Read City of God (Penguin Classics) Online
Authors: Saint Augustine
City of God (Penguin Classics) (139 page)
44.
The meaning of the destruction of Nineveh, where the Hebrew gives forty days, the Septuagint three
But someone may ask, ‘How am I to be sure what the prophet Jonah said to the people of Nineveh? Was it “In three days Nineveh will be overthrown” or “in forty days”?’
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For anyone can see that the prophet sent to terrify the city with the threat of imminent destruction could not have said both. And if it was destined for destruction on the third day it certainly could not be so destined on the fortieth, if on the fortieth, certainly not on the third. So if I am asked which of these Jonah said, I suppose that it was rather what we read in the Hebrew, ‘In forty days Nineveh will be overthrown.’ The seventy
translators, working so long afterwards, were surely able to say something else, yet something relevant, and conveying precisely the same meaning, though with another kind of significance. This was to warn the reader not to belittle the authority of either version, but to rise above the level of mere historical fact and to search for meanings which the historical record itself was intended to convey. Here we have, to be sure, historical events that occurred in the city of Nineveh. But they had another significance that went beyond the bounds of that city, just as it is an historical fact that the prophet himself was in the belly of the whale for three days, and yet he signified someone else, the Lord of all prophets, who was destined to be for three days in the depths of the underworld.
Therefore, if we are right in taking that city as standing in an allegorical prophecy for the Church of the Gentiles, after it had been ‘overthrown’ (that is, through penitence) so that it was no longer what it had been, then – since this was the result of Christ’s action in the Church of the Gentiles, allegorically represented by Nineveh – it is Christ himself who is signified in respect both of the forty and of the three days. He is referred to in the forty days, because he spent forty days with his disciples after his resurrection and then ascended to heaven, in the three days because he rose again on the third day. It is as if the seventy translators were rousing from his slumbers the reader who would like to do nothing but cling to the bare historical narrative, and as if the prophets were also appealing to him to search the depths of prophecy. They are saying, in effect, ‘In the forty days look for him in whom you will be able to find the three days also. You will discover the former in his ascension, the latter in his resurrection.’ That is how it was possible to convey a meaning in a most convenient way by both those numbers, one being given through the mouth of the prophet Jonah, the other through the prophecy of the seventy translators, and yet both being the utterance of the self-same Spirit. I am anxious to avoid prolixity and so I shall not demonstrate this point by many instances where the seventy translators are supposed to diverge from the truth of the Hebrew text, and yet are found to be in agreement with it when they are rightly understood. Hence even I, in my small measure, follow the footsteps of the apostles, because they themselves quoted prophetic testimonies from both sources, from the Hebrew and the Septuagint; and I have assumed that both sources should be employed as authoritative, since both are one, and both are inspired by God. But now let us carry out what remains of our task, to the best of our ability.
45.
The cessation of prophecy and the adversities of the Jews after the restoration of the temple were intended as proof that it was another temple whose building had been promised by the prophets
After the Jewish people had begun to be without prophets they deteriorated, without a shadow of doubt, at the very time, be it noted, when they expected to improve, on the restoration of the temple after the captivity in Babylon. It was in this way, we may be sure, that that people, the Jews by race, interpreted the prediction of the prophet Haggai who said, ‘Great will be the glory of this latest house, above that of the first.’
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But a little before that he had made it clear that this was said about the new covenant, where he says, in an evident promise of Christ, Then I shall shake all nations, and there will come one who is desired by all nations.’
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In this passage the seventy translators gave another meaning, one appropriate to the body rather than to the head – that is to the Church rather than to Christ – in saying, with their prophetic authority, There will come the things which have been chosen by the Lord from all peoples’; ‘the things’ meaning ‘the men’, about whom Jesus himself said in the Gospel, ‘Many are called, but few are chosen.’
