Sophia Scriptura

Tractates on the Gospel of John 33.1–33.8

Augustine of Hippo · Tractates on the Gospel of John · ca. 406–420 · Hippo Regius · 8 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).

Chapter 33

33.1PL 35:1647

Meminit Charitas vestra, sermone pristino ex occasione lectionis evangelicæ locutos nos esse vobis de Spiritu sancto. Ad hunc potandum cum Dominus invitasset credentes in se, loquens inter eos qui illum tenere cogitabant, et interficere cupiebant nec vale­ bant, quia ille nolebat: cum ergo haec locutus esset, nata est de illo in turba dissensio, aliis putantibus quod ipse esset Christus, aliis dicentibus quia de Galilæa non exsurget Christus. Qui vero missi fuerant, ut eum tenerent, redierunt immunes a crimine, et pleni admiratione. Nam et testimonium perhibuerunt divinæ doctrinae ejus, cum dicerent a quibus missi fuerant, Quare non adduxistis eum? Responderunt enim nunquam se audisse hominem sic locutum: Non enim quisquam sic loquitur homo. Ille autem sic locutus est, quia Deus erat et homo. Tamen Pharisæi testimonium eorum repellentes, dixerunt eis: Num­ quid et vos seducti estis? Videmus enim delectatos vos esse sermonibus illius. Numquid aliquis de principibus credidit in eum, aut ex Pharisæis? Sed turba hæc quæ non novit Legem, maledicti sunt. Qui non noverant Le­ gem, ipsi credebant in eum qui miserat Legem: et eum qui miserat Legem, contemnebant illi qui doce­ bant Legem: ut impleretur quod dixerat ipse Domi­ nus, Ego veni ut non videntes videant, et videntes cæci fiant. Cæci enim facti sunt Pharisæi doctores, illuminati sunt populi nescientes Legem, et in auctorem Legis credentes.

Your Charity remembers that in our previous sermon, on the occasion of the Gospel reading, we spoke to you about the Holy Spirit. When the Lord had invited those who believed in him to drink of him, speaking among those who were thinking of seizing him and wanted to kill him and could not, because he did not will it; when, then, he had said these things, a division arose about him in the crowd, some thinking that he was the Christ, others saying that the Christ does not arise from Galilee. But those who had been sent to seize him returned free of the crime and full of admiration. For they even bore witness to his divine teaching, when those who had sent them said, “Why have you not brought him?” They answered that they had never heard a man speak so: “For no man speaks so.” But he spoke so because he was God and man. Yet the Pharisees, rejecting their testimony, said to them, “Have you too been led astray?” For we see that you have been delighted by his words. “Has any of the rulers believed in him, or of the Pharisees? But this crowd which does not know the Law is accursed.” Those who did not know the Law believed in him who had sent the Law; and him who had sent the Law those despised who taught the Law; so that what the Lord himself had said might be fulfilled: “I came that those who do not see may see, and those who see may become blind.” For the Pharisees, the teachers, became blind; the peoples who did not know the Law, and believed in the author of the Law, were enlightened.

John 7:41 (allusion, high confidence) · John 7:45 (quotation, high confidence) · John 7:46 (quotation, high confidence) · John 7:47 (quotation, high confidence) · John 7:48 (quotation, high confidence) · John 7:49 (quotation, high confidence) · John 9:39 (quotation, high confidence)

Notes and citation

Summary: The officers sent to seize Christ returned in admiration; the Pharisees, teachers of the Law, became blind, while the unlearned crowd believed in the Law's author.

  • John 7:40–49 is quoted and summarized; John 9:39 is quoted.

Notes on the original text

  • Digital text corrected (OCR slip in the digital text ('nterficerc → interficere); OCR slip in the digital text (Ga. lilæa → Galilæa); OCR slip in the digital text (Pharisai → Pharisæi); OCR slip in the digital text (crat → erat); OCR slip in the digital text (dc Spiritu → de Spiritu); OCR slip in the digital text (ectis → estis); OCR slip in the digital text (en m → enim); OCR slip in the digital text (implerctur → impleretur); OCR slip in the digital text (in tU,,,, → in eum,); OCR slip in the digital text (invilasseL → invitasset); OCR slip in the digital text (lectiOnis → lectionis); OCR slip in the digital text (nolcbat → nolebat); OCR slip in the digital text (quas non novit → quæ non novit); OCR slip in the digital text (redicrunt → redierunt); OCR slip in the digital text (sermonc → sermone); OCR slip in the digital text (sic. locutus → sic locutus)): sermonc → sermone; lectiOnis → lectionis; dc Spiritu → de Spiritu; invilasseL → invitasset; 'nterficerc → interficere; nolcbat → nolebat; Ga. lilæa → Galilæa; redicrunt → redierunt; en m → enim; sic. locutus → sic locutus; crat → erat; Pharisai → Pharisæi; ectis → estis; in tU,,,, → in eum,; quas non novit → quæ non novit; implerctur → impleretur.

Cite (SBL): Augustine, Tract. Ev. Jo. 33.1 (PL 35:1647; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/33-1/#p-33-1). (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.

