Read City of God (Penguin Classics) Online
Authors: Saint Augustine
19. Psalm 69.
exposes the unbelief and obstinacy of the Jews
However, the Jews refuse to yield an inch in the face of such clear evidence as that of this prophecy, even when events have brought it so plainly and certainly to fulfilment; and therefore the words of the next psalm are, without question, fulfilled in them. For in that psalm also when the events connected with Christ’s passion are being prophetically described, with Christ represented as the speaker, a detail is recorded whose meaning is revealed in the Gospel story, ‘They gave me gall to eat, and in my thirst they gave me vinegar to drink.’
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Then after such a feast, as it were, and such a banquet had been offered him, he went on to say, ‘Let their table become a trap before them, and a retribution and a snare. May their eyes be dimmed so that they may not see, and their backs always bowed… ’
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This was not said by way of a wish; it was a prophetic prediction in the form of a wish. Is it any wonder, then, if those whose eyes were dimmed to prevent their seeing fail to observe these obvious facts? Is it any wonder if those whose backs are always bowed so that they bend down towards things of earth, fail to look upwards towards things in heaven? For these bodily metaphors refer to spiritual failings.
But this discussion must be kept within bounds, and so let this suffice for my treatment of the psalms, that is of the prophecy of King David. I hope that my readers who are familiar with the whole subject will forgive me, and will not complain if they know or suppose that I have passed over passages which perhaps provide stronger evidence.
20.
The reign and achievements of David and Solomon: the prophecies of Christ in the writings of Solomon, and in associated books
Thus David reigned in the earthly Jerusalem, a son of the Heavenly Jerusalem, highly praised by the testimony of inspired writings, because even his sins were overcome by such great devotion, shown in a penitence of healthy humility, that he is certainly among those of whom he himself says, ‘Blessed are those whose wickedness is pardoned, whose sins are covered.’
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After him there reigned over that whole people his son Solomon who, as was stated above,
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began to reign while his father was still alive. He made a good start, but
finished badly. Prosperity, in fact, which ‘wearies the resolution of the wise’,
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did him more damage than his wisdom brought him profit, that wisdom which even now is memorable and will be remembered in the future, which in his own time also earned such widespread renown. He, too, is found to have uttered prophecies in his books, three of which have been included in the authorized canon, namely, Proverbs, Ecclesiastes, and the Song of Songs. There are, indeed, two others, one entitled Wisdom and the other Ecclesiasticus, which are, by general custom, ascribed to Solomon on the ground of a considerable resemblance to his literary style; however, the weightier authorities have no hesitation in rejecting the attribution. Nevertheless, the Church, and in particular the Western Church, has from early times accepted them as canonical.
In one of these books, called the Wisdom of Solomon, Christ’s passion is most expressly prophesied. For without question it is his godless murderers who are recorded as saying,
‘Let us lie in wait for the righteous man, because he is displeasing to us and opposed to our activities, and accuses us of offences against the Law, and blames us for sins against our upbringing. He claims to have knowledge of God, and calls himself God’s son. He has become a reproach to our way of thinking. The very sight of him depresses us, because his manner of life is different from that of other men, and his paths are unchanged. In his opinion we are men of no account, and he holds aloof from our ways as though from filth. He holds in honour the latter end of the righteous, and boasts of having God for his father. Let us see then if what he says is true; let us test what will happen to him, and we shall know what his latter end will be. For if the righteous man is God’s son, God will uphold him and set him free from the clutches of his adversaries. Let us examine him with insult and torture, so that we may explore the extent of his devotion, and put his endurance to the proof. Let us condemn him to the most degrading death, since, on the evidence of his own words, he will be well looked after.’ This is how they reasoned, but they were misled; for they were blinded by their own malice.
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Moreover, in Ecclesiasticus the future faith of the nations is predicted thus:
Have mercy on us, God, the ruler of all, and send the fear of yourself upon all nations. Raise your hand over the foreign nations and let them see your power. As you have been sanctified in us in their sight, so prove yourself great in them in our sight; and let them recognize you just as we have recognized you, that there is no God besides you, Lord.
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This prophecy, in the form of a wish and a prayer, we see fulfilled through Jesus Christ. However, the writings not included in the Jewish canon do not carry as much weight as the canonical books when put forward as evidence against the opposition.
On the other hand, when we turn to the three books universally accepted as Solomon’s and taken as canonical by the Jews, laborious discussion is essential if we are to prove that anything of this kind found in those books is relevant to Christ and his Church; and the undertaking would be an unnecessary digression. However, we find these words put into the mouth of the ungodly in the book of Proverbs: ‘Let us hide the righteous man in the earth unrighteously; let us act the part of hell and swallow him up alive, and let us sweep away his memory from the earth, and get hold of his valuable property’;
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and this is not so obscure that it cannot be understood to refer to Christ and his property, the Church. This needs no laborious explanation. It is something of this sort, to be sure, that the Lord Jesus himself represents the wicked tenants as saying, in the Gospel parable, ‘Here is the heir! Come on, let us kill him, and we shall get his inheritance.’
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There is another passage in the same book which we touched on earlier, when we were concerned with the barren woman who bore seven children.
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This is generally understood, even at first hearing, to refer simply and solely to Christ and his Church; understood, that is, by those who have come to know that Christ is the Wisdom of God. The passage runs thus:
Wisdom has built herself a house, supported on seven columns. She has sacrificed her victims, has mixed her wine in the bowl and laid her table. She has sent her slaves, summoning guests to the bowl with a proclamation from the heights, saying: ‘Who is foolish? Let him put up at my house.’ And to those lacking wit she has said: ‘Come and eat my bread and drink the wine that I have mixed for you.’