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Now it is of such chosen ones of the nations, the ‘living stones’,
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that a House of God is being built, through the new covenant, far more glorious than that temple erected by King Solomon, and restored after the captivity. This explains, then, how it was that the Jewish people had no prophets from that time onwards, and was afflicted by many disasters, at the hands of foreign kings and even at the hands of the Romans; it was to prevent their imagining that this prophecy of Haggai had been fulfilled in the restoration of the temple.
Not long afterwards, in fact, the nation was subjugated on the arrival of Alexander.
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There was, to be sure, no devastation, since they did not dare to offer any resistance, with the result that they found him peaceably inclined when they received him with the most ready submission. For all that, the glory of that house was not as great as it had been when their kings were reigning in independent sovereignty. Alexander certainly sacrificed victims in the temple of God,
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but this was not because he had been converted to the worship
of God, but because in his irreligious folly he supposed that God was to be worshipped in company with the false gods. Later on, Ptolemy, son of Lagus, as I mentioned above, transported captives into Egypt after Alexander’s death. His successor, Ptolemy Philadelphus, showed great benevolence in allowing them to return; and it is owing to him, as I related a little earlier, that we have the Scriptures in the Septuagint version.
The Jews were afterwards exhausted in the wars which are fully described in the books of the Maccabees. Then they were taken captive by Ptolemy, king of Alexandria, surnamed Epiphanes.
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After that, they were forced to worship idols by Antiochus, king of Syria, under the stress of manifold and grievous sufferings, and the Temple itself was filled with the sacrilegious and superstitious rites of the Gentiles. In spite of this, their energetic leader Judas, surnamed Maccabeus, routed the enemy generals and purified the Temple from all the contamination of that idolatry.
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Not long afterwards, however, a man called Alcimus
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was made high priest. This was unlawful, since he was not of priestly descent. Then followed a period of almost fifty years, during which the Jews knew no peace, although they were prosperous in some respects; and after this time Aristobulus
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was the first among the Jews who, by assuming the priestly diadem became both king and high priest. Before that time, we must remember, after the return from the Babylonian captivity and the restoration of the Temple, the Jews had no kings, but commanders or leaders instead. A king, it is true, can be called a leader, because he takes the lead in ruling, and a commander because he commands the army. But it does not follow that anyone who is a commander or leader can also be called a king; and that is what this Aristobulus was.
He was succeeded by Alexander,
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and he also was both king and high priest; and he, as report says, was a cruel ruler to his people. After him, his wife Alexandra was queen of the Jews;
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and from her time onwards more grievous sufferings attended them. In fact, Alexandra’s sons, Aristobulus and Hyrcanus, in their struggle for the royal power, appealed to the Roman forces for help against the people of Israel – for Hyrcanus asked for Roman assistance against his brother.
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By that time Rome had already subjugated Africa and Greece and was mistress also of a widespread dominion in other parts of the world; and yet it seemed as if she had not the strength to bear her own weight, and she had, as it were, broken herself by her own size. In fact she reached the point of serious domestic broils, and had proceeded to wars with her allies, and soon afterwards to wars between citizens, and had so diminished her strength and worn herself out that a constitutional change to a monarchy was necessary and imminent. This was the situation when Pompey, a leader of the Roman people of the highest renown, entered Judaea with an army and took the city. He opened the doors of the Temple, not with the devotion of a suppliant but by the right of a conqueror, and made his way into the Holy of Holies which only the high priest was allowed to enter; and Pompey’s entrance was not in the spirit of reverence but of profanation. After confirming Hyrcanus in the high priesthood, and imposing Antipater on the subjugated nation as protector, the name then given to procurators,
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he carried off Aristobulus as a prisoner. Henceforward the Jews also were tributaries of the Romans. At a later date Cassius
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even plundered the Temple. Then after a few years they met with their deserts in receiving a foreigner, Herod,
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for their king; and it was in his reign that Christ was born. For now had come the fullness of time signified by the prophetic spirit through the mouth of the patriarch Jacob, when he said, ‘There shall not fail to be a prince out of Judah, nor a leader from his loins, until he comes for whom it is reserved; and he will be the expectation of the Gentiles.’
