Read City of God (Penguin Classics) Online
Authors: Saint Augustine
City of God (Penguin Classics) (121 page)
1.
The era of the prophets
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have learned that it is from the line of Abraham that the Israelite race derives its origin, in respect of physical descent; while, in respect of faith, all nations have issued from him; and this is according to God’s promise. And the history of the City of God, as it develops through succeeding periods, will show how the promises made to Abraham are being fulfilled. My previous book brought the story as far as David’s reign; and now we touch on the events which followed that reign, in so far as seems sufficient for the task in hand.
The next period extends from the time when the holy Samuel began to prophesy down to the deportation of the Israelite people to captivity in Babylon, and from then on to the restoration of the House of God, fulfilling the prophecy of the holy Jeremiah,
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after the return of the Israelites, seventy years later. This whole period is the era of the prophets. It is true that we can quite rightly give the title of prophet to Noah himself, in whose time the whole earth was wiped out by the Deluge; and also to others, before and after him, down to the time when kings first arose among God’s people. They have a right to this title because through them certain future events connected with the City of God and the kingdom of heaven were in some fashion symbolized or foretold. This is particularly true of some of these men, Abraham and Moses, for example, of whom we read that they were expressly given this appellation. For all that, ‘the days of the prophets’ is a name given chiefly and especially to the era beginning with the prophetic activity of Samuel, who at God’s bidding first anointed Saul and then, when Saul proved unsatisfactory, David himself, from whose stock the whole succession of kings derived, so long as this succession was permitted.
Now it would develop into an immense undertaking if I were to try to record all the predictions about Christ uttered by the prophets while the City of God was running its course during this era, as generation succeeded generation. For, in the first place, the scriptural narrative itself gives an account of the succession of kings and their
achievements and the events of their reigns; and yet a careful examination of the narrative, with the help of God’s spirit, reveals it to be more concerned – or at least not less concerned – with foretelling the future than with recording the past. And no one who gives the slightest thought to the matter can fail to realize what a laborious and boundless task it would be to track down all those points, by a minute scrutiny of the record, and then to discuss them so as to show their relevance. It would, in fact, require many volumes. Moreover, even the matters which are unambiguously prophetic in character refer in so many cases to Christ and the kingdom of heaven, which is the City of God, that merely to broach the subject would entail a more elaborate disquisition than the scope of this work demands. From now on, therefore, I shall do my best to control my pen so as neither to include anything superfluous, nor to omit anything necessary for the accomplishment of this undertaking, according to God’s will.
2.
The fulfilment of God’s promise about the land of Canaan: Israel ‘according to the flesh obtained possession of it
In the previous book I have said that two things were promised to Abraham from the beginning. One was that his descendants would possess the land of Canaan; and this is signified in the passage which says, ‘Go into the land which I shall show you; and I will make of you a great nation.’
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The other, far more important, related not to his physical descendants but to his spiritual posterity, through whom he is the father not of the one nation of Israel, but of all nations which follow in the footsteps of his faith. This promise begins with these words: ‘And all the tribes of the earth will be blessed in you.’
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And I have shown that these two promises were repeated thereafter, according to the evidence of a large number of passages. Thus Abraham’s descendants, in the physical sense, that is, the people of Israel, were already in the land of promise and had already started their kingdom there, not only in the sense of holding in possession the cities of their enemies, but also by having kings. Thus God’s promises about this people had already been fulfilled in large measure, not only the promise which had been made to the three patriarchs, Abraham, Isaac, and Jacob, and others made in their period, but also those given through Moses, by whom this people was set free from slavery in Egypt, and through whom all the events of the past were revealed, when he led the people through the desert.
However, the promise of God about the land of Canaan was not fulfilled through the great leader Joshua, by whom the people was brought into the land of promise. What Joshua did was to conquer and dispossess the nations of the land, and divide the country, as God had bidden, among the twelve tribes. Then he died; and the promise was not fulfilled in the whole period of the judges which followed his death. For the promise spoke of the land of Canaan stretching from a certain river of Egypt to the great River Euphrates.
