and these are called by us after the name of the men from whom each doctrine and opinion had its origin. (For some in one way, others in another, teach to blaspheme the Maker of all things, and Christ, who was foretold l)y Him as coming, and the God of Abraham, and of Isaac, and of Jacob, with whom we have nothing in common, since we know them to be atheists, impious, unrighteous, and sinful, and confessors of Jesus in name only, instead of worshippers of Him. Yet they style themselves Christians, just as certain among the Gentiles inscribe the name of God upon the works of their own hands, and partake in nefarious and impious rites.) Some are called Marcians, and some Valentinians, and some liasilidians, and some Saturnilians, and others by other names; each called after the originator of the individual opinion, just as each one of those who consider themselves philoso- ' Matt. vii. 15. ' 1 Cor. xi. 19. * Matt. xxiv. II.
phers, as I said before, thinks he must bear the name of the philosophy which he follows, from the name of the father of the particular doctrine. So that, in consequence of these events, we know that Jesus foreknew what would happen after Him, as well as in consequence of many other events which He foretold would befall those who believed on and confessed Him, the Christ. For all that we suffer, even when killed by friends. He foretold would take place; so that it is manifest no word or act of His can be found fault with. Wherefore we pray for you and for all other men who hate us; in order that you, having repented along with us, may not blaspheme Him who, by His works, by the mighty deeds even now wrought through His name, by the words He taught, by the prophecies announced concerning Him, is the blameless, and in all things irreproachable, Christ Jesus; but, believing on Him, may be saved in His second glorious ad- vent, and may not be condemned to fire by Him."
CHAP. XXXVI. — HE PROVES THAT CHRIST IS CALLED LORD OF HOSTS.
Then he replied, " Let these things be so as you say — namely, that it was foretold Christ would suffer, and be called a stone; and after His first appearance, in which it had been an- nounced He would suffer, would come in glor}% and be Judge finally of all, and eternal King and Priest. Now show if this man be He of whom these prophecies were made."
And I said, " As you wish, Trypho, I shall come to these proofs which you seek in the fit- ting place; but now you will permit me first to recount the prophecies, which I wish to do in order to prove that Christ is called both God and Lord of hosts, and Jacob, in parable by the Holy Spirit; and your interpreters, as God says, are foolish, since they say that reference is made to Solomon and not to Christ, when he bore the ark of testimony into the temple which he built. The Psalm of David is this: ' The earth is the Lord's, and the fulness thereof; the world, and all that dwell therein. He hath founded it upon the seas, and prepared it upon the floods. Who shall ascend into the hill of the Lord? or who shall stand in His holy place? He that is clean of hands and pure of heart: who has not received his soul in vain, and has not sworn guilefully to his neighbour: he shall receive blessing from the Lord, and mercy from God his Saviour. This is the generation of them that seek the Lord, that seek the face of the God of Jacob.'* Lift up your gates, ye rulers; * Maranus remarks from Thirlby: "As Justin wrote a little be- fore, ' and is called Jacob in parable,' it seems to convince us thar Justin wrote, ' thy face, O Jacob.' " [/Ihe meaning in this latter case becomes plain, if we observe that " O Israel" is equivalent to, and means, "O house of Jacob: " an a[>ostrophe to the Church of th« ancient people.]
DIALOGUE WITH TRYPHO.
213 and be ye lift up, ye everlasting doors; and the King of glory shall come in. Who is this King of glory? The Lord strong and mighty in battle. Lift up your gates, ye rulers; and be ye lift up, ye everlasting doors; and the King of glory shall come in. Who is this King of glory? The Lord of hosts, He is the King of glory.' ' Accordingly, it is shown that Solomon is not the Lord of hosts; but when our Christ rose from the dead and ascended to heaven, the rulers in heaven, under appointment of God, are com- manded to open the gates of heaven, that He who is King of glory may enter in, and having ascended, may sit on the right hand of the Father until He make the enemies His footstool, as has been made manifest by another Psalm. For when the rulers of heaven saw Him of uncomely and dishonoured appearance, and inglorious, not recognising Him, they inquired, ' Who is this King of glory? ' And the Holy Spirit, either from the person of His Father, or from His own person, answers them, ' The Lord of hosts. He is this King of glory.' For every one will con- fess that not one of those who presided over the gates of the temple at Jerusalem would venture to say concerning Solomon, though he was so glorious a king, or concerning the ark of testi- mony, ' Who is this King of glory? ' CHAP. XXXVII. THE SAME IS PROVED FROM OTHER PSALMS.
