Augustine of Hippo — Commentary on Scripture

Genesis 3:7

It was not in order to see outward things that “their eyes were opened,” because they could see such things already. It was in order that they might see the difference between the good they had lost and the evil into which they had fallen. That is why the tree is called the tree of the knowledge of good and evil. They had been forbidden to touch it because if they did it would bring on the experience of this distinction. It takes the experience of the pains of sickness to open our eyes to the pleasantness of health.

City of God 14.17

Genesis 3:7

If someone asks, therefore, why God allowed man to be tempted when he foreknew that man would yield to the tempter, I cannot sound the depths of divine wisdom, and I confess that the solution is far beyond my powers. There may be a hidden reason, made known only to those who are better and holier than I, not because of their merits but simply by the grace of God. But insofar as God gives me the ability to understand or allows me to speak, I do not think that a man would deserve great praise if he had been able to live a good life for the simple reason that nobody tempted him to live a bad one. For by nature he would have it in his power to will not to yield to the tempter, with the help of him, of course, “who resists the proud and gives his grace to the humble.” Why, then, would God not allow a man to be tempted, although he foreknew he would yield? For the man would do the deed by his own free will and thus incur guilt, and he would have to undergo punishment according to God’s justice to be restored to right order. Thus God would make known his will to a proud soul for the instruc…

If someone asks, therefore, why God allowed man to be tempted when he foreknew that man would yield to the tempter, I cannot sound the depths of divine wisdom, and I confess that the solution is far beyond my powers. There may be a hidden reason, made known only to those who are better and holier than I, not because of their merits but simply by the grace of God. But insofar as God gives me the ability to understand or allows me to speak, I do not think that a man would deserve great praise if he had been able to live a good life for the simple reason that nobody tempted him to live a bad one. For by nature he would have it in his power to will not to yield to the tempter, with the help of him, of course, “who resists the proud and gives his grace to the humble.” Why, then, would God not allow a man to be tempted, although he foreknew he would yield? For the man would do the deed by his own free will and thus incur guilt, and he would have to undergo punishment according to God’s justice to be restored to right order. Thus God would make known his will to a proud soul for the instruction of the saints in ages to come. For wisely he uses even bad wills of souls when they perversely abuse their nature, which is good.

ON THE LITERAL INTERPRETATION OF GENESIS 11.4.6

Genesis 3:7

Then they saw that they were naked by perverted eyes. Their original simplicity, signified by the term nakedness, now seemed to be something to be ashamed of. And so that they might no longer be simple, they made aprons for themselves from the leaves of the fig tree, as if to cover their private parts, that is, to cover their simplicity, of which that cunning pride was ashamed. The leaves of the fig tree signify a certain itching, if this is correctly said in the case of incorporeal things, which the mind suffers in wondrous ways from the desire and pleasure of lying. As a result those who love to joke are even called “salty” in Latin. For in jokes pretense plays a primary role.

TWO BOOKS ON GENESIS AGAINST THE MANICHAEANS 2.15.23

Genesis 3:8

Toward evening God was walking in paradise, that is, he was coming to judge them. He was still walking in paradise before their punishment, that is, the presence of God still moved among them, when they no longer stood firm in his command. It is fitting that he comes toward evening, that is, when the sun was already setting for them, that is, when the interior light of the truth was being taken from them. They heard his voice and hid from his sight. Who hides from the sight of God but he who has abandoned him and is now beginning to love what is his own? For they now were clothed with a lie, and he who speaks a lie speaks from what is his own. This is why they are said to hide near to the tree that was in the middle of paradise, that is, near themselves who were set in the middle rank of things beneath God and above bodies. Hence they became hidden to themselves so that they might be troubled by their wretched errors after they had left the light of truth that they were not. For the human soul can be a partaker in the truth, but the truth is the immutable God above it. Hence whoever…

Toward evening God was walking in paradise, that is, he was coming to judge them. He was still walking in paradise before their punishment, that is, the presence of God still moved among them, when they no longer stood firm in his command. It is fitting that he comes toward evening, that is, when the sun was already setting for them, that is, when the interior light of the truth was being taken from them. They heard his voice and hid from his sight. Who hides from the sight of God but he who has abandoned him and is now beginning to love what is his own? For they now were clothed with a lie, and he who speaks a lie speaks from what is his own. This is why they are said to hide near to the tree that was in the middle of paradise, that is, near themselves who were set in the middle rank of things beneath God and above bodies. Hence they became hidden to themselves so that they might be troubled by their wretched errors after they had left the light of truth that they were not. For the human soul can be a partaker in the truth, but the truth is the immutable God above it. Hence whoever turns away from that truth and toward himself, rejoicing not in God who rules and enlightens him but rather in his own seemingly free movements, becomes dark by reason of the lie. .