33.2PL 35:1647

Nicodemus tamen unus ex Pharisæis, qui ad Do­ minum nocte venerat, et ipse non quidem incredulus, sed timidus; nam ideo nocte venerat ad lucem, quia illuminari volebat, et sciri timebat: respondit Judæis: Numquid Lex nostra judicat hominem, nisi audierit ab ipso prius et cognoverit quid faciat? Volebant enim illi perverse ante esse damnatores quam cognitores. Sciebat enim Nicodemus, vel potius credebat, quia si tantummodo eum vellent patienter audire, forte si­ miles fierent illis qui missi sunt tenere, et maluerunt credere. Illi responderunt, ex præjudicio cordis sui, quod et illis: Numquid et tu Galilæus es? Id est, quasi a Galilæo seductus. Dominus enim Galilæus diceba­ tur, quoniam de Nazareth civitate erant parentes ejus. Secundum Mariam dixi parentes, non secundum vi­ rile semen: non enim quaesivit in terra nisi matrem, qui jam habebat desuper Patrem. Nam utraque ejus nativitas mirabilis fuit; divina sine matre, humana sine patre. Quid ergo illi quasi Legis doctores ad Ni­ codemum dixerunt? Scrutare Scripturas, et vide quia propheta a Galilæa non surgit. Sed Dominus Prophe­ tarum inde surrexit. Reversi sunt, inquit Evangelista, unusquisque in domum suam.

Yet Nicodemus, one of the Pharisees, who had come to the Lord by night, himself not indeed unbelieving but timid (for he had come by night to the light because he wanted to be enlightened and feared to be known), answered the Jews: “Does our Law judge a man unless it first hears from him and knows what he does?” For they perversely wanted to be condemners before being examiners. For Nicodemus knew, or rather believed, that if they would only be willing to hear him patiently, they might perhaps become like those who were sent to seize him and chose rather to believe. They answered from the prejudice of their heart what they had answered the others too: “Are you also a Galilean?” That is, as though led astray by the Galilean. For the Lord was called a Galilean because his parents were from the city of Nazareth. I said parents according to Mary, not according to male seed; for he sought on earth only a mother, who already had a Father above. For each of his births was wonderful: the divine without a mother, the human without a father. What, then, did those supposed teachers of the Law say to Nicodemus? “Search the Scriptures, and see that a prophet does not arise from Galilee.” But the Lord of the prophets arose from there. “They returned,” says the evangelist, “each to his own house.”

John 7:50 (quotation, high confidence) · John 7:51 (quotation, high confidence) · John 7:52 (quotation, high confidence) · John 7:53 (quotation, high confidence) · John 3:2 (allusion, high confidence)

Notes and citation

Summary: Nicodemus urged a fair hearing; the Pharisees replied that no prophet arises from Galilee, though the Lord of the prophets did.

  • John 7:50–53 is quoted; John 3:2 is alluded to. The virgin birth is translated as written.

Notes on the original text

  • Digital text corrected (OCR slip in the digital text (Enim illi → enim illi); OCR slip in the digital text (Judais Numquid → Judæis: Numquid); OCR slip in the digital text (Ni­ eudemum → Ni­ codemum); OCR slip in the digital text (cnim → enim); OCR slip in the digital text (ct → et); OCR slip in the digital text (diccba­ tur → diceba­ tur); OCR slip in the digital text (doctorcs → doctores); OCR slip in the digital text (llli → Illi); OCR slip in the digital text (nativilas → nativitas); OCR slip in the digital text (orant → erant)): Judais Numquid → Judæis: Numquid; prius ct cognoverit → prius et cognoverit; Enim illi → enim illi; cnim → enim; tenere, ct maluerunt → tenere, et maluerunt; llli → Illi; diccba­ tur → diceba­ tur; orant → erant; nativilas → nativitas; doctorcs → doctores; Ni­ eudemum → Ni­ codemum.

Topics: Christology

Cite (SBL): Augustine, Tract. Ev. Jo. 33.2 (PL 35:1647; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/33-1/#p-33-2). (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.

33.3PL 35:1647

Inde Jesus perrexit in montem: in montem autem Oliveti, in montem fructuosum, in montem un­ guenti, in montem chrismatis. Ubi enim decebat do­ cere Christum, nisi in monte Oliveti? Christi enim nomen a chrismate dictum est: χρίσμα autem græce, latine unctio nuncupatur. Ideo autem nos unxit, quia luctatores contra diabolum fecit. Et diluculo iterum venit in templum, et omnis populus venit ad eum, et sedens docebat eos. Et non tenebatur, quia nondum pati dignabatur.

“Then Jesus went to the mount”: to the Mount of Olives, the fruitful mount, the mount of ointment, the mount of chrism. For where was it fitting for Christ to teach if not on the Mount of Olives? For the name Christ is from chrism: χρῖσμα in Greek is called in Latin “anointing.” And he anointed us because he made us wrestlers against the devil. “And at dawn he came again into the temple, and all the people came to him, and sitting down he taught them.” And he was not seized, because he did not yet deign to suffer.

John 8:1 (quotation, high confidence) · John 8:2 (quotation, high confidence)

Notes and citation

Summary: Christ, the Anointed, fittingly taught from the Mount of Olives, the mount of chrism; he anointed us as wrestlers against the devil.

  • John 8:1–2 is quoted. Wrestlers were anointed with oil before a bout.

Notes on the original text

  • Digital text corrected (OCR slip in the digital text (aut m Oliveli → autem Oliveti); OCR slip in the digital text (chrismale → chrismate); OCR slip in the digital text (eoa → eos); OCR slip in the digital text (euim I nomen → enim nomen); OCR slip in the digital text (noa tenebatur → non tenebatur)): aut m Oliveli → autem Oliveti; euim I nomen → enim nomen; chrismale → chrismate; docebat eoa. → docebat eos.; noa tenebatur → non tenebatur.