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But this was by now no longer a prophecy for the distant future: its immediate fulfilment was awaited; and the fulfilment came through David and his son Solomon, whose dominion was extended over the whole area mentioned in the promise. For they subdued all those peoples and made them tributary nations.
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Thus under those kings the descendants of Abraham had been established in the land of promise, in the physical sense, that is, in the land of Canaan; and this meant that nothing further remained for the fulfilment of that promise which concerned worldly territory, except that the Hebrew people should continue in the same land in undisturbed stability, as far as temporal prosperity is concerned, through the successive ages of posterity right down to the end of this mortal age, provided that they obeyed the laws of the Lord their God. But since God knew that they would not do so, he also imposed on them temporal punishments, for the training of the few faithful men in that nation, and for a warning to those who were to come in future times among all nations, a warning needed by those in whom he was to fulfil his second promise by the revelation of the new covenant through the incarnation of Christ.
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The threefold meanings of the prophets, referring sometimes to the earthly Jerusalem, sometimes to the Heavenly City, sometimes to both at once
Now the divine oracles given to Abraham, Isaac, and Jacob, and all the other prophetic signs or words found in previous sacred writings, refer partly to the nation physically derived from Abraham, but partly to those descendants of his in whom all nations are blessed as co heirs of Christ through the new covenant, so as to obtain possession of eternal life and the kingdom of heaven. The same is true of the rest of the prophecies, from this period of the kings. Thus the prophecies refer in part to the maidservant whose children are born into slavery, that is, the earthly Jerusalem, who is in slavery, as are also her sons;
but in part they refer to the free City of God, the true Jerusalem, eternal in heaven, whose sons are the men who live according to God’s will in their pilgrimage on earth. There are, however, some prophecies which are understood as referring to both; literally to the bondmaid, symbolically to the free woman.
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Thus the utterances of the prophets are found to have a threefold meaning, in that some have in view the earthly Jerusalem, others the heavenly, and others refer to both. It is clear to me that I ought to prove my point by examples. Nathan the prophet was sent to convict King David of a grave sin and to predict the coming misfortunes, misfortunes which in fact followed.
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Can anyone doubt that these statements and others of the same tenor had reference to the earthly city, whether they were public pronouncements, that is, uttered for the welfare and betterment of the people, or private communications, when an individual earned the privilege of divinely inspired utterances for his own benefit, imparting some knowledge of the future to his advantage in his temporal life? On the other hand we have such a passage as,
Behold, the days are coming, says the Lord, when I shall ratify a new covenant with the house of Israel, and with the house of Judah. It will not be in the terms of the covenant that I drew up for their fathers at the time when I took them by the hand to lead them out of the land of Egypt; for they did not keep to my covenant, and I have abandoned them, says the Lord. Now this is the covenant that I establish for the house of Israel after those days, says the Lord. I shall establish it by putting my laws in their minds; and I shall write them on their hearts, and I shall look on them. And I shall become their God; and they will become my people.
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This is, without doubt, a prophecy of the Jerusalem above, whose ‘reward’
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is God himself; and to possess him, and to be his possession, is the Highest Good, and the Entire Good, in that City.