OTHER PSALMS.
" Moreover, in the diapsalm of the forty-sixth Psalm, reference is thus made to Christ: ' God went up with a shout, the Lord with the sound of a trumpet. Sing ye to our God, sing ye: sing to our King, sing ye; for God is King of all the earth: sing with understanding. God has ruled over the nations. God sits upon His holy throne. The rulers of the nations were assembled along with the God of Abraham, for the strong ones of God are greatly exalted on the earth.' - And in the ninety-eighth Psalm, the Holy Spirit reproaches you, and predicts Him whom you do not wish to be king to be King and Lord, both of Samuel, and of Aaron, and of Moses, and, in short, of all the others. And the words of the Psalm are these: ' The Lord has reigned, let the nations be angry: [it is] He who sits upon the cherubim, let the earth be shaken. The Lord is great in Zion, and He is high above all the nations. Let them confess Thy great name, for it is fearful and holy, and the honour of the King loves judgment. Thou hast prepared equity; judgment and righteousness hast Thou performed in Jacob. Exalt the Lord our God, and wor- ship the footstool of His feet; for He is holy. Moses and Aaron among His priests, and Sam- ' Ps. xxiv. - Ps. xlvi. 5-9. ' Selah."]
[The diapsalm is heje used for what follows the uel among those who call upon His name. They called (says the Scripture) on the Lord, and He heard them. In the pillar of the cloud He spake to them; for ^ they kept His testimonies, and the commandment which he gave them. O Lord our God, Thou heardest them: O God, Thou wert propitious to them, and [yet] taking vengeance on all their inventions. Exalt the Lord our God, and worship at His holy hill; for the Lord our God is holy.' " "♦ CHAP. XXXVIII. IT IS AN ANNOYANCE TO THE JEW THAT CHRIST IS SAID TO BE ADORED. JUSTIN CONFIRMS IT, HOWEVER, FROM PS. XLV.
And Trypho said, " Sir, it were good for us if we obeyed our teachers, who laid down a law that we should have no intercourse with any of you, and that we should not have even any com- munication with you on these questions. For you utter many blasphemies, in that you seek to persuade us that this crucified man was with Moses and Aaron, and spoke to them in the pillar of the cloud; then that he became man, was crucified, and ascended up to heaven, and comes again to earth, and ought to be worshipped."
Then I answered, " I know that, as the word of God says, this great wisdom of God, the Maker of all things, and the Almighty, is hid from you. Wherefore, in sympathy with you, I am striving to the utmost that you may under- stand these matters which to you are paradoxi- cal; but if not, that I myself may be innocent in the day of judgment. For you shall hear other words which appear still more paradoxical; but be not confounded, nay, rather remain still more zealous hearers and investigators, despising the tradition of your teachers, since they are con- victed by the Holy Spirit of inability to perceive the truths taught by God, and of preferring to teach their own doctrines. Accordingly, in the forty-fourth [forty-fifth] Psalm, these words are in like manner referred to Christ: ' My heart has brought forth a good matter; s l tell my works to the King. My tongue is the pen of a ready writer. Fairer in beauty than the sons of men: grace is poured forth into Thy lips: therefore hath God blessed Thee for ever. Gird Thy sword upon Thy thigh, O mighty One. Press on in Thy fairness and in Thy beauty, and pros- per and reign, because of truth, and of meek- ness, and of righteousness: and Thy right hand shall instruct Thee marvellously. Thine arrows are sharpened, O mighty One; the people shall fall under Thee; in the heart of the enemies of the King [the arrows are fixed]. Thy throne, O God, is for ever and ever: a sceptre of equity 3 " For" wanting in both Codd.