Topics: Christology

Cite (SBL): Augustine, Tract. Ev. Jo. 33.3 (PL 35:1647; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/33-1/#p-33-3). (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.

33.4PL 35:1647–1649

Nunc jam attendite, ubi ab inimicis tentata sit Domini mansuetudo. Adducunt autem illi Scribæ et Pharisæi mulierem in adulterio deprehensam, et sta­ tuerunt eam in medio; et dixerunt ei: Magister, hæc mulier modo deprehensa est in adulterio. In Lege autem Moyses mandavit nobis hujusmodi lapidare: tu ergo quid dicis? Haec autem dicebant tentantes eum, ut possent accusare eum. Unde accusare? Num­ quid ipsum in aliquo facinore deprehenderant, aut illa mulier ad eum aliquo modo pertinuisse diceba­ tur? Quid est ergo, tentantes eum, ut possent accusare eum? Intelligimus, fratres, admirabilem mansuetu­ dinem in Domino præeminuisse. Animadverterunt eum nimium esse mitem, nimium esse mansuetum: de illo quippe fuerat ante prædictum, Accingere gladio tuo circa femur tuum, potentissime; specie tua et pul­ chritudine tua intende, prospere procede, et regna, propter veritatem et mansuetudinem et justitiam. Ergo attulit veritatem ut doctor, mansue­ tudinem ut liberator, justitiam ut cognitor. Propter hæc eum esse regnaturum in Spiritu sancto propheta prædixerat. Cum loqueretur, veritas agnoscebatur: cum adversus inimicos non moveretur, mansuetudo laudabatur. Cum ergo de duobus istis, id est de veritate et mansuetudine ejus, inimici livore et invidia torquerentur; in tertio, id est justitia, scandalum posuerunt. Quare? Quia Lex jusserat adulteros lapidari; et utique Lex quod injustum erat jubere non poterat: si quis aliud diceret quam Lex jusserat, injustus deprehenderetur. Dixerunt ergo apud semetipsos: Verax putatur, mansuetus videtur; de justitia illi quærenda calumnia est. Offeramus ei mulierem in adulterio deprehensam, dicamus quid de illa in Lege præceptum sit: si eam jusserit lapidari, mansuetudinem non habebit; si eam dimitti censue­ rit, justitiam non tenebit. Ut autem mansuetudinem, inquiunt, non perdat, in qua jam populis amabilis factus est, sine dubio eam dimitti debere dicturus est. Hinc nos invenimus accusandi occasionem, et reum facimus tanquam Legis prævaricatorem: dicentes ei, Hostis es Legis, contra Moysen respondes, imo con­ tra eum qui per Moysen Legem dedit; reus es mortis, cum illa et tu ipse lapidandus. Posset his verbis atque his sententiis inflammari invidia, fervere accu­ satio, flagitari damnatio. Sed cui hoc? Perversitas re­ ctitudini, falsitas veritati, corruptum cor cordi recto, stultitia sapientiæ. Quando illi laqueos præpararent, in quos non prius ipsi caput injicerent? Ecce Dominus in respondendo et justitiam servaturus est, et a man­ suetudine non recessurus. Non est captus cui tende­ batur, sed potius capti sunt qui tendebant; quia in eum qui eos posset de laqueis eruere, non crede­ bant.

Now hear where the Lord's gentleness was tested by his enemies. “And the scribes and Pharisees bring a woman caught in adultery, and set her in the midst, and said to him, Teacher, this woman has just been caught in adultery. Now in the Law Moses commanded us to stone such. What then do you say? This they said testing him, that they might be able to accuse him.” Accuse him of what? Had they caught him himself in some crime, or was that woman said to have belonged to him in some way? What, then, is “testing him, that they might be able to accuse him”? We understand, brothers, that a wonderful gentleness was outstanding in the Lord. They noticed that he was exceedingly mild, exceedingly gentle; for it had been foretold of him before, “Gird your sword on your thigh, O most mighty; in your beauty and your loveliness go forward, proceed prosperously, and reign, because of truth and gentleness and justice.” So he brought truth as teacher, gentleness as deliverer, justice as judge. For these reasons the prophet, in the Holy Spirit, had foretold that he would reign. When he spoke, his truth was recognized; when he was not moved against his enemies, his gentleness was praised. Since, then, his enemies were tormented with spite and envy about these two, his truth and his gentleness, they laid a stumbling block concerning the third, justice. Why? Because the Law had commanded adulterers to be stoned; and surely the Law could not command what was unjust: if anyone said otherwise than the Law had commanded, he would be caught out as unjust. So they said among themselves: He is thought truthful, he seems gentle; a false charge must be sought against him concerning justice. Let us bring him a woman caught in adultery; let us say what is commanded about her in the Law. If he commands her to be stoned, he will not have gentleness; if he decides she is to be let go, he will not hold to justice. But so as not to lose the gentleness, they say, by which he has already become lovable to the people, he will without doubt say that she ought to be let go. From this we find an occasion to accuse him, and we make him guilty as a transgressor of the Law, saying to him: You are an enemy of the Law; you answer against Moses, nay, against him who gave the Law through Moses; you are guilty of death; you yourself must be stoned with her. By these words and opinions envy could be inflamed, accusation kindled, condemnation demanded. But against whom? Perversity against uprightness, falsehood against truth, a corrupt heart against an upright heart, folly against wisdom. When did they prepare snares into which they did not first put their own heads? See, the Lord in answering will both keep justice and not depart from gentleness. He for whom the snare was laid was not caught; rather those who laid it were caught, because they did not believe in him who could rescue them from snares.

