Augustine of Hippo — Commentary on Scripture

Luke 20:34-36

What did the Lord say to the Sadducees? He said, "You are mistaken, not knowing the Scriptures or the power of God. For in the resurrection they marry neither husbands nor wives; for neither do they start dying again, but they will be equal to the angels of God." The power of God is great. Why do they not marry husbands or wives? They will not start dying again. When one generation departs, another is required to succeed it. There will not be such liability to decay in that place. The Lord passed through the usual stages of growth, from infancy to adult manhood, because he was bearing the substance of flesh that still was mortal. After he had risen again at the age at which he was buried, are we to imagine that he is growing old in heaven? He says, "They will be equal to the angels of God." He eliminated the assumption of the Jews and refuted the objection of the Sadducees, because the Jews did indeed believe the dead would rise again, but they had crude, fleshly ideas about the state of humanity after resurrection. He said, "They will be equal to the angels of God." …It has already…

What did the Lord say to the Sadducees? He said, "You are mistaken, not knowing the Scriptures or the power of God. For in the resurrection they marry neither husbands nor wives; for neither do they start dying again, but they will be equal to the angels of God." The power of God is great. Why do they not marry husbands or wives? They will not start dying again. When one generation departs, another is required to succeed it. There will not be such liability to decay in that place. The Lord passed through the usual stages of growth, from infancy to adult manhood, because he was bearing the substance of flesh that still was mortal. After he had risen again at the age at which he was buried, are we to imagine that he is growing old in heaven? He says, "They will be equal to the angels of God." He eliminated the assumption of the Jews and refuted the objection of the Sadducees, because the Jews did indeed believe the dead would rise again, but they had crude, fleshly ideas about the state of humanity after resurrection. He said, "They will be equal to the angels of God." …It has already been stated that we are to rise again. We have heard from the Lord that we rise again to the life of the angels. In his own resurrection, he has shown us in what specific form we are to rise again.

SERMON 362.18-19

Luke 20:36

How do we understand these two resurrections? Do we, it may be, understand that they who rise now will not rise then; that the resurrection of some is now, of some others then? It is not so. For we have risen in this resurrection, if we have rightly believed; and we ourselves, who have already risen, are looking for another resurrection in the end. Moreover, both now are we risen to eternal life, if we perseveringly continue in the same faith; and then, too, we shall rise to eternal life, when we shall be made equal with the angels.

Tractates on John 19

Luke 20:42

(de Symbolo. ad Catech. l. ii. c. 7.) By the sitting we must not conceive a posture of the human limbs, as if the Father sat on the left and the Son on: the right, but the right hand itself we must interpret to be the power which that Man received who was taken up into Himself by God, that He should come to judge, who at first came to be judged.

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

Luke 21:5-6

The future signs that are foretold in the Gospel according to Luke are the same as those in Matthew and Mark. These three tell how the Lord answered his disciples. They asked him when the events that he had foretold of the destruction of the temple would happen. They also asked him what was to be the sign of his coming and of the end of the world. There is no discrepancy in the Gospels as to facts, although one tells one detail that another passes over or describes differently. They rather supplement each other when they are compared, and they thus give direction to the mind of the reader. It would take too long to discuss them all now. The Lord answered their questions by telling what was to happen from that time on: the destruction of Jerusalem that prompted their inquiry, and his coming in the church in which he does not cease to dwell until the end. Christ is recognized when he comes to his own, while his members are daily born. He said of this coming, “Hereafter you shall see the Son of man coming in the clouds.”

LETTER 199

Luke 21:9-11

When this type of thing was chanted to you in the temple, "The gods who protected Rome have not saved it now, because they no longer exist," you would say, "They did save it when they existed."We, however, can show that our God is truthful. He foretold all these things. You read all of them and heard them. I am not sure whether you have remembered them, you that are upset by such words. Have you not heard the prophets, the apostles, the Lord Jesus Christ himself foretelling evils to come? When old age comes to the world and the end draws near, you heard it, brothers and sisters, we all heard it together. There will be wars, turmoil, tribulations and famines. Why do we contradict ourselves? When these things are read, we believe them, but when they are fulfilled, we grumble.

SERMON 296.10

Luke 21:18

Death comes to either the soul or the body. The soul cannot die, and yet it can die. It cannot die, because its consciousness is never lost. It can die, if it loses God. You see, just as the soul itself is the life of the body, so in the same way God is the life of the soul. As the body dies when the soul that is its life abandons it, in the same way when God abandons the soul, it dies. To make sure, however, that God does not abandon the soul, it must always have enough faith not to fear death for God's sake. Then God does not abandon it, and it does not die.It remains that the death that is feared is feared for the body. Even on this point, the Lord Christ reassured his martyrs. After all, how could they be unsure of the integrity of their bodies, when they had been reassured about the number of their hairs? "He said that your hairs have all been counted." In another place he says even more plainly, "For I tell you, that not a hair of your head shall perish." Truth speaks. Does weakness hesitate?

