Migne Reading Room

PL 38 · cols. 678–683

Augustine, Sermones 121-127 (Classis I, de Scripturis)

Sermons CXXI–CXXII

PL 38:678
SERMO CXXI. De verbis Evangelii Joannis, Mundus per ipsum factus est, etc., cap. 1, ℣. 10-14.
Sermon 121. On the words of the Gospel of John, The world was made through Him, etc., chapter 1, verses 10-14.
1. Mundus — duplex. Mundus per Dominum factus est, et mundus eum non cognovit. Qui mundus per eum factus est? qui mundus eum non cognovit? Non enim mundus qui per eum factus est, ipse eum non cognovit. Quis est mundus qui per eum factus est? Coelum et terra. Quomodo eum non cognovit coelum, quando in ejus passione sol obscuratus est? Quomodo eum terra non cognovit, quando illo in cruce pendente contremuit? Sed mundus eum non cognovit, cujus princeps est ille, de quo dictum est, Ecce venit princeps mundi hujus, et in me nihil invenit (Joan. XIV, 30). Homines mali mundus vocantur, homines infideles mundus vocantur. Inde acceperunt nomen, ex eo quod amant. Amando Deum, efficimur dii: ergo amando mundum, dicimur mundus. Sed Deus erat in Christo mundum reconcilians sibi (II Cor. V, 19). Mundus ergo non eum cognovit, numquid omnes?
1. The world is twofold. The world was made through the Lord, and the world did not know Him. Which world was made through Him? Which world did not know Him? For it is not the world which was made through Him that itself did not know Him. What is the world which was made through Him? Heaven and earth. How did heaven not know Him, when at His passion the sun was darkened? How did the earth not know Him, when it trembled as He hung on the cross? But the world did not know Him whose prince is he of whom it was said, Behold, the prince of this world comes, and in Me he has found nothing (John 14:30). Evil men are called the world; unbelieving men are called the world. They have taken their name from this, from what they love. By loving God we are made gods; therefore by loving the world we are called the world. But God was in Christ reconciling the world to Himself (2 Cor. 5:19). So the world did not know Him: did all [fail to know Him]?
2. Mundus malus. — In sua propria venit, et sui eum non receperunt. Omnia sunt ipsius, sed propria ipsius dicuntur, unde mater ejus erat, unde carnem acceperat; ad quos adventus sui praecones ante praemiserat, quibus legem dederat, quos de Aegyptia servitute liberaverat, quorum patrem carnalem elegit Abraham. Quia verum dixit, Ante Abraham ego sum (Joan. VIII, 58). Nec sic dixit, Antequam Abraham esset; aut, antequam Abraham fieret ego factus sum. In principio enim Verbum erat, non factum erat. Ergo, In propria venit, ad Judaeos venit. Et sui enim non receperunt.
2. The evil world. He came to His own, and His own did not receive Him. All things are His, but those are called His own from whom His mother came, from whom He had taken flesh; those to whom He had sent ahead heralds of His coming, to whom He had given the law, whom He had freed from Egyptian slavery, whose father according to the flesh, Abraham, He chose. For He spoke truly, Before Abraham I am (John 8:58). Nor did He say thus, Before Abraham was; or, Before Abraham came to be I was made. For in the beginning was the Word; it had not been made. Therefore, He came to His own: He came to the Jews. And His own indeed did not receive [Him].
3. Quinam sunt filii Abrahae. Quotquot autem receperunt eum. Utique enim ibi Apostoli, qui illum receperunt. Ibi illi qui ante jumentum ejus ramos ferebant. Praecedebant et sequebantur, et vestimenta sua sternebant; et magna voce clamabant: Hosanna filio David; benedictus qui venit in nomine Domini. Tunc
3. Who are the sons of Abraham. But as many as received Him. For certainly the Apostles were there, who received Him. There were those who carried branches before His beast. They went before and followed, and spread their garments; and they cried out with a loud voice: Hosanna to the son of David; blessed is He who comes in the name of the Lord. Then
Editors' notes and page, col. 678

Footnotes

(2) ‹anchor: et mundus eum non cognovit› · call in col 678

Id est initium hujus sermonis apud Fr.: Et Christus, fratres, in mundo erat, et mundus per ipsum factus est, et mundus eum non cognovit. Apud eumdem desunt versus nonnulli n. 3. M.

This is the beginning of this sermon in Fr.: Et Christus, fratres, in mundo erat, et mundus per ipsum factus est, et mundus eum non cognovit ("And Christ, brethren, was in the world, and the world was made through Him, and the world did not know Him"). In the same, several lines are wanting in n. 3. M.

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(3) ‹anchor: qui mundus eum non cognovit› · call in col 678

Lov., Quis mundus per eum factus est? quis mundus eum non cognovit? M.

Lov. [the Louvain edition]: Quis mundus per eum factus est? quis mundus eum non cognovit? ("What world was made through Him? what world did not know Him?"). M.