John 8:3 (quotation, high confidence) · John 8:4 (quotation, high confidence) · John 8:5 (quotation, high confidence) · John 8:6 (quotation, high confidence) · Ps 45:3 (44:4 LXX) (quotation, high confidence) · Ps 45:4 (44:5 LXX) (quotation, high confidence) · Lev 20:10 (allusion, high confidence) · Deut 22:22 (allusion, medium confidence)

Notes and citation

Summary: The scribes brought the adulteress to trap Christ between his gentleness and justice, since the Law commanded adulterers to be stoned; but the trap caught those who set it.

  • John 8:3–6 and Ps 45:3–4 (44:4–5 LXX) are quoted; Lev 20:10 and Deut 22:22 (the stoning of adulterers) are alluded to. The digital text's stray reference “(Isai. XI)” after “foretold” is removed as apparatus. The episode of the adulteress (John 7:53–8:11) is treated by Augustine as Gospel text; translated as written. Adulterium is rendered “adultery.”

Notes on the original text

  • Digital text corrected (OCR slip in the digital text ( (Isai. XI) → ); OCR slip in the digital text (< Adducunt → Adducunt); OCR slip in the digital text (Lcgis → Legis); OCR slip in the digital text (Qnid cst → Quid est; cst → est); OCR slip in the digital text (Scribx → Scribæ); OCR slip in the digital text (aman­ suetudine → a man­ suetudine); OCR slip in the digital text (atquo → atque); OCR slip in the digital text (auendite → attendite); OCR slip in the digital text (cam dimitti censue­ f rit → eam dimitti censue­ rit); OCR slip in the digital text (cjus → ejus); OCR slip in the digital text (cognilor → cognitor); OCR slip in the digital text (cos posset → eos posset); OCR slip in the digital text (cst → est); OCR slip in the digital text (ct → et); OCR slip in the digital text (cun. esse → eum esse); OCR slip in the digital text (dcbere → debere); OCR slip in the digital text (de i illa in Lcge → de illa in Lege); OCR slip in the digital text (eum. * Unde → eum. Unde); OCR slip in the digital text (it! est → id est); OCR slip in the digital text (justitiam.. → justitiam.); OCR slip in the digital text (mansuelu­ dinem → mansuetu­ dinem); OCR slip in the digital text (mansuetnm → mansuetum); OCR slip in the digital text (prins → prius); OCR slip in the digital text (qnam → quam); OCR slip in the digital text (qnn → qua); OCR slip in the digital text (quia:n → quia in); OCR slip in the digital text (regna: I propter → regna, propter); OCR slip in the digital text (ulique → utique); OCR slip in the digital text (vcritas agno-. scebatur → veritas agnoscebatur); OCR slip in the digital text (vcritatem → veritatem); OCR slip in the digital text (vcritati → veritati)): auendite → attendite; < Adducunt → Adducunt; Scribx → Scribæ; eum. * Unde → eum. Unde; Qnid cst ergo, → Quid est ergo,; mansuelu­ dinem → mansuetu­ dinem; mansuetnm → mansuetum; regna: I propter → regna, propter; justitiam.. → justitiam.; vcritatem → veritatem; cognilor → cognitor; cun. esse → eum esse; (Isai. XI) → ; vcritas agno-. scebatur → veritas agnoscebatur; cjus → ejus; livore ct invidia → livore et invidia; it! est → id est; ulique → utique; qnam → quam; de i illa in Lcge → de illa in Lege; cam dimitti censue­ f rit → eam dimitti censue­ rit; in qnn jam → in qua jam; dcbere → debere; Lcgis → Legis; atquo → atque; vcritati → veritati; prins → prius; servaturus cst, → servaturus est,; aman­ suetudine → a man­ suetudine; quia:n → quia in; cos posset → eos posset.

Topics: Marriage

Cite (SBL): Augustine, Tract. Ev. Jo. 33.4 (PL 35:1647–1649; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/33-1/#p-33-4). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-augustine-tractatus-ioannem-33-4) · Report an error

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.

33.5PL 35:1649

Quid ergo respondit Dominus Jesus? quid re­ spondit veritas? quid respondit sapientia? quid re­ spondit ipsa cui calumnia parabatur justitia? Non di­ xit, Non lapidetur; ne contra Legem dicere videre­ tur. Absit autem ut diceret, Lapidetur: venit enim non perdere quod invenerat, sed quærere quod perierat. Quid ergo respondit? Videte quam plenum sit justitia, plenum mansuetudine et verita­ te! Qui sine peccato est vestrum, inquit, prior in illam lapidem mittat. O responsio sapientiæ! Quomodo eos intromisit in se? Foris enim calumniabantur, seipsos intrinsecus non perscrutabantur: adulteram videbant, se non perspiciebant. Praevaricatores Legis Legem impleri cupiebant, et hoc calumniando; non vere, tan­ quam adulteria castitate damnando. Audistis, Judæi; audistis, Pharisæi; audistis, Legis doctores, Legis custodem, sed nondum intellexistis Legislatorem. Quid vobis aliud significat, cum digito scribit in terra? Digito enim Dei Lex scripta est; sed propter duros in lapide scripta est. Nunc jam Do­ minus in terra scribebat, quia fructum quærebat. Au­ distis ergo, Impleatur Lex, lapidetur adultera: sed numquid in illa punienda, Lex implenda est a punien­ dis? Consideret se unusquisque vestrum, intret in se­ metipsum, ascendat tribunal mentis suae, constituat se ante conscientiam suam, cogat se confiteri. Scit enim qui sit: quia nemo scit hominum quæ sunt hominis, nisi spiritus hominis, qui in ipso est. Unusquisque in se intendens, peccatorem se invenit. Ita plane. Ergo aut istam dimittite, aut si­ mul cum illa poenam Legis excipite. Si diceret, Non lapidetur adultera; injustus convinceretur: si diceret, Lapidetur; mansuetus non videretur: dicat quod di­ cere debet, et mansuetus et justus, Qui sine peccato est vestrum, prior in illam lapidem mittat. Hæc vox ju­ stitiæ est: Puniatur peccatrix, sed non a peccatori­ bus; impleatur Lex, sed non a prævaricatoribus Le­ gis. Hæc vox omnino justitiæ est: qua justitia illi tan­ quam trabali telo percussi, sese inspicientes et reos invenientes, unus post unum omnes recesserunt. Relicti sunt duo, misera et misericordia. Dominus autem cum eos illo telo justitiæ percussisset, nec dignatus est cadentes attendere, sed averso ab eis obtutu, rur­ sum digito scribebat in terra.

