TRV
Augustine of Hippo
Nicene & Post-Nicene · AD 325–500 · 7,530 passages across 62 books
Commentary
Luke 15:8-10
Either what woman having ten pieces of silver, if she lose one piece, doth not light a candle, and sweep the house, and seek diligently till she find it?
(de Quæst. Ev. lib. 2. qu. 33.) Or by the nine pieces of silver, as by the ninety and nine sheep, He represents those who trusting in themselves, prefer themselves to sinners returning to salvation. For there is one wanting to nine to make it ten, and to ninety-nine to make it a hundred. To one He assigns all who are reconciled by repentance.
Luke 15:11-12
And he said, A certain man had two sons:
(de Quæst. Ev. l. ii. qu. 33.) This man then having two sons is understood to be God having two nations, as if they were two roots of the human race; and the one composed of those who have remained in the worship of God, the other, of those who have ever deserted God to worship idols. From the very beginning then of the creation of mankind the elder son has reference to the worship of the one God, but the younger seeks that the part of the substance which fell to him should be given him by his father. Hence it follows, And the younger of them said unto his father, Give me the portion of goods which falleth to me; just as the soul delighted with its own power seeks that which belongs to it, to live, to understand, to remember, to excel in quickness of intellect, all which are the gifts of God, but it has received them in its own power by free will. Hence it follows, And he divided unto them his substance. (in Ps. 70.) Whoever wishes to be so like to God as to ascribe his strength to Him, (Ps. 59:9.) let him not depart from Him, but rather cleave to Him that he may preserve the likene…
(de Quæst. Ev. l. ii. qu. 33.) This man then having two sons is understood to be God having two nations, as if they were two roots of the human race; and the one composed of those who have remained in the worship of God, the other, of those who have ever deserted God to worship idols. From the very beginning then of the creation of mankind the elder son has reference to the worship of the one God, but the younger seeks that the part of the substance which fell to him should be given him by his father. Hence it follows, And the younger of them said unto his father, Give me the portion of goods which falleth to me; just as the soul delighted with its own power seeks that which belongs to it, to live, to understand, to remember, to excel in quickness of intellect, all which are the gifts of God, but it has received them in its own power by free will. Hence it follows, And he divided unto them his substance.
(in Ps. 70.) Whoever wishes to be so like to God as to ascribe his strength to Him, (Ps. 59:9.) let him not depart from Him, but rather cleave to Him that he may preserve the likeness and image in which he was made. But if he perversely wishes to imitate God, that as God has no one by whom He is governed, so should he desire to exercise his own power as to live under no rules, what remains for him but that having lost all heat he should grow cold and senseless, and, departing from truth, vanish away.
(in Ps. 70.) Whoever wishes to be so like to God as to ascribe his strength to Him, (Ps. 59:9.) let him not depart from Him, but rather cleave to Him that he may preserve the likeness and image in which he was made. But if he perversely wishes to imitate God, that as God has no one by whom He is governed, so should he desire to exercise his own power as to live under no rules, what remains for him but that having lost all heat he should grow cold and senseless, and, departing from truth, vanish away.
Luke 15:13
· 2 passages
And not many days after the younger son gathered all together, and took his journey into a far country, and there wasted his substance with riotous living.
(de Quæst. Ev. lib. ii. qu. 33.) But that which is said to have taken place not many days after, namely, that gathering all together he set out abroad into a far country, which is forgetfulness of God, signifies that not long after the institution of the human race, the soul of man chose of its free will to take with it a certain power of its nature, and to desert Him by whom it was created, trusting in its own strength, which it wastes the more rapidly as it has abandoned Him who gave it. Hence it follows, And there wasted his substance in riotous living. But he calls a riotous or prodigal life one that loves to spend and lavish itself with outward show, while exhausting itself within, since every one follows those things which pass on to something else, and forsakes Him who is closest to himself.
That younger son in your Gospel did not help himself with horses, or chariots, or ships, or fly away on visible wings or journey by walking. Through prodigal living in a distant region, he wasted what you, a kind father, had given him as he set out. You were kind in making him this gift, yet kinder still to him when he returned in need. To be in the realm of lustful passion is the same as to be in the realm of darkness, and that is the same as to be far away from your face.
Luke 15:14
And when he had spent all, there arose a mighty famine in that land; and he began to be in want.
As it follows, And when he had spent all, there arose a great famine in that land. The famine is the want of the word of truth.
It follows, And he began to be in want. Fitly did he begin to be in want who abandoned the treasures of the wisdom and the knowledge of God, and the unfathomableness of the heavenly riches.