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(4) ‹anchor: ego factus sum› · call in col 678

Editi, ego sum; omisso, factus. Emendantur ad Floriacensem librum. Certe Lovanienses hunc alioqui locum Augustino in Joan. Tract. 43, disserenti contrarium judicantes rejecerunt sermonem hunc in Appendicem.

The printed editions: ego sum, with factus omitted. They are corrected by the Fleury book. Certainly the Louvain editors, judging this passage in any case contrary to Augustine as he discourses in Tractate 43 on John, relegated this sermon to the Appendix.

(*) ‹anchor: SERMO CXXI› · call in col 678 Recensitus est ad f. r. t. v. Am. Er. Par. Lov.

It has been collated with f. r. t. v. Am. Er. Par. Lov.

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(a) ‹anchor: SERMO CXXI› · call in col 678

Alias, de Diversis 83, et de Tempore 28, aut in Appendice 27.

Formerly, de Diversis 83, and de Tempore 28, or in the Appendix 27.

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(b) ‹anchor: ℣. 10-14› · call in col 678

Duobus in locis hunc eumdem sermonem repraesentat Lovaniensium editio: scilicet in Appendice, quo per ipsos ex classe de Tempore, ubi prius exstabat, rejectus est tanquam spurius; praetereaque in classe de Diversis, ubi tanquam genuinus exhibetur inter Augustinianos.

The Louvain editors' edition presents this same sermon in two places: namely in the Appendix, to which it was relegated by them as spurious from the class de Tempore, where it formerly stood; and besides in the class de Diversis, where it is presented as genuine among the Augustinian sermons.

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Pharisaei dixerunt ei : Compesce pueros, non tibi ista clament. Et ille : Si isti tacebunt, lapides clamabunt. Nos videbat, quando ista dicebat : Si isti tacebunt, lapides clamabunt (Matth. XXI, 9, 16, et Luc. XIX, 39, 40). Qui lapides, nisi qui colunt lapides? Si parvuli Judaei tacebunt, majores et minores Gentes clamabunt. Qui lapides, nisi de quibus dicit ipse Joannes iste, qui venit ut testimonium perhiberet de lumine (Joan. I, 8)? Cum enim videret ipsos Judaeos superbire de genere Abrahae, ait illis, Generatio viperarum. Illi se dicebant filios Abrahae : et iste illis dicebat, Generatio viperarum. Abrahae faciebat injuriam? Absit. Ex moribus dabat eis nomen. Quia si essent filii Abrahae, imitarentur Abraham : Sicut eis et ipse ait, qui dicunt ei, Nos liberi sumus, et nemini servivimus unquam, nos patrem habemus Abraham. Et ille : Si filii Abrahae essetis, facta Abrahae faceretis. Vos vultis me occidere, quia veritatem vobis dico; hoc Abraham non fecit (Id. VIII, 33, 39, 40). Inde generati estis, sed degenerastis. Ergo quid Joannes? Generatio viperarum, quis vobis ostendit fugere a ventura ira? Quia veniebant baptizari baptismo Joannis in poenitentiam. Quis vobis ostendit fugere ab ira ventura? Facite ergo fructum dignum poenitentiae. Et nolite dicere in cordibus vestris, Patrem habemus Abraham. Potens est enim Deus de lapidibus istis suscitare filios Abrahae (Matth. III, 7-9). Potens est enim Deus de lapidibus istis, quos videbat in Spiritu; illis dicebat, et nos praevidebat : Potens est enim Deus de lapidibus istis suscitare filios Abrahae. De quibus lapidibus : Si isti tacebunt, lapides clamabunt. Modo audistis, et clamastis. Impletum est, Lapides clamabunt. De Gentibus enim venimus, in parentibus nostris lapides adoravimus. Ideo et canes dicti sumus. Recordamini quid audierit mulier illa, quae clamabat post Dominum, quia erat Chananaea, idolorum cultrix, ancilla daemoniorum. Quid dixit ei Jesus? Non est bonum tollere panem filiorum, et mittere canibus. Nunquam advertistis, quemadmodum canes lapides unctos lingunt? Sic sunt omnes simulacrorum cultores. Sed venit vobis gratia. Quotquot autem receperunt eum, dedit eis potestatem filios Dei fieri. Ecce habetis modo natos : dedit eis potestatem filios Dei fieri. Quibus dedit? His qui credunt in nomine ejus.