What, then, did the Lord Jesus answer? What did the Truth answer? What did Wisdom answer? What did Justice itself answer, against which the false charge was being prepared? He did not say, “Let her not be stoned,” lest he seem to speak against the Law. But far be it from him to say, “Let her be stoned”; for he came not to destroy what he had found, but to seek what had perished. What, then, did he answer? See how full of justice, how full of gentleness and truth it is! “Let him among you who is without sin,” he says, “be the first to throw a stone at her.” O answer of wisdom! How he sent them into themselves! For outside they were bringing false charges, inside they were not examining themselves: they saw the adulteress, they did not look at themselves. Transgressors of the Law, they wanted the Law fulfilled, and that by bringing a false charge; not truly, as condemning adulteries by chastity. You have heard, Jews; you have heard, Pharisees; you have heard, teachers of the Law, the guardian of the Law, but you have not yet understood the Lawgiver. What else does it signify to you when he writes with his finger on the ground? For the Law was written by the finger of God; but because of the hard it was written on stone. Now the Lord was writing on the ground because he was seeking fruit. You have heard, then: Let the Law be fulfilled, let the adulteress be stoned. But in punishing her, is the Law to be fulfilled by those who ought to be punished? Let each of you consider himself, enter into himself, ascend the tribunal of his mind, set himself before his conscience, compel himself to confess. For he knows who he is: “for no one among men knows the things of a man except the spirit of the man which is in him.” Each one, looking into himself, finds himself a sinner. Just so. So either let her go, or with her receive the penalty of the Law. Had he said, “Let the adulteress not be stoned,” he would be convicted as unjust; had he said, “Let her be stoned,” he would not seem gentle. Let him say what he ought to say, both gentle and just: “Let him among you who is without sin be the first to throw a stone at her.” This is the voice of justice: let the sinful woman be punished, but not by sinners; let the Law be fulfilled, but not by transgressors of the Law. This is altogether the voice of justice: struck by this justice as by a weapon as heavy as a beam, looking at themselves and finding themselves guilty, one after another they all went away. Two were left, misery and mercy. But the Lord, having struck them with that weapon of justice, did not even deign to watch them fall, but turning his gaze away from them, wrote again with his finger on the ground.

Luke 19:10 (allusion, high confidence) · Matt 5:17 (echo, medium confidence) · John 8:7 (quotation, high confidence) · John 8:6 (allusion, high confidence) · Exod 31:18 (allusion, high confidence) · 1 Cor 2:11 (quotation, high confidence) · John 8:8 (allusion, high confidence) · John 8:9 (allusion, high confidence)

Notes and citation

Summary: Christ answered, “Let him who is without sin throw the first stone,” keeping both justice and gentleness; the accusers went away, leaving misery and mercy.

  • John 8:6–9 and 1 Cor 2:11 are quoted; Luke 19:10, Exod 31:18, and Matt 5:17 are alluded to. Augustine's phrase “misery and mercy” (misera et misericordia) is a wordplay.

Notes on the original text

  • Digital text corrected (OCR slip in the digital text (An­ distis → Au­ distis); OCR slip in the digital text (Do­ mimis → Do­ minus); OCR slip in the digital text (Punintur → Puniatur); OCR slip in the digital text (Qni sine → Qui sine); OCR slip in the digital text (Quomrdo → Quomodo); OCR slip in the digital text (Relicti f sunt dno → Relicti sunt duo); OCR slip in the digital text (ant istam dimittite, ant → aut istam dimittite, aut); OCR slip in the digital text (antem → autem); OCR slip in the digital text (autem ^ cum cos → autem cum eos); OCR slip in the digital text (coniiteri → confiteri); OCR slip in the digital text (conscientiam suam cogat → conscientiam suam, cogat); OCR slip in the digital text (cvm → cum); OCR slip in the digital text (im. pleri → impleri); OCR slip in the digital text (ipsoest → ipso est); OCR slip in the digital text (lan­ quam → tan­ quam); OCR slip in the digital text (mut cnm → mul cum); OCR slip in the digital text (pcr crat → perierat); OCR slip in the digital text (rem invenientes → reos invenientes); OCR slip in the digital text (uon perdere → non perdere)): antem → autem; uon perdere → non perdere; pcr crat → perierat; Quomrdo → Quomodo; im. pleri → impleri; lan­ quam → tan­ quam; significat, cvm digito → significat, cum digito; Do­ mimis → Do­ minus; An­ distis → Au­ distis; conscientiam suam cogat → conscientiam suam, cogat; coniiteri → confiteri; ipsoest → ipso est; ant istam dimittite, ant → aut istam dimittite, aut; mut cnm → mul cum; Qni sine → Qui sine; Punintur → Puniatur; rem invenientes → reos invenientes; Relicti f sunt dno → Relicti sunt duo; autem ^ cum cos → autem cum eos.