It follows, And he began to be in want. Fitly did he begin to be in want who abandoned the treasures of the wisdom and the knowledge of God, and the unfathomableness of the heavenly riches.
Luke 15:15
And he went and joined himself to a citizen of that country; and he sent him into his fields to feed swine.
It follows, And he went and joined himself to a citizen of that country.
(ubi sup.) One of the citizens of that country was a certain prince of the air belonging to the army of the devil, whose fields signify the manner of his power, concerning which it follows, And he sent him into the field to feed swine. The swine are the unclean spirits which are under him.
(ubi sup.) One of the citizens of that country was a certain prince of the air belonging to the army of the devil, whose fields signify the manner of his power, concerning which it follows, And he sent him into the field to feed swine. The swine are the unclean spirits which are under him.
Luke 15:16
And he would fain have filled his belly with the husks that the swine did eat: and no man gave unto him.
(ubi sup.) The husks then with which the swine were fed are the teaching of the world, which cries loudly of vanity; according to which in various prose and verse men repeat the praises of the idols, and fables belonging to the gods of the Gentiles, wherewith the devils are delighted. Hence when he would fain have filled himself, he wished to find therein something stable and upright which might relate to a happy life, and he could not; as it follows, And no one gave to him.
Luke 15:17
And when he came to himself, he said, How many hired servants of my father's have bread enough and to spare, and I perish with hunger!
(de Quæst. Ev. lib. ii. qu. 33.) But he returned to himself, when from those things which without unprofitably entice and seduce, he brought back his mind to the inward recesses of his conscience.
(ubi sup.) But whence could he know this who had that great forgetfulness of God, which exists in all idolaters, unless it was the reflection of one returning to his right understanding, when the Gospel was preached. Already might such a soul see that many preach the truth, among whom there were some not led by the love of the truth itself, but the desire of getting worldly profit, who yet do not preach another Gospel like the heretics. Therefore are they rightly called mercenaries. For in the same house there are men who handle the same bread of the word, yet are not called to an eternal inheritance, but hire themselves for a temporal reward.
(ubi sup.) But whence could he know this who had that great forgetfulness of God, which exists in all idolaters, unless it was the reflection of one returning to his right understanding, when the Gospel was preached. Already might such a soul see that many preach the truth, among whom there were some not led by the love of the truth itself, but the desire of getting worldly profit, who yet do not preach another Gospel like the heretics. Therefore are they rightly called mercenaries. For in the same house there are men who handle the same bread of the word, yet are not called to an eternal inheritance, but hire themselves for a temporal reward.
Luke 15:18-19
I will arise and go to my father, and will say unto him, Father, I have sinned against heaven, and before thee,
(ubi sup.) For he was lying down. And I will go, for he was a long way off. To my father, because he was under a master of swine. But the other words are those of one meditating repentance in confession of sin, but not yet working it. For he does not now speak to his father, but promises that he will speak when he shall come. You must understand then that this "coming to the father" must now be taken for being established in the Church by faith, where there may yet be a lawful and effectual confession of sins. He says then that he will say to his father, Father.
(de Quæst. Evan. l. ii. qu. 33.) But whether was this sin against heaven, the same as that which is before thee; so that he described by the name of heaven his father's supremacy. I have sinned against heaven, i. e. before the souls of the saints; but before thee in the very sanctuary of my conscience.
(de Quæst. Evan. l. ii. qu. 33.) But whether was this sin against heaven, the same as that which is before thee; so that he described by the name of heaven his father's supremacy. I have sinned against heaven, i. e. before the souls of the saints; but before thee in the very sanctuary of my conscience.
Luke 15:20
And he arose, and came to his father. But when he was yet a great way off, his father saw him, and had compassion, and ran, and fell on his neck, and kissed him.
(ubi sup.) For before that he perceived God afar off, when he was yet piously seeking him, his father saw him. For the ungodly and proud, God is well said not to see, as not having them before his eyes. For men are not commonly said to be before the eyes of any one except those who are beloved.
(ubi sup.) Or running he fell upon his neck; because the Father abandoned not His Only-Begotten Son, in whom He has ever been running after our distant wanderings. For God was in Christ reconciling the world unto himself. (2 Cor. 5:19.) But to fall upon his neck is to lower to his embrace His own Arm, which is the Lord Jesus Christ. But to be comforted by the word of God's grace unto the hope of pardon of our sins, this is to return after a long journey to obtain from a father the kiss of love.
