Tractates on the Gospel of John 31.1–31.11

Augustine of Hippo · Tractates on the Gospel of John · ca. 406–420 · Hippo Regius · 11 passages

Latin text: Migne, PL 35 (Latin text: Migne, Patrologia Latina, digitized by Open Greek and Latin (patrologia_latina-dev, University of Leipzig), CC BY-SA 4.0).English: Claude (claude-opus-5-5), public domain (CC0). Compare: Nicene and Post-Nicene Fathers, series 1, vol. 7 (1888).

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Chapter 31

31.1PL 35:1635–1637

Meminit Charitas vestra pristinis sermonibus et lectum esse in Evangelio, et a nobis ut potuimus disputatum, quod Dominus Jesus ideo velut occulte ascendit ad diem festum, non quia timebat ne tenere tur, cujus potestas erat ne teneretur; sed ut significa ret etiam in ipso die festo qui celebrabatur a Judæis, se occultari, et suum esse mysterium: hodierna ergo lectione apparuit potestas, quæ putabatur timiditas; loquebatur enim palam in die festo, ita ut mirarentur turbæ, et dicerent quod audivimus, cum lectio lege retur, Nonne hic est quem quærebant interficere? Et ecce palam loquitur, et nihil illi dicunt: numquid vere cognoverunt principes quia hic est Christus? Qui nove rant qua sævitia quaerebatur, mirabantur qua potentia non tenebatur. Deinde non plene intelligentes illius potentiam, putaverunt principum esse scientiam, quod ipsi cognoverant eumdem esse Christum: ideo pe percerunt ei, quem tantopere occidendum quaesierunt.

Your Charity remembers that in earlier sermons it was both read in the Gospel and discussed by us as we could, that the Lord Jesus went up to the feast as though secretly, not because he feared being seized, he who had power not to be seized, but to signify that even in that very feast which the Jews were celebrating he was hidden, and that it was his mystery. In today's reading, then, there appeared as power what was thought timidity; for he spoke openly on the feast day, so that the crowds marveled and said what we heard when the reading was read: “Is not this the man whom they were seeking to kill? And see, he speaks openly, and they say nothing to him. Can it be that the rulers have truly come to know that this is the Christ?” Those who knew with what savagery he was being sought marveled at the power by which he was not seized. Then, not fully understanding his power, they thought it was the rulers' knowledge: that they had come to know that he was the Christ, and therefore spared him whom they had sought so eagerly to kill.

John 7:25 (quotation, high confidence) · John 7:26 (quotation, high confidence)

Notes and citation

Summary: Christ's open speaking at the feast showed as power what had seemed timidity; the crowd supposed the rulers spared him because they knew him to be the Christ.

John 7:25–26 is quoted.

Notes on the original text

Digital text corrected (OCR slip in the digital text (apparnit → apparuit); OCR slip in the digital text (dic festo → die festo); OCR slip in the digital text (eat → est); OCR slip in the digital text (illitis → illius); OCR slip in the digital text (qai celebrabatur → qui celebrabatur); OCR slip in the digital text (qnia → quia); OCR slip in the digital text (tantopereoccidendum → tantopere occidendum)): qnia → quia; qai celebrabatur → qui celebrabatur; apparnit → apparuit; dic festo → die festo; hic eat quem → hic est quem; illitis → illius; tantopereoccidendum → tantopere occidendum.

Cite (SBL): Augustine, Tract. Ev. Jo. 31.1 (PL 35:1635–1637; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/31-1/#p-31-1). (abbreviation not yet checked)

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Translation: Translated by Claude from the Latin of Migne PL 35 (digital text, Open Greek and Latin), then compared batch by batch with the public-domain English of NPNF¹ 7 (Gibb and Innes, 1888); differences checked against the Latin.

31.2PL 35:1637

Deinde illi ipsi apud seipsos, qui dixerant, Numquid cognoverunt principes quia hic est Christus? fecerunt sibi quaestionem qua eis videretur non ipse esse Christus: adjungentes enim dixerunt, Sed istum novimus unde sit; Christus autem cum venerit, nemo scit unde sit. Hæc opinio apud Judaeos unde nata fue rit, quod Christus cum venerit, nemo scit unde sit (non enim inaniter nata est); si consideremus Scripturas, in venimus, fratres, quoniam sanctæ Scripturæ dixerunt de Christo, quoniam Nazarœus vocabitur. Ergo prædixerunt unde sit. Rursus si locum na tivitatis ejus quæramus, tanquam inde sit ubi natus est; nec hoc latebat Judaeos, propter Scripturas quae ista praedixerant. Nam cum eum visa stella Magi quae rerent adorare, venerunt ad Herodem, et dixerunt quid quaererent et quid vellent: ille autem convocatis eis qui Legem sciebant, quæsivit ab eis ubi Christus nasceretur: illi dixerunt, In Bethlehem Judææ; et te stimonium etiam propheticum protulerunt. Si ergo Prophetae prædixerant et locum unde erat origo carnis ejus, et locum ubi eum peperit ma ter ejus; unde nata est ista opinio apud Judaeos, quam modo audivimus, Christus cum venerit, nemo scit unde sit, nisi quia utrumque prædicaverant et præ nuntiaverant Scripturae? Secundum hominem præ dixerant Scripturæ unde esset: secundum Deum latebat impios, et quaerebat pios. Ad hoc enim et isti dixerunt, Christus cum venerit, nemo scit unde sit; quia hanc illis opinionem generaverat quod per Isaiam di ctum est, Generationem autem ejus quis enarrabit? Denique et ipse Dominus ad utrumque respon dit, et quia noverant eum unde esset, et quia non no verant; ut attestaretur prophetiae sanctae quae de illo ante praedicta est, et secundum humanitatem infirmi tatis, et secundum divinitatem majestatis.

Then those same people who had said, “Can it be that the rulers have come to know that this is the Christ?” raised among themselves a question by which it seemed to them that he was not the Christ; for they went on to say, “But we know where this man is from; but when the Christ comes, no one knows where he is from.” Where this opinion arose among the Jews, that when the Christ comes no one knows where he is from (for it did not arise without reason): if we consider the Scriptures, we find, brothers, that the holy Scriptures said of the Christ that “he will be called a Nazarene.” So they foretold where he is from. Again, if we seek the place of his birth, as though he were from where he was born, neither was this hidden from the Jews, because of the Scriptures that had foretold it. For when the Magi, having seen the star, sought him to worship him, they came to Herod and said what they were seeking and what they wanted; and he, calling together those who knew the Law, asked them where the Christ would be born. They said, “In Bethlehem of Judea,” and they also brought forward the prophetic testimony. If, then, the prophets had foretold both the place from which the origin of his flesh was and the place where his mother bore him, where did this opinion arise among the Jews which we have just heard, “When the Christ comes, no one knows where he is from,” except that the Scriptures had proclaimed and announced both? According to his manhood the Scriptures had foretold where he was from; according to his Godhead he was hidden from the ungodly and sought the godly. For they too said, “When the Christ comes, no one knows where he is from,” because this opinion had been bred in them by what was said through Isaiah: “But his generation, who will declare?” In short, the Lord himself also answered both points: both that they knew where he was from and that they did not know, so as to bear witness to the holy prophecy that was foretold of him, both according to the humanity of his weakness and according to the divinity of his majesty.