< Ps. xcix.
5 [Hebrew and Greek, " a good word," i.e. the Logos.
214 DIALOGUE WITH TRYPHO.
is the sceptre of Thy kingdom. Thou hast loved righteousness, and hast hated iniquity; therefore thy God ' hath anointed Thee with the oil of glad- ness above Thy fellows. [He hath anointed Thee] with myrrh,^ and oil, and cassia, from Thy garments; from the ivory palaces, whereby they made Thee glad. Kings' daughters are in Thy honour. The (jueen stood at Thy right hand, clad in garments ^ embroidered with gold. Hearken, O daughter, and behold, and incline thine ear, and forget thy people and the house of thy father: and the King shall desire thy beauty; because He is thy Lord, they shall worship Him also. And the daughter of Tyre [shall be there] with gifts. The rich of the people shall entreat Thy face. All the glory of the King's daughter [is] within, clad in embroid- ered garments of needlework. The virgins that follow her shall be brought to the King; her neighbours shall be brought unto Thee: they shall be brought with joy and gladness: they shall be led into the King's shrine. Instead of thy fathers, thy sons have been born: Thou shalt appoint them rulers over all the earth. I shall remember Thy name in every generation: therefore the people shall confess Thee for ever, and for ever and ever.'
CHAP. XXXIX. THE JEWS HATE THE CHRISTIANS "^ WHO BELIEVE THIS. HOW GREAT THE DISTINC- TION IS BETWEEN BOTH!
" Now it is not surprising," I continued, " that you hate us who hold these opinions, and con- vict you of a continual hardness of heart.'' For indeed Elijah, conversing with God concerning you, speaks thus: ' Lord, they have slain Thy prophets, and digged down Thine altars: and I am left alone, and they seek my life.' And He answers him: ' I have still seven thousand men who have not bowed the knee to Baal.' 5 There- fore, just as God did not inflict His anger on ac- count of those seven thousand men, even so He has now neither yet inflicted judgment, nor does inflict it, knowing that daily some [of you] are becoming disciples in the name of Christ, and (juitting the path of error; who are also receiv- ing gifts, each as he is worthy, illumined through the name of this Christ. For one receives the spirit of understanding, another of counsel, an- other of strength, another of healing, another of foreknowledge, another of teaching, and another of the fear of God."
To this Trypho said to me, " I wish j^ou knew that you are beside yourself, talking these senti- ments."
» Or, " God, thy God."
* CTTOKTlj.
3 Literally, " garments of gold, variegated."
And I said to him, " Listen, O friend,^ for I am not mad or beside myself; but it was proph- esied that, after the ascent of Christ to heaven, He would deliver 7 us from error and give us gifts. The words are these: ' He ascended up on high; He led captivity captive; He gave gifts to men.' * Accordingly, we who have re- ceived gifts from Christ, who has ascended up on high, prove from the words of prophecy that you, 'the wise in yourselves, and the men of under- standing in your own eyes.' 9 are foolish, and honour God and His Christ by lip only. But we, who are instructed in the whole truth, '° hon- our Them both in acts, and in knowledge, and in heart, even unto death. But you hesitate to confess that He is Christ, as the Scriptures and the events witnessed and done in His name prove, perhaps for this reason, lest you be perse- cuted by the rulers, who, under the influence of the wicked and deceitful spirit, the serpent, will not cease putting to death and persecuting those who confess the name of Christ until He come again, and destroy them all, and render to each his deserts."
And Trypho replied, "Now, then, render us the proof that this man who you say was cru- cified and ascended into heaven is the Christ of God. For you have sufficiently proved by means of the Scriptures previously quoted by you, that it is declared in the Scriptures that Christ must suffer, and come again with glory, and receive the eternal kingdom over all the nations, every kingdom being made subject to Him: now show us that this man is He."
And I repUed, " It has been already proved, sirs, to those who have ears, even from the facts which have been conceded by you; but that you may not think me at a loss, and unable to give proof of what you ask, as I promised, I shall do so at a fitting place. At present, I resume the consideration of the subject which I was dis- cussing.