The Pharisees said to Him: Restrain the children, let them not cry these things to you. And He: If these are silent, the stones will cry out. He saw us when He said these things: If these are silent, the stones will cry out (Matt. 21:9, 16, and Luke 19:39–40). Who are the stones, if not those who worship stones? If the little ones of the Jews are silent, the Gentiles, greater and lesser, will cry out. Who are the stones, if not those of whom this John himself speaks, who came to bear witness to the light (John 1:8)? For when he saw the Jews themselves priding themselves on their descent from Abraham, he said to them, Brood of vipers. They called themselves sons of Abraham, and he called them, Brood of vipers. Was he doing Abraham an injury? Far from it. He gave them a name from their conduct. For if they were sons of Abraham, they would imitate Abraham; as He Himself also says to them, when they say to Him, We are free and have never been slaves to anyone; we have Abraham as father. And He: If you were sons of Abraham, you would do the works of Abraham. You want to kill Me, because I tell you the truth; this Abraham did not do (John 8:33, 39–40). From him you were begotten, but you have degenerated. So what does John say? Brood of vipers, who showed you to flee from the wrath to come? For they were coming to be baptized with the baptism of John unto repentance. Who showed you to flee from the wrath to come? Bear fruit, therefore, worthy of repentance. And do not say in your hearts, We have Abraham as father. For God is able from these stones to raise up sons to Abraham (Matt. 3:7–9). For God is able from these stones, which he saw in the Spirit; he spoke to them, and foresaw us: For God is able from these stones to raise up sons to Abraham. Of which stones [it is said]: If these are silent, the stones will cry out. Just now you heard, and you cried out. It has been fulfilled: The stones will cry out. For we have come from the Gentiles; in our forefathers we worshipped stones. That is why we too were called dogs. Remember what that woman heard who was crying out after the Lord, because she was a Canaanite, a worshipper of idols, a handmaid of demons. What did Jesus say to her? It is not good to take the children's bread and throw it to the dogs. Have you never noticed how dogs lick anointed stones? So are all the worshippers of images. But grace has come to you. But as many as received Him, He gave them power to become sons of God. See, you have here those just now born: He gave them power to become sons of God. To whom did He give it? To those who believe in His name.
4. Nativitas duplex. Et quomodo filii Dei fiunt? Qui non ex sanguinibus, neque ex voluntate viri, nec ex voluntate carnis; sed ex Deo nati sunt. Accepta potestate ut filii Dei fierent, ex Deo nati sunt. Intendite ergo : isti ex Deo nati sunt; non ex sanguinibus, qualis est prima nativitas, qualis est nativitas misera, veniens de miseriis. Sed qui ex Deo nati sunt, quid erant? unde primo nati erant? Ex sanguinibus : mixtis sanguinibus masculi et feminae, commixtione carnis masculi et feminae, inde nati erant. Modo unde? Ex Deo nati sunt. Prima nativitas ex masculo et
4. A twofold birth. And how do they become sons of God? Who were born not of bloods, nor of the will of man, nor of the will of the flesh, but of God. Having received power to become sons of God, they were born of God. Attend, therefore: these were born of God; not of bloods, such as is the first birth, such as is the wretched birth, coming from wretchedness. But those who were born of God, what were they? From what were they first born? From bloods: from the mingled bloods of male and female, from the commingling of the flesh of male and female, from that they were born. Now from what? They were born of God. The first birth is from male and
Editors' notes and page, col. 679