John 7:26 (quotation, high confidence) · John 7:27 (quotation, high confidence) · Matt 2:23 (quotation, high confidence) · Matt 2:1 (allusion, high confidence) · Matt 2:5 (quotation, high confidence) · Mic 5:2 (allusion, high confidence) · Isa 53:8 (quotation, high confidence)

Notes and citation

Summary: The Jews' saying that no one knows where the Christ is from reflects Scripture's twofold witness: his human origin was foretold, but his divine generation none can declare.

John 7:26–27, Matt 2:23, Matt 2:5 (Mic 5:2), and Isa 53:8 are quoted; Matt 2:1–4 is alluded to.

Notes on the original text

Digital text corrected (OCR slip in the digital text (Christus' lecerunt → Christus? fecerunt); OCR slip in the digital text (Legein → Legem); OCR slip in the digital text (autem. cjus → autem ejus; cjus → ejus); OCR slip in the digital text (bane → hanc); OCR slip in the digital text (boc → hoc); OCR slip in the digital text (cjus → ejus); OCR slip in the digital text (de ilo → de illo); OCR slip in the digital text (isia → ista); OCR slip in the digital text (isium → istum); OCR slip in the digital text (late- I bat → latebat); OCR slip in the digital text (ln Bethlehem Judce → In Bethlehem Judææ); OCR slip in the digital text (nema scit unde ait → nemo scit unde sit); OCR slip in the digital text (quomam → quoniam); OCR slip in the digital text (respon dil → respon dit); OCR slip in the digital text (sanciae Scriptura: → sanctæ Scripturæ); OCR slip in the digital text (sil → sit); OCR slip in the digital text (uatus → natus); OCR slip in the digital text (uit unde → scit unde); OCR slip in the digital text (utruMque → utrumque); OCR slip in the digital text (veraut → verant)): Christus' lecerunt → Christus? fecerunt; isium → istum; unde sil; → unde sit;; uit unde → scit unde; sanciae Scriptura: → sanctæ Scripturæ; quomam → quoniam; tivitatis cjus quæramus, → tivitatis ejus quæramus,; inde sil ubi → inde sit ubi; uatus → natus; nec boc latebat → nec hoc latebat; Legein → Legem; ln Bethlehem Judce → In Bethlehem Judææ; isia → ista; unde sil, → unde sit,; late- I bat → latebat; Ad boc enim → Ad hoc enim; nema scit unde ait → nemo scit unde sit; bane → hanc; autem. cjus quis → autem ejus quis; utruMque → utrumque; respon dil → respon dit; veraut → verant; de ilo → de illo.

Topics: Christology

Cite (SBL): Augustine, Tract. Ev. Jo. 31.2 (PL 35:1637; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/31-1/#p-31-2). (abbreviation not yet checked)

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31.3PL 35:1637

Audite ergo Verbum Domini, fratres, videte que madmodum confirmavit eis et quod dixerunt, Istum novimus unde sit; et quod dixerunt, Christus cum venerit, nemo scit unde sit Clamabat ergo do cens in templo Jesus: Et me scitis, et unde sim sci lis; et a meipso non veni, sed est verus qui me mi ait, quem vos nescitis. Hoc est dicere, Et me sci 's, et me nescitis: hoc est dicere, Et unde sim sci is, et unde sim nesciis. Unde sim scitis, Jesus a Na zareth, cujas etiam parentes nostis. Solus enim in hac causa latebat virginis partus, cui tamen testis erat maritus: ipse enim hoc poterat fideliter indicare, qui posset maritaliter et zelare. Hoc ergo excepto virgi nis partu, totum noverant in Jesu quod ad hominem pertinet: facies ipsius nota erat, patria ipsius nota erat, genus ipsius notum erat, ubi natus est sciebatur. Recte ergo dixit, Et me nostis, et unde sim scitis, se cundum carnem et effigiem hominis quam gerebat: secundum autem divinitatem, Et a me ipso non veni, sed est verus qui me misit, quem vos nescitis; sed ut eum sciatis, credite in eum quem misit, et scietis. Deum enim nemo vidit unquam, nisi unigenitus Filius qui est in sinu Patris ipse enarravit: et, Patrem non cognoscit nisi Filius, et cui voluerit Filius revelare.

Hear, then, the word of the Lord, brothers; see how he confirmed to them both what they said, “We know where this man is from,” and what they said, “When the Christ comes, no one knows where he is from.” “So Jesus cried out, teaching in the temple: You both know me, and you know where I am from; and I have not come of myself, but he who sent me is true, whom you do not know.” That is to say: you both know me and do not know me; that is to say: you both know where I am from and do not know where I am from. You know where I am from: Jesus of Nazareth, whose parents too you know. For in this matter only the virgin birth was hidden, to which, however, her husband was a witness; for he could faithfully make this known, who could also be jealous as a husband. Except, then, for the virgin birth, they knew everything in Jesus that belongs to man: his face was known, his homeland was known, his family was known, where he was born was known. Rightly, then, he said, “You both know me and know where I am from,” according to the flesh and the appearance of a man which he bore; but according to his divinity, “And I have not come of myself, but he who sent me is true, whom you do not know.” But that you may know him, believe in him whom he sent, and you will know. For “no one has ever seen God, except the only-begotten Son, who is in the bosom of the Father; he has declared him”; and “no one knows the Father except the Son, and he to whom the Son wills to reveal him.”

John 7:27 (quotation, high confidence) · John 7:28 (quotation, high confidence) · John 1:18 (quotation, high confidence) · Matt 11:27 (quotation, high confidence)

Notes and citation

Summary: The Jews knew Christ's human origin, except the virgin birth, but not the Father who sent him, whom only the Son reveals.

John 7:27–28, John 1:18, and Matt 11:27 are quoted. The virgin birth is translated as written.