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Here we recognize with certainty the Wisdom of God, that is, the Word, co-eternal with the Father, who built, as a house for himself, a human body, in the virgin’s womb, and united the Church to it, as limbs are united to the head; who sacrificed the martyrs as her victims; who set his table with wine and bread, the table at which also appears the priesthood in the line of Melchizedek; and who has invited foolish men, men lacking in wit, because, in the words of the Apostle he ‘has
chosen weak things, by the world’s standards, to put to shame the strong.’
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But to those weak objects he goes on to say, ‘Abandon folly so that you may live; acquire discretion so that you may have life.’
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Now to become a guest at that table is to begin to have life.
There is also a text in another book, called Ecclesiastes, where it says, ‘The only good for man is in eating and drinking’;
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and surely the most plausible interpretation of this saying is that it refers to partaking of this table which the priest himself, the mediator of the new covenant, provides, in the line of Melchizedech, the table furnished with his body and blood. For that is the sacrifice which superseded all the sacrifices of the old covenant, which were offered as a foreshadowing of what was to come. That is why we also recognize in the thirty-ninth psalm the voice of the same mediator, speaking in prophecy, when he says, ‘Sacrifice and oblation you have refused; but you have perfected a body for me.’
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We recognize the speaker, because in place of all those sacrifices and oblations his body is offered and served to the participants. For our ‘preacher’ (
ecclesiastes
) is not thinking of feasts of bodily indulgence, in his saying, often repeated and underlined, about eating and drinking. This is made plain enough when he says, ‘it is better to go into a house of mourning than into a house of drinking’; and, a little later, ‘The heart of the wise is in the house of mourning: the heart of fools is in the house of feasting.’
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Even more worth quoting is the following passage in the same book. It is concerned with the two cities, that of the Devil, and that of Christ, and with their kings, the Devil and Christ. It says, ‘You are in sorry case, a land whose king is a mere boy, whose leaders feast in the morning. Happy the land whose king is nobly born, whose leaders feast at a decent time, to give them strength, not to bring them shame.’
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He calls the Devil ‘a mere boy’ because of his stupidity, his pride, his rashness, his indiscipline, and the other faults which are generally found in profusion at that age. Whereas he calls Christ ‘nobly born’, as being the descendant of the holy patriarchs, who belong to the free city, whose offspring he was, in the body of his incarnation. The leaders of the other city ‘feast in the morning’, that is before the appropriate hour, because they do not wait for the felicity which comes at the right time, the true felicity in the age to come, but are in a hurry in their desire to be made happy with the renown of this present age. The leaders of Christ’s City, for their part, patiently await the time of that happiness which does not disappoint.
The preacher says that they feast ‘to give them strength, not to bring them shame’, because they are not disappointed in their hope; in the Apostle’s words, ‘Hope does not put men to shame.’
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There is also a saying in one of the psalms, ‘Those who await you will not be put to shame.’
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Then again, the Song of Songs voices a kind of spiritual delight felt by holy minds in the marriage of the king and queen of that city, namely, Christ and his Church. But this delight is wrapped up in allegorical draperies, so that it may be more eagerly longed for, and that its uncovering may afford more pleasure, and that the bridegroom may be revealed to whom it is said, in the same song, ‘Righteousness has loved you’,
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and the bride also, who is told ‘Love is among your delights.’
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There are many points we pass over without mention, in our anxiety to reach the end of the work.
21.
The kings after Solomon, both in Judah and in Israel
The other kings of the Hebrews, after Solomon, are found to have uttered scarcely any prophecies, by means of hidden meanings in their words or actions, with reference to Christ and his Church. This is true both of the kings of Judah and of those of Israel. Those were the names given to the two divisions of that people, from the time when it was divided, when God punished them for Solomon’s offences, in the time of his son Rehoboam, who succeeded to his father’s throne. From that time onwards the ten tribes taken over by Jeroboam, Solomon’s servant, who was set up as their king in Samaria, were called Israel, this name being restricted to them, though it had been the title of the whole nation. While the name Judah was given to two tribes, Judah and Benjamin, which had remained subject to the city of Jerusalem for David’s sake, so that the kingdom of his stock should not be completely uprooted. They took the name of Judah because this was David’s own tribe. Benjamin was, as I have said, the other tribe attached to this kingdom; it was the tribe of Saul, the king before David. But the two tribes together were called Judah, as I said, and by this name they were distinguished from Israel, which was the special title of the ten tribes, who had their own king. We observe that Levi, as the priestly tribe, bound to the service of God instead of that of the kings, was counted as the thirteenth tribe. Joseph, as we know, one of the twelve sons of Jacob, did not found one tribe, as did each of the other sons; he founded two tribes, Ephraim and Manasseh. Nevertheless,
the tribe of Levi had also a closer connection with the kingdom of Jerusalem, since the Temple of God, which they served, was situated there.
Now after the division of the people, Rehoboam, king of Judah, Solomon’s son, was the first to reign in Jerusalem, while the first to reign in Samaria was Jeroboam, king of Israel, Solomon’s servant. And when Rehoboam decided to engage in war against him as a usurper over that part of the divided kingdom, the people were prevented from fighting against their brothers by God’s pronouncement, through the mouth of a prophet, that he was responsible for the division. Thus it was made clear that in this matter there had been no sin on the part of the king or the people of Israel; God’s decision to punish had been fulfilled. On learning this both sides were pacified, and preserved a mutual peace; for it was not their religion that had suffered division, but only the kingdom.