Footnotes

(1) ‹anchor: et nos praevidebat› · call in col 679

Apud Am. Er. et in Appendice Lov., Quos praevidebat in spiritu, de illis dicebat: nos siquidem praevidebat.

In Am., Er. and in the Appendix of Lov.: Quos praevidebat in spiritu, de illis dicebat: nos siquidem praevidebat ("Those whom he foresaw in the Spirit, of them he was speaking: for indeed he foresaw us").

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(a) ‹anchor: canes dicti sumus› · call in col 679

Vide sermonem 77, n. 10.

See sermon 77, n. 10.

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(b) ‹anchor: habetis modo natos› · call in col 679

In B., ad marginem, notatur hic, recens baptizatos. M.

In B., in the margin, there is noted here: recens baptizatos ("the newly baptized"). M.

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femina: secunda nativitas ex Doo et Ecclesia.
woman: the second birth is from God and the Church.
5. Idem tractatur argumentum. Ecce ex Deo nati sunt: unde factum est ut ex Deo nascerentur, qui primo ex hominibus nati sunt? Unde factum est? unde? Et Verbum caro factum est, ut habitaret in nobis. Magna mutatio: ille factus caro, isti spiritus. Quid est hoc? Qualis dignatio, fratres mei! Erigite animum ad speranda et capienda potiora. Nolite vos addicere cupiditatibus saecularibus. Pretio empti estis: propter vos Verbum caro factum est: propter vos qui erat Filius Dei, factus est filius hominis; ut qui eratis filii hominum, efficeremini filii Dei. Quid erat ille, quid factus est? Quid eratis vos, quid facti estis? Erat ille Filius Dei. Quid factus est? Filius hominis. Eratis vos filii hominum. Quid estis facti? Filii Dei. Communicavit nobiscum mala nostra, nobis daturus bona sua. Sed ille ipso quo factus est filius hominis, dista⟨t⟩ a nobis. Nos filii hominum per concupiscentiam carnis: ille filius hominis per fidem virginis. Mater cujuslibet hominis concubuit et concepit: unusquisque autem natus est de homine patre suo, et de homine matre sua. Christus autem natus est de Spiritu sancto et Maria virgine. Accessit ad nos, sed a se non multum recessit; imo a se quod Deus est nunquam recessit: sed addidit quod erat naturae nostrae. Accessit enim ad id quod non erat, non amisit quod erat. Factus est filius hominis: sed non cessavit esse Filius Dei. Per hoc Mediator in medio. Quid est, in medio? Nec sursum, nec deorsum, Quomodo nec sursum, nec deorsum? Nec sursum, quia caro: nec deorsum, quia non peccator. Sed tamen in quantum Deus, semper sursum. Nec enim sic venit ad nos, ut dimitteret Patrem. A nobis ivit, et non nos dimisit: ad nos veniet, et illum non dimittet.
5. The same argument is treated. Behold, they are born of God: whence did it come about that they were born of God, who were first born of human beings? Whence did it come about? Whence? And the Word was made flesh, that He might dwell in us. A great change: He was made flesh, they spirit. What is this? What condescension, my brothers! Lift up your mind to hope for and to lay hold of better things. Do not give yourselves over to worldly desires. You have been bought at a price: for your sake the Word was made flesh; for your sake He Who was the Son of God was made son of man, so that you who were sons of men might be made sons of God. What was He, and what was He made? What were you, and what have you been made? He was the Son of God. What was He made? Son of man. You were sons of men. What have you been made? Sons of God. He shared with us our evils, intending to give us His goods. But in that very thing by which He was made son of man, He differs from us. We are sons of men through the concupiscence of the flesh; He is son of man