Augustine of Hippo — Commentary on Scripture

Commentary

1,721–1,740 of 7,530

He was in the world, and the world was made by him, and the world knew him not.

(Tr. in Joan. ii. c. 8) The Light which lighteneth every man that cometh into the world, came here in the flesh; because while He was here in His Divinity alone, the foolish, blind, and un-righteous could not discern Him; those of whom it is said above, The darkness comprehended it not. Hence the text; He was in the world.

(Tr. ii. c. 10) You must not suppose, however, that He was in the world in the same sense in which the earth, cattle, men, are in the world; but in the sense in which an artificer controls his own work; whence the text, And the world was made by Him. Nor again did He make it after the manner of an artificer; for whereas an artificer is external to what he fabricates, God pervades the world, carrying on the work of creation in every part, and never absent from any part: by the presence of His Majesty He both makes and controls what is made. Thus He was in the world, as He by Whom the world was made.

(Tr. in Joan. ii. c. 11) But what meaneth this, The world was made by Him? The earth, sky, and sea, and all that are therein, are called the world. But in another sense, the lovers of the world are called the world, of whom he says, And the world knew Him not. For did the sky, or Angels, not know their Creator, Whom the very devils confess, Whom the whole universe has borne witness to? Who then did not know Him? Those who, from their love of the world, are called the world; for such live in heart in the world, while those who do not love it, have their body in the world, but their heart in heaven; as saith the Apostle, our conversation is in heaven. (Phil. 3:20) By their love of the world, such men merit being called by the name of the place where they live. And just as in speaking of a bad house, or good house, we do not mean praise or blame to the walls, but to the inhabitants; so when we talk of the world, we mean those who live there in the love of it.

Which world was made through him that did not know him? I mean, it wasn’t the world that was through him that did not know him. What is the world that was made through him? Heaven and earth. How can it be that the heavens did not know him, when during his passion the sun was darkened? How that the earth did not know him, seeing that it quaked as he hung there? But “the world did not know him,” the world whose prince is the one of whom it is said, “Behold, the prince of this world is coming, and in me he can find nothing.” Bad people are called “the world,” unbelievers are called “the world.” They got the name from the thing they love. By loving God, we are made into gods. So by loving the world we are called “the world.”

John 1:11

He came unto his own, and his own received him not.

"He came unto His own,"-because all these things were made by Him,-"and His own received Him not." Who are they? The men whom He made. The Jews whom He at the first made to be above all nations. Because other nations worshipped idols and served demons; but that people was born of the seed of Abraham, and in an eminent sense His own, because kindred through that flesh which He deigned to assume. "He came unto His own, and His own received Him not." Did they not receive Him at all? Did no one receive Him? Was there no one saved? For no one shall be saved unless he who shall have received the coming Christ.

John 1:12 · 5 passages

But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name:

(in Joan. Tr. i) Because all things were made by Him.

(Tr. in Joan. ii. 12) But if none at all received, none will be saved. For no one will he saved, but he who received Christ at His coming; and therefore he adds, As many as received Him.

(Tr. ii. 13) O amazing goodness! He was born the Only Son, yet would not remain so; but grudged not to admit joint heirs to His inheritance. Nor was this narrowed by many partaking of it.

But John adds: "As many as received Him." What did He afford to them? Great benevolence! Great mercy! He was born the only Son of God, and was unwilling to remain alone. Many men, when they have not sons, in advanced age adopt a son, and thus obtain by an exercise of will what nature has denied to them: this men do. But if any one have an only son, he rejoices the more in him; because he alone will possess everything, and he will not have any one to divide with him the inheritance, so that he should be poorer. Not so God: that same only Son whom He had begotten, and by whom He created all things, He sent into this world that He might not be alone, but might have adopted brethren. For we were not born of God in the manner in which the Only-begotten was born of Him, but were adopted by His grace. For He, the Only-begotten, came to loose the sins in which we were entangled, and whose burden hindered our adoption: those whom He wished to make brethren to Himself, He Himself loosed, and made joint-heirs. For so saith the apostle, "But if a son, then an heir through God." And again, "Heirs of God, and joint-heirs with Christ." He did not fear to have joint-heirs, because His heritage does not become narrow if many are possessors. Those very persons, He being possessor, become His inheritance, and He in turn becomes their inheritance. Hear in what manner they become His inheritance: "The Lord hath said unto me, Thou art my Son, this day have I begotten Thee. Ask of me, and I will give Thee the nations for Thine inheritance." Hear in what manner He becomes their inheritance. He says in the Psalms: "The Lord is the portion of mine inheritance, and of my cup." Let us possess Him, and let Him possess us: let Him possess us as Lord; let us possess Him as salvation, let us possess Him as light. What then did He give to them who received Him? "To them He gave power to become sons of God, even to them that believe on His name;" that they may cling to the wood and cross the sea.

