Augustine of Hippo — Commentary on Scripture

Genesis 1:20

[The Manichaeans] usually find fault, questioning and often misrepresenting Scripture for saying that not merely those animals that live in the water but also those that fly in the air and all winged creatures were born from the waters. Let them know that learned men who carefully investigate these matters usually include with the water this cloudy and moist air in which the birds fly. For it comes together and becomes dense with the exhalations and what I might call vapors of the sea so that it can support the flight of birds. Thus on calm nights it produces dew, and drops of this dew are found on the grass in the morning.

TWO BOOKS ON GENESIS AGAINST THE MANICHAEANS 1.15.24

Genesis 1:22

God wanted the blessing to have the power of fecundity, which is revealed in the succession of offspring. Thus, though the animals were made weak and mortal, they might by that blessing preserve their kind by giving birth.

ON THE LITERAL INTERPRETATION OF GENESIS 15.50

Genesis 1:24

We might infer that because the writer says three times "according to their kinds," our attention is called to three classes. First quadrupeds and creeping things according to their kinds, and here I believe he has indicated what quadrupeds he means, namely, those that belong to the class of creeping things, such as lizards, amphibians, and the like. Thus, in repeating the enumeration of animals, the author did not repeat the name quadrupeds apparently because he included them in the term "creeping things." With this in view, he did not say simply "creeping things" but rather "all creeping things of earth." "Of earth" is added because there are also creeping things in the waters, and "all" is added to include those also that move on four feet, the class specifically intended above by the term quadruped. Next, the beasts are another class, indicated also by the expression "according to their kinds," and they are all those animals, excluding reptiles, that prowl about with fearsome mouths and claws. Finally, the herds make up a third class designated by the phrase "according to their k…

We might infer that because the writer says three times "according to their kinds," our attention is called to three classes. First quadrupeds and creeping things according to their kinds, and here I believe he has indicated what quadrupeds he means, namely, those that belong to the class of creeping things, such as lizards, amphibians, and the like. Thus, in repeating the enumeration of animals, the author did not repeat the name quadrupeds apparently because he included them in the term "creeping things." With this in view, he did not say simply "creeping things" but rather "all creeping things of earth." "Of earth" is added because there are also creeping things in the waters, and "all" is added to include those also that move on four feet, the class specifically intended above by the term quadruped. Next, the beasts are another class, indicated also by the expression "according to their kinds," and they are all those animals, excluding reptiles, that prowl about with fearsome mouths and claws. Finally, the herds make up a third class designated by the phrase "according to their kinds." These have no such fierce and violent ways as wild beasts, although some may attack with their horns.

ON THE LITERAL INTERPRETATION OF GENESIS 3.11.17

Genesis 1:26

For why the “our,” if the Son is the image of the Father alone? But it is on account of the imperfect likeness, as we have said, that man is spoken of as “after our image,” and so “our,” that man might be an image of the Trinity. This image is not equal to the Trinity, as the Son is to the Father, but approaching it, as is said, by a certain likeness; as in things distinct there can be closeness, not however in this case as if a spatial closeness but by imitation.

ON THE TRINITY 7.6.12

Genesis 1:26

Not everything that among creatures bears some likeness to God is rightly called his image, but only that than which God alone is more exalted. That is directly drawn from him, if between himself and it there is no interposed nature.

ON THE TRINITY 11.5.8

Genesis 1:26

For God said, “Let us make man in our image and likeness”: a little later, however, it is said “And God made man in the image of God.” It would certainly not be correct to say “our,” because the number is plural, if man were made in the image of one person, whether Father, Son or Holy Spirit. But because he is made in the image of the Trinity, consequently it was said “in our image.” Again, lest we choose to believe in three gods in the Trinity, since the same Trinity is one God, he said, “And God made man in his image,” as if he were to say “in his [own triune] image.”