Topics: Marriage

Cite (SBL): Augustine, Tract. Ev. Jo. 33.5 (PL 35:1649; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/33-1/#p-33-5). (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.

33.6PL 35:1649

Relicta autem sola illa muliere, omnibusque abeuntibus, levavit oculos suos ad mulierem. Audivi­ mus vocem justitiæ, audiamus et mansuetudinis. Plus enim, credo, territa erat illa mulier cum audisset a Domino dictum, Qui sine peccato est vestrum, prior in illam lapidem mittat. Illi ergo attendentes se. et abs­ cessu ipso confessi de se, reliquerant mulierem cum grandi peccato, ei qui erat sine peccato. Et quia illa hoc audierat, Qui sine peccato est, prior in illam lapi­ dem mittat; ab illo se sperabat puniendam, in quo peccatum inveniri non poterat. Ille autem qui adver­ sarios ejus repulerat lingua justitiæ, levans in eam oculos mansuetudinis, interrogavit eam: Nemo te condemnavit? Respondit illa: Domine, nemo. Et ille: Nec ego te condemnabo; a quo te forte damnari timui­ sti, quia in me peccatum non invenisti. Nec ego te damnabo. Quid est, Domine? Faves ergo peccatis? Non plane ita. Attende quod sequitur: Vade, dein­ ceps jam noli peccare. Ergo et Dominus damnavit, sed peccatum, non hominem. Nam si peccatorum fautor esset, diceret, Nec ego te damnabo; vade, vive ut vis: de mea liberatione esto secura; ego quantumcumque peccaveris, te ab omni poena etiam gehennæ et infer­ ni tortoribus liberabo. Non hoc dixit.

“But when that woman alone was left and all had gone away, he lifted his eyes to the woman.” We have heard the voice of justice; let us hear also that of gentleness. For that woman was, I think, the more terrified when she heard the Lord say, “Let him among you who is without sin be the first to throw a stone at her.” They, then, looking to themselves and by their very departure confessing about themselves, had left the woman with her great sin to him who was without sin. And because she had heard, “Let him who is without sin be the first to throw a stone at her,” she expected to be punished by him in whom no sin could be found. But he, who had driven off her adversaries with the tongue of justice, lifting the eyes of gentleness to her, asked her, “Has no one condemned you?” She answered, “No one, Lord.” And he: “Neither will I condemn you”: I, by whom you perhaps feared to be condemned, because you found no sin in me. “Neither will I condemn you.” What is this, Lord? Do you then favor sins? Not at all. Notice what follows: “Go, from now on sin no more.” So the Lord too condemned, but the sin, not the person. For if he were a patron of sins, he would say, “Neither will I condemn you; go, live as you will; be secure about my setting you free; however much you sin, I will free you from all punishment, even from the torturers of Gehenna and the underworld.” He did not say this.

John 8:9 (quotation, high confidence) · John 8:10 (quotation, high confidence) · John 8:11 (quotation, high confidence) · John 8:7 (quotation, high confidence)

Notes and citation

Summary: Christ, the only one without sin, did not condemn the woman but condemned her sin, telling her to sin no more.

  • John 8:9–11 is quoted (the Latin has the future “will condemn”).

Notes on the original text

  • Digital text corrected (OCR slip in the digital text (Illo autem qui advor­ sanos ejus repulerat lingua justitic → Ille autem qui adver­ sarios ejus repulerat lingua justitiæ); OCR slip in the digital text (autcm → autem); OCR slip in the digital text (crgo → ergo); OCR slip in the digital text (csto → esto); OCR slip in the digital text (ctiam → etiam); OCR slip in the digital text (homincm → hominem); OCR slip in the digital text (iliam → illam); OCR slip in the digital text (peccarc → peccare); OCR slip in the digital text (suosad → suos ad)): autcm → autem; suosad → suos ad; crgo → ergo; iliam → illam; Illo autem qui advor­ sanos ejus repulerat lingua justitic → Ille autem qui adver­ sarios ejus repulerat lingua justitiæ; peccarc → peccare; homincm → hominem; csto → esto; ctiam → etiam.

Topics: Marriage, Ethics

Cite (SBL): Augustine, Tract. Ev. Jo. 33.6 (PL 35:1649; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/33-1/#p-33-6). (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.

