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City of God, Book 18

On the City of God Against the Pagans

About this book
Chapter 36

After these three prophets, Haggai, Zechariah, and Malachi, during the same period of the liberation of the people from the Babylonian servitude Esdras also wrote, who is historical rather than prophetic, as is also the book called Esther, which is found to relate, for the praise of God, events not far from those times; unless, perhaps, Esdras is to be understood as prophesying of Christ in that passage where, on a question having arisen among certain young men as to what is the strongest thing, when one had said kings, another wine, the third women, who for the most part rule kings, yet that same third youth demonstrated that the truth is victorious over all. For by consulting the Gospel we learn that Christ is the Truth.⁠ From this time, when the temple was rebuilt, down to the time of Aristobulus, the Jews did not have kings but princes; and the record of their dates is found, not in the Holy Scriptures which are called canonical, but in others, among which are also the books of the Maccabees. These are held as canonical, not by the Jews, but by the Church, on account of the extreme and wonderful sufferings of certain martyrs,⁠ who, before Christ had come in the flesh, contended for the law of God even to death, and endured most grievous and horrible evils.

Book 19

Texts in conversation

Compare 2 Maccabees 7:2 and Augustine, City of God 18.36

Deuterocanon · Early Christian

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Summary

Augustine appeals to the Maccabean martyrs to explain why the church accepts these books as scripture. For Augustine, their faithfulness in the time before Jesus links Jewish suffering for God’s law to Christian martyrdom.

Passages

2 Maccabees 7:2

Deuterocanon
1 It came to pass that seven brothers and their mother were at the king’s command taken and shamefully handled with scourges and cords, to compel them to taste of the abominable swine’s flesh. 2 One of them made himself the spokesman and said, “What would you ask and learn from us? For we are ready to die rather than transgress the laws of our ancestors.” 3 The king fell into a rage, and commanded that pans and caldrons be heated. 4 When these were immediately heated, he gave orders to cut out the tongue of him who had been their spokesman, and to scalp him, and to cut off his extremities, with the rest of his brothers and his mother looking on. 5 And when he was utterly maimed, the king gave orders to bring him to the fire, being yet alive, and to fry him in the pan. And as the smoke from the pan spread far, they and their mother also exhorted one another to die nobly, saying this: 6 “The Lord God sees, and in truth is entreated for us, as Moses declared in his song, which witnesses against the people to their faces, saying, ‘And he will have compassion on his servants.’” 7 And when the first had died like this, they brought the second to the mocking; and they pulled off the skin of his head with the hair and asked him, “Will you eat, before your body is punished in every limb?” 8 But he answered in the language of his ancestors and said to them, “No.” Therefore he also underwent the next torture in succession, as the first had done. 9 When he was at the last gasp, he said, “You, miscreant, release us out of this present life, but the King of the world will raise us who have died for his laws up to an everlasting renewal of life.”
160–63 BCE (scholarly estimate) Read in 2 Maccabees

Augustine, City of God 18.36

Early Christian · On the City of God Against the Pagans
From this time, when the temple was rebuilt, down to the time of Aristobulus, the Jews did not have kings but princes; and the record of their dates is found, not in the Holy Scriptures which are called canonical, but in others, among which are also the books of the Maccabees. These are held as canonical, not by the Jews, but by the Church, on account of the extreme and wonderful sufferings of certain martyrs, who, before Christ had come in the flesh, contended for the law of God even to death, and endured most grievous and horrible evils.
426 CE (scholarly estimate) Read in Augustine, City of God 18

References

“... The most significant support for a broader Christian canon comes from the North African theologian Augustine of Hippo, whom we will meet in more detail later. Of 1-2 Maccabees, Augustine writes: “These are held as canonical, not by the Jews, but by the church, on account of the extreme and wonderful sufferings of certain martyrs, who, before Christ had come in the flesh, contended for the law of God even unto death, and endured most grievous and horrible evils.” In his City of God he refers to Tobit as scripture and also frequently defends the Wisdom of Solomon. Augustine reveals no embarrassment for having a different canon than his Jewish contemporaries and when we come to Augustine in Chapter 13, we shall see that his own situation made him the Septuagint's most ardent defender in the early church. ...”
Timothy Michael Law, When God Spoke Greek: The Septuagint and the Making of the Christian Bible (New York: Oxford University Press, 2013), 125.

References are not endorsements of their contents. Read each reference in full to understand its author's intentions in using these texts.

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2 Maccabees 7:2 and Augustine, City of God 18.36

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