas
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John 2:24
(tom. x. c. 28) Or, it was those who believed in His Name, not on Him, to whom Jesus would not commit Himself. They believe on Him, who follow the narrow way which leadeth unto life; they believe in His Name, who only believe the miracles.
(as quoted by Aquinas, AD 1274) Catena Aurea by Aquinas
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John 4:11
The Scriptures, therefore, are introductions, and are called Jacob’s well. Once they have now been accurately understood, one must go up from them to Jesus, that he may freely give us the fountain of water that leaps into eternal life. But everyone does not draw water from Jacob’s well in the same way.… Some who are wise in the Scriptures drink as Jacob and his sons. But others who are simpler and more innocent, the so-called sheep of Christ, drink as Jacob’s livestock. And others, misunderstanding the Scriptures and maintaining certain irreverent things on the pretext that they have apprehended the Scriptures, drink as the Samaritan woman drank before she believed in Jesus.