through the faith of a virgin. The mother of any human being whatever lay with a man and conceived; and each one is born of a human being, his father, and of a human being, his mother. But Christ was born of the Holy Spirit and the Virgin Mary. He came near to us, but did not withdraw far from Himself; nay rather, from what He is as God He never withdrew, but He added what belonged to our nature. For He came to that which He was not; He did not lose what He was. He was made son of man, but He did not cease to be Son of God. Hence the Mediator is in the middle. What is 'in the middle'? Neither above nor below. How neither above nor below? Not above, because flesh; not below, because not a sinner. But yet, insofar as He is God, always above. For He did not so come to us as to leave the Father. He went away from us and did not leave us; He will come to us and will not leave Him.
SERMO CXXII. De verbis Evangelii Joannis, Cum esses sub ficu, vidi te, etc., cap. I, ℣ 48-51.
Sermon 122. On the words of the Gospel of John, When you were under the fig tree, I saw you, etc., chapter 1, verses 48-51.
CAPUT PRIMUM. — 1. Nathanael sub ficu, genus humanum sub peccato. Quod dictum audivimus a Domino Jesu Christo Nathanaeli, si bene intelligamus, non ad ipsum pertinet solum. Ipse quippe Dominus Jesus sub ficu vidit omne genus humanum. Isto enim loco intelligitur per arborem fici significasse peccatum. Non ubique hoc significat, sed hoc loco, ut dixi, ea scilicet significandi congruentia, qua nostis primum hominem, quando peccavit, foliis ficulneis fuisse subtectum (Gen. III, 7). His foliis enim pudenda texerunt, quando de peccato suo erubuerunt: et quae Deus illis membra, ipsi sibi pudenda fecerunt. Non enim erubescendum est de opere Dei: sed confusionem praecessit causa peccati. Si non praecessisset iniquitas, nunquam erubesceret nuditas. Nudi enim erant, et non confundebantur. Non enim commiserant
Chapter I. — 1. Nathanael under the fig tree, the human race under sin. What we have heard said by the Lord Jesus Christ to Nathanael, if we understand it rightly, does not pertain to him alone. For the Lord Jesus Himself saw the whole human race under the fig tree. For in this place the fig tree is understood to have signified sin. It does not signify this everywhere, but in this place, as I have said, namely by that fittingness of signification by which you know that the first man, when he sinned, was covered with fig leaves (Gen. 3:7). For with these leaves they covered their shameful parts when they blushed at their sin; and the members which God had made for them, they made shameful for themselves. For one ought not to blush at the work of God; but the cause, sin, went before the confusion. If iniquity had not gone before, nakedness would never have blushed. For they were naked and were not confounded. For they had not committed
Editors' notes and page, col. 680

Footnotes

(1) ‹anchor: not visible› · call in col 680

Am. Fr. et Appendix Lov., nolite adjicere cupiditatibus saecularibus: supple, animum.

Am., Fr. and the Appendix of Lov.: nolite adjicere cupiditatibus saecularibus ("do not apply to worldly desires"): supply animum ("your mind"). [The numbered notes restart in each column on these pages.]

(*) ‹anchor: SERMO CXXII› · call in col 680 Collatus cum tribus bn. et quatuor cl. cum a. cb. f. fs. g. lr. m. pr. rm. vd. et cum Am. Er. Par. Lov.

Collated with three bn. and four cl. [manuscripts], with a. cb. f. fs. g. lr. m. pr. rm. vd., and with Am. Er. Par. Lov.

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(a) ‹anchor: SERMO CXXII› · call in col 680

Alias, de Verbis Domini 40.

Formerly, de Verbis Domini 40.

