Augustine of Hippo — Commentary on Scripture

Luke 1:8

The priest was offering sacrifice on behalf of the people. The people were expecting the Christ. John was the one who would announce the Christ.

SERMON 291.3

Luke 1:11

The angel Gabriel came to Zechariah, not to Elizabeth. Why? Because it was through Zechariah that John was going to be in Elizabeth. The angel, in announcing that John was going to come by being born, went not to the receptacle of the womb but to the source of the seed. He announced they would both have a son, but he made the announcement to the father. John, after all, was going to come from the marriage of male and female. And once more the same Gabriel came to Mary—not to Joseph. The angel came to the one from whom that flesh was to begin, from whom it was to take its starting point.

SERMON 291.3

Luke 1:13

(de Quæst. Evan. l. i. q. l.) Now here we must first consider that it is not likely that Zacharias, when offering sacrifice for the sins or for the salvation or redemption of the people, would neglect the public petitions, to pray (though himself an old man, and his wife also old) that he might receive children; and, next, above all that no one prays for what he despairs of ever obtaining. And even up to this time, sc much had he despaired of ever having children, that he would not believe, even when an angel promised it to him. The words, Thy prayer is heard, must be understood therefore to refer to the people; and as salvation, redemption, and the putting away of the sins of the people was to be through Christ, it is told Zacharias that a son shall be born to him, because that son was ordained to be the forerunner of Christ.

(as quoted by Aquinas, AD 1274) Catena Aurea by Aquinas

Luke 1:18

The church observes the birth of John as in some way sacred.… When we celebrate John's, we also celebrate Christ's.…John is born of an old woman who is barren. Christ is born of a young woman who is a virgin. Barrenness gives birth to John, virginity to Christ. The normal and proper age of parents was lacking with the birth of John. No marital embrace occurred for the birth of Christ. The former is announced in the declaration of the angel. With the angel's annunciation the latter is conceived. That John will be born is not believed, and his father is silenced. That Christ will be born is believed, and he is conceived by faith. First of all faith makes its entry into the heart of the virgin, and there follows fruitfulness in the mother's womb. And yet, Zechariah used nearly the same words, when the angel announced John: "By what shall I know this? For I myself am an old man, and my wife is already advanced in her days," and by holy Mary when the angel announced that she was going to give birth: "How shall this be, since I have no husband?" These are practically the same words.… Final…

The church observes the birth of John as in some way sacred.… When we celebrate John's, we also celebrate Christ's.…John is born of an old woman who is barren. Christ is born of a young woman who is a virgin. Barrenness gives birth to John, virginity to Christ. The normal and proper age of parents was lacking with the birth of John. No marital embrace occurred for the birth of Christ. The former is announced in the declaration of the angel. With the angel's annunciation the latter is conceived. That John will be born is not believed, and his father is silenced. That Christ will be born is believed, and he is conceived by faith. First of all faith makes its entry into the heart of the virgin, and there follows fruitfulness in the mother's womb.
And yet, Zechariah used nearly the same words, when the angel announced John: "By what shall I know this? For I myself am an old man, and my wife is already advanced in her days," and by holy Mary when the angel announced that she was going to give birth: "How shall this be, since I have no husband?" These are practically the same words.…
Finally, John is born when the daylight begins to diminish and the night begins to grow longer. Christ is born when the night begins to be curtailed and the day begins to increase.

SERMON 293

Luke 1:27

(de san. Virg. cap. vi.) To a virgin, for Christ could be born from virginity alone, seeing He could not have an equal in His birth. It was necessary for our Head by this mighty miracle to be born according to the flesh of a virgin, that He might signify that his members were to be born in the spirit of a virgin Church.

(as quoted by Aquinas, AD 1274) Catena Aurea by Aquinas

Luke 1:34

The first sinner, the first transgressor, begot sinners liable to death. To heal them, the Savior came from the Virgin; because he didn’t come to you the way you came, seeing that he did not originate from the sexual appetite of male and female, not from that chain of lust. The Holy Spirit, it says, will come upon you. That was said to the Virgin glowing with faith, not seething with carnal lust. The Holy Spirit will come upon you, and the power of the Most High will overshadow you [Luke 1:35]. Being overshadowed like that, how could she be seething with the heat of sexual desire? So, because he didn’t come to you the way you came, he sets you free.