CHAP. XL. — HE RETURNS TO THE MOSAIC lAWS, AND PROVES THAT THEY WERE FIGURES OF THE THINGS WHICH PERTAIN TO CHRIST.
" The mystery, then, of the lamb which God enjoined to be sacrificed as the passover, was a type of Christ; with whose blood, in proportion to their faith in Him, they anoint their houses, i.e., themselves, who believe on Him. For that the creation which God created — to wit, Adam — was a house for the spirit which proceeded from God, you all can understand. And that f> u> 0UT09. [Or, Look you, listen!]
7 Literally, carry us captive."
* Ps. Ixviii. 19.
9 Isa. V. 21.
'° Constrasting either Catholics with heretics, or Christians w ith Jews. [Note this word Catholic, as here used in its legitimate primitive sense.]
DIALOGUE WITH TRYPHO.
215 this injunction was temporary, I prove thus. God does not permit the lamb of the passover to be sacrificed in any other place than where His name was named; knowing that the days will come, after the suffering of Christ, when even the place in Jerusalem shall be given over to your enemies, and all the offerings, in short, shall cease; and that lamb which was commanded to be wholly roasted was a symbol of the suffering of the cross which Christ would undergo. For the lamb,' which is roasted, is roasted and dressed up in the form of the cross. For one spit is transfixed right through from the lower parts up to the head, and one across the back, to which are attached the legs of the lamb. And the two goats which were ordered to be offered during the fast, of which one was sent away as the scape [goat], and the other sacrificed, were similarly declarative of the two appearances of Christ: the first, in which the elders of your people, and the priests, having laid hands on Him and put Him to death, sent Him away as the scape [goat]; and His second appearance, because in the same place in Jerusalem you shall recognise Him whom you have dishonoured, and who was an offering for all sinners willing to repent, and keeping the fast which Isaiah speaks of, loosening the terms ^ of the violent contracts, and keeping the other precepts, likewise enumerated by him, and which I have quoted,^ which those believing in Jesus do. And further, you are aware that the offer- ing of the two goats, which were enjoined to be sacrificed at the fast, was not permitted to take place similarly anywhere else, but only in Jeru- salem.
CHAP. XLI. — THE OBLATION OF FINE FLOUR WAS A FIGURE OF THE EUCHARIST.
" And the offering of fine flour, sirs," I said, " which was prescribed to be presented on behalf of those purified from leprosy, was a type of the bread of the Eucharist, the celebration of which our Lord Jesus Christ prescribed, in remem- brance of the suffering which He endured on behalf of those who are purified in soul from all iniquity, in order that we may at the same time thank God for having created the world, with all things therein, for the sake of man, and for deliv- ering us from the evil in which we were, and for utterly overthrowing ■♦ principalities and powers by Him who suffered according to His will. Hence Cxod speaks by the mouth of Malachi, one of the twelve [prophets], as I said before,5 about the sacrifices at that time presented by you: ' I have no pleasure in you, saith the Lord; and I ' Some think this particularly refers to the paschallarab, others to any lamb which is roasted.
2 Literally, " cords."
3 Chap. XV.
* Literally, " overthrowing with a perfect overthrow." S Chap, xxviii.
will not accept your sacrifices at your hands: for, from the rising of the sun unto the going down of the same, My name has been glorified among the Gentiles, and in every place incense is offered to My name, and a pure offering: for My name is great among the Gentiles, saith the Lord: but ye profane it.' ^ [So] He then speaks of those Gentiles, namely us, who in every place offer sacrifices to Him, i.e., the bread of the Eucha- rist, and also the cup of the Eucharist, affirming both that we glorify His name, and that you pro- fane [it]. The command of circumcision, again, bidding [them] always circumcise the children on the eighth day, was a type of the true circum- cision, by which we are circumcised from deceit and iniquity through Him who rose from the dead on the first day after the Sabbath, [namely through] our Lord Jesus Christ. For the first day after the Sabbath, remaining the first '' of all the days, is called, however, the eighth, accord- ing to the number of all the days of the cycle, and [yet] remains the first.
