And I continued: " It is again written by Moses, my brethren, that He who is called God and appeared to the patriarchs is called both Angel and Lord, in order that from this you may understand Him to be minister to the Father of all things, as you have already admitted, and may remain firm, persuaded by additional arguments. The word of God, therefore, [recorded] by Moses, when referring to Jacob the grandson of Abra- ham, speaks thus: ' And it came to pass, when the sheep conceived, that I saw them with my eyes in the dream: And, behold, the he-goats and the rams which leaped upon the sheep and she-goats were spotted with white, and speckled and sprinkled with a dun colour. And the Angel of God said to me in the dream, Jacob, Jacob. And I said. What is it, Lord? And He said. Lift up thine eyes, and see that the he-goats and rams leaping on the sheep and she-goats are spotted 3 Literally, " for this sake." [Note here and elsewhere the primitive rule as to the duty of all men to search the Scriptures.] * Or, " speak otherwise."
226 DIALOGUE WITH TRYPHO.
with white, speckled, and sprinkled with a dun colour. For I have seen what Laban doeth unto thee. I am the God who appeared to thee in Bethel," where thou anointedst a pillar and vowedst a vow unto Me. Now therefore arise, and get thee out of this land, and depart to the land of thy birth, and I shall be with thee.^ And again, in other words, speaking of the same Jacob, it thus says: ' And having risen up that night, he took the two wives, and the t\vo women-servants, and his eleven children, and passed over the ford Jabbok; and he took them and went over the brook, and sent over all his belongings. But Jacob was left behind alone, and an Angel ^ wrestled with him until morning. And He saw that He is not prevailing against him, and He touched the broad part of his thigh; and the broad part of Jacob's thigh grew stiff while he wrestled with Him. And He said. Let Me go, for the day breaketh. But he said, I will not let Thee go, except Thou bless me. And He said to him. What is thy name? And he said, Jacob. And He said, Tliy name shall be called no more Jacob, but Israel shall be thy name; for thou hast prevailed with God, and with men shalt be powerful. And Jacob asked Him, and said, Tell me Thy name. But he said. Why dost thou ask after My name? And He blessed him there. And Jacob called the name of that place Peniel,-* for I saw God face to face, and my soul rejoiced.' 5 And again, in other terms, referring to the same Jacob, it says the following: ' And Jacob came to Luz, in the land of Canaan, which is Bethel, he and all the people that were with him. And there he built an altar, and called the name of that place Bethel; for there God appeared to him when he fled from the face of his brother Esau. And Deborah, Rebekah's nurse, died, and was buried beneath Bethel under an oak: and Jacob called the name of it The Oak of Sorrow. And God appeared again to Jacob in Luz, when he came out from Mesopotamia in Syria, and He blessed him. And God said to him. Thy name shall be no more called Jacob, but Israel shall be thy name.' ^ He is called God, and He is and shall be God." And when all had agreed on these grounds, I continued: " Moreover, I consider it necessary to repeat to you the words which narrate how He who is both Angel and God and Lord, and who appeared as a man to Abraham, and who wrestled in human form with Jacob, was seen by him when he fled from his brother Esau. They are as follows: ' And Jacob went out from the well of the oath,^ and went toward Charran.^ * Literally, " in the place of God."
2 Gen. xxxi. 10-13.
* Literally, " the face of God." 5 Gen. xxxii. 22-30.
* Gen. XXXV. 6-10.
7 Or, " Beersheba."
» So LXX. and N. T.; Heb. " Haran.'
And he lighted on a spot, and slept there, for the sun was set; and he gathered of the stones of the place, and put them under his head. And he slept in that place; and he dreamed, and, behold, a ladder was set up on the earth, whose top reached to heaven; and the angels of God ascended and descended upon it. And the Lord stood y above it, and He said, I am the Lord, the God of Abraham thy father, and of Isaac; be not afraid: the land whereon thou liest, to thee will I give it, and to thy seed; and thy seed shall be as the dust of the earth, and shall be extended to the west, and south, and north, and east: and in thee, and in thy seed, shall all families of the earth be blessed. And, behold, I am with thee, keeping thee in every way wherein thou goest, and will bring thee again into this land; for I will not leave thee, until I have done all that I have spoken to thee of. And Jacob awaked out of his sleep, and said. Surely the Lord is in this place, and I knew it not. And he was afraid, and said. How dreadful is this place! this is none other than the house of God, and this is the gate of heaven. And Jacob rose up in the morning, and took the stone which he had placed under his head, and he set it up for a pillar, and poured oil upon the top of it; and Jacob called the name of the place The House of God, and the name of the city formerly was Ulammaus.' " '° CHAP. LIX. GOD DISTINCT FROM THE F.-^THER CONVERSED WITH MOSES.
When I had spoken these words, I continued: " Permit me, further, to show you from the book of Exodus how this same One, who is both An- gel, and God, and Lord, and man, and who appeared in human form to Abraham and Isaac," appeared in a flame of fire from the bush, and conversed with Moses." And after they said they would listen cheerfully, patiently, and eagerly, I went on: " These words are in the book which bears the title of Exodus: ' And after many days the king of Egypt died, and the children of Israel groaned by reason of the works;' '^ and so on until, ' Go and gather the elders of Israel, and thou shalt say unto them, The Lord God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob, hath appeared to me, saying, I am surely beholding you, and the things which have befallen you in Egypt.' " '^ In addition to these words, I went on: " Have you perceived, sirs, that this very God whom Moses speaks of as an Angel that talked to him in the flame of fire, declares to 9 Literally, " was set up."