Notes on the original text

Digital text corrected (OCR slip in the digital text (AuditeergoVerbum → Audite ergo Verbum); OCR slip in the digital text (El me → Et me); OCR slip in the digital text (Uude → Unde); OCR slip in the digital text (acH unde siL → scit unde sit); OCR slip in the digital text (bominem pertiet → hominem pertinet); OCR slip in the digital text (cenfirmavit → confirmavit); OCR slip in the digital text (cujn → eum); OCR slip in the digital text (diviniiatem → divinitatem); OCR slip in the digital text (eat → est); OCR slip in the digital text (ext dieere → est dicere); OCR slip in the digital text (gewis → genus); OCR slip in the digital text (hoe poterat fideliter indieare → hoc poterat fideliter indicare); OCR slip in the digital text (meipse nou veni, aed → meipso non veni, sed); OCR slip in the digital text (natas → natus); OCR slip in the digital text (nescitis. > → nescitis.); OCR slip in the digital text (possd moritaliter → posset maritaliter); OCR slip in the digital text (simscitis → sim scitis); OCR slip in the digital text (sit; * et quod → sit; et quod); OCR slip in the digital text (uota → nota); OCR slip in the digital text (vareth → zareth); OCR slip in the digital text (« Christus → Christus)): AuditeergoVerbum → Audite ergo Verbum; cenfirmavit → confirmavit; sit; * et quod → sit; et quod; « Christus → Christus; acH unde siL → scit unde sit; meipse nou veni, aed → meipso non veni, sed; nescitis. > → nescitis.; ext dieere → est dicere; Uude → Unde; vareth → zareth; hoe poterat fideliter indieare → hoc poterat fideliter indicare; possd moritaliter → posset maritaliter; bominem pertiet → hominem pertinet; uota → nota; gewis → genus; natas → natus; El me → Et me; simscitis → sim scitis; diviniiatem → divinitatem; sed eat verus → sed est verus; cujn → eum; qui eat in → qui est in.

Topics: Christology

Cite (SBL): Augustine, Tract. Ev. Jo. 31.3 (PL 35:1637; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/31-1/#p-31-3). (abbreviation not yet checked)

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31.4PL 35:1637

Denique cum dixisset, Sed est verus qui misit me, quem vos nescitis; ut ostenderet eis unde possent scire quod nesciebant, subjecit, Ego scio eum. Ergo a me quærite, ut sciatis eum. Quare autem scio eum? Quia ab ipso sum, et ipse me misit. Magnifice utrumque monstravit. Ab ipso, inquit, sum; quia Filius de Pa tre, et quidquid est Filius, de illo est cujus est Fi lius. Ideo Dominum Jesum dicimus Deum de Deo; Patrem non dicimus Deum de Deo, sed tantum Deum: et dicimus Dominum Jesum Lumen de Lumine; Patrem non dicimus Lumen de Lumine, sed tantum Lu men. Ad hoc ergo pertinet, quod dixit, Ab ipso sum. Quod autem videtis me in carne, ipse me misit. Ubi audis, ipse me misit, noli intelligere naturae dissimili tudinem, sed generantis auctoritatem.

Then, when he had said, “But he who sent me is true, whom you do not know,” to show them how they could know what they did not know, he added, “I know him.” So seek from me, that you may know him. But why do I know him? “Because I am from him, and he sent me.” He showed both splendidly. “I am from him,” he says, because the Son is from the Father, and whatever the Son is, he is from him whose Son he is. That is why we call the Lord Jesus God from God; we do not call the Father God from God, but only God. And we call the Lord Jesus Light from Light; we do not call the Father Light from Light, but only Light. To this, then, belongs his saying, “I am from him.” But that you see me in the flesh, “he sent me.” When you hear “he sent me,” do not understand a difference of nature, but the authority of the one who begets.

John 7:28 (quotation, high confidence) · John 7:29 (quotation, high confidence)

Notes and citation

Summary: “I am from him” means the Son is God from God and Light from Light; “he sent me” refers to the incarnation and implies the Father's authority as begetter, not a different nature.

John 7:28–29 is quoted. “God from God” and “Light from Light” are creedal phrases (Nicene Creed).

Notes on the original text

Digital text corrected (OCR slip in the digital text (Da trem → Patrem); OCR slip in the digital text (eat → est); OCR slip in the digital text (eum*? → eum?); OCR slip in the digital text (t'atrem → Patrem)): Sed eat verus → Sed est verus; eum*? → eum?; t'atrem → Patrem; Da trem → Patrem.

Topics: Trinity, Christology

Cite (SBL): Augustine, Tract. Ev. Jo. 31.4 (PL 35:1637; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/31-1/#p-31-4). (abbreviation not yet checked)

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31.5PL 35:1637–1639

Quærebant ergo eum apprehendere, et nemo misit in illum manus, quia nondum venerat hora ejus: hoc est, quia nolebat. Quid est enim, nondum venerat hora ejus? Non enim Dominus sub fato natus est. Hoc nec de te credendum est, nedum de illo per quem fa ctus es. Si tua hora voluntas est illius; illius hora quæ est, nisi voluntas sua? Non ergo horam dixit qua cogeretur mori, sed qua dignaretur occidi. Tempus enim exspectabat quo moreretur, quia et tempus exspectavit quo nasceretur. De hoc tempore Aposto lus loquens, ait: Cum autem venit plenitudo temporis, misit Deus Filium suum. Ideo multi di cunt: Quare non ante venit Christus? Quibus re spondendum est, quia nondum venerat plenitudo tem poris, moderante illo per quem facta sunt tempora: sciebat enim quando venire deberet. Primo per multam seriem temporum et annorum prædicendus fuit; non enim aliquid parvum venturum fuit: diu fuerat prædicendus, semper tenendus. Quanto major judex veniebat, tanto praeconum longior series præcedebat. Denique ubi venit plenitudo temporis, venit et ille qui nos liberaret a tempore. Liberati enim a tempore, venturi sumus ad aeternitatem illam, ubi non est tempus: nec dicitur ibi, Quando veniet hora; dies est enim sempiternus, qui nec præceditur hesterno, nec excluditur crastino. In hoc autem sæculo volvuntur dies, et alii transeunt, et alii veniunt; nullus manet: et momenta quibus loquimur, invicem se expellunt, nec stat prima syllaba, ut sonare possit secunda. Ex quo loquimur aliquantum senuimus, et sine ulla dubi tatione senior sum modo quam mane: ita nihil stat, nihil fixum manet in tempore. Amare itaque debemus per quem facta sunt tempora, ut liberemur a tempore, et figamur in æternitate, ubi jam nulla est mutabili tas temporum. Magna igitur misericordia Domini no stri Jesu Christi, factum esse eum propter nos in tem pore, per quem facta sunt tempora; factum esse inter omnia, per quem facta sunt omnia: factum esse quod fecit. Factus est enim quod fecerat; factus est enim homo qui hominem fecerat, ne periret quod fe cerat. Secundum hanc dispensationem jam venerat hora nativitatis, et natus erat: sed nondum venerat hora passionis, ideo nondum passus erat.