When any person … is … considered to be among the children of God, such an achievement must not be considered to have been accomplished by their ability alone. This ability they have received through the grace of God, because they did not possess it in a nature that had become corrupted and depraved.

Now turn your attention to the doctor of our salvation who has come to us, our Lord Jesus Christ. He found us blind of heart, he promised us a light that “eye has not seen nor ear heard, nor has it come up into the heart of [a] man.” This is what the angels see, what they enjoy. I mean, just as healthy people see what the blind do not see, so angels see what people do not see. Why doesn’t [a] man see it? Because he still wants to be “man.” So let man [humankind] himself start getting cured, so that from being “man” he may be numbered among the sons of God, because “he gave them the right to become children of God,” that is, he gave them the right to be cured, to have the mistiness of heart wiped away, because “blessed are the pure in heart, because it is they who shall see God.”

I mean, you are not being told not to be a human, in the sense that you are to be a beast, but rather that you are to be among those to whom “he gave the right to become children of God.” God, you see, wants to make you a god; not by nature, of course, like the one whom he begot; but by his gift and by adoption. For just as he through being humbled came to share your mortality; so through lifting you up he brings you to share his immortality.

John 1:13 · 3 passages

Which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God.

(Tr. ii. 14) To be made then the sons of God, and brothers of Christ, they must of course be born; for if they are not born, how can they be sons? Now the sons of men are born of flesh and blood, and the will of man, and the embrace of wedlock; but how these are born, the next words declare: Not of bloods; that is, the male's and the female's. Bloods is not correct Latin, but as it is plural in the Greek, the translator preferred to put it so, though it be not strictly grammatical, at the same time explaining the word in order not to offend the weakness of one's hearers. (Tr. ii. 14) In that which follows, Nor of the will of the flesh, nor of the will of man, the flesh is put for the female; because, when she was made out of the rib, Adam said, This is now bone of my bone and flesh of my flesh. (Gen. 2:23) The flesh therefore is put for the wife, as the spirit sometimes is for the husband; because that the one ought to govern, the other to obey. For what is there worse than an house, where the woman hath rule over the man? But these that we speak of are born neither of the will of t…

(Tr. ii. 14) To be made then the sons of God, and brothers of Christ, they must of course be born; for if they are not born, how can they be sons? Now the sons of men are born of flesh and blood, and the will of man, and the embrace of wedlock; but how these are born, the next words declare: Not of bloods; that is, the male's and the female's. Bloods is not correct Latin, but as it is plural in the Greek, the translator preferred to put it so, though it be not strictly grammatical, at the same time explaining the word in order not to offend the weakness of one's hearers.

(Tr. ii. 14) In that which follows, Nor of the will of the flesh, nor of the will of man, the flesh is put for the female; because, when she was made out of the rib, Adam said, This is now bone of my bone and flesh of my flesh. (Gen. 2:23) The flesh therefore is put for the wife, as the spirit sometimes is for the husband; because that the one ought to govern, the other to obey. For what is there worse than an house, where the woman hath rule over the man? But these that we speak of are born neither of the will of the flesh, nor the will of man, but of God.

And how are they born? Because they become sons of God and brethren of Christ, they are certainly born. For if they are not born, how can they be sons? But the sons of men are born of flesh and blood, and of the will of man, and of the embrace of wedlock. But in what manner are they born? "Who not of bloods," as if of male and female. Bloods is not Latin; but because it is plural in Greek, the interpreter preferred so to express it, and to speak bad Latin according to the grammarian that he might make the matter plain to the understanding of the weak among his hearers. For if he had said blood in the singular number, he would not have explained what he desired; for men are born of the bloods of male and female. Let us say so, then, and not fear the ferule of grammarians, so long as we reach the solid and certain truth. He who understands it and blames it, is thankless for his having understood. "Not of bloods, nor of the will of the flesh, nor of the will of man." The apostle puts flesh for woman; because, when she was made of his rib, Adam said, "This is now bone of my bone, and flesh of my flesh." And the apostle saith, "He that loveth his wife loveth himself; for no one ever hated his own flesh." Flesh, then, is put for woman, in the same manner that spirit is sometimes put for husband. Wherefore? Because the one rules, the other is ruled; the one ought to command, the other to serve. For where the flesh commands and the spirit serves, the house is turned the wrong way. What can be worse than a house where the woman has the mastery over the man? But that house is rightly ordered where the man commands and the woman obeys. In like manner that man is rightly ordered where the spirit commands and the flesh serves.