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(b) ‹anchor: cap. I, ℣ 48-51› · call in col 680

Hujus sermonis mentionem facit Augustinus in subsequenti tractatu, cap. 3.

Augustine makes mention of this sermon in the following discourse, ch. 3.

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unde confunderentur. Hoc autem dixi, quare? Ut per ficum intelligamus significatum esse peccatum. Quid est ergo, Cum esses sub ficu, vidi te? Cum esses sub peccato, vidi te. Et ad rem gestam quidem respiciens, recordatus est Nathanael se fuisse sub ficu, ubi non erat Christus. Non ibi autem erat praesentia corporali: scientia vero spirituali ubi non est? Et quoniam sciebat se solum fuisse sub ficu, ubi Dominus Christus non erat, quando dixit ei, Cum esses sub arbore fici, vidi te; et agnovit in illo divinitatem, et exclamavit, Tu es rex Israel.
that for which they would be put to shame. Now why have I said this? So that we may understand that by the fig tree sin is signified. What then is "When you were under the fig tree, I saw you"? When you were under sin, I saw you. And indeed, looking back to the thing that had happened, Nathanael remembered that he had been under the fig tree, where Christ was not. He was not there by bodily presence; but by spiritual knowledge where is He not? And since he knew that he had been alone under the fig tree, where the Lord Christ was not, when He said to him, "When you were under the fig tree, I saw you", he both recognized the divinity in Him and cried out, "You are the King of Israel."
CAPUT II. — 2. Somnium Jacob figura fuit. Dominus ait, Quia dixi tibi, Vidi te cum esses sub arbore fici, inde miraris; majora horum videbis. Quae sunt ista majora? Et dixit: Videbitis coelum apertum, et Angelos Dei ascendentes et descendentes super Filium hominis. Recolamus veterem historiam conscriptam in libro sancto, id est, in Genesi. Quando Jacob in loco obdormivit, lapidem ad caput posuit; et in somnis vidit scalam a terra pertingentem usque ad coelum: et Dominus incumbebat super eam; Angeli autem ascendebant et descendebant per eam. Hoc vidit Jacob. Somnium hominis non scriberetur, nisi magnum in illo aliquod figuraretur mysterium, et magnum aliquid prophetatum in illa visione intelligeretur. Denique ipse Jacob quia intellexit quid viderit, posuit ibi lapidem, et perfudit oleo (Gen. XXVIII, 11-18). Nam agnoscitis chrisma: agnoscite et Christum. Ipse est enim lapis, quem reprobaverunt aedificantes; ipse factus est in caput anguli (Psal. CXVII, 22). Ipse est lapis, de quo ipse dixit: Quicumque offenderit in lapidem illum, conquassabitur: super quem vero venerit lapis ille, conteret eum (Matth. XXI, 44). Offenditur in jacentem; veniet autem super eum, cum venerit de alto judicare vivos et mortuos. Vae Judaeis, quia cum jaceret humiliter Christus, offenderunt in eum. Non est, dicunt, homo iste a Deo, qui solvit sabbatum (Joan. IX, 16). Si Filius Dei est, descendat de cruce (Matth. XXVII, 40). Insane, jacet lapis, et ideo rides. Sed cum rides, caecus es: cum caecus es, offendis: cum offendis, conquassaris: cum quassatus fueris illo modo jacente, postea veniente desuper contereris. Ergo unxit lapidem Jacob. Numquid idolum fecit? Significavit, non adoravit. Modo ergo audite, Nathanaelem istum attendite, per cujus occasionem Dominus Jesus exponere nobis voluit visionem Jacob.
Chapter II. — 2. Jacob's dream was a figure. The Lord said, "Because I said to you, I saw you when you were under the fig tree, at that you marvel; you will see greater things than these." What are these greater things? And He said: "You will see heaven opened, and the Angels of God ascending and descending upon the Son of Man." Let us call to mind the ancient history written down in the holy book, that is, in Genesis. When Jacob fell asleep in a place, he put a stone at his head; and in his sleep he saw a ladder reaching from the earth right up to heaven: and the Lord was leaning upon it; and the Angels were ascending and descending by it. This Jacob saw. A man's dream would not have been written down, unless some great mystery were figured in it, and something great were understood to have been prophesied in that vision. In short, Jacob himself, because he understood what he had seen, set up a stone there and poured oil over it (Gen. 28:11–18). For you recognize the chrism: recognize Christ too. For He is the stone which the builders rejected; He has become the head of the corner (Ps. 117:22). He is the stone of which He Himself said: "Whoever stumbles upon that stone will be shattered: but on whomever that stone comes, it will crush him" (Matt. 21:44). One stumbles upon it while it lies; but it will come upon him when He comes from on high to judge the living and the dead. Woe to the Jews, because when Christ lay humbly, they stumbled upon Him. "This man is not from God," they say, "who breaks the sabbath" (John 9:16). "If He is the Son of God, let Him come down from the cross" (Matt. 27:40). Madman, the stone lies, and therefore you laugh. But when you laugh, you are blind: when you are blind, you stumble: when you stumble, you are shattered: when you have been shattered by it as it now lies low, afterwards by it coming from above you will be crushed. So Jacob anointed a stone. Did he make an idol? He signified, he did not worship. Now therefore listen, give heed to this Nathanael, on whose occasion the Lord Jesus willed to explain to us the vision of Jacob.
CAPUT III. — 3. De duplici nomine et de lucta Jacob. Nostis qui in schola Christi eruditi estis, Jacob ipsum esse et Israel. Duo sunt nomina: nam homo unus fuit. Primum nomen Jacob, quando natus est, accepit, quod interpretatur Supplantator. Quando autem illi gemini nati sunt, prior natus est frater Esau, et inventa est manus illius minoris in pede majoris. Tenebat pedem fratri suo praecedenti nascendo, postea et ipse secutus est. Et propter hoc factum, quia plantam tenuit fratri suo, appellatus est Jacob (Gen. XXV, 25), id est, Supplantator. Postea vero cum rediret de Mesopotamia, luctatus est cum
Chapter III. — 3. On the twofold name and on the wrestling of Jacob. You who have been taught in the school of Christ know that Jacob himself is also Israel. There are two names: for he was one man. The first name, Jacob, he received when he was born, which is interpreted Supplanter. Now when those twins were born, the brother Esau was born first, and the hand of the younger was found on the foot of the elder. He was holding the foot of his brother who preceded him in being born; afterwards he himself also followed. And on account of this deed, because he held his brother's sole, he was called Jacob (Gen. 25:25), that is, Supplanter. But afterwards, when he was returning from Mesopotamia, there wrestled with
Editors' notes and page, col. 681