“So they sought to seize him, and no one laid hands on him, because his hour had not yet come”; that is, because he did not will it. For what is “his hour had not yet come”? For the Lord was not born under fate. This is not to be believed even of you, much less of him through whom you were made. If your hour is his will, what is his hour but his own will? So he did not speak of an hour in which he would be compelled to die, but one in which he would deign to be killed. For he was awaiting the time at which he would die, because he also awaited the time at which he would be born. Speaking of this time, the apostle says, “But when the fullness of time came, God sent his Son.” That is why many say, “Why did Christ not come earlier?” They must be answered that the fullness of time had not yet come, under the governance of him through whom times were made; for he knew when he ought to come. First he had to be foretold through a long series of times and years; for it was no small thing that was to come. He had long to be foretold, and always to be held. The greater the judge who was coming, the longer the series of heralds that went before. Finally, when the fullness of time came, he came too who would free us from time. For freed from time, we shall come to that eternity where there is no time; nor is it said there, “When will the hour come?”; for it is an everlasting day, which is neither preceded by a yesterday nor shut out by a tomorrow. But in this world days roll on, and some pass and others come; none stays; and the moments in which we speak drive one another out, nor does the first syllable stay so that the second can sound. Since we began speaking we have grown somewhat older, and without any doubt I am older now than this morning. So nothing stands, nothing remains fixed in time. We ought therefore to love him through whom times were made, so that we may be freed from time and fixed in eternity, where there is no longer any changeableness of times. Great, then, is the mercy of our Lord Jesus Christ, that for our sake he through whom times were made was made in time; that he through whom all things were made was made among all things; that he was made what he made. For he was made what he had made; he who had made man was made man, so that what he had made might not perish. According to this dispensation the hour of his birth had already come, and he had been born; but the hour of his passion had not yet come; therefore he had not yet suffered.

John 7:30 (quotation, high confidence) · Gal 4:4 (quotation, high confidence)

Notes and citation

Summary: Christ's “hour” was not fate but his own will; he came in the fullness of time to free us from time into eternity.

John 7:30 and Gal 4:4 are quoted. Augustine rejects belief in fate; translated as written. The digital text's stray digit before the Gal 4:4 quotation is removed.

Notes on the original text

Digital text corrected (OCR slip in the digital text (Dcniqne → Denique); OCR slip in the digital text (IIoc → Hoc); OCR slip in the digital text (Jcsu → Jesu); OCR slip in the digital text (autcm venit plenitudo temporis, 1 misit → autem venit plenitudo temporis, misit); OCR slip in the digital text (co gcrelur → cogeretur); OCR slip in the digital text (csf → est); OCR slip in the digital text (cst → est; tem. pus → tempus); OCR slip in the digital text (ct → et); OCR slip in the digital text (de illo I per → de illo per); OCR slip in the digital text (enin → enim); OCR slip in the digital text (esso → esse); OCR slip in the digital text (euim → enim); OCR slip in the digital text (factas → factus); OCR slip in the digital text (inviccn sc → invicem se); OCR slip in the digital text (manc → mane); OCR slip in the digital text (mul- Lim → multam); OCR slip in the digital text (nee → nec); OCR slip in the digital text (pcr → per); OCR slip in the digital text (perquem → per quem); OCR slip in the digital text (quihus → quibus); OCR slip in the digital text (sacculo → sæculo); OCR slip in the digital text (transcunt → transeunt)): IIoc → Hoc; de illo I per → de illo per; co gcrelur → cogeretur; autcm venit plenitudo temporis, 1 misit → autem venit plenitudo temporis, misit; mul- Lim → multam; enin → enim; Dcniqne → Denique; venit ct ille → venit et ille; non cst tem. pus → non est tempus; dies csf enim → dies est enim; qui nee præceditur → qui nec præceditur; sacculo → sæculo; transcunt → transeunt; quihus → quibus; inviccn sc → invicem se; senuimus, ct sine → senuimus, et sine; manc → mane; perquem → per quem; Jcsu → Jesu; omnia, pcr quem → omnia, per quem; esso → esse; euim → enim; factas → factus.

Topics: Christology

Cite (SBL): Augustine, Tract. Ev. Jo. 31.5 (PL 35:1637–1639; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/31-1/#p-31-5). (abbreviation not yet checked)

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31.6PL 35:1639

Denique ut noveritis non necessitatem, sed potestatem morientis: propter nonnullos hoc lo quor, qui cum audierint, nondum venit hora ejus, ædificantur ad credenda fata, et fiunt corda eorum fatua: ut ergo noveritis potestatem morientis, ipsam passionem recolite, crucifixum intuemini. Dixit in ligno pendens, Sitio. Illi hoc audito, in arundine per spongiam obtulerunt ei acetum in cruce: accepit, et ait, Perfectum est; et inclinato capite, reddidit spiri tum. Videtis potestatem morientis, quia hoc exspe ctabat, donec omnia complerentur quæ de illo præ dicta fuerant ante mortem futura. Dixerat enim pro pheta: Dederunt in escam meam fel, et in siti mea po taverunt me aceto. Exspectabat ut hæc omnia complerentur: posteaquam completa sunt, dixit, Perfectum est; et abscessit potestate, quia non venerat necessitate. Ideo quidam plus mirati sunt istam potestatem morientis, quam potentiam mira cula facientis. Ventum est enim ad crucem, ut cor pora deponerentur de ligno, quoniam sabbatum illu cescebat; et inventi sunt latrones viventes. Supplicium quippe crucis ideo durius erat, quia diutius cruciabat, et omnes crucifixi longa morte necabantur. Illi autem, ne remanerent in ligno, cruribus fractis coacti sunt mori, ut possent inde deponi. Dominus autem inven tus est mortuus, et admirati sunt homines: et qui eum vivum contempserunt, mor tuum sic admirati sunt, ut dicerent quidam, Vere Fi lius Dei est hic. Unde est et illud, fratres, ubi ait quærentibus se, Ego sum; et illi retro redeuntes omnes ceciderunt. Erat ergo in illo potestas summa. Nec hora cogebatur mori; sed horam exspectabat, qua opportune fieret voluntas, non qua inviti impleretur necessitas.