Sermon 153.14

Luke 1:34

Her virginity also itself was on this account more pleasing and accepted, in that it was not that Christ being conceived in her, rescued it beforehand from a husband who would violate it, Himself to preserve it; but, before He was conceived, chose it, already dedicated to God, as that from which to be born. This is shown by the words which Mary spoke in answer to the Angel announcing to her her conception; "How," says she, "shall this be, seeing I know not a man?" Which assuredly she would not say, unless she had before vowed herself unto God as a virgin. But, because the habits of the Israelites as yet refused this, she was espoused to a just man, who would not take from her by violence, but rather guard against violent persons, what she had already vowed. Although, even if she had said this only, "How shall this take place?" and had not added, "seeing I know not a man," certainly she would not have asked, how, being a female, she should give birth to her promised Son, if she had married with purpose of sexual intercourse. She might have been bidden also to continue a virgin, that i…

Her virginity also itself was on this account more pleasing and accepted, in that it was not that Christ being conceived in her, rescued it beforehand from a husband who would violate it, Himself to preserve it; but, before He was conceived, chose it, already dedicated to God, as that from which to be born. This is shown by the words which Mary spoke in answer to the Angel announcing to her her conception; "How," says she, "shall this be, seeing I know not a man?" Which assuredly she would not say, unless she had before vowed herself unto God as a virgin. But, because the habits of the Israelites as yet refused this, she was espoused to a just man, who would not take from her by violence, but rather guard against violent persons, what she had already vowed. Although, even if she had said this only, "How shall this take place?" and had not added, "seeing I know not a man," certainly she would not have asked, how, being a female, she should give birth to her promised Son, if she had married with purpose of sexual intercourse. She might have been bidden also to continue a virgin, that in her by fitting miracle the Son of God should receive the form of a servant, but, being to be a pattern to holy virgins, lest it should be thought that she alone needed to be a virgin, who had obtained to conceive a child even without sexual intercourse, she dedicated her virginity to God, when as yet she knew not what she should conceive, in order that the imitation of a heavenly life in an earthly and mortal body should take place of vow, not of command; through love of choosing, not through necessity of doing service. Thus Christ by being born of a virgin, who, before she knew Who was to be born of her, had determined to continue a virgin, chose rather to approve, than to command, holy virginity. And thus, even in the female herself, in whom He took the form of a servant, He willed that virginity should be free.

Of Holy Virginity, Section 4

Luke 1:37

(contra Faust. l. xxvi. c. 5.) But whoever says, "If God is omnipotent, let Him cause those things which have been done to have not been done," does not perceive that he says, "Let Him cause those things which are true, in that very respect in which they are true to be false." For He may cause a thing not to be which was, as when He makes a man who began to be by birth, not to be by death. But who can say that He makes not to be that which no longer is in being? For whatever is past is no longer in being. But if aught can happen to a thing, that thing is still in being to which any thing happens, and if it is, how is it past? Therefore that is not in being which we have truly said has been, because the truth is, in our opinions, not in that thing which no longer is. But this opinion God can not make false; and we do not so call God omnipotent as supposing also that He could die. He plainly is alone truly called omnipotent, who truly is, and by whom alone that is, whatever in any wise exists, whether spirit or body.

(as quoted by Aquinas, AD 1274) Catena Aurea by Aquinas

Luke 1:41

(Epist. ad Dardanum 57.) But in order to say this, as the Evangelist has premised, she was filled with the Holy Spirit, by whose revelation undoubtedly she knew what that leaping of the child meant; lamely, that the mother of Him had come unto her, whose forerunner and herald that child was to be. Such then night be the meaning of so great an event; to be known indeed by grown up persons, but not understood by a little child; for she said not, "The babe leaped in faith in my womb," but leaped for joy. Now we see not only children leaping for joy, but even the cattle; not surely from any faith or religious feeling, or any rational knowledge. But this joy was strange and unwonted, for it was in the womb; and at the coming of her who was to bring forth the Saviour of the world. This joy, therefore, and as it were reciprocal salutation to the mother of the Lord, was caused (as miracles are) by Divine influences in the child, not in any human way by him. For even supposing the exercise of reason and the will had been so far advanced in that child, as that he should be able in the bowels o…