And how do they become children of God? “Who are born not of blood, nor of the will of a man nor of the will of the flesh, but of God.” Pay close attention: these here have been born of God, having received power to become children of God. They have been born of God, not of blood, such as is the case with the first birth, the case with the birth in misery coming from miserable parents. But those who have been born of God, what was it that they were first born of? From a mixing of blood, from the blood of male and female, from a mingling of the flesh of male and female, that is what they were born of. But now, how is it they are born of God? The first birth was from male and female; the second birth is from God and the church.

John 1:14 · 8 passages

And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth.

These, then, "were born not of the will of the flesh, nor of the will of man, but of God." But that men might be born of God, God was first born of them. For Christ is God, and Christ was born of men. It was only a mother, indeed, that He sought upon earth; because He had already a Father in heaven: He by whom we were to be created was born of God, and He by whom we were to be re-created was born of a woman. Marvel not, then, O man, that thou art made a son by grace, that thou art born of God according to His Word. The Word Himself first chose to be born of man, that thou mightest be born of God unto salvation, and say to thyself, Not without reason did God wish to be born of man, but because He counted me of some importance, that He might make me immortal, and for me be born as a mortal man. When, therefore, he had said, "born of God," lest we should, as it were, be filled with amazement and trembling at such grace, at grace so great as to exceed belief that men are born of God, as if assuring thee, he says, "And the Word was made flesh, and dwelt among us." Why, then, dost thou marvel that men are born of God? Consider God Himself born of men: "And the Word was made flesh, and dwelt among us."

But because "the Word was made flesh, and dwelt among us," by His very nativity he made an eye-salve to cleanse the eyes of our heart, and to enable us to see His majesty by means of His humility. Therefore "the Word was made flesh, and dwelt among us:" He healed our eyes; and what follows? "And we beheld His glory." His glory can no one see unless healed by the humility of His flesh. Wherefore were we not able to see? Consider, then, dearly beloved, and see what I say. There had dashed into man's eye, as it were, dust, earth; it had wounded the eye, and it could not see the light: that wounded eye is anointed; by earth it was wounded, and earth is applied to it for healing. For all eye-salves and medicines are derived from the earth alone. By dust thou wert blinded, and by dust thou art healed: flesh, then, had wounded thee, flesh heals thee. The soul had become carnal by consenting to the affections of the flesh; thus had the eye of the heart been blinded. "The Word was made flesh:" that Physician made for thee an eye-salve. And as He thus came by flesh to extinguish the vices of the flesh, and by death to slay death; therefore did this take place in thee, that, as "the Word became flesh," thou mayest be able to say, "And we beheld His glory." What sort of glory? Such as He became as Son of man? That was His humility, not His glory. But to what is the sight of man brought when cured by means of flesh? "We beheld His glory, the glory as of the Only-begotten from the Father, full of grace and truth."

Of that man we have to-day heard it said: "One Mediator of God and men, the man Christ Jesus." The Psalms also foretold, saying, "My mother is Sion, shall a man say." A certain man, the Mediator man between God and men, says, "My mother Sion." Why says, "My mother is Sion"? Because from it He took flesh, from it was the Virgin Mary, of whose womb He took upon Him the form of a servant; in which He deigned to appear most humble. "My mother is Sion," saith a man; and this man, who says, "My mother is Sion," was made in her, became man in her. For He was God before her, and became man in her. He who was made man in her, "Himself did found her; the Most High was made man in her most low." Because "the Word was made flesh, and dwelt among us." "He Himself, the Most High, founded her." Now, because He founded this country, here let Him have honor. The country in which He was born rejected Him; let that country receive Him which He regenerated.

It is not right to say that any part was lacking in that human nature he put on, except that it was a human nature altogether free from any bond of sin.

For just as our word in some way becomes a bodily sound by assuming that in which it may be manifested to the senses of people, so the Word of God was made flesh by assuming that in which he might also be manifested to the senses of people. And just as our word becomes a sound and is not changed into a sound, so the Word of God indeed becomes flesh, but far be it from us that is should be changed into flesh. For by assuming it, not by being consumed in it, this word of ours becomes a sound, and that Word became flesh.

That “the Word became flesh” does not mean that the Word passed into flesh by perishing, but that flesh was attached to the Word to prevent flesh itself from perishing; with the result that just as a person is soul and flesh, so Christ would be God and man. The same one who is God is man, the same one who is man is God; not by a compounding of nature but by unity of person. In a word, the one who as Son of God is coeternal with his begetter and always from the Father is identical with the Son of man who began to be at a particular time from the Virgin. And thus humanity was indeed added to the divinity of the Son; and yet this did not result in a quaternity or foursome of persons, but the Trinity or threesome remains.