(ubi sup.) Or running he fell upon his neck; because the Father abandoned not His Only-Begotten Son, in whom He has ever been running after our distant wanderings. For God was in Christ reconciling the world unto himself. (2 Cor. 5:19.) But to fall upon his neck is to lower to his embrace His own Arm, which is the Lord Jesus Christ. But to be comforted by the word of God's grace unto the hope of pardon of our sins, this is to return after a long journey to obtain from a father the kiss of love.
Luke 15:21
And the son said unto him, Father, I have sinned against heaven, and in thy sight, and am no more worthy to be called thy son.
But already planted in the Church, he begins to confess his sins, nor says he all that he promised he would say. For it follows, And his son said unto him, &c. He wishes that to be done by grace, of which he confesses himself unworthy by any merits of his own. He does not add what he had said, when meditating beforehand, Make me as one of thy hired servants. For when he had not bread, he desired to be even a hired servant, which after the kiss of his father he now most nobly disdained.
Luke 15:22
But the father said to his servants, Bring forth the best robe, and put it on him; and put a ring on his hand, and shoes on his feet:
(de Quæst. Ev. l. ii. q. 33.) Or the best robe is the dignity which Adam lost; the servants who bring it are the preachers of reconciliation.
Luke 15:23
And bring hither the fatted calf, and kill it; and let us eat, and be merry:
(ut sup.) Or the ring on the hand is a pledge of the Holy Spirit, because of the participation of grace, which is well signified by the finger.
(ubi sup.) But the shoes on the feet are the preparation for preaching the Gospel, in order not to touch earthly things.
(ubi sup.) Or, the fatted calf is our Lord Himself in the flesh loaded with insults. But in that the Father commands them to bring it, what else is this but that they preach Him, and by declaring Him cause to revive, yet unconsumed by hunger, the bowels of the hungry son? He also bids them kill Him, alluding to His death. For He is then killed to each man who believes Him slain. It follows, And let us eat.
(ubi sup.) But the shoes on the feet are the preparation for preaching the Gospel, in order not to touch earthly things.
(ubi sup.) Or, the fatted calf is our Lord Himself in the flesh loaded with insults. But in that the Father commands them to bring it, what else is this but that they preach Him, and by declaring Him cause to revive, yet unconsumed by hunger, the bowels of the hungry son? He also bids them kill Him, alluding to His death. For He is then killed to each man who believes Him slain. It follows, And let us eat.
Luke 15:24
For this my son was dead, and is alive again; he was lost, and is found. And they began to be merry.
(ubi sup.) Those banquets are now celebrated, the Church being enlarged and extended throughout the whole world. For that calf in our Lord's body and blood is both offered up to the Father, and feeds the whole house.
Luke 15:25-27
Now his elder son was in the field: and as he came and drew nigh to the house, he heard musick and dancing.
(ubi sup.) The elder son is the people of Israel, not indeed gone into a distant country, yet not in the house, but in the field, that is, in the paternal wealth of the Law and the Prophets, choosing to work earthly things. But coming from the field he began to draw nigh to the house, that is, the labour of his servile works being condemned by the same Scriptures, he was looking upon the liberty of the Church. Whence it follows; And as he came and drew nigh to the house, he heard music and dancing; that is, men filled with the Holy Spirit, with harmonious voices preaching the Gospel. It follows, And he called one of the servants, &c. that is, he takes one of the prophets to read, and as he searches in it, asks in a manner, why are those feasts celebrated in the Church at which he finds himself present? His Father's servant, the prophet, answers him. For it follows; And he said unto him, Thy brother is come, &c. As if he should say, Thy brother was in the farthest parts of the earth, but hence the greater rejoicing of those who sing a new song, because His praise is from the end of th…
(ubi sup.) The elder son is the people of Israel, not indeed gone into a distant country, yet not in the house, but in the field, that is, in the paternal wealth of the Law and the Prophets, choosing to work earthly things. But coming from the field he began to draw nigh to the house, that is, the labour of his servile works being condemned by the same Scriptures, he was looking upon the liberty of the Church. Whence it follows; And as he came and drew nigh to the house, he heard music and dancing; that is, men filled with the Holy Spirit, with harmonious voices preaching the Gospel. It follows, And he called one of the servants, &c. that is, he takes one of the prophets to read, and as he searches in it, asks in a manner, why are those feasts celebrated in the Church at which he finds himself present? His Father's servant, the prophet, answers him. For it follows; And he said unto him, Thy brother is come, &c. As if he should say, Thy brother was in the farthest parts of the earth, but hence the greater rejoicing of those who sing a new song, because His praise is from the end of the earth; (Is. 42:10.) and for his sake who was afar off, was slain the Man who knows how to bear our infirmities, for they who have not been told of Him have seen Him. (See Isa. 53:4; 52:15.)