(Epist. ad Dardanum 57.) But in order to say this, as the Evangelist has premised, she was filled with the Holy Spirit, by whose revelation undoubtedly she knew what that leaping of the child meant; lamely, that the mother of Him had come unto her, whose forerunner and herald that child was to be. Such then night be the meaning of so great an event; to be known indeed by grown up persons, but not understood by a little child; for she said not, "The babe leaped in faith in my womb," but leaped for joy. Now we see not only children leaping for joy, but even the cattle; not surely from any faith or religious feeling, or any rational knowledge. But this joy was strange and unwonted, for it was in the womb; and at the coming of her who was to bring forth the Saviour of the world. This joy, therefore, and as it were reciprocal salutation to the mother of the Lord, was caused (as miracles are) by Divine influences in the child, not in any human way by him. For even supposing the exercise of reason and the will had been so far advanced in that child, as that he should be able in the bowels of his mother to know, believe, and assent; yet surely that must be placed among the miracles of Divine power, not referred to human examples.

(as quoted by Aquinas, AD 1274) Catena Aurea by Aquinas

Luke 1:41

We see instances of leaping not only in children but even in animals, although certainly not for any faith or religion or rational recognition of someone coming. But this case stands out as utterly uncommon and new, because it took place in a womb, and at the coming of her who was to bring forth the Savior of humankind. Therefore this leaping, this greeting, so to speak, offered to the mother of the Lord is miraculous. It is to be reckoned among the great signs. It was not effected by human means by the infant, but by divine means in the infant, as miracles are usually wrought.

LETTER 187.23

Luke 1:48

(Pseudo-Aug. Serm. de Assumpt 208.) O true lowliness, which hath borne God to men, hath given life to mortals, made new heavens and a pure earth, opened the gates of Paradise, and set free the souls of men. The lowliness of Mary was made the heavenly ladder, by which God descended upon earth. For what does regarded mean but "approved?" For many seem in my sight to be lowly, but their lowliness is not regarded by the Lord. For if they were truly lowly, their spirit would rejoice not in the world, but in God.

(as quoted by Aquinas, AD 1274) Catena Aurea by Aquinas

Luke 1:49

(sup.) What great things hath He done unto thee? I believe that a creature thou gavest birth to the Creator, a servant thou broughtest forth the Lord, that through thee God redeemed the world, through thee He restored it to life.

(as quoted by Aquinas, AD 1274) Catena Aurea by Aquinas

Luke 1:53

Who are the hungry? The humble, the needy. Who are the rich? Proud and self-important people. I will not send you far to find them. I will show you now, in one and the same temple, one of those rich who are sent away empty, and one of those poor who are filled with good things."Two men went up into the temple to pray. One a Pharisee and the other a tax collector." … Observe the rich man burping his undigested food, breathing out the fumes of his intoxication—with pride, though, not with justice. "God," he says, "I thank you because I am not like other men, robbers, unjust, adulterers, like this tax collector here." …
Come, poor men—come along, hungry tax collector. Rather, stand there, where you are standing. The tax collector, you see, "was standing a long way off," but the Lord was drawing near to the humble. He did not dare to raise his eyes to heaven; yet where he did not raise his eyes, that is where he had his heart.

SERMON 290.6

Luke 2:11

Your faith, which has gathered you all here in this large crowd, is well aware that a Savior was born for us today. He was born of the Father always, of his mother once; of the Father without reference to sex, of his mother without the use of it. With the Father, of course, there was no womb to conceive him in; with his mother there was no male embrace to beget him. By the first nativity from the Father nature was preserved. By the second nativity from his mother the seeds of grace were sown. In the former he retained the majesty of the divine substance. In the latter he took on fellowship with us in our human mortality. And the reason he was prepared to come through this latter birth was so that he might become obedient to the death and by dying might conquer death.

SERMON 372.1

Luke 2:14

(13. de Trin. cap. 13) For righteousness belongs to good will.

(as quoted by Aquinas, AD 1274) Catena Aurea by Aquinas

Luke 2:14

Man is unable to rule over the lower things unless he in turn submits to the rule of a higher being. And this is the peace that is promised "on earth to men of good will." This is the life of a man of consummate and perfect wisdom. The prince of this world, who rules over the perverse and disorderly, has been cast out of a thoroughly pacified and orderly kingdom of this kind. When this peace has been established and strengthened within a man, then he who has been cast out—no matter what persecutions he may stir up from without increases the glory that is according to God.