ON THE TRINITY 12.6.6

Genesis 1:28

One is completely right to ask in what sense we should understand the union of male and female before sin, as well as the blessing that said “Increase and multiply, and generate and fill the earth.” Should we understand it in a physical manner or spiritually? For we are permitted to understand it spiritually and to believe that it was changed into sexual fecundity after sin. For there was first the chaste union of male and female, of the former to rule, of the latter to obey, and there was the spiritual offspring of intelligible and immortal joys filling the earth, that is, giving life to the body and ruling it. That is, man so held [the body] subject that he experienced from it no opposition or trouble. We should believe that it was this way, since they were not yet children of this world before they sinned. For the children of this world generate and are generated, as the Lord says, when he shows that we should relatively disregard this carnal generation in comparison with the future life that is promised to us.

TWO BOOKS ON GENESIS AGAINST THE MANICHAEANS 1.19.30

Genesis 1:28

If one should ask why it was necessary that a helper be made for man, the answer that seems most probable is that it was for the procreation of children, just as the earth is a helper for the seed in the production of a plant from the union of the two. This purpose was declared in the original creation of the world: “Male and female he made them. And God blessed them and said, ‘Increase and multiply and fill the earth and subdue it.’ ” This reason for creation and union of male and female, as well as this blessing, was not abrogated after the sin and punishment of man. It is by virtue of this blessing that the earth is now filled with human beings who subdue it. Although it was after the expulsion of the man and woman from paradise that they came together in sexual intercourse and begot children, according to Scripture, nevertheless I do not see what could have prohibited them from honorable nuptial union and “the bed undefiled” even in paradise. God could have granted them this if they had lived in a faithful and just manner in obedient and holy service to him, so that without the t…

If one should ask why it was necessary that a helper be made for man, the answer that seems most probable is that it was for the procreation of children, just as the earth is a helper for the seed in the production of a plant from the union of the two. This purpose was declared in the original creation of the world: “Male and female he made them. And God blessed them and said, ‘Increase and multiply and fill the earth and subdue it.’ ” This reason for creation and union of male and female, as well as this blessing, was not abrogated after the sin and punishment of man. It is by virtue of this blessing that the earth is now filled with human beings who subdue it. Although it was after the expulsion of the man and woman from paradise that they came together in sexual intercourse and begot children, according to Scripture, nevertheless I do not see what could have prohibited them from honorable nuptial union and “the bed undefiled” even in paradise. God could have granted them this if they had lived in a faithful and just manner in obedient and holy service to him, so that without the tumultuous ardor of passion and without any labor and pain of childbirth, offspring would be born from their seed. In this case, the purpose would not be to have children succeeding parents who die. Rather those who had begotten children would remain in the prime of life and would maintain their physical strength from the tree of life that had been planted in paradise. Those who would be born would develop to the same state and eventually, when the determined number would be complete, if all live just and obedient lives, there would be a transformation. Thus without any death their natural bodies would receive a new quality since they obeyed every command of the spirit that ruled them. With the spirit alone vivifying them, without any help from corporeal nourishment, they would be called spiritual bodies. This could have been if the transgression of God’s command had not merited the punishment of death.

ON THE LITERAL INTERPRETATION OF GENESIS 9.3.5-6

Genesis 1:28

At times the Manichaeans also ask, “In what sense did man receive power over the fish of the sea and the birds of heaven and all the cattle and wild animals? For we see that men are killed by many wild animals and that many birds harm us when we want to avoid them or to capture them, though we often cannot. In what sense then did we receive power over these?” On this point they should first be told that they make a big mistake when they consider man after sin, when he has been condemned to the mortality of this life and has lost that perfection by which he was made in the image of the God. But even man’s state of condemnation involves such power that he rules many animals. For though he can be killed by many wild animals on account of the fragility of his body, he can be tamed by none, although he tames very many and nearly all of them.

TWO BOOKS ON GENESIS AGAINST THE MANICHAEANS 1.18.29

Genesis 1:28

Far be it then from us to believe that the couple that were placed in paradise would have fulfilled through this lust, which shamed them into covering those organs, the words pronounced by God in his blessing: “Increase and multiply and fill the earth.” For it was only after man sinned that his lust arose; it was after man sinned that his natural being, retaining the sense of shame but losing that dominance to which the body was subject in every part, felt and noticed, then blushed at and concealed that lust. The nuptial blessing, however, whereby the pair, joined in marriage, were to increase and multiply and fill the earth, remained in force even when they sinned. Yet it was given before they sinned, for its purpose was to make it clear that the procreation of children is a part of the glory of marriage and not of the punishment of sin.