SERMON 273.1

Luke 21:18

We should have no doubt that our mortal flesh also will rise again at the end of the world.… This is the Christian faith. This is the Catholic faith. This is the apostolic faith. Believe Christ when he says, "Not a hair of your head shall perish." Putting aside all unbelief, consider how valuable you are. How can our Redeemer despise any person when he cannot despise a hair of that person's head? How are we going to doubt that he intends to give eternal life to our soul and body? He took on a soul and body in which to die for us, which he laid down for us when he died and which he took up again that we might not fear death.

SERMON 214.11-12

Luke 21:20-23

Anyone can see that he refers to that city when Christ says, "When you shall see Jerusalem surrounded by an army, then know that its desolation is near." Anyone can see that these words refer to the last coming of the Lord when he says, "When you shall see these things come to pass, know that the kingdom of God is near." When he says, "Alas for those who are with child and for those who give suck in those days! Pray that your flight may not be in winter or on a sabbath. For then there will be great tribulation, such as has not been from the beginning of the world until now, no, and never will be." This passage is phrased in this way in Matthew and Mark so that it is uncertain whether it is to be understood of the destruction of the city or of the end of the world.… Luke has so arranged it that it seems to refer to the destruction of that city.

LETTER 199

Luke 21:20-23

(ad Hesych. Ep. 199.) These words of our Lord, Luke has here related to show, that the abomination of desolation which was prophesied by Daniel, and of which Matthew and Mark had spoken, (Mat. 24, Mark 13.) was fulfilled at the siege of Jerusalem. (ut sup.) And before this, Matthew and Mark said, And let him that is on the housetop not come down into his house; and Mark added, neither enter therein to take any thing out of his house; in place of which Luke subjoins, And let them which are in the midst of it depart out. (uti sup.) But where Matthew and Mark have written, Neither let him which is in the field return back to take his clothes, Luke adds more clearly, And let not them that are in the countries enter thereinto, for these be the days of vengeance, that all the things which are written may be fulfilled. (ubi sup.) Then Luke follows in words similar to those of the other two; But woe to them that are with child, and them that give suck in those days; and thus has made plain what might otherwise have been doubtful, namely, that what was said of the abomination of desolation…

(ad Hesych. Ep. 199.) These words of our Lord, Luke has here related to show, that the abomination of desolation which was prophesied by Daniel, and of which Matthew and Mark had spoken, (Mat. 24, Mark 13.) was fulfilled at the siege of Jerusalem.

(ut sup.) And before this, Matthew and Mark said, And let him that is on the housetop not come down into his house; and Mark added, neither enter therein to take any thing out of his house; in place of which Luke subjoins, And let them which are in the midst of it depart out.

(uti sup.) But where Matthew and Mark have written, Neither let him which is in the field return back to take his clothes, Luke adds more clearly, And let not them that are in the countries enter thereinto, for these be the days of vengeance, that all the things which are written may be fulfilled.

(ubi sup.) Then Luke follows in words similar to those of the other two; But woe to them that are with child, and them that give suck in those days; and thus has made plain what might otherwise have been doubtful, namely, that what was said of the abomination of desolation belonged not to the end of the world, but the taking of Jerusalem.

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

Luke 21:24

The signs given in the Gospel and in prophecy and fulfilled in us show the coming of the Lord.… We know that the coming is near by the fact that we see the fulfillment of certain signs of that coming that have been accomplished.… The signs that Christ told them to look for are listed in the Gospel of Saint Luke: "Jerusalem will be trampled down by the Gentiles until the times of the nations are fulfilled." This has happened and no one doubts that it has happened.… It is plain that there is no country or place in our time that is not harassed or humbled according to the words "for fear and expectation of what will come on the whole world." All the signs that the gospel describes in the earlier verses have mostly been accomplished.