SERMON ON THE MOUNT 1.2.9

Luke 2:28

The just Simeon saw him with his heart, because he recognized the infant. He saw him with his eyes, because he took the infant in his arms. Seeing him in both ways, recognizing the Son of God, and cuddling the one begotten of the Virgin, he said, "Now, Lord, you are letting your servant go in peace, since my eyes have seen your salvation." Notice what he said. You see, he was being kept until he should see with his eyes what he already perceived with faith. He took the baby body, he cradled the body in his arms. On seeing the body, that is, on perceiving the Lord in the flesh, he said, "My eyes have seen your salvation." How do you know this is not the way in which all flesh is going to see the salvation of God?

SERMON 277.17

Luke 2:33

(de Con. in Evan. ii. 1.) He however might be called His father in that light in which he is rightly regarded as the husband of Mary, that is, not from any carnal connection, but by reason of the very bond of wedlock, a far closer relationship than that of adoption. For that Joseph was not to be called Christ's father was not, because he had not begotten Him by cohabitation, since in truth he might be a father to one whom he had not begotten from his wife, but had adopted from another.

(as quoted by Aquinas, AD 1274) Catena Aurea by Aquinas

Luke 2:35

(de Nov. ac vet, Test. c. 73.) Or by this is signified that Mary also, through whom was performed the mystery of the incarnation, looked with doubt and astonishment at the death of her Lord, seeing the Son of God so humbled as to come down even to death. And as a sword passing close by a man causes fear, though it does not strike him; so doubt also causes sorrow, yet does not kill; for it is not fastened to the mind, but passes through it as through a shadow.

(as quoted by Aquinas, AD 1274) Catena Aurea by Aquinas

Luke 2:41

(de Con. Evan. ii. 9.) Perhaps it may strike you as strange that Matthew should say that His parents went with the young Child into Galilee because they were unwilling to go to Judæa for fear of Archelaus, when they seem to have gone into Galilee rather because their city was Nazareth in Galilee, as Luke in this place explains it. But we must consider, that when the Angel, said in a dream to Joseph in Egypt, Rise, and take the young child and his mother, and go into the land of Israel, (Matt. 2:20.) it was at first understood by Joseph as a command to go into Judæa, for so at first sight the land of Israel might have been taken to mean. But when afterwards he finds that Herod's son Archelaus was king, he was unwilling to be exposed to that danger, seeing the land of Israel might also be understood to include Galilee also as a part of it, for there also the people of Israel dwelt. (de Con. Ev. ii. 10.) But it may be asked, how did His parents go up all the years of Christ's childhood to Jerusalem, if they were prevented from going there by fear of Archelaus? This question might be ea…

(de Con. Evan. ii. 9.) Perhaps it may strike you as strange that Matthew should say that His parents went with the young Child into Galilee because they were unwilling to go to Judæa for fear of Archelaus, when they seem to have gone into Galilee rather because their city was Nazareth in Galilee, as Luke in this place explains it. But we must consider, that when the Angel, said in a dream to Joseph in Egypt, Rise, and take the young child and his mother, and go into the land of Israel, (Matt. 2:20.) it was at first understood by Joseph as a command to go into Judæa, for so at first sight the land of Israel might have been taken to mean. But when afterwards he finds that Herod's son Archelaus was king, he was unwilling to be exposed to that danger, seeing the land of Israel might also be understood to include Galilee also as a part of it, for there also the people of Israel dwelt.

(de Con. Ev. ii. 10.) But it may be asked, how did His parents go up all the years of Christ's childhood to Jerusalem, if they were prevented from going there by fear of Archelaus? This question might be easily answered, even had some one of the Evangelists mentioned how long Archelaus reigned. For it were possible that on the feast day amid so great a crowd they might secretly come, and soon return again, at the same time that they feared to remain there on other days, so as neither to be wanting in religious duties by neglecting the feast, nor leave themselves open to detection by a constant abode there. But now since all have been silent as to the length of Archelaus' reign, it is plain that when Luke says, They were accustomed to go up every year to Jerusalem, we are to understand that to have been when Archelaus was no longer feared.

(as quoted by Aquinas, AD 1274) Catena Aurea by Aquinas