Footnotes

(1) ‹anchor: Videbitis› · call in col 681

Er. hic et ad finem capitis quinti, videbis. M.

Er. [Erasmus], here and at the end of the fifth chapter: videbis ("you will see"). M.

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eo angelus in via. Quae virtus comparari potest angeli et hominis? Ergo mysterium est, ergo sacramentum est, ergo prophetia est, ergo figura est: ergo intelligamus. Videte enim etiam luctaminis modum. Dum luctatur, praevaluit angelo Jacob. Magna significatio. Et cum praevaluisset angelo homo, tenuit illum; tamen ipse homo eum, quem vicerat, tenuit. Et ait illi, Non te dimitto, nisi benedixeris mihi. Quando victor a victo benedicebatur, Christus figurabatur. Angelus ergo ille, qui intelligitur Dominus Jesus, ait ad Jacob, Jam non vocaberis Jacob, sed erit nomen tuum Israel: quod interpretatur, Videns Deum. Deinde tetigit nervum femoris ejus, id est latitudinem Jacob femoris, et aruit ei: et factus est claudus Jacob (Gen. XXXII, 24-32). Ipse est ille victus. Tantum potuit ille victus, ut et femur tangeret, et claudum faceret. Ergo volens victus est. Potestatem enim habuit ponendi virtutem suam, et potestatem habuit assumendi eam (Joan. X, 18). Non irascitur victus, quia non irascitur crucifixus. Nam et benedixit eum, dicens, Non vocaberis Jacob, sed Israel. Tunc supplantator factus est videns Deum. Et tetigit, sicut dixi, femur ejus, et fecit eum claudicare. Attende in Jacob populum Judaeorum, illa millia sequentium et praecedentium jumentum Domini, qui juncti Apostolis adorabant Dominum, et clamabant, Hosanna filio David; benedictus qui venit in nomine Domini (Matth. XXI, 9). Ecce Jacob benedictus. Jam claudus remansit in eis, qui modo Judaei sunt. Latitudo enim femoris, significat multitudinem generis. De quibus Psalmus, cum Gentes credituras prophetasset, dicens, Populus quem non cognovi, servivit mihi, in auditu auris obedivit mihi. Non ibi fui, et auditus sum: hic fui, et occisus sum. Populus quem non cognovi, servivit mihi, in auditu auris obedivit mihi. Igitur fides ex auditu, auditus autem per verbum Christi (Rom. X, 17). Et sequitur: Filii alieni mentiti sunt mihi: de Judaeis. Filii alieni mentiti sunt mihi, filii alieni inveteraverunt, et claudicaverunt a semitis suis (Psal. XVII, 45, 46). Assignavi vobis Jacob, et benedictum et claudum.
him an angel on the way. What strength of an angel and of a man can be compared? Therefore it is a mystery, therefore it is a sacrament, therefore it is a prophecy, therefore it is a figure: therefore let us understand. For see also the manner of the wrestling. While he wrestles, Jacob prevailed over the angel. A great signification. And when the man had prevailed over the angel, he held Him; yet the man himself held Him whom he had overcome. And he said to Him, I do not let You go, unless You bless me. When the victor was blessed by the vanquished, Christ was figured. That angel, therefore, who is understood to be the Lord Jesus, says to Jacob, Now you will not be called Jacob, but your name will be Israel: which is interpreted, Seeing God. Then He touched the sinew of his thigh, that is, the breadth of Jacob's thigh, and it withered for him: and Jacob became lame (Gen. 32:24–32). He is that vanquished one. So much could that vanquished one do, that He both touched the thigh and made him lame. Therefore He was vanquished willingly. For He had power to lay down His strength, and He had power to take it up again (John 10:18). The vanquished is not angry, because the crucified is not angry. For He even blessed him, saying, You will not be called Jacob, but Israel. Then the supplanter was made one seeing God. And He touched, as I said, his thigh, and made him limp. Consider in Jacob the people of the Jews, those thousands following and going before the Lord's beast of burden, who, joined with the apostles, adored the Lord and cried out, Hosanna to the son of David; blessed is He who comes in the name of the Lord (Matt. 21:9). See, Jacob blessed. Now he has remained lame in those who are now Jews. For the breadth of the thigh signifies the multitude of the race. Of whom the Psalm, having prophesied that the Gentiles would believe, says, A people whom I have not known served me, at the hearing of the ear it obeyed me. I was not there, and I was heard: I was here, and I was killed. A people whom I have not known served me, at the hearing of the ear it obeyed me. So faith comes from hearing, and hearing through the word of Christ (Rom. 10:17). And it follows: Alien sons have lied to me: concerning the Jews. Alien sons have lied to me, alien sons have grown old, and have limped away from their paths (Ps. 17:45–46). I have pointed out to you Jacob, both blessed and lame.
CAPUT IV. — 4. Abraham cur primum nomen suum cum posteriore non retinet, Jacob vero e contra. Verum ex hac occasione non est praetereundum, quod potest fortasse sua sponte vestrum aliquem commovere: quid sibi vult, quod cum mutatum esset nomen Abrahae avi hujus Jacob (nam et ipse prius Abram vocabatur, et Deus mutavit illi nonomen, et dixit, Non vocaberis Abram, sed Abraham (Gen. XVII, 5), ex illo non est vocatus Abram. Quaerite in Scripturis, et videbitis superius antequam acciperet aliud nomen, non est vocatus nisi Abram: posteaquam accepit, non est vocatus nisi Abraham. Iste autem Jacob, quando accepit aliud nomen, eadem verba audivit, Non vocaberis Jacob, sed vocaberis Israel. Quaerite Scripturas, et videte quia utrumque semper vocatus est, et Jacob et Israel. Accepto alio nomine Abram, non aliud est vocatus nisi Abraham
Chapter IV. — 4. Why Abraham does not keep his first name together with the later one, but Jacob does the contrary. But on this occasion we must not pass over something which may perhaps of its own accord trouble some one of you: what it means that, when the name of Abraham, the grandfather of this Jacob, had been changed (for he too was formerly called Abram, and God changed his name, and said, You will not be called Abram, but Abraham (Gen. 17:5), from that time he was not called Abram. Search in the Scriptures, and you will see that earlier, before he received another name, he was not called anything but Abram: after he received it, he was not called anything but Abraham. But this Jacob, when he received another name, heard the same words, You will not be called Jacob, but you will be called Israel. Search the Scriptures, and see that he was always called both, both Jacob and Israel. Once another name had been received, Abram was not called anything other than Abraham,
Editors' notes and page, col. 682

