If, then, I am asked which of these Jonah may have said, I rather think what is read in the Hebrew, "Yet forty days and Nineveh shall be overthrown." Yet the Seventy, interpreting long afterward, could say what was different and yet pertinent to the matter, and agree in the self-same meaning,although under a different signification.And this may admonish the reader not to despise the authority of either, but to raise himself above the history, and search for those things which the history itself was written to set forth.These things, indeed, took place in the city of Nineveh, but they also signified something else too great to apply to that city; just as, when it happened that the prophet himself was three days in the whale's belly, it signified besides, that He who is Lord of all the prophets should be three days in the depths of hell.Wherefore, if that city is rightly held as prophetically representing the Church of the Gentiles, to wit, as brought down by penitence, so as no longer to be what it had been, since this was done by Christ in the Church of the Gentiles, which Nineveh represented, Christ Himself was signified both by the forty and by the three days: by the forty, because He spent that number of days with His disciples after the resurrection, and then ascended into heaven, but by the three days, because He rose on the third day.So that, if the reader desires nothing else than to adhere to the history of events, he may be aroused from his sleep by the Septuagint interpreters, as well as the prophets, to search into the depth of the prophecy, as if they had said, In the forty days seek Him in whom thou mayest also find the three days,--the one thou wilt find in His ascension, the other in His resurrection.Because that which could be most suitably signified by both numbers, of which one is used by Jonah the prophet, the other by the prophecy of the Septuagint version, the one and self-same Spirit hath spoken.Idread prolixity, so that I must not demonstrate this by many instances in which the seventy interpreters may be thought to differ from the Hebrew, and yet, when well understood, are found to agree.
For which reason I also, according to my capacity, following the footsteps of the apostles, who themselves have quoted prophetic testimonies from both, that is, from the Hebrew and the Septuagint, have thought that both should be used as authoritative, since both are one, and divine.But let us now follow out as we can what remains.
CHAP.45.--THAT THE JEWS CEASED TO HAVE PROPHETS AFTER THE REBUILDINGOF THE
TEMPLE, AND FROM THAT TIME UNTIL THE BIRTH OF CHRIST WERE AFFLICTEDWITH
CONTINUAL ADVERSITY, TO PROVE THAT THE BUILDING OF ANOTHER TEMPLE HADBEEN
PROMISED BY PROPHETIC VOICES.
The Jewish nation no doubt became worse after it ceased to have prophets, just at the very time when, on the rebuilding of the temple after the captivity in Babylon, it hoped to become better.For so, indeed, did that carnal people understand what was foretold by Haggai the prophet, saying, "The glory of this latter house shall be greater than that of the former."(1) Now, that this is said of the new testament, he showed a little above,where he says, evidently promising Christ, "And I will move all nations, and the desired One shall come to all nations."(2) In this passage the Septuagint translators giving another sense more suitable to the body than the Head, that is, to the Church than to Christ, have said by prophetic authority, "The things shall come that are chosen of the Lord from all nations," that is, men, of whom Jesus saith in the Gospel, "Many are called, but few are chosen."(3) For by such chosen ones of the nations there is built, through the new testament, with living stones, a house of God far more glorious than that temple was which was constructed by king Solomon, and rebuilt after the captivity.For this reason, then, that nation had no prophets from that time, but was afflicted with many plagues by kings of alien race, and by the Romans themselves, lest they should fancy that this prophecy of Haggai was fulfilled by that rebuilding of the temple.
For not long after, on the arrival of Alexander, it was subdued, when, although there was no pillaging, because they dared not resist him, and thus, being very easily subdued, received him peaceably, yet the glory of that house was not so great as it was when under the free power of their own kings.Alexander, indeed, offered up sacrifices in the temple of God, not as a convert to His worship in true piety, but thinking, with impious folly, that He was to be worshipped along with false gods.Then Ptolemy son of Lagus, whom I have already mentioned, after Alexander's death carried them captive into Egypt.His successor, Ptolemy Philadelphus, most benevolently dismissed them; and by him it was brought about, as I have narrated a little before, that we should have the Septuagint version of the Scriptures.Then they were crushed by the wars which are explained in the books of the Maccabees.Afterward they were taken captive by Ptolemy king of Alexandria, who was called Epiphanes.Then Antiochus king of Syria compelled them by many and most grievous evils to worship idols, and filled the temple itself with the sacrilegious superstitions of the Gentiles.Yet their most vigorous leader Judas, who is also called Maccabaeus, after beating the generals of Antiochus, cleansed it from all that defilement of idolatry.
But not long after, one Alcimus, although an alien from the sacerdotal tribe, was, through ambition, made pontiff, which was an impious thing.After almost fifty years, during which they never had peace, although they prospered in some affairs, Aristobulus first assumed the diadem among them, and was made both king and pontiff.
