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De civitate Dei (CCSL)

Caput XXVIII: De lege Moysi spiritaliter intellegenda, ne in damnabilia murmura carnalis sensus incurrat.

Quod uero subiungit idem propheta: mementote legis Moysi serui mei, quam mandaui ei in Choreb ad omnem Israel, praecepta et iudicia opportune commemorat post declaratum futurum tam magnum inter obseruatores legis contemptoresque discrimen; simul etiam ut discant legem spiritaliter intellegere et inueniant in ea Christum, per quem iudicem facienda est inter bonos et malos ipsa discretio. non enim frustra idem dominus ait Iudaeis: si crederetis Moysi, crederetis et mihi; de me enim ille scripsit. carnaliter quippe accipiendo legem et eius promissa terrena rerum caelestium figuras esse nescientes in illa murmura conruerunt, ut dicere auderent: uanus est qui seruit deo, et quid amplius, quia custodiuimus mandata eius et quia ambulauimus supplices ante faciem domini omnipotentis? et nunc nos beatos dicimus alienos, et aedificantur omnes qui faciunt iniquitatem. quibus eorum uerbis quodammodo propheta conpulsus est nouissimum praenuntiare iudicium, ubi mali nec saltem falso sint beati, sed apertissime miserrimi appareant, et boni nulla temporali saltem miseria laborent, sed clara ac sempiterna beatitudine perfruantur. dixerat quippe istorum talia quaedam uerba etiam superius dicentium: omnis, qui facit malum, bonus est in conspectu domini, et tales ei placent. ad haec, inquam, contra deum murmura peruenerunt legem Moysi accipiendo carnaliter. unde et ille in psalmo septuagensimo secundo paene commotos dicit fuisse pedes suos et effusos gressus suos, utique in lapsum, quia zelauit in peccatoribus, pacem peccatorum intuens; ita ut inter cetera diceret: quomodo sciuit deus, et si est scientia in altissimo? diceret etiam: numquid uano iustificaui cor meum et laui in innocentibus manus meas? ut autem solueret hanc difficillimam quaestionem, quae fit, cum uidentur boni esse miseri et felices mali: hoc, inquit, labor est ante me, donec introeam in sanctuarium dei et intellegam in nouissima. iudicio quippe nouissimo non sic erit; sed in aperta iniquorum miseria et aperta felicitate iustorum longe quam nunc est aliud apparebit.

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The City of God

Chapter 28.--That the Law of Moses Must Be Spiritually Understood to Preclude the Damnable Murmurs of a Carnal Interpretation.

In the succeeding words, "Remember the law of Moses my servant, which I commanded to him in Horeb for all Israel," ¹ the prophet opportunely mentions precepts and statutes, after declaring the important distinction hereafter to be made between those who observe and those who despise the law. He intends also that they learn to interpret the law spiritually, and find Christ in it, by whose judgment that separation between the good and the bad is to be made. For it is not without reason that the Lord Himself says to the Jews, "Had ye believed Moses, ye would have believed me; for he wrote of me." ² For by receiving the law carnally without perceiving that its earthly promises were figures of things spiritual, they fell into such murmur ings as audaciously to say, "It is vain to serve God; and what profit is it that we have kept His ordinance, and that we have walked suppliantly before the face of the Lord Almighty? And now we call aliens happy; yea, they that work wickedness are set up." ³ It was these words of theirs which in a manner compelled the prophet to announce the last judgment, in which the wicked shall not even in appearance be happy, but shall manifestly be most miserable; and in which the good shall be oppressed with not even a transitory wretchedness, but shall enjoy unsullied and eternal felicity. For he had previously cited some similar expressions of those who said, "Every one that doeth evil is good in the sight of the Lord, and such are pleasing to Him." ⁴ It was, I say, by understanding the law of Moses carnally that they had come to murmur thus against God. And hence, too, the writer of the 73d Psalm says that his feet were almost gone, his steps had well-nigh slipped, because he was envious of sinners while he considered their prosperity, so that he said among other things, How doth God know, and is there knowledge in the Most High? and again, Have I sanctified my heart in vain, and washed my hands in innocency? ⁵ He goes on to say that his efforts to solve this most difficult problem, which arises when the good seem to be wretched and the wicked happy, were in vain until he went into the sanctuary of God, and understood the last things. ⁶ For in the last judgment things shall not be so; but in the manifest felicity of the righteous and manifest misery of the wicked quite another state of things shall appear.