Genesis 3:9

Insofar as a rebellion of the flesh against the rebellious soul prompted our parents to cover their shame, they experienced one kind of death—God’s desertion of the soul. It was this death that was intimated when God asked Adam, who was beside himself with fear and in hiding, “Where are you?” This was not asked, of course, because God did not know the answer. Rather, it was asked in order to scold Adam by reminding him that there really was nowhere that he could be, once God was not in him.

Genesis 3:10-11

When Adam heard God's voice, he answered that he hid because he was naked. His answer was a wretched error, as if a man naked, as God had made him, could be displeasing to him. It is a distinguishing mark of error that whatever anyone finds personally displeasing he imagines is displeasing to God as well. We should understand in a lofty sense the words of the Lord, "Who told you that you were naked, unless because you have eaten from that tree about which I told you that from it alone you should not eat?" Before he was naked of any dissimulation and clothed with the divine light. From this light he turned away and turned toward himself. This is the meaning of his having eaten from that tree. He saw his nakedness, and it was displeasing to himself because he did not have anything of his own.

TWO BOOKS ON GENESIS AGAINST THE MANICHAEANS 2.16.24

Genesis 3:12

Insofar as he as yet had no experience of the divine severity, Adam could be deceived in believing that his transgression was merely venial. And therefore he was at least not deceived in the same way that Eve was. He was merely mistaken concerning the judgment that would follow his attempt to excuse himself: "The woman you placed at my side gave me fruit from the tree, and I ate." To summarize briefly: though not equally deceived by believing the serpent, they equally sinned and were caught and ensnared by the devil.

City of God 14.11

Genesis 3:12

Then, as is quite common in cases of pride, he does not accuse himself of having consented to the woman but pushes the fault off upon the woman. Thus, as if out of a cleverness the poor fellow had conceived, he cunningly tried to attribute his sinning to God himself. For he did not just say, "the woman gave to me," but added on, "the woman you gave to me." Nothing is as characteristic of sinners as to want to attribute to God everything for which they are accused. This arises from that vein of pride. For man sinned in wishing to be like God, that is, to be free from his dominion, as God is free from all dominion, since he is the Lord of all.

TWO BOOKS ON GENESIS AGAINST THE MANICHAEANS 2.17.25

Genesis 3:14

The serpent is not now questioned but received punishment first, because he cannot confess his sin. One who cannot confess sin has no ground at all for excusing himself. There is no mention now of that condemnation of the devil that is reserved for the last judgment, of which the Lord speaks when he says, “Depart into the eternal fire, which has been prepared for the devil and his angels.” Rather it mentions that punishment of his against which we must be on guard. For his punishment is that he has in his power those who despise the command of God. The words by which sentence is pronounced against him make this clear. The punishment is the greater because he rejoices over this unhappy power, whereas before his fall he was accustomed to rejoice in the sublime truth, in which he did not remain. Hence even the cattle are set ahead of him, not in power but in the preservation of their nature. For cattle did not lose a heavenly happiness that they never had but live their life in the nature that they received. Hence God said to him, “You will creep upon your chest and belly.” We can see t…

The serpent is not now questioned but received punishment first, because he cannot confess his sin. One who cannot confess sin has no ground at all for excusing himself. There is no mention now of that condemnation of the devil that is reserved for the last judgment, of which the Lord speaks when he says, “Depart into the eternal fire, which has been prepared for the devil and his angels.” Rather it mentions that punishment of his against which we must be on guard. For his punishment is that he has in his power those who despise the command of God. The words by which sentence is pronounced against him make this clear. The punishment is the greater because he rejoices over this unhappy power, whereas before his fall he was accustomed to rejoice in the sublime truth, in which he did not remain. Hence even the cattle are set ahead of him, not in power but in the preservation of their nature. For cattle did not lose a heavenly happiness that they never had but live their life in the nature that they received. Hence God said to him, “You will creep upon your chest and belly.” We can see this in the snake as well, and the expression is transferred from that visible animal to this invisible enemy of ours. For the term chest signifies “pride” because the strong drives of the soul rule there. The term belly signifies “carnal desire” because that part of the body is recognized as softer. Since by these means he creeps up on those whom he wants to deceive, God said, “You will creep upon your chest and belly.”