Luke 15:28
And he was angry, and would not go in: therefore came his father out, and intreated him.
He is angry even also now, and still is unwilling to enter. When then the fulness of the Gentiles shall have come in, His father will go out at the fit time that all Israel also may be saved, as it follows, therefore came his father out and entreated him. (Rom. 11:26.) For there shall be at some time an open calling of the Jews to the salvation of the Gospel. Which manifestation of calling he calls the going out of the father to entreat the elder son.
Luke 15:29-30
And he answering said to his father, Lo, these many years do I serve thee, neither transgressed I at any time thy commandment: and yet thou never gavest me a kid, that I might make merry with my friends:
Next the answer of the elder son involves two questions; for it follows, And he answering said to his father, Lo these many years do I serve thee, neither transgressed I at any time thy commandment. With respect to the commandment not transgressed, it at once occurs, that it was not spoken of every command, but of that most essential one, that is, that he was seen to worship no other God but one, the Creator of all. Nor is that son to be understood to represent all Israelites, but those who have never turned from God to idols. For although he might desire earthly things, yet sought he them from God alone, though in common with sinners. Hence it is said, I was as a beast before thee, and I am always with thee. (Ps. 7, 22.) But who is the kid which he never received to make merry upon? for it follows, Thou never gavest me a kid, &c. Under the name of a kid the sinner may be signified. But I do not see the object of this interpretation, for it is very absurd for him to whom it is afterwards said, Thou art ever with me, to have wished for this from his father, i. e. to believe in Antich…
Next the answer of the elder son involves two questions; for it follows, And he answering said to his father, Lo these many years do I serve thee, neither transgressed I at any time thy commandment. With respect to the commandment not transgressed, it at once occurs, that it was not spoken of every command, but of that most essential one, that is, that he was seen to worship no other God but one, the Creator of all. Nor is that son to be understood to represent all Israelites, but those who have never turned from God to idols. For although he might desire earthly things, yet sought he them from God alone, though in common with sinners. Hence it is said, I was as a beast before thee, and I am always with thee. (Ps. 7, 22.) But who is the kid which he never received to make merry upon? for it follows, Thou never gavest me a kid, &c. Under the name of a kid the sinner may be signified.
But I do not see the object of this interpretation, for it is very absurd for him to whom it is afterwards said, Thou art ever with me, to have wished for this from his father, i. e. to believe in Antichrist. Nor altogether can we rightly understand any of the Jews who are to believe in Antichrist to be that son.
And how could he feast upon that kid which is Antichrist who did not believe in him? But if to feast upon the slain kid, is the same as to rejoice at the destruction of Antichrist, how does the son whom the father did not entertain say that this was never given him, seeing that all the sons will rejoice at his destruction? His complaint then is, that the Lord Himself was denied him to feast upon, because he deems Him a sinner. For since He is a kid to that nation which regards Him as a violater and profaner of the Sabbath, it was not meet that they should be made merry at his banquet. But his words with my friends are understood according to the relation of the chiefs with the people, or of the people of Jerusalem with the other nations of Judæa.
(ubi sup.) The harlots are the superstitions of the Gentiles, with whom he wastes his substance, who having left the true marriage of the true God, goes a whoring after evil spirits from foul desire.
But I do not see the object of this interpretation, for it is very absurd for him to whom it is afterwards said, Thou art ever with me, to have wished for this from his father, i. e. to believe in Antichrist. Nor altogether can we rightly understand any of the Jews who are to believe in Antichrist to be that son.
And how could he feast upon that kid which is Antichrist who did not believe in him? But if to feast upon the slain kid, is the same as to rejoice at the destruction of Antichrist, how does the son whom the father did not entertain say that this was never given him, seeing that all the sons will rejoice at his destruction? His complaint then is, that the Lord Himself was denied him to feast upon, because he deems Him a sinner. For since He is a kid to that nation which regards Him as a violater and profaner of the Sabbath, it was not meet that they should be made merry at his banquet. But his words with my friends are understood according to the relation of the chiefs with the people, or of the people of Jerusalem with the other nations of Judæa.
(ubi sup.) The harlots are the superstitions of the Gentiles, with whom he wastes his substance, who having left the true marriage of the true God, goes a whoring after evil spirits from foul desire.
Luke 15:31
And he said unto him, Son, thou art ever with me, and all that I have is thine.