Footnotes

(1) ‹anchor: Ergo volens victus est› · call in col 682

Sic aliquot Mss. Alii vero cum editis, Ergo si volens victus est.

So some manuscripts. But others, with the printed editions: Ergo si volens victus est ("Therefore if He was overcome willingly"). [The words "Alii" and "editis" are damaged in the scan and read from what remains.]

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  • other: misprint kept as printed: nonomen (the page prints no- at the line end and nomen at the head of the next line; read nomen) (Q1a).
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accepto alio nomine Jacob, et Jacob vocatus est, et Israel. Nomen Abrahae in hoc saeculo explicandum fuit: hic est enim factus pater multarum gentium, unde nomen accepit. Nomen autem Israel ad alterum saeculum pertinet, ubi videbimus Deum. Populus ergo Dei, populus Christianus, in hoc tempore et Jacob est et Israel; Jacob in re, Israel in spe. Supplantator enim fratris dicitur populus minor populi majoris. Numquid nos supplantavimus Judaeos? Sed supplantatores dicimur illorum, quia nostri causa sunt supplantati. Nisi excaecati essent, Christus non crucifigeretur: si Christus non crucifigeretur sanguis ille pretiosus non funderetur: si sanguis ille non funderetur, orbis terrarum non redimeretur. Quia ergo nobis profuit caecitas illorum, ideo a minore fratre major supplantatus est, et appellatus est minor Supplantator. Sed quamdiu hoc?
another name having been received, Jacob; and he was called Jacob, and Israel. The name of Abraham had to be unfolded in this age: for here he was made the father of many nations, whence he received the name. But the name Israel belongs to the other age, where we shall see God. The people of God, therefore, the Christian people, is at this time both Jacob and Israel: Jacob in reality, Israel in hope. For the younger people is called the supplanter of its brother, the elder people. Did we supplant the Jews? But we are called their supplanters because they were supplanted for our sake. Had they not been blinded, Christ would not have been crucified: had Christ not been crucified, that precious blood would not have been shed: had that blood not been shed, the world would not have been redeemed. Since, then, their blindness has profited us, therefore the elder was supplanted by the younger brother, and the younger was called the Supplanter. But how long is this to be?
CAPUT V. — 5. Israeli in fine credenti visio Dei promissa. Veniet tempus, veniet finis saeculi, et credet totus Israel: non illi qui modo sunt, sed filii ipsorum qui tunc erunt. Nam modo isti per vias suas ambulantes ibunt ad loca sua, transibunt ad damnationem perpetuam. Quando autem factus fuerit unus totus populus, fiet illud quod canimus: Satiabor, dum manifestabitur gloria tua (Psal. XVI, 15). Dum venerit promissio, quae nobis promittitur, ut videamus facie ad faciem. Modo videmus per speculum in aenigmate et ex parte: quando autem uterque populus jam purgatus, jam resuscitatus, jam coronatus, jam in immortalem formam et in incorruptionem perpetuam commutatus, videbit Deum facie ad faciem, et jam non erit Jacob, sed solus erit Israel; tunc eum in persona hujus sancti Nathanael videbit Dominus, et dicet, Ecce vere Israelita, in quo dolus non est (Joan. I, 47). Quando audis, Ecce vere Israelita; veniat tibi in mentem Israel: cum venerit tibi in mentem Israel, veniat tibi in mentem somnium illius, in quo somnio scalam vidit a terra usque ad coelum, Dominum superincumbentem, Angelos Dei ascendentes et descendentes. Hoc somnium Jacob vidit. Post hoc autem appellatus est Israel: id est, post paululum veniens de Mesopotamia et agens iter. Si ergo Jacob vidit scalam, qui est et Israel appellatus; est autem et Nathanael iste vere Israelita, in quo dolus non est: ideo cum miratus esset quia dixit ei Dominus, Sub arbore fici vidi te; dixit ei, Majus his videbis. Et item dixit ei somnium Jacob. Cui dixit? Ei quem appellavit Israelitam, in quo dolus non esset. Quasi qui diceret: Cujus nomine te appellavi, ipsius somnium in te apparebit; noli festinare mirari, majora horum videbis. Videbitis coelum apertum, et Angelos Dei ascendentes et descendentes ad Filium hominis. Ecce quod vidit Jacob: ecce quare perfudit lapidem oleo Jacob; ecce quare Christum propheta significavit et figuravit Jacob Illud enim factum prophetia erat.
Chapter V. — 5. The vision of God promised to Israel believing at the end. The time will come, the end of the age will come, and all Israel will believe: not those who are now, but their sons who will be then. For these who are now, walking in their own ways, will go to their own places; they will pass over to perpetual damnation. But when the whole people has been made one, there will come to pass what we sing: I shall be satisfied when Thy glory is made manifest (Ps. 16:15). When the promise comes which is promised to us, that we shall see face to face. Now we see through a mirror in an enigma and in part: but when both peoples, now cleansed, now raised again, now crowned, now changed into an immortal form and into perpetual incorruption, see God face to face, then there will no longer be Jacob, but there will be Israel alone; then the Lord will see him in the person of this holy Nathanael, and will say, Behold truly an Israelite, in whom there is no guile (John 1:47). When you hear, Behold truly an Israelite, let Israel come into your mind: when Israel has come into your mind, let his dream come into your mind, in which dream he saw a ladder from earth even to heaven, the Lord leaning upon it, the Angels of God ascending and descending. This dream Jacob saw. But after this he was called Israel: that is, a little later, coming from Mesopotamia and making his journey. If, then, Jacob saw the ladder, he who was also called Israel; and this Nathanael is truly an Israelite, in whom there is no guile: therefore, when he had marvelled because the Lord said to him, Under the fig tree I saw you, He said to him, You will see a greater thing than these. And likewise He told him the dream of Jacob. To whom did He tell it? To him whom He called an Israelite in whom there was no guile. As if He were saying: He by whose name I have called you, his dream shall appear in you; do not hasten to marvel, you will see greater things than these. You will see heaven opened, and the Angels of God ascending and descending to the Son of man. Behold what Jacob saw: behold why Jacob poured oil upon the stone; behold why Jacob the prophet signified and figured Christ For that deed was a prophecy.
CAPUT VI. — 6. Christus et hic et sursum est. Nunc quid exspectetis, novi: quid a me velitis audire, intelligo. Dicam et hoc breviter, ut Dominus
Chapter VI. — 6. Christ is both here and above. Now I know what you are waiting for: I understand what you wish to hear from me. I shall say this too briefly, as the Lord
Editors' notes and page, col. 683

Footnotes

(1) ‹anchor: Christum propheta› · call in col 683

Editi, prophetam. At plerique Mss. propheta. Forte pro, in prophetia.

The printed editions: prophetam. But most manuscripts: propheta. Perhaps for in prophetia ("in prophecy").

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