33.7PL 35:1649–1651

Intendant ergo qui amant in Domino mansuetu­ dinem, et timeant veritatem. Etenim dulcis et rectus Dominus. Amas quod dulcis est, time quod rectus est. Tanquam mansuetus dixit, Tacui: sed tanquam justus, Numquid semper tacebo? Misericors et miserator Dominus. Ita plane. Adhuc adde, longanimis; adhuc adde, et multum misericors: sed time quod est in novissimo, et verax. Quos enim modo susti­ net peccantes, judicaturus est contemnentes. An di­ vitias longanimitatis et mansuetudinis ejus contemnis, ignorans quia patientia Dei ad pœnitentiam te adducit? Tu autem secundum duritiam cordis tui et cor impœni­ tens, thesaurizas tibi iram in die iræ et revelationis justi judicii Dei, qui reddet unicuique secundum opera sua. Mansuetus Dominus, longanimis Do­ minus, misericors Dominus: sed et justus Dominus, et verax Dominus. Largitur tibi spatium correctionis: sed tu plus amas dilationem quam emendationem. Ma­ lus fuisti heri? hodie bonus esto. Et hodiernum diem in malitia peregisti? vel cras mutare. Semper exspe­ ctas, et de misericordia Dei tibi plurimum polliceris: quasi ille qui tibi per poenitentiam promisit indul­ gentiam, promiserit tibi etiam prolixiorem vitam. Un­ de scis quid pariat crastinus dies? Recte dicis in cor­ de tuo: Quando me correxero, Deus mihi omnia pec­ cata dimittet. Negare non possumus quod correctis atque conversis indulgentiam Deus promisit. Nam in quo propheta mihi legis quia promisit correcto indul­ gentiam, non mihi legis quia promisit tibi Deus lon­ gam vitam.

Let those, then, who love gentleness in the Lord take heed, and let them fear truth. For “sweet and upright is the Lord.” You love it that he is sweet; fear that he is upright. As gentle, he said, “I have been silent”; but as just, “Shall I always be silent?” “Merciful and compassionate is the Lord.” Just so. Add further, “long-suffering”; add further, “and very merciful”; but fear what comes last, “and true.” For those whom he now bears with as sinners, he will judge as despisers. “Or do you despise the riches of his long-suffering and gentleness, not knowing that the patience of God leads you to repentance? But according to the hardness of your heart and your impenitent heart, you are storing up wrath for yourself in the day of wrath and of the revelation of the just judgment of God, who will render to each according to his works.” The Lord is gentle, the Lord is long-suffering, the Lord is merciful; but the Lord is also just, and the Lord is true. He grants you room for amendment; but you love delay more than amendment. Were you bad yesterday? Be good today. Have you spent today too in wickedness? At least change tomorrow. You always wait, and promise yourself very much from the mercy of God, as though he who promised you forgiveness through repentance had also promised you a longer life. How do you know what tomorrow will bring forth? You say rightly in your heart, “When I have amended myself, God will forgive me all my sins.” We cannot deny that God has promised forgiveness to the amended and converted. For in the prophet in whom you read to me that he promised forgiveness to the one who amends, you do not read to me that God promised you long life.

Ps 25:8 (24:8 LXX) (quotation, high confidence) · Isa 42:14 (quotation, high confidence) · Ps 86:15 (85:15 LXX) (quotation, high confidence) · Rom 2:4 (quotation, high confidence) · Rom 2:5 (quotation, high confidence) · Rom 2:6 (quotation, high confidence) · Prov 27:1 (quotation, high confidence) · Ezek 18:21 (allusion, medium confidence)

Notes and citation

Summary: Those who love the Lord's gentleness must fear his truth and justice, and not presume on long life while delaying repentance.

  • Ps 25:8 (24:8 LXX), Isa 42:14, Ps 86:15 (85:15 LXX; compare Ps 103:8), Rom 2:4–6, and Prov 27:1 are quoted; Ezek 18:21 is alluded to. Paenitentia is rendered “repentance.”

Notes on the original text

  • Digital text corrected (OCR slip in the digital text (Andi­ vitias → An di­ vitias); OCR slip in the digital text (Dens → Deus); OCR slip in the digital text (Domitis → Dominus); OCR slip in the digital text (addc → adde); OCR slip in the digital text (bodic → hodie); OCR slip in the digital text (cnim → enim); OCR slip in the digital text (cst → est); OCR slip in the digital text (exspe­ etas → exspe­ ctas); OCR slip in the digital text (it.e → ille); OCR slip in the digital text (itæ → iræ); OCR slip in the digital text (libi → tibi); OCR slip in the digital text (libi → tibi; eliam → etiam); OCR slip in the digital text (mansuctudinis → mansuetudinis); OCR slip in the digital text (reclus → rectus); OCR slip in the digital text (sed,et → sed et)): reclus → rectus; Domitis → Dominus; addc → adde; quod cst in → quod est in; cnim → enim; Andi­ vitias → An di­ vitias; mansuctudinis → mansuetudinis; die itæ et → die iræ et; sed,et → sed et; Largitur libi spatium → Largitur tibi spatium; bodic → hodie; exspe­ etas → exspe­ ctas; it.e → ille; qui libi per → qui tibi per; promiserit libi eliam → promiserit tibi etiam; Dens → Deus.

Topics: Ethics

Cite (SBL): Augustine, Tract. Ev. Jo. 33.7 (PL 35:1649–1651; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/33-1/#p-33-7). (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.