LETTER 198

Luke 21:25

(ad Hes. Ep. 199.) But you will say, your punishment compels you to confess that the end is now approaching, seeing the fulfilment of that which was foretold. For it is certain there is no country, no place in our time, which is not affected or troubled. But if those evils which mankind now suffer are sure signs that our Lord is now about to come, what meaneth that which the Apostle says, For when they shall say peace and safety. (1 Thess. 5:3.) Let us see then if it be not perhaps better to understand the words of prophecy to be not so fulfilled, but rather that they will come to pass when the tribulation of the whole world shall be such that it shall belong to the Church, which shall be troubled by the whole world, not to those who shall trouble it. For they are those who shall say, Peace and safety. But now these evils which are counted the greatest and most immoderate, we see to be common to both the kingdoms of Christ and the Devil. For the good and the evil are alike afflicted with them, and among these great evils is the yet universal resort to licentious feasts. Is not this t…

(ad Hes. Ep. 199.) But you will say, your punishment compels you to confess that the end is now approaching, seeing the fulfilment of that which was foretold. For it is certain there is no country, no place in our time, which is not affected or troubled. But if those evils which mankind now suffer are sure signs that our Lord is now about to come, what meaneth that which the Apostle says, For when they shall say peace and safety. (1 Thess. 5:3.) Let us see then if it be not perhaps better to understand the words of prophecy to be not so fulfilled, but rather that they will come to pass when the tribulation of the whole world shall be such that it shall belong to the Church, which shall be troubled by the whole world, not to those who shall trouble it. For they are those who shall say, Peace and safety. But now these evils which are counted the greatest and most immoderate, we see to be common to both the kingdoms of Christ and the Devil. For the good and the evil are alike afflicted with them, and among these great evils is the yet universal resort to licentious feasts. Is not this the being dried up from fear, or rather the being burnt up from lust?

(ad Hes. ut sup.) But that the Lord may not seem to have foretold as extraordinary those things concerning His second coming, which were wont to happen to this world even before His first coming, and that we may not be laughed at by those who have read more and greater events than these in the history of nations, I think what has been said may be better understood to apply to the Church. For the Church is the sun, the moon, and the stars, to whom it was said, Fair as the moon, elect as the sun. (Cant. 6:10.) And she will then not be seen for the unbounded rage of the persecutors.

(ut sup.) But in the words, And upon the earth distress of nations, He would understand by nations, not those which shall be blessed in the seed of Abraham, but those which shall stand on the left hand.

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

Luke 21:26

(ut sup.) Or the powers of heaven shall be stirred, because when the ungodly persecute, some of the most stout-hearted believers shall be troubled.

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

Luke 21:26-27

You say that our very suffering forces us to admit that the end is at hand when there is a fulfillment of what was foretold: "men withering away for fear and expectation of what shall come upon the whole world." You say, "It is plain that there is no country or place in our time that is not harassed or humbled according to the words 'for fear and expectation of what shall come upon the whole world.' " If the evils that the human race now suffers are clear signs that the Lord is about to come now, what becomes of the apostle's words: "When they shall say, 'Peace and security' "? When the Gospel said, "men withering away for fear and expectation," it immediately continued, "For the powers of heaven shall be moved. And then shall they see the Son of man coming in a cloud with great power and majesty."

LETTER 199.36

Luke 21:27

"Then they will see the Son of man coming in a cloud with great power and majesty." As I see it, this could be taken in two ways. One way is that he will come in the church as in a cloud. He continues to come in this way according to his word, "Hereafter you will see the Son of man sitting on the right hand of the power of God, and coming in the clouds of heaven." He comes with great power and majesty because his greater power and majesty will appear in the saints to whom he will give great power, so that persecution might not overcome them. The other way in which he will come will be in his body in which he sits at the right hand of the Father. In this body, he died, rose again, and ascended into heaven. It is written in the Acts of the Apostles: "When he had said these things, a cloud received him and he was taken up from their sight." The angels then said, "He shall so come as you have seen him going away." We have reason to believe that he will come not only in the same body but also in a cloud since he will come as he left, and a cloud received him as he went.

LETTER 199

Luke 21:31

(ut sup.) But when He says, When ye shall see these things to come to pass, what can we understand but those things which were mentioned above. But among them we read, And then shall they see the Son of man coming. When therefore this is seen, the kingdom of God is not yet, but nigh at hand. Or must we say that we are not to understand all the things before mentioned, when He says, When ye shall see these things, &c. but only some of them; this for example being excepted, And then shall they see the Son of man. But Matthew would plainly have it taken with no exception, for he says, And so ye, when ye see all these things, among which is the seeing the coming of the Son of man; in order that it may be understood of that coming whereby He now comes in His members as in clouds, or in the Church as in a great cloud.

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

Luke 21:34

(de Con. Ev. l. ii. c. 77.) This is supposed to be that flight which Matthew mentions; which must not be in the winter or on the sabbath day. To the winter belong the cares of this life, which are mournful as the winter, but to the sabbath surfeiting and drunkenness, which drowns and buries the heart in carnal luxury and delight, since on that day the Jews are immersed in worldly pleasure, while they are lost to a spiritual sabbath.