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Thus in fact there did not fail to be a prince of the Jews up to the time of this Herod, whom they received as their first king of foreign birth. This therefore was now the time when he should come
for whom was reserved that which was promised under the new covenant, so that he should be the expectation of the Gentiles. However, it would be impossible for the Gentiles to expect his coming to exercise judgement in the splendour of his power – as we now observe them expecting it – if they did not first believe in him as he came to submit to judgement in the humility of his patient endurance.
46.
The birth of our Saviour, the Word made flesh; and the dispersion of the Jews, in fulfilment of prophecy
When Herod was on the throne of Judaea, and when Caesar Augustus was emperor, after a change in the Roman constitution, and when the emperor’s rule had established a world-wide peace, Christ was born, in accordance with a prophecy of earlier times,
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in Bethlehem of Judah. He was shown in outward appearance as a human being, from a human virgin; in hidden reality he was God, from God the Father. For this is what the prophet foretold: ‘See, a virgin will conceive in her womb and will bear a son, and they will call his name Emmanuel, which is translated, “God with us”.’
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Then, in order to make known the godhead in his person, he did many miracles, of which the gospel Scriptures contain as many as seemed enough to proclaim his divinity. The first of these is the great miracle of his birth; the last, his ascension into heaven with his body which had been brought to life again from the dead. But the Jews who killed him and refused to believe in him, to believe that he had to the and rise again, suffered a more wretched devastation at the hands of the Romans and were utterly uprooted from their kingdom,
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where they had already been under the dominion of foreigners. They were dispersed all over the world – for indeed there is no part of the earth where they are not to be found – and thus by the evidence of their own Scriptures they beat witness for us that we have not fabricated the prophecies about Christ. In fact, very many of the Jews, thinking over those prophecies both before his passion and more particularly after his resurrection, have come to believe in him. About them this prediction was made: ‘Even if the number of the sons of Israel shall be like the sand of the sea, it is only a remnant that will be saved.’
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But the rest of them were blinded; and of them it was predicted: ‘Let their own table prove a snare in their presence, and a retribution and a stumbling-block. Let
their eyes be darkened, so that they may not see. Bend down their backs always.’
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It follows that when the Jews do not believe in our Scriptures, their own Scriptures are fulfilled in them, while they read them with blind eyes. Unless, perhaps, someone is going to say that the Christians fabricated the prophecies of Christ which are published under the name of the Sibyl,
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or any prophecies that there may be which are ascribed to others, which have no connection with the Jewish people. As for us, we find those prophecies sufficient which are produced from the books of our opponents; for we recognize that it is in order to give this testimony, which, in spite of themselves, they supply for our benefit by their possession and preservation of those books, that they themselves are dispersed among all nations, in whatever direction the Christian Church spreads.
In fact, there is a prophecy given before the event on this very point in the book of Psalms, which they also read. It comes in this passage: ‘As for my God, his mercy will go before me; my God has shown me this in the case of my enemies. Do not slay them, lest at some time they forget your Law; scatter them by your might.’
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God has thus shown to the Church the grace of his mercy in the case of her enemies the Jews, since, as the Apostle says, ‘their failure means salvation for the Gentiles.’
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And this is the reason for his forbearing to slay them – that is for not putting an end to their existence as Jews, although they have been conquered and oppressed by the Romans; it is for fear that they should forget the Law of God and thus fail to bear convincing witness on the point I am now dealing with. Thus it was not enough for the psalmist to say, ‘Do not slay them, lest at some time they forget your Law; without adding, ‘Scatter them.’For if they lived with that testimony of the Scriptures only in their own land, and not everywhere, the obvious result would be that the Church, which is everywhere, would not have them available among all nations as witnesses to the prophecies which were given beforehand concerning Christ.