TWO BOOKS ON GENESIS AGAINST THE MANICHAEANS 2.17.26

Genesis 3:15

Enmities are not set between the serpent and the man but between the serpent and the woman. This is surely not because he fails to deceive and tempt men, is it? On the contrary, it is clear that he does deceive them. Or is it because he did not deceive Adam but his woman? But is the serpent then not the enemy of the man to whom that deception came through his woman, especially since “I will place enmity between you and the woman” is stated in the future? If the reason is that he did not thereafter deceive Adam, it is also true that he did not thereafter deceive Eve. Hence, why does Scripture put it this way? To show clearly that we cannot be tempted by the devil except through that animal part, which reveals, so to speak, the image or exemplification of the woman in the one whole man.

TWO BOOKS ON GENESIS AGAINST THE MANICHAEANS 2.18.28

Genesis 3:16

There is no question about the punishment of the woman. For she clearly has her pains and sighs multiplied in the woes of this life. Although her bearing her children in pain is fulfilled in this visible woman, our consideration should nevertheless be recalled to that more hidden woman. For even in animals the females bear offspring with pain, and this is in their case the condition of mortality rather than the punishment of sin. Hence, it is possible that this be the condition of mortal bodies even in the females of humans. But this is the great punishment: they have come to the present bodily mortality from their former immortality. Still there is a great mystery in this sentence, because there is no restraint from carnal desire, which does not have pain in the beginning, until habit has been bent toward improvement. When this has come about, it is as though a child is born, that is, the good habit disposes our intentions toward the good deed. In order that this habit might be born, there was a painful struggle with bad habit. Scripture adds after the birth, “You will turn to your…

There is no question about the punishment of the woman. For she clearly has her pains and sighs multiplied in the woes of this life. Although her bearing her children in pain is fulfilled in this visible woman, our consideration should nevertheless be recalled to that more hidden woman. For even in animals the females bear offspring with pain, and this is in their case the condition of mortality rather than the punishment of sin. Hence, it is possible that this be the condition of mortal bodies even in the females of humans. But this is the great punishment: they have come to the present bodily mortality from their former immortality. Still there is a great mystery in this sentence, because there is no restraint from carnal desire, which does not have pain in the beginning, until habit has been bent toward improvement. When this has come about, it is as though a child is born, that is, the good habit disposes our intentions toward the good deed. In order that this habit might be born, there was a painful struggle with bad habit. Scripture adds after the birth, “You will turn to your man, and he will rule over you.” … What can this mean except that when that part of the soul held by carnal joys has, in willing to conquer a bad habit, suffered difficulty and pain and in this way brought forth a good habit, it now more carefully and diligently obeys reason as its husband? And taught by its pains, it turns to reason and willingly obeys its commands lest it again decline to some harmful habit.

TWO BOOKS ON GENESIS AGAINST THE MANICHAEANS 2.19.29

Genesis 3:16

Why, therefore, may we not assume that the first couple before they sinned could have given a command to their genital organs for the purpose of procreation as they did to the other members that the soul is accustomed to move to perform various tasks without any trouble and without any craving for pleasure? For the almighty Creator, worthy of praise beyond all words, who is great even in the least of his works, has given to the bees the power of reproducing their young just as they produce wax and honey. Why, then, should it seem beyond belief that he made the bodies of the first human beings in such a way that, if they had not sinned and had not immediately thereupon contracted a disease that would bring death, they would move the members by which offspring are generated in the same way that one commands his feet when he walks, so that conception would take place without disordered passions and birth without pain? But as it is, by disobeying God’s command they deserved to experience in their members, where death now reigned, the movement of a law at war with the law of the mind. Thi…

Why, therefore, may we not assume that the first couple before they sinned could have given a command to their genital organs for the purpose of procreation as they did to the other members that the soul is accustomed to move to perform various tasks without any trouble and without any craving for pleasure? For the almighty Creator, worthy of praise beyond all words, who is great even in the least of his works, has given to the bees the power of reproducing their young just as they produce wax and honey. Why, then, should it seem beyond belief that he made the bodies of the first human beings in such a way that, if they had not sinned and had not immediately thereupon contracted a disease that would bring death, they would move the members by which offspring are generated in the same way that one commands his feet when he walks, so that conception would take place without disordered passions and birth without pain? But as it is, by disobeying God’s command they deserved to experience in their members, where death now reigned, the movement of a law at war with the law of the mind. This is a movement that marriage regulates and continence controls and constrains, so that where punishment has followed sin, there correction may follow punishment.