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

Luke 22:19-20

You hold the sacraments in their order. First, after the prayer, you are admonished to lift up your hearts; this befits the members of Christ. For if you have become members of Christ, where is your head? Members have a head. If the head had not gone before, the members would not follow. Where did our head go? What did you recite in the Creed? On the third day, He rose again from the dead, He ascended into heaven, He sits at the right hand of the Father. Therefore, our head is in Heaven. Thus when it is said: Lift up your hearts, you answer: We have them with the Lord. And so that you do not attribute the fact that you have your hearts with the Lord to your own strengths, merits, or labors—for it is a gift of God to have your heart lifted up to Him—the bishop or the priest who offers the sacrifice continues and says—when the people respond: We have them with the Lord—: Let us give thanks to the Lord our God, because we have our hearts with the Lord. Let us give thanks because if he did not give it, we would have our hearts on earth. And you attest by saying: It is right and just, tha…

You hold the sacraments in their order. First, after the prayer, you are admonished to lift up your hearts; this befits the members of Christ. For if you have become members of Christ, where is your head? Members have a head. If the head had not gone before, the members would not follow. Where did our head go? What did you recite in the Creed? On the third day, He rose again from the dead, He ascended into heaven, He sits at the right hand of the Father. Therefore, our head is in Heaven. Thus when it is said: Lift up your hearts, you answer: We have them with the Lord. And so that you do not attribute the fact that you have your hearts with the Lord to your own strengths, merits, or labors—for it is a gift of God to have your heart lifted up to Him—the bishop or the priest who offers the sacrifice continues and says—when the people respond: We have them with the Lord—: Let us give thanks to the Lord our God, because we have our hearts with the Lord. Let us give thanks because if he did not give it, we would have our hearts on earth. And you attest by saying: It is right and just, that we should give thanks to Him who made us have our hearts lifted up to our head. Then, after the sanctification of God's sacrifice, because he willed that we ourselves should be his sacrifice—this was shown when the first sacrifice of God was laid down and we—meaning the sign of the reality—which we are; behold where the sanctification has been accomplished, we say the Lord’s Prayer, which you have received and rendered. After it has been said: Peace be with you, and the Christians give each other a holy kiss. It is a sign of peace: as the lips show, let it be done in conscience, that is, just as your lips approach your brother’s lips, let your heart not depart from his heart. Great indeed are the sacraments and very great indeed. Do you wish to know how they are commended? The Apostle says: Whosoever shall eat of the body of Christ or drink of the cup of the Lord unworthily, shall be guilty of the body and blood of the Lord. What does it mean to receive unworthily? To receive it contemptuously, to receive it scoffingly. Do not make it seem cheap to you, because you see it. What you see passes away, but what is signified, the invisible, does not pass, but remains. Behold, it is received, eaten, consumed. Does the body of Christ perish? Does the Church of Christ perish? Do the members of Christ perish? By no means. Here they are cleansed, there they are crowned. Therefore, what is signified remains, even though that which signifies might seem to pass away.

SERMON 227

Luke 22:19-20

(de Con. Ev. lib. iii. c. 1.) Or because Luke has twice mentioned the cup, first before Christ gave the bread, then after He had given it, on the first occasion he has anticipated, as he frequently does, but on the second that which he has placed in its natural order, he had made no mention of before. But both joined together make the same sense which we find in the others, that is, Matthew and Mark.

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

Luke 22:21

Some who read carelessly ask if Judas received Christ's body. Understand that the Lord had already distributed the sacrament of his body and blood to all of them when Judas himself also was there, as holy Luke most clearly tells us. After that came this event where, according to John's narrative, the Lord most openly exposes his traitor through the morsel dipped and offered, perhaps signifying through the dipping of the bread that man's pretense. Not everything that is dipped is washed, but some are dipped to be dyed. If the dipping here signifies something good, then damnation rightly followed the one ungrateful for this good.When the bread entered the stomach, the enemy entered the mind of the ungrateful man. Judas was not possessed by the Lord but by the devil. The full effect of so great an evil already conceived in the heart still awaited completion; the damnable intention to do it had already been effected.

TRACTATES ON THE GOSPEL OF JOHN 62.3-4

Luke 22:21

(de Con. Ev. l. iii. c. 1.) When our Lord had given the cup to His disciples, He again spoke of His betrayer, saying, But, behold, the hand of him that betrayeth me, &c.

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