But the father does not rebuke him as a liar, but commending his stedfastness with him invites him to the perfection of a better and happier rejoicing. Hence it follows, But he said to him, Son, thou art ever with me. (ubi sup.) But what means he that he adds, And all that I have is thine, as if they were not his brother's also? But it is thus that all things are looked at by perfect and immortal children, that each is the possession of all, and all of each. For as desire obtains nothing without want, so charity nothing with want. But how all things? Must then God be supposed to have subjected the angels also to the possession of such a son? If you so take possession as that the possessor of a thing is its lord, certainly not all things. For we shall not be the lords, but the companions of angels. Again, if possession is thus understood, how do we rightly say that our souls possess truth? I see no reason why we may not truly and properly say so. For we do not so speak as to call our souls the mistresses of truth. Or if by the term possession we are hindered from this sense, let that…
But the father does not rebuke him as a liar, but commending his stedfastness with him invites him to the perfection of a better and happier rejoicing. Hence it follows, But he said to him, Son, thou art ever with me.
(ubi sup.) But what means he that he adds, And all that I have is thine, as if they were not his brother's also? But it is thus that all things are looked at by perfect and immortal children, that each is the possession of all, and all of each. For as desire obtains nothing without want, so charity nothing with want. But how all things? Must then God be supposed to have subjected the angels also to the possession of such a son? If you so take possession as that the possessor of a thing is its lord, certainly not all things. For we shall not be the lords, but the companions of angels. Again, if possession is thus understood, how do we rightly say that our souls possess truth? I see no reason why we may not truly and properly say so. For we do not so speak as to call our souls the mistresses of truth. Or if by the term possession we are hindered from this sense, let that also be set aside. For the father says not, "Thou possessest all things," but All that I have is thine, still not as if thou wert its lord. For that which is our property may be either food for our families, or ornament, or something of the kind. And surely, when he can rightly call his father his own, I do not see why he may not also rightly call his own what belongs to his father, only in different ways. For when we shall have obtained that blessedness, the higher things will be ours to look upon, equal things ours to have fellowship with, the lower things ours to rule. Let then the elder brother join most safely in the rejoicing.
(ubi sup.) But what means he that he adds, And all that I have is thine, as if they were not his brother's also? But it is thus that all things are looked at by perfect and immortal children, that each is the possession of all, and all of each. For as desire obtains nothing without want, so charity nothing with want. But how all things? Must then God be supposed to have subjected the angels also to the possession of such a son? If you so take possession as that the possessor of a thing is its lord, certainly not all things. For we shall not be the lords, but the companions of angels. Again, if possession is thus understood, how do we rightly say that our souls possess truth? I see no reason why we may not truly and properly say so. For we do not so speak as to call our souls the mistresses of truth. Or if by the term possession we are hindered from this sense, let that also be set aside. For the father says not, "Thou possessest all things," but All that I have is thine, still not as if thou wert its lord. For that which is our property may be either food for our families, or ornament, or something of the kind. And surely, when he can rightly call his father his own, I do not see why he may not also rightly call his own what belongs to his father, only in different ways. For when we shall have obtained that blessedness, the higher things will be ours to look upon, equal things ours to have fellowship with, the lower things ours to rule. Let then the elder brother join most safely in the rejoicing.
Luke 15:32
It was meet that we should make merry, and be glad: for this thy brother was dead, and is alive again; and was lost, and is found.
"Whoso heareth my word, and believeth Him that sent me, hath eternal life, and cometh not into judgment, but is passed from death unto life." Prove that he has risen again. "But is passed," saith He "from death unto life." He that is passed from death unto life, has surely without any doubt risen again. For he could not pass from death to life, unless he were first in death and not in life; but when he will have passed, he will be in life, and not in death. He was therefore dead, and is alive again; he was lost, but is found. Hence a resurrection does take place now, and men pass from a death to a life; from the death of infidelity to the life of faith; from the death of falsehood to the life of truth; from the death of iniquity to the life of righteousness. There is, therefore, that which is a resurrection of the dead.
Luke 16:6-7
And he said, An hundred measures of oil. And he said unto him, Take thy bill, and sit down quickly, and write fifty.
(de Qu. Ev. l. ii. qu. 34.) Or because out of the hundred measures of oil, he caused fifty to be written down by the debtors, and of the hundred measures of wheat, fourscore, the meaning thereof is this, that those things which every Jew performs toward the Priests and Levites should be the more abundant in the Church of Christ, that whereas they give a tenth, Christians should give a half, as Zaccheus gave of his goods, (Luke 19:8.) or at least by giving two tenths, that is, a fifth, exceed the payments of the Jews.