Finally, that you may know that it was not the necessity but the power of one dying (I say this because of some who, when they hear “his hour had not yet come,” are built up into believing in fate, and their hearts become fatuous); that you may know, then, the power of one dying, recall the passion itself, look on the crucified. Hanging on the tree he said, “I thirst.” They, hearing this, offered him vinegar on a sponge on a reed, on the cross; he took it and said, “It is finished”; and bowing his head he gave up his spirit. You see the power of one dying: he was waiting for this, until all things were fulfilled that had been foretold of him as to come before his death. For the prophet had said, “They gave gall for my food, and in my thirst they gave me vinegar to drink.” He waited for all these to be fulfilled; after they were fulfilled, he said, “It is finished,” and departed by power, because he had not come by necessity. That is why some marveled more at this power of his in dying than at his might in doing miracles. For they came to the cross to take the bodies down from the tree, since the sabbath was dawning, and the robbers were found alive. For the punishment of the cross was harsher for this reason, that it tortured longer, and all the crucified were killed by a lingering death. But they, so as not to remain on the tree, had their legs broken and were forced to die, so that they could be taken down. But the Lord was found dead, and men marveled; and those who had despised him living so marveled at him dead that some said, “Truly this was the Son of God.” From this too, brothers, is that saying where he says to those seeking him, “I am he,” and they all went backward and fell. So there was supreme power in him. Nor was he compelled by the hour to die; but he awaited the hour in which his will might fittingly be done, not one in which necessity would be fulfilled against his will.

John 19:28 (quotation, high confidence) · John 19:29 (allusion, high confidence) · John 19:30 (quotation, high confidence) · Ps 69:21 (68:22 LXX) (quotation, high confidence) · John 19:31 (allusion, high confidence) · John 19:32 (allusion, high confidence) · John 19:33 (allusion, high confidence) · Matt 27:54 (quotation, high confidence) · John 18:6 (quotation, high confidence)

Notes and citation

Summary: The manner of Christ's death, waiting until all was fulfilled and then dying while the robbers still lived, showed that he died by power, not necessity.

John 19:28–30, Ps 69:21 (68:22 LXX), Mark 15:39 (Matt 27:54), and John 18:6 are quoted; John 19:31–33 is alluded to. Augustine puns on fata (“fate”) and fatua (“foolish”). The digital text's stray digit is removed.

Notes on the original text

Digital text corrected (OCR slip in the digital text (IUi → Illi); OCR slip in the digital text (Nee hora → Nec hora); OCR slip in the digital text (Undc → Unde); OCR slip in the digital text (ct → et); OCR slip in the digital text (ei in siti → et in siti); OCR slip in the digital text (illu cescebal → illu cescebat); OCR slip in the digital text (po- 1 testatem → potestatem)): po- 1 testatem → potestatem; Sitio. IUi hoc → Sitio. Illi hoc; ei in siti → et in siti; illu cescebal → illu cescebat; mortuus, ct admirati → mortuus, et admirati; Undc → Unde; Nee hora → Nec hora.

Topics: Christology

Cite (SBL): Augustine, Tract. Ev. Jo. 31.6 (PL 35:1639; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/31-1/#p-31-6). (abbreviation not yet checked)

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31.7PL 35:1639

De turba autem multi crediderunt in eum. Humi les et pauperes salvos faciebat Dominus. Principes insaniebant; et ideo medicum non solum non agnosce bant, sed etiam occidere cupiebant. Erat quædam turba quae suam ægritudinem cito vidit, et illius me dicinam sine dilatione cognovit. Videte quid sibi dixerit turba ipsa commota miraculis: Numquid Christus cum venerit, plura signa facturus est? Utique si duo non erunt, hic est. Crediderunt ergo in eum dicentes ista.

“But of the crowd many believed in him.” The Lord was saving the humble and the poor. The rulers were raving; and therefore they not only did not recognize the physician but even desired to kill him. There was a certain crowd which quickly saw its own sickness and recognized his medicine without delay. See what that crowd, moved by miracles, said to itself: “When the Christ comes, will he do more signs?” Surely, if there are not going to be two, this is he. So they believed in him, saying these things.

John 7:31 (quotation, high confidence)

Notes and citation

Summary: The humble crowd, moved by the miracles, recognized the physician whom the rulers wished to kill.

John 7:31 is quoted.

Notes on the original text

Digital text corrected (OCR slip in the digital text (ei pauperes → et pauperes); OCR slip in the digital text (in eam → in eum); OCR slip in the digital text (siduo → si duo)): ei pauperes → et pauperes; siduo → si duo; in eam → in eum.

Cite (SBL): Augustine, Tract. Ev. Jo. 31.7 (PL 35:1639; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/31-1/#p-31-7). (abbreviation not yet checked)

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31.8PL 35:1639

Principes vero illi audita multitudinis fide, et eo murmure quo Christus glorificabatur, miserunt mi nistros, ut apprehenderent eum. Quem apprehende rent? Adhuc nolentem? Quia ergo non poterant ap prehendere nolentem, missi sunt ut audirent docen tem. Quid docentem? Dicit ergo Jesus: Adhuc modi cum tempus vobiscum sum. Quod modo vultis facere facturi estis, sed non modo; quia modo nolo. Quare adhuc modo nolo? Quia adhuc modicum tempus vobis cum sum: et tunc vado ad eum qui me misit. Implere debeo dispensationem meam, et sic pervenire ad passionem meam.

But those rulers, hearing of the faith of the multitude and of that murmuring by which Christ was glorified, “sent officers to seize him.” To seize whom? One who as yet was unwilling? Since, then, they could not seize him unwilling, they were sent to hear him teaching. Teaching what? “Then Jesus says, Yet a little while I am with you.” What you now want to do you will do, but not now, because now I do not will it. Why do I not will it now? Because “yet a little while I am with you, and then I go to him who sent me.” I must fulfill my dispensation, and so come to my passion.

John 7:32 (quotation, high confidence) · John 7:33 (quotation, high confidence)

Notes and citation

Summary: The officers sent to seize Christ could not take him unwilling; he would suffer only when his dispensation was fulfilled.

John 7:32–33 is quoted.

Notes on the original text

Digital text corrected (OCR slip in the digital text (doccn → docen); OCR slip in the digital text (eun. → eum.); OCR slip in the digital text (muhiludinfs → multitudinis); OCR slip in the digital text (noto. → nolo.)): muhiludinfs → multitudinis; eun. → eum.; doccn → docen; noto. → nolo..