What you can see here, dearly beloved, on the table of the Lord, is bread and wine; but this bread and wine, when the word is applied to it, becomes the body and blood of the Word. That Lord, you see, who “in the beginning was the Word, and the Word was with God, and the Word was God” was so compassionate that he did not despise what he had created in his own image; and therefore “the Word became flesh and dwelt among us,” as you know. Because, yes, the very Word took to himself a man, that is, the soul and flesh of a man, and became man while remaining God. For that reason, because he also suffered for us, he also presented us in this sacrament with his body and blood, and this is what he made even us ourselves into as well.

What could be richer than he through whom all things were made? A rich person can possess gold, but he cannot create it. These riches of his having thus been declared, now observe his poverty: “And the word became flesh and dwelt among us.” It is by this poverty of his that we have been enriched, because by his blood, which flowed from his flesh, the flesh the Word became in order to dwell among us, the sacking of our sins was torn up. Through that blood we have cast off the rags of iniquity, in order to clothe ourselves in the robes of immortality.

(Tr. ii. 15) Having said, Born of God; to prevent surprise and trepidation at so great, so apparently incredible a grace, as that men should be born of God; to assure us, he says, And the Word was made flesh. Why marvellest thou then that men are born of God? Know that God Himself was born of man.

(de Trin. xv. c. 20. [xi.]) As our wordq becomes the bodily voice, by its assumption of that voice, as a means of developing itself externally; so the Word of God was made flesh, by assuming flesh, as a means of manifesting Itself to the world. And as our word is made voice, yet is not turned into voice; so the Word of God was made flesh, but never turned into flesh. It is by assuming another nature, not by consuming themselves in it, that our word is made voice, and the Word, flesh.

(con. Serm. Arian. c. 7. [9.]) If men are disturbed however by its being said that the Word was made flesh, without mention of a soul; let them know that the flesh is put for the whole man, the part for the whole, by a figure of speech; as in the Psalms, Unto thee shall all flesh come; (Ps. 65:2) and again in Romans, By the deeds of the law there shall no flesh be justified. (Rom. 3:20) In the same sense it is said here that the Word was made flesh; meaning that the Word was made man.

(in Joan. Tr. ii. c. 16) Or thus; in that the Word was made flesh and dwelt among us, His birth became a kind of ointment to anoint the eyes of our heart, that we might through His humanity discern His majesty; and therefore it follows, And we saw His glory. No one could see His glory, who was not healed by the humility of the flesh. For there had flown upon man's eye as it were dust from the earth: the eye had been diseased, and earth was sent to heal it again; the flesh had blinded thee, the flesh restores thee. The soul by consenting to carnal affections had become carnal; hence the eye of the mind had been blinded: then the physician made for thee ointment. He came in such wise, as that by the flesh He destroyed the corruption of the flesh. And thus the Word was made flesh, that thou mightest be able to say, We saw His glory.

John 1:15

John bare witness of him, and cried, saying, This was he of whom I spake, He that cometh after me is preferred before me: for he was before me.

"John beareth witness of Him, and crieth, saying, This was He of whom I spake, He that cometh after me is made before me." He came after me, and He preceded me. What is it, "He is made before me"? He preceded me. Not "was made before I was made," but "was preferred before me," this is "He was made before me." Wherefore was He made before thee, when He came after thee? "Because He was before me." Before thee, O John! what great thing to be before thee! It is well that thou dost bear witness to Him; let us, however, hear Himself saying, "Even before Abraham, I am." But Abraham also was born in the midst of the human race: there were many before him, many after him. Listen to the voice of the Father to the Son: "Before Lucifer I have begotten Thee." He who was begotten before Lucifer Himself illuminates all. A certain one was named Lucifer, who fell; for he was an angel and became a devil; and concerning him the Scripture said, "Lucifer, who did arise in the morning, fell." And why was he Lucifer? Because, being enlightened, he gave forth light. But for what reason did he become dark? B…

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Who was this?

A theologian and philosopher from Numidia, he served as Bishop of Hippo Regius. His extensive writings include the first Western autobiography, treatises on the Trinity and Christian doctrine, and a spiritual history of the Church. He developed influential views on grace, original sin, and just war theory.

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Works cited

Catena Aurea by Aquinas 1,154
Exposition on Psalm 119 166
Exposition on Psalm 18 50
Exposition on Psalm 89 42
Exposition on Psalm 37 36
Exposition on Psalm 78 35
Tractates on John 15 35
Exposition on Psalm 105 34
Exposition on Psalm 69 34
Exposition on Psalm 106 33
Ten Homilies on 1 John 10 33

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