ON THE LITERAL INTERPRETATION OF GENESIS 9.10.18

Genesis 3:17-19

What shall we say about the judgment pronounced against the man? Are we perhaps to think that the rich, for whom the necessities of life come easily and who do not labor on the earth, have escaped this punishment? It says, "The earth will be cursed for you in all your works, and you shall eat from it in sadness and groaning all the days of your life. It will bring forth thorns and thistles for you, and you will eat the grain of your field. In the sweat of your brow you will eat your bread until you return to the earth from which you were taken, for you are earth, and you will return to the earth." It is certainly clear that no one escapes this sentence. For anyone born in this life has difficulty in discovering the truth because of the corruptible body. For as Solomon says, "The body that is corrupted weighs down the soul, and the earthly habitation presses down the mind that thinks many thoughts." These are the labors and sorrows that man has from the earth. The thorns and thistles are the prickings of torturous questions or thoughts concerned with providing for this life.

TWO BOOKS ON GENESIS AGAINST THE MANICHAEANS 2.20.30

Genesis 3:21

[Adam and Eve], who were stripped of their first garment [of innocence], deserved by their mortality garments of skin. For the true honor of man is to be the image and the likeness of God that is preserved only in relation to him by whom it is impressed. Hence, he clings to God so much the more, the less he loves what is his own. But through the desire of proving his own power, man by his own will falls down into himself as into a sort of [substitute] center. Since he, therefore, wishes to be like God, hence under no one, then as a punishment he is also driven from the center, which he himself is, down into the depths, that is, into those things wherein the beasts delight. Thus, since the likeness to God is his honor, the likeness to the beasts is his disgrace.

ON THE TRINITY 12.11.16

Genesis 3:23

“And then, lest Adam stretch forth his hand to the tree of life and live forever, God dismissed him from paradise.” It is well put, “he dismissed,” and not “he excluded,” so that he might seem to be drawn down by the weight of his own sins to a place that suits him. A bad man generally experiences this when he begins to live among good men, if he is unwilling to change for the better. He is driven from the company of good men by the weight of his bad habit, and they do not exclude him against his will but dismiss him in accordance with his will.

TWO BOOKS ON GENESIS AGAINST THE MANICHAEANS 2.22.34

Genesis 3:24

“God placed cherubim and a flaming sword that moves”—this could be said in the one word movable—“to guard the way to the tree of life.” Those who translate the Hebrew words in Scripture say that “cherubim” means in Latin “the fullness of knowledge.” The flaming, movable sword means temporal punishments, because times move in their continual variety. It is called flaming because every tribulation burns somehow or other. But it is one thing to be burned until consumed, another to be burned until purified.

TWO BOOKS ON GENESIS AGAINST THE MANICHAEANS 2.23.35

Genesis 4:1

Note that the name Cain means "ownership," which explains what was said at the time of his birth by his father or mother: "I have come into possession of a man through God."

City of God 15.17

Genesis 4:2

Cain was followed by Abel, who was killed by his brother and served as the first prophetic symbol of the City of God. He was like an alien on earth, destined to suffer cruel persecutions at the hands of the wicked men who can properly be called natives of earth because they love this world as their home and find their happiness in the worldly felicity of the earthly city.

City of God 15.15

Genesis 4:3-4

[The pagans say, "The Christians] censure the ceremonies of sacrifice, the victims, incense and the rest, which are used in temple worship. Yet the same ceremonies of sacrifice were originated by themselves or by the god they worship, in primitive times, when a god was assumed to need their offerings of first fruits." This question is evidently derived from that passage in our Scriptures that tells of Cain making an offering to God of the fruits of the earth and Abel of the firstlings of his flocks. We answer that the conclusion to be drawn from it is that sacrifice is a very ancient custom, because our true and sacred Books warn us that it is not to be offered except to the one true God. But God does not need sacrifices, as is most clearly expressed in the same sacred Books: "I said to the Lord, thou art my God, for thou hast no need of my goods," because in accepting or refusing or receiving them he is looking only to man's good. God does not derive any benefit from our worship, but we do.

LETTERS 102.3

Genesis 4:17

Now, it is recorded of Cain that he built a city, while Abel, as though he were merely a pilgrim on earth, built none. For the true city of the saints is in heaven, though here on earth it produces citizens in whom it wanders as on a pilgrimage through time looking for the kingdom of eternity. When that day comes, it will gather together all those who, rising in their bodies, shall have that kingdom given to them in which, along with their Prince, the King of Eternity, they shall reign forever and ever.

City of God 15.1