Cite (SBL): Augustine, Tract. Ev. Jo. 31.8 (PL 35:1639; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/31-1/#p-31-8). (abbreviation not yet checked)

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31.9PL 35:1639–1641

Quaeretis me, et non invenietis; et ubi sum ego, vos non potestis venire. Hic jam resurrectionem suam prædixit: noluerunt enim agnoscere praesentem, et postea quæsierunt, cum viderunt in eum multitudinem jam credentem. Magna enim signa facta sunt, etiam cum Dominus resurrexit, et ascendit in cœlum. Tunc per discipulos facta sunt magna; sed ille per illos, qui et per seipsum: ipse quippe illis dixerat, Sine me nihil potestis facere. Quando claudus ille qui sedebat ad portam, ad vocem Petri surrexit, et suis pedibus ambulavit, ita ut homines mirarentur, sic eos allocutus est Petrus, quia non in sua potestate ista fecit, sed in virtute illius quem ipsi occiderunt. Multi compuncti dixerunt: Quid facie mus? Viderunt enim se ingenti crimine impietatis astrictos, quando illum occiderunt, quem venerari et adorare debuerunt: et hoc putabant esse inexpiabile. Magnum enim facinus erat, cujus consideratio illos faceret desperare: sed non debebant de sperare, pro quibus in cruce pendens Dominus est dignatus orare. Dixerat enim: Pater, ignosce illis, quia nesciunt quid faciunt. Videbat quosdam suos inter multos alienos; illis jam petebat veniam, a quibus adhuc accipiebat injuriam. Non enim attendebat quod ab ipsis moriebatur, sed quia pro ipsis, moriebatur. Multum est quod illis concessum est, et ab ipsis, et pro ipsis; ut nemo de sui peccati dimissione de speret, quando illi veniam meruerunt, qui Christum oc ciderunt. Mortuus est Christus pro nobis; sed numquid a nobis? At vero illi viderunt Christum suo scelere morientem; et crediderunt in Christum suis sceleribus ignoscentem. Quousque biberent sanguinem quem fuderant, de sua salute desperaverunt. Ergo hoc dixit, Quæretis me, et non invenietis; et ubi sum ego, vos non potestis venire: quia quaesituri illum erant post resur rectionem compuncti. Nec dixit, ubi ero; sed, ubi sum. Semper enim ibi erat Christus, quo fuerat red diturus: sic enim venit, ut non recederet. Unde alio loco ait, Nemo ascendit in cælum, nisi qui descendit de cœlo, Filius hominis, qui est in cœlo; non dixit, qui fuit in caelo. In terra loquebatur, et in cœlo se esse dicebat. Sic venit, ut inde non abscede ret: sic rediit, ut nos non derelinqueret. Quid miramini? Deus hoc facit. Homo enim secundum corpus in loco est, et de loco migrat, et cum ad alium lo cum venerit, in eo loco unde venit non erit: Deus autem implet omnia, et ubique totus est; non secun dum spatia tenetur locis. Erat tamen Dominus Chri stus secundum visibilem carnem in terra, secundum invisibilem majestatem in coelo et in terra: ideo ait, Ubi ego sum, vos non potestis venire. Nec dixit, non poteritis; sed, non potestis: tales enim tunc erant qui non possent. Nam ut sciatis non hoc ad desperatio nem dictum, et discipulis suis dixit tale aliquid, Quo ego vado, vos non potestis venire; cum pro illis orans dixerit, Pater, volo ut ubi ego sum, et ipsi sint mecum. Denique hoc Petro ex posuit, et ait illi: Quo ego vado, non potes me sequi modo; sequeris autem postea.

“You will seek me and will not find me; and where I am, you cannot come.” Here he foretold his resurrection; for they would not recognize him when present, and afterward they sought him, when they saw the multitude already believing in him. For great signs were done also when the Lord rose and ascended into heaven. Then great things were done through the disciples; but he did them through them who also did them through himself; for he himself had said to them, “Without me you can do nothing.” When that lame man who sat at the gate rose at Peter's word and walked on his own feet, so that men marveled, Peter addressed them in such a way as to say that he had not done these things by his own power, but by the power of him whom they had killed. Many, pierced to the heart, said, “What shall we do?” For they saw themselves bound by an enormous crime of impiety, since they had killed him whom they ought to have venerated and adored; and they thought this could not be expiated. For it was a great crime, the consideration of which might make them despair; but they ought not to despair, for whom the Lord, hanging on the cross, deigned to pray. For he had said, “Father, forgive them, for they do not know what they are doing.” He saw some who were his own among many strangers; for them he was already asking pardon, from whom he was still receiving injury. For he did not consider that he was dying at their hands, but that he was dying for them. It is a great thing that was granted to them, both at their hands and for them, so that no one should despair of the forgiveness of his sin, when those who killed Christ obtained pardon. Christ died for us; but did he die at our hands? But they saw Christ dying by their crime, and believed in Christ forgiving their crimes. Until they drank the blood they had shed, they despaired of their salvation. So he said, “You will seek me and will not find me; and where I am, you cannot come,” because, pierced to the heart, they were going to seek him after the resurrection. And he did not say “where I shall be,” but “where I am.” For Christ was always there where he was going to return; for he came in such a way as not to depart. Hence in another place he says, “No one has ascended into heaven except him who came down from heaven, the Son of man, who is in heaven”; he did not say, “who was in heaven.” He was speaking on earth and saying that he was in heaven. He came in such a way as not to leave there; he returned in such a way as not to forsake us. Why do you marvel? God does this. For man, according to the body, is in a place, and moves from a place, and when he has come to another place he will not be in the place from which he came. But God fills all things and is everywhere whole; he is not held in places according to spaces. Yet the Lord Christ was on earth according to his visible flesh, and in heaven and on earth according to his invisible majesty; therefore he says, “Where I am, you cannot come.” And he did not say, “you will not be able,” but “you cannot”; for they were then such as could not. For that you may know this was not said to bring despair, he said something similar to his disciples too, “Where I am going, you cannot come,” while in praying for them he said, “Father, I will that where I am, they too may be with me.” Finally he explained this to Peter, and said to him, “Where I am going, you cannot follow me now; but you will follow afterward.”

John 7:34 (quotation, high confidence) · John 15:5 (quotation, high confidence) · Acts 3:2 (allusion, high confidence) · Acts 3:12 (allusion, high confidence) · Acts 2:37 (quotation, high confidence) · Luke 23:34 (quotation, high confidence) · John 3:13 (quotation, high confidence) · John 13:33 (quotation, high confidence) · John 17:24 (quotation, high confidence) · John 13:36 (quotation, high confidence)

Notes and citation

Summary: Those who killed Christ later sought him and found forgiveness; he is always where he returned to, and “you cannot come” described their present state, not a hopeless one.