City of God 14.21

Genesis 1:29

I myself hold with those who, considering the words, "Male and female he created them, saying, 'Increase and multiply and fill the earth,' " interpret them as referring to visible and bodily sex. This is clear, in view of what follows: "And God said, 'Behold, I have given you every plant yielding seed which is upon the face of all the earth, and every tree with seed in its fruit; you shall have them for food. And to every beast of the earth, and to every bird of the air, and to everything that creeps on the earth, everything that has the breath of life, I have given every green plant for food.' " Note that both male and female used the food for the body that the other animals used. They received fitting sustenance from it. This was necessary for the animal body lest it suffer from hunger. But it was received in a certain immortal way and from the tree of life, lest they die of old age. I would never believe that, in a place of such great happiness, either the flesh lusted against the spirit or the spirit against the flesh, and there was no internal peace.… We conclude, therefore, tha…

I myself hold with those who, considering the words, "Male and female he created them, saying, 'Increase and multiply and fill the earth,' " interpret them as referring to visible and bodily sex. This is clear, in view of what follows: "And God said, 'Behold, I have given you every plant yielding seed which is upon the face of all the earth, and every tree with seed in its fruit; you shall have them for food. And to every beast of the earth, and to every bird of the air, and to everything that creeps on the earth, everything that has the breath of life, I have given every green plant for food.' " Note that both male and female used the food for the body that the other animals used. They received fitting sustenance from it. This was necessary for the animal body lest it suffer from hunger. But it was received in a certain immortal way and from the tree of life, lest they die of old age. I would never believe that, in a place of such great happiness, either the flesh lusted against the spirit or the spirit against the flesh, and there was no internal peace.… We conclude, therefore, that there was no carnal concupiscence in that place. Such was the manner of life that all necessities were taken care of by the proper functions of the members, without arousing lust.

AGAINST JULIAN 4.4.69

Genesis 1:31

Sacred Scripture commends the perfection of the number six to us especially in this, that God completed his works in six days and made man in the image of God on the sixth day. And the Son of God came in the sixth age of the human race and was made the Son of man, in order to reform us in the image of God. This is the age in which we are at present, whether a thousand years are assigned to each age or whether we settle upon memorable and notable personages as turning points of time. Thus the first age is found from Adam to Noah, the second from that time to Abraham, and after that … from Abraham to David, from David to the carrying away to Babylon, and from then to the birth of the Virgin. These three ages added to those make five. Hence the birth of the Lord inaugurated the sixth age, which is now in progress up to the hidden end of time.

ON THE TRINITY 4.4.7

Genesis 1:31

Certainly we should not carelessly pass over the words of Scripture that say, “And God saw that all the things that he had made were very good.” For when dealing with individual things, it only says, “God saw that it is good,” but in speaking of all things, it was not enough to say “good” without adding “very” as well. For if prudent observers consider the single works of God, they find that individually in their own species, they have praiseworthy measures, numbers and orders. How much more then will this be true of all of them together, that is, of the universe that is filled with these individual things gathered into unity? For every beauty that is composed of parts is much more praiseworthy in the whole than in a part.

TWO BOOKS ON GENESIS AGAINST THE MANICHAEANS 1.21.32

Genesis 1:31

No one doubts that God himself is the primal good. Indeed things can be said to be similar to God in many ways. Some, created in accordance with power and wisdom, are similar to God because uncreated power and wisdom are in him. Other created things are similar to God in the simple fact that they are alive, and God is incomparably alive and the source of life. Other created things are similar to God in that they have being, for God is the highest being and the source of being. And even those things that merely exist and yet do not live or know are in his likeness, not completely but in a slight degree, because even they are good in their own order, while God is incomparably good in a way transcending all other goods and from whom everything good proceeds.