But the fact that Jerusalem is called the city of God has a double reference, combined as it is with the prophecy of the future house of God in that city. This prophecy seems to have its fulfilment when King Solomon builds that renowned temple. But this was not only an event in the history of the earthly Jerusalem; it was also a symbol of the Jerusalem in heaven. Now this class of prophecy, in which there is a compounding and commingling, as it were, of both references, is of the greatest importance in the ancient canonical books, which contain historical narratives; and it has exercised and still exercises the wits of
those who examine the sacred literature. And so, when we read of prophecy and fulfilment in the story of Abraham’s physical descendants, we also look for an allegorical meaning which is to be fulfilled in those descended from Abraham in respect of faith. So much so that some interpreters have decided that everything prophesied and accomplished in those books, or accomplished without being prophesied, has, without exception, some meaning which is to be referred by symbolical application to the City of God in heaven, and the sons of that City who are pilgrims in this life. On this theory the utterances of the prophets will be of two types only, not three – or rather, this will be true of all those scriptures which are classed under the title of the Old Testament. For there will be nothing there which relates only to the earthly Jerusalem, if whatever is said there, and accomplished, either about that city or in connection with that city, has a reference, by prophetic allegory, to the Heavenly Jerusalem. So there will be only two kinds of prophecy; one concerned with the ‘free’ Jerusalem, and the other with both cities.
Now in my opinion it is certainly a complete mistake to suppose that no narrative of events in this type of literature has any significance beyond the purely historical record; but it is equally rash to maintain that every single statement in those books is a complex of allegorical meanings. That is why I have spoken of a triple, instead of a double classification; for this is my own considered judgement. In spite of that, I do not censure those who have succeeded in carving out a spiritual meaning from each and every event in the narrative, always provided that they have maintained its original basis of historical truth. There are also statements which cannot be made to apply to events either past or future, whether brought about by human or divine activity; and no believing man would doubt that those were uttered from some good purpose. Such a man would certainly attach a spiritual sense to them, if he could; or at least he would acknowledge that they should be so interpreted by anyone who is able to do so.
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The change in the Israelite kingship, and its prophetic significance. The prophecies of Hannah, Samuel’s mother, who personifies the Church
The City of God thus developed down to the period of the kings, to the time when Saul was rejected and David first ascended the throne, so that his descendants thereafter reigned in the earthly Jerusalem in a succession which lasted a long time. This change was symbolic; it was
an event which pointed prophetically to the future, and its significance must not be passed over in silence. It betokened the change which was to come in the future in respect of the two covenants, the old and the new, and the transformation of priesthood and monarchy by the new and eternal priest-king, who is Christ Jesus. For when Eli the priest had been rejected, and Samuel was substituted for him in the service of God, and performed the double function of priest and judge, and when Saul was put aside and King David was established in the royal power, those events prophetically symbolized the change which I have mentioned.
Besides this, Hannah, Samuel’s mother, who had formerly been barren and was now gladdened with fertility, is shown as prophesying exactly the same transformation, when in exaltation she pours out her thanksgiving to the Lord, when she gives back to God the same child, after he had been born and weaned, with the same devotion with which she had made her vow. For she says,
My heart is strengthened in the Lord; my horn is exalted in my God. My mouth is enlarged over my enemies; I have rejoiced in your salvation. For there is none who is holy as the Lord is holy; there is none who is just as our God is just; there is none holy besides you. Do not boast; do not speak lofty words; let no bragging talk come from your lips. For the Lord is the God of all knowledge, and a God who prepares his own designs. He has made weak the bow of the mighty ones; and the weak have girded themselves with strength. Those who were full of bread have been reduced to want; and the hungry have passed over the earth. Because the barren woman has given birth to seven children while she who has many sons is enfeebled. The Lord brings death, and he brings life; he leads men down to the grave and leads them back again. The Lord makes men poor, and he enriches them; he humbles them, and he exalts them. He raises up the poor man from the earth, and lifts up the needy from the dunghill, that he may station them with the men of power among the people, giving them also the seat of glory as their inheritance, granting fulfilment to the man who makes a vow; and he has blessed the years of the righteous, since man is not powerful in his own strength. The Lord will make weak his adversary; the Lord is holy. Let the prudent man not glory in his prudence, nor the powerful glory in his power, nor the rich man glory in his riches. He who glories, let him glory in this: to understand and know the Lord, and to perform justice and righteousness in the midst of the earth. The Lord has ascended into the heavens and has thundered; he himself will judge the ends of the earth, because he is just; and he gives strength to our kings, and will exalt the horn of his anointed.
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