John 7:34, John 15:5, Acts 2:37, Luke 23:34, John 3:13, John 13:33, John 17:24, and John 13:36 are quoted; Acts 3:1–16 is alluded to. Augustine's statements about the guilt and forgiveness of those who killed Christ are translated as written.

Notes on the original text

Digital text corrected (OCR slip in the digital text (Cbristus → Christus); OCR slip in the digital text (Videbat ' quosdam → Videbat quosdam); OCR slip in the digital text (aih → ait); OCR slip in the digital text (cons! deratio → consideratio); OCR slip in the digital text (crat → erat); OCR slip in the digital text (derclinqucret → derelinqueret); OCR slip in the digital text (ego sunt → ego sum); OCR slip in the digital text (esi → est); OCR slip in the digital text (et ab i ipsis → et ab ipsis); OCR slip in the digital text (ino rientem → morientem); OCR slip in the digital text (iujuriam → injuriam); OCR slip in the digital text (mira-; mini → miramini); OCR slip in the digital text (pcr ilius → per illos); OCR slip in the digital text (qtti eat → qui est); OCR slip in the digital text (sedehat → sedebat); OCR slip in the digital text (suain → suam); OCR slip in the digital text (uude → unde); OCR slip in the digital text (vie, → me,)): vie, → me,; suain → suam; pcr ilius → per illos; sedehat → sedebat; crat → erat; cons! deratio → consideratio; Dominus esi dignatus → Dominus est dignatus; Videbat ' quosdam → Videbat quosdam; iujuriam → injuriam; et ab i ipsis → et ab ipsis; Cbristus → Christus; ino rientem → morientem; loco aih, → loco ait,; qtti eat → qui est; derclinqucret → derelinqueret; mira-; mini → miramini; uude → unde; ego sunt → ego sum.

Topics: Christology

Cite (SBL): Augustine, Tract. Ev. Jo. 31.9 (PL 35:1639–1641; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/31-1/#p-31-9). (abbreviation not yet checked)

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31.10PL 35:1641

Dixerunt ergo Judæi, non ad ipsum; sed, ad seipsos: Quo hic iturus est, quia non inveniemus eum? numquid in dispersionem Gentium iturus est, et doctu rus Gentes? Non enim sciebant quod dixerunt; sed quia ille voluit, prophetaverunt. Iturus enim erat Dominus ad Gentes, non præsentia corporis sui, sed tamen pedibus suis. Qui erant pedes ejus? Quos pe des conculcare volebat persequendo Saulus, quando ei caput clamavit: Saule, Saule, quid me perse queris? Quis est hic sermo, quem dixit: Quæretis me, et non invenietis; et ubi ego sum, vos non potestis venire? Unde hoc dixit Dominus, ne scierunt, et tamen aliquid quod futurum erat, nescien tes prænuntiaverunt. Dixit enim hoc Dominus, quia locum, si tamen dicendus est locus, id est sinum Pa tris unde nunquam discedit unigenitus Filius, non illi noverant; nec cogitare idonei erant ubi erat Christus, unde non recessit Christus; quo rediturus erat Christus, ubi manebat Christus. Unde hoc cordi humano cogitare, nedum lingua explicare? Hoc ergo illi nullo modo intellexerunt; et tamen ex hac occa sione salutem nostram praedixerant, quod Dominus iturus esset ad dispersionem Gentium, et impleturus quod legebant et non intelligebant, Populus quem non cognovi, servivit mihi, in obauditu auris obau divit mihi. Illi non audierunt in quorum oculis fuit; illi audierunt in quorum auribus sonuit.

“So the Jews said,” not to him but among themselves, “Where is this man going to go, that we shall not find him? Will he go to the dispersion of the Gentiles, and teach the Gentiles?” For they did not know what they said; but because he willed it, they prophesied. For the Lord was going to go to the Gentiles, not by the presence of his body, yet by his feet. Who were his feet? The feet that Saul wished to trample by persecuting, when the head cried out to him, “Saul, Saul, why do you persecute me?” “What is this saying that he said, You will seek me and will not find me; and where I am, you cannot come?” Why the Lord said this, they did not know; and yet, not knowing, they foretold something that was to come. For the Lord said this because they did not know the place (if indeed it is to be called a place), that is, the bosom of the Father, from which the only-begotten Son never departs; nor were they fit to think where Christ was, whence Christ did not withdraw, whither Christ was going to return, where Christ remained. Whence could the human heart think this, much less the tongue explain it? This, then, they in no way understood; and yet on this occasion they foretold our salvation: that the Lord would go to the dispersion of the Gentiles, and fulfill what they read and did not understand: “A people whom I did not know has served me; at the hearing of the ear it has obeyed me.” Those did not hear before whose eyes he was; those heard in whose ears he sounded.

John 7:35 (quotation, high confidence) · John 7:36 (quotation, high confidence) · Acts 9:4 (quotation, high confidence) · John 1:18 (echo, medium confidence) · Ps 18:43 (17:44 LXX) (quotation, high confidence) · Ps 18:44 (17:45 LXX) (quotation, high confidence)

Notes and citation

Summary: Not knowing what they said, the Jews prophesied that Christ would go to the Gentiles, as he did through his members, though they could not grasp that he never left the Father's bosom.

John 7:35–36, Acts 9:4, and Ps 18:43–44 (17:44–45 LXX) are quoted; the Father's bosom echoes John 1:18.

Notes on the original text

Digital text corrected (OCR slip in the digital text (* Saule → Saule); OCR slip in the digital text (eat → est); OCR slip in the digital text (explicare'? → explicare?); OCR slip in the digital text (qucris,? «Quis → queris? Quis); OCR slip in the digital text (venire? » → venire?)): iturus eat, → iturus est,; * Saule → Saule; qucris,? «Quis → queris? Quis; venire? » → venire?; explicare'? → explicare?.