EIGHTY-THREE QUESTIONS 51.2

Genesis 2:3

Heaven, too, will be the fulfillment of that sabbath rest foretold in the command: “Be still and see that I am God.” This, indeed, will be that ultimate sabbath that has no evening and that the Lord foreshadowed in the account of his creation: “And God rested on the seventh day from all his work that he had done. And he blessed the seventh day and sanctified it: because in it he had rested from all his work that God created and made.” And we ourselves will be a “seventh day” when we shall be filled with his blessing and remade by his sanctification. In the stillness of that rest we shall see that he is the God whose divinity we desired for ourselves when we listened to the seducer’s words, “You shall be as gods,” and so fell away from him, the true God who would have given us a divinity by participation that could never be gained by desertion. For where did the doing without God end but in the undoing of man through the anger of God? Only when we are remade by God and perfected by a greater grace shall we have the eternal stillness of that rest in which we shall see that he is God.

City of God 22.30

Genesis 2:5

Now God also makes the vegetation of the field, but by raining upon the earth; that is, he makes souls become green again by his word. But he waters them from the clouds, that is, from the writings of the prophets and apostles.

TWO BOOKS ON GENESIS AGAINST THE MANICHAEANS 2.4.5

Genesis 2:5

Why after mentioning heaven and earth does this passage add "vegetation of the field and food" while remaining silent about so many other things that are in heaven and earth or even the sea, unless it wants "vegetation of the field" to be understood as an invisible created thing such as the soul? For "field" is often used figuratively in Scripture to represent the world.… Further on it adds "before they were upon the earth," which means "before the soul sinned." For once the soul was soiled with earthly desires, it was as if the soul was born on the earth, or its essence derived from the earth.

TWO BOOKS ON GENESIS AGAINST THE MANICHAEANS 2.3.4-2.4.5

Genesis 2:6

The gentle face of the earth, that is, the dignity of the earth, may be correctly viewed as the mother of the Lord, the Virgin Mary, who was watered by the Holy Spirit, who is signified in the Gospel by the term water.

TWO BOOKS ON GENESIS AGAINST THE MANICHAEANS 2.24.37

Genesis 2:7

We ought to understand this passage so that we do not take the words “he breathed into him the breath of life, and man became a living soul” to mean that a part, as it were, of the nature of God was turned into the soul of man.… The nature of God is not mutable, does not err and is not corrupted by the stains of vices and sins.… Scripture clearly says that the soul was made by the almighty God and that it is therefore not a part of God or the nature of God.

TWO BOOKS ON GENESIS AGAINST THE MANICHAEANS 2.8.11

Genesis 2:7

First of all, the fact that God formed man from the mud of the earth usually raises a question about the sort of mud it was or the kind of material the term mud signifies. Those enemies of the Old Book [the Manichaeans], looking at everything in a carnal manner and therefore always being in error, bitingly find fault with this point as well, namely, that God formed man from the mud of the earth. For they say, “Why did God make man from mud? Did he lack a better and heavenly material from which he could make man, that he formed him fragile and mortal from this earthly corruption?” To begin with, they do not understand how many meanings either earth or water has in the Scriptures, for mud is a mixture of earth and water. Also we say that the human body began to waste away and to be fragile and mortal after sin. But the Manicheans abhor in our body only the mortality that we merited as punishment. But even if God made man from the mud of this earth, still what is there that is strange or difficult for God in making the human body such that it would not be subject to corruption if, in ob…

First of all, the fact that God formed man from the mud of the earth usually raises a question about the sort of mud it was or the kind of material the term mud signifies. Those enemies of the Old Book [the Manichaeans], looking at everything in a carnal manner and therefore always being in error, bitingly find fault with this point as well, namely, that God formed man from the mud of the earth. For they say, “Why did God make man from mud? Did he lack a better and heavenly material from which he could make man, that he formed him fragile and mortal from this earthly corruption?” To begin with, they do not understand how many meanings either earth or water has in the Scriptures, for mud is a mixture of earth and water. Also we say that the human body began to waste away and to be fragile and mortal after sin. But the Manicheans abhor in our body only the mortality that we merited as punishment. But even if God made man from the mud of this earth, still what is there that is strange or difficult for God in making the human body such that it would not be subject to corruption if, in obedience to God’s commandment, he had not willed to sin? For we say that the beauty of heaven was made from nothing or from formless matter, because we believe that the Maker is almighty. Why is it strange that the almighty Maker could make the body from some sort of mud of the earth so that before sin it afflicted man with no trouble or need and wasted away from no corruption?

TWO BOOKS ON GENESIS AGAINST THE MANICHAEANS 2.7.8