33.8PL 35:1651

Ex utroque igitur homines periclitantur, et spe­ rando et desperando, contrariis rebus, contrariis affe­ ctionibus. Sperando qui decipitur? Qui dicit, Bonus est Deus, misericors est Deus, faciam quod mihi pla­ cet, quod libet; laxem habenas cupiditatibus meis, impleam desideria animæ meae. Quare hoc? Quia mi­ sericors est Deus. bonus est Deus, mansuetus est Deus. Spe isti periclitantur. Desperatione autem, qui cum inciderint in gravia peccata, putantes sibi non posse jam ignosci poenitentibus, et statuentes se ad damna­ tionem sine dubio destinatos, dicunt apud seipsos, Jam damnandi sumus, quare non quod volumus fa­ cimus? animo gladiatorum ferro destinatorum. Ideo molesti sunt desperati: jam enim quod timeant non habent, et vehementer timendi sunt. Istos desperatio necat, spes illos. Inter spem et desperationem flu­ ctuat animus. Metuendum est ne te occidat spes, et cum multum speras de misericordia, incidas in judi­ cium: metuendum est rursus ne te occidat desperatio, et cum putas jam tibi non ignosci quæ gravia commi­ sisti, non agas poenitentiam, et incurras in judicem Sapientiam, quae dicit, Et ego vestras perditioni super­ ridebo. Quid ergo agit Dominus cum periclitantibus utroque morbo? Illis qui spe pericli­ tantur, hoc dicit: Ne tardes converti ad Dominum, ne­ que differas de die in diem; subito enim veniet ira illius, et in tempore vindictæ disperdet te. Illis qui desperatione periclitantur, quid dicit? In quacumque die iniquus conversus fuerit, omnes iniquita­ tes ejus obliviscar. Propter illos ergo qui desperatione periclitantur, proposuit in­ dulgentiæ portum: propter illos qui spe periclitantur et dilationibus illuduntur, fecit diem mortis incertum. Quando veniat ultimus dies, nescis. Ingratus es, quia hodiernum habes, in quo corrigaris? Sic ergo ad istam mulierem, Nec ego te damnabo; sed facta secura de præterito, cave futura. Nec ego te damnabo: delevi; quod commisisti, observa quod praecepi, ut invenias quod promisi.

So men are in danger from both sides, from hoping and from despairing, by contrary things, by contrary affections. Who is deceived by hoping? He who says, “God is good, God is merciful; I will do what pleases me, what I like; let me give free rein to my desires, let me fulfill the longings of my soul. Why this? Because God is merciful, God is good, God is gentle.” These are in danger from hope. But from despair: those who, when they have fallen into grave sins, thinking that they can no longer be forgiven if they repent, and deciding that they are without doubt destined to damnation, say to themselves, “We are going to be damned anyway; why do we not do what we want?”: with the mind of gladiators destined for the sword. That is why the desperate are troublesome: for they no longer have anything to fear, and they are greatly to be feared. Despair kills these, hope those. The mind fluctuates between hope and despair. One must fear lest hope kill you, and while you hope much from mercy, you fall into judgment; one must fear again lest despair kill you, and while you think that the grave things you have committed are no longer forgiven you, you do not repent, and you run into Wisdom as judge, who says, “I too will laugh at your destruction.” What, then, does the Lord do with those in danger from either sickness? To those who are in danger from hope he says this: “Do not delay to turn to the Lord, nor put it off from day to day; for his wrath will come suddenly, and in the time of vengeance he will destroy you.” To those who are in danger from despair, what does he say? “On whatever day the wicked man turns, I will forget all his iniquities.” For the sake of those in danger from despair, then, he has set forth a harbor of forgiveness; for the sake of those in danger from hope and deluded by delays, he has made the day of death uncertain. You do not know when the last day will come. Are you ungrateful because you have today in which to be corrected? So, then, to this woman: “Neither will I condemn you”; but, made secure about the past, beware of the future. “Neither will I condemn you”: I have blotted out what you committed; observe what I have commanded, so that you may find what I have promised.

Prov 1:26 (quotation, high confidence) · Ezek 18:21 (quotation, medium confidence) · Ezek 18:22 (quotation, medium confidence) · John 8:11 (quotation, high confidence)

Notes and citation

Summary: Men are endangered both by presumptuous hope and by despair; God offers forgiveness to the despairing and makes the day of death uncertain for the presumptuous.

  • Prov 1:26, Sir 5:7, Ezek 18:21–22 (compare 33:12), and John 8:11 are quoted. Sirach is outside the 66 books and is tagged as extrabiblical.

Notes on the original text

  • Digital text corrected (OCR slip in the digital text (Dens → Deus); OCR slip in the digital text (Qui dicit I, → Qui dicit,); OCR slip in the digital text (cst → est); OCR slip in the digital text (ct → et); OCR slip in the digital text (cuin → cum); OCR slip in the digital text (de i præterito → de præterito); OCR slip in the digital text (flu­ fLuat → flu­ ctuat); OCR slip in the digital text (ignos,ci → ignosci); OCR slip in the digital text (iniqaita­ tes → iniquita­ tes); OCR slip in the digital text (mullum → multum); OCR slip in the digital text (ot cum → et cum); OCR slip in the digital text (poenilenlibus → poenitentibus); OCR slip in the digital text (sumus I, → sumus,)): Qui dicit I, → Qui dicit,; Dens → Deus; cuin → cum; poenilenlibus → poenitentibus; sumus I, → sumus,; flu­ fLuat → flu­ ctuat; Metuendum cst ne → Metuendum est ne; mullum → multum; ot cum → et cum; ignos,ci → ignosci; poenitentiam, ct incurras → poenitentiam, et incurras; iniqaita­ tes → iniquita­ tes; periclitantur ct dilationibus → periclitantur et dilationibus; de i præterito → de præterito.

Extrabiblical texts: Sir 5:7 (Sirach [in RC, EO, ETH canons]; quotation)

Topics: Ethics

Cite (SBL): Augustine, Tract. Ev. Jo. 33.8 (PL 35:1651; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-tractatus-ioannem/33-1/#p-33-8). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-augustine-tractatus-ioannem-33-8) · Report an error

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.