Cite (SBL): Augustine, Tract. Ev. Jo. 31.10 (PL 35:1641; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/31-1/#p-31-10). (abbreviation not yet checked)

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31.11PL 35:1641

Illius enim Ecclesiæ venturæ de Gentibus ty pum gerebat mulier quæ fluxum sanguinis patiebatur: tangebat, et non videbatur; nesciebatur, et sanaba tur. Figura quippe erat, quod Dominus interrogavit, Quis me tetigit? Quasi ignorans ignoratam sanavit: sic fecit et Gentibus. Non eum didicimus in carne, et meruimus carnem ejus man ducare, et in carne ejus membra esse. Quare? Quia misit ad nos. Quos? Praecones suos, discipulos suos, servos suos, redemptos suos quos creavit, sed quos et redemit fratres suos: totum parum dixi: membra sua, seipsum; misit enim ad nos membra sua, et fecit nos membra sua. Tamen secundum speciem corporis quam Judæi viderunt et contempserunt, non apud nos fuit Christus: quia et hoc de illo dictum erat, sic ut et Apostolus dicit, Dico enim Christum ministrum fuisse circumcisionis propter veritatem Dei, ad confir mandas promissiones patrum. Ad illos debuit venire, a quorum patribus et quorum patribus est promissus: ideo et ipse sic ait, Non sum missus nisi ad oves quæ perierunt domus Israel. Sed quid dicit Apostolus in sequenti? Gentes autem super misericor dia glorificare Deum. Quid et ipse Dominus? Habeo alias oves quæ non sunt ex hoc ovili. Qui dixerat, Non sum missus nisi ad oves quæ perierunt domus Israel; quomodo habet alias oves ad quas non est missus, nisi quia significavit praesen tiam corporalem non se missum exhibere nisi solis Judæis, qui viderunt et occiderunt? Et multi tamen inde et antea et postea crediderunt. Messis prima de cruce ventilata est, ut esset semen unde alia messis consurgeret. Nunc vero cum fama Evangelii et bono ejus odore excitati credunt fideles ejus per omnes gentes, erit exspectatio gentium, quando veniat qui jam venit; quando ab omnibus videa tur, qui tunc a quibusdam visus non est, a quibusdam visus est; quando veniat judicaturus qui venit judican dus; quando veniat discreturus, qui venit ut non discer neretur. Non enim ab impiis Christus est discretus, sed cum impiis judicatus: de illo enim dictum est, Inter iniquos reputatus est. Latro evasit: Chri stus damnatus est. Ac cepit indulgentiam criminosus, damnatus est qui om nium crimina confitentium relaxavit. Tamen et ipsa crux, si attendas, tribunal fuit: in medio enim judice constituto, unus latro qui credidit liberatus, alter qui insultavit damnatus est. Jam si gnificabat quod facturus est de vivis et mortuis; alios positurus ad dexteram, alios ad sinistram: similis ille latro futuris ad sinistram, similis alter futuris ad dex teram. Judicabatur, et judicium minabatur.

For the woman who suffered from a flow of blood bore the type of that Church which was to come from the Gentiles: she touched and was not seen; she was not known and was healed. For it was a figure that the Lord asked, “Who touched me?” As though not knowing, he healed one unknown; so he did with the Gentiles too. We did not come to know him in the flesh, and yet we have been granted to eat his flesh and to be members in his flesh. Why? Because he sent to us. Whom? His heralds, his disciples, his servants, his redeemed whom he created, but whom he also redeemed as his brothers; all this I have said too little: his members, himself; for he sent to us his members, and made us his members. Yet according to the bodily form which the Jews saw and despised, Christ was not among us; for this too had been said of him, as the apostle too says: “For I say that Christ was a minister of the circumcision for the truth of God, to confirm the promises of the fathers.” He had to come to those to whose fathers, and from whose fathers, he was promised; therefore he himself also says, “I was not sent except to the sheep that perished of the house of Israel.” But what does the apostle say in what follows? “But the Gentiles glorify God for his mercy.” What does the Lord himself say? “I have other sheep which are not of this fold.” He who had said, “I was not sent except to the sheep that perished of the house of Israel,” how does he have other sheep to which he was not sent, except that he signified that he was sent to show his bodily presence only to the Jews, who saw and killed him? And yet many from them believed both before and after. The first harvest was winnowed from the cross, so that there might be seed from which another harvest might spring up. But now that, roused by the fame of the Gospel and its good odor, his faithful believe throughout all nations, there will be the expectation of the nations, when he comes who has already come; when he is seen by all who then was not seen by some and was seen by others; when he comes to judge who came to be judged; when he comes to separate who came so as not to be separated. For Christ was not separated from the ungodly, but judged with the ungodly; for it was said of him, “He was reckoned among the wicked.” The robber escaped; Christ was condemned. The criminal received pardon; he was condemned who forgave the crimes of all who confess. Yet the cross itself, if you consider, was a tribunal: for with the judge set in the middle, the one robber who believed was set free, the other who mocked was condemned. Already he was signifying what he will do with the living and the dead, setting some on his right and others on his left: the one robber like those who will be on the left, the other like those who will be on the right. He was being judged, and he was threatening judgment.

Luke 8:43 (allusion, high confidence) · Luke 8:45 (quotation, high confidence) · Rom 15:8 (quotation, high confidence) · Rom 15:9 (quotation, high confidence) · Matt 15:24 (quotation, high confidence) · John 10:16 (quotation, high confidence) · Isa 53:12 (quotation, high confidence) · John 18:40 (allusion, medium confidence) · Luke 23:39 (allusion, high confidence) · Luke 23:43 (allusion, high confidence) · Matt 25:33 (allusion, high confidence)

Notes and citation

Summary: The woman with the flow of blood figured the Gentile Church, which touched Christ without seeing him; the cross, between the two robbers, foreshadowed his judgment.

Luke 8:45 (Mark 5:30), Rom 15:8–9, Matt 15:24, John 10:16, and Isa 53:12 (Mark 15:28; Luke 22:37) are quoted; Luke 23:39–43 and Matt 25:33 are alluded to. The release of Barabbas may be meant by “the robber escaped” (Matt 27:26; John 18:40). Augustine's sentence about eating Christ's flesh is translated as written.

Notes on the original text

Digital text corrected (OCR slip in the digital text (Fignra quippeerat → Figura quippe erat); OCR slip in the digital text (aller → alter); OCR slip in the digital text (apud - nos → apud nos); OCR slip in the digital text (ct → et); OCR slip in the digital text (do cruce → de cruce); OCR slip in the digital text (judicau dus → judican dus); OCR slip in the digital text (pairum → patrum); OCR slip in the digital text (rcputatus → reputatus); OCR slip in the digital text (sie ut → sic ut); OCR slip in the digital text (vcniat → veniat); OCR slip in the digital text (venturac → venturæ); OCR slip in the digital text (vidca tur → videa tur)): venturac → venturæ; Fignra quippeerat → Figura quippe erat; apud - nos → apud nos; sie ut → sic ut; pairum → patrum; do cruce → de cruce; vcniat → veniat; vidca tur → videa tur; judicau dus → judican dus; rcputatus → reputatus; aller → alter; vivis ct mortuis; → vivis et mortuis;.

Topics: Eschatology

Cite (SBL): Augustine, Tract. Ev. Jo. 31.11 (PL 35:1641; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/31-1/#p-31-11). (abbreviation not yet checked)

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