CHAP. XLII. — THE BELLS ON THE PRIEST'S ROBB WERE A FIGURE OF THE APOSTLES.
" Moreover, the prescription that twelve bells ^ be attached to the [robe] of the high priest. which hung down to the feet, was a symbol of the twelve apostles, who depend on the power of Christ, the eternal Priest; and through their voice it is that all the earth has been filled with the glory and grace of God and of His Christ. Wherefore David also says: ' Their sound has gone forth into all the earth, and their words to the ends of the world.' 9 And Isaiah speaks as if he were personating the apostles, when they say to Christ that they believe not in their own report, but in the power of Him who sent them. And so he says: ' Lord, who hath believed our report? and to whom is the arm of the Lord revealed? We have preached before Him as if [He were] a child, as if a root in a dry ground.' '° (And what follows in order of the prophecy already quoted.") But when the passage speaks as from the lips of many, ' We have preached before Him,' and adds, ' as if a child,' it signifies that the wicked shall become subject to Him, and shall obey His command, and that all shall become as one child. Such a thing as you may witness in the body: although the members are enumerated as many, all are called one, and are a body. For, indeed, a commonwealth and a church,'^ though many individuals in number, * Mai. i. 10-12. 7 Or, "being the first."
5 Ex. xxviii. 33 gives no definite number of bells. Otto presumes Justin to have confounded the bells and the gems, which were twelve in number. 9 Ps. xix. 4. '° Isa. liii. I, 2. '' Chap. xiii. 12 e/cxAjjcria. Lat. vers, has ccnvcntus.
2l6 DIALOGUE WITH TRYPHO.
are in fact as one, called and addressed by one appellation. And in short, sirs," said I, "by enumerating all the other appointments of Moses, I can demonstrate that they were types, and symbols, and declarations of those things which would happen to Christ, of those who it was foreknown were to believe in Him, and of those things which would also be done by Christ Him- self But since what I have now enumerated appears to me to be sufficient, I revert again to the order of the discourse.'
CHAP. XLIII. HE CONCLUDES THAT THE LAW HAD AN END IN CHRIST, WHO WAS BORN OF THE VIRGIN.
" As, then, circumcision began with Abraham, and the Sabbath and sacrifices and offerings and feasts with Moses, and it has been proved they were enjoined on account of the hardness of your people's heart, so it was necessary, in ac- cordance with the Father's will, that they should have an end in Him who was born of a virgin, of the family of Abraham and tribe of Judah, and of David; in Christ the Son of God, who was proclaimed as about to come to all the world, to 1)6 the everlasting law and the everlasting cove- nant, even as the forementioned prophecies show. And we, who have approached God through Him, have received not carnal, but spiritual cir- cumcision, which Enoch and those like him observed. And we have received it through baptism, since we were sinners, by God's mercy; and all men may equally obtain it. But since the mystery of His birth now demands our attention, I shall speak of it. Isaiah then asserted in regard to the generation of Christ, that it could not be declared by man, in words already quoted: ^ ' Who shall declare His generation? for His life is taken from the earth: for the transgressions of my peoj)le was He led ^ to death.' ■♦ The Spirit of prophecy thus affirmed that the generation of Him who was to die, that we sinful men might be healed by His stripes, was such as could not be declared. Furthermore, that the men who believe in Him may possess the knowledge of the manner in which He came into the world, 5 the Spirit of prophecy by the same Isaiah fore- told how it would happen thus: ' And the Lord spoke again to Ahaz, saying. Ask for thyself a sign from the Lord thy God, in the depth, or in the height. And Ahaz said, I will not ask, neither will I tempt the Lord. And Isaiah said. Hear then, O house of David; Is it a small thing for you to contend with men, and how do you contend with the Lord? Therefore the ' Literally, " to the discourse in order."
^ Chap. xiii.
3 Or, " was I led."
* Isa. liii. 8.
S Literally, " He wa» in the world, being born."