1° Gen. xxviii. 10-19. [OuAomAov^. Sf/i. Luz Eng.]
'' Some conjecture " Jacob," others insert " Jacob " after " Isaac." [Gen. xxii. The Jehovah-angel was seen no doubt by Isaac, as well as by his father.]
»2 Ex. ii. 23.
'3 Ex. iij. 16.
DIALOGUE WITH TRYPHO.
22' Moses that He is the God of Abraham, of Isaac, and of Jacob?"
CHAP. LX. OPINIONS OF THE JEWS WITH REGARD TO HIM WHO APPEARED IN THE BUSH.
Then Trypho said, " We do not perceive this from the passage quoted by you, but [only this], that it was an angel who appeared in the flame of fire, but God who conversed with Moses; so that there were really two persons in company with each other, an angel and God, that ap- peared in that vision."
I again replied, " Even if this were so, my friends, that an angel and God were together in the vision seen by Moses, yet, as has already been proved to you by the passages previously quoted, it will not be the Creator of all things that is the God that said to Moses that He was the God of Abraham, and the God of Isaac, and the God of Jacob, but it will be He who has been proved to you to have appeared to Abra- ham, ministering to the will of the Maker of all things, and likewise carrying into execution His counsel in the judgment of Sodom; so that, even though it be as you say, that there were two — an angel and God — he who has but the smallest intelligence will not venture to assert that the Maker and Father of all things, having left all supercelestial matters, was visible on a little portion of the earth."
And Trypho said, " Since it has been pre- viously proved that He who is called God and Lord, and appeared to Abraham, received from the Lord, who is in the heavens, that which He inflicted on the land of Sodom, even although an angel had accompanied the God who appeared to Moses, we shall perceive that the God who communed with Moses from the bush was not the Maker of all things, but He who has been shown to have manifested Himself to Abraham and to Isaac and to Jacob; who also is called and is perceived to be the Angel of God the Maker of all things, because He publishes to men the commands of the Father and Maker of all things."
And I replied, " Now assuredly, Trypho, I shall show that, in the vision of Moses, this same One alone who is called an Angel, and who is God, appeared to and communed with Moses. For the Scripture says thus: ' The Angel of the Lord appeared to him in a flame of fire from the bush; and he sees that the bush burns with fire, but the bush was not consumed. And Moses said, I will turn aside and see this great sight, for the bush is not burnt. And when the Lord saw that he is turning aside to behold, the Lord called to him out of the bush.' ' In the same manner, therefore, in which the Scrip- • Ex. iii. a-4.
ture calls Him who appeared to Jacob in the dream an Angel, then [says] that the same An- gel who appeared in the dream spoke to him,^ saying, * I am the God that appeared to thee when thou didst flee from the face of Esau thy brother; ' and [again] says that, in the judgment which befell Sodom in the days of Abraham, the Lord had inflicted the punishment ^ of the Lord who [dwells] in the heavens; — even so here, the Scripture, in announcing that the Angel of the Lord appeared to Moses, and in afterwards declaring him to be Lord and God, speaks of the same One, whom it declares by the many testi- monies already quoted to be minister to God, who is above the world, above whom there is no other [God].
CHAP. LXI WISDOM IS BEGOTTEN OF THE FATHER, AS FIRE FROM FIRE.
"I shall give you another testimony, my friends," said I, " from the Scriptures, that God begat before all creatures a Beginning,'* [who was] a certain rational power [proceeding] from Himself, who is called by the Holy Spirit, now the Glory of the Lord, now the Son, again Wisdom, again an Angel, then God, and then Lord and Logos; and oii another occasion He calls Himself Captain, when He appeared in human form to Joshua the son of Nave (Nun). For He can be called by all those names, since He ministers to the Father's will, and since He was begotten of the Father by an act of will; 5 just as we see ^ happening among ourselves: for when we give out some word, we beget the word; yet not by abscission, so as to lessen the word 7 [which remains] in us, when we give it out: and just as we see also happening in the case of a fire, which is not lessened when it has kindled [another], but remains the same; and that which has been kindled by it likewise ap- pears to exist by itself, not diminishing that from which it was kindled. The Word of Wisdom, who is Himself this God begotten of the Father of all things, and Word, and Wisdom, and Power, and the Glory of the Begetter, will bear evidence to me, when He speaks by Solomon the following: ' If I shall declare to you what happens daily, I shall call to mind events from everlast- ing, and review them. The Lord made me the 2 Gen. XXXV. 7.
3 Literally, "judgment."
* Or, " in the beginning, before all creatures." [Justin's reference to Joshua (i. 13-15) deserves special consideration; for he supposes that the true Joshua (Jesus) was the substance, and the true " captain of salvation," of whom this one was but a shadow (Heb. iv. 8, mar- gin), type, and pledge. See cap. Ixii.]
5 The act of will or volition is on the part of the Father.
* Or, " Do we not see," etc.
7 The word Ad-yo?, translated "word," means both the thinking power or reason which produces ideas and the expression of these ideas. And Justin passes here from the one meaning to the other. When we utter a thought, the utterance of it does not diminish the power of thought in us, though in one sense the thought has gone away from us.
228 DIALOGUE WITH TRYPHO.
beginning of His ways for His works. From everlasting He established me in the beginning, before He had made the earth, and before He had made the deeps, before the springs of the waters had issued forth, before the mountains had been established. Before all the hills He begets me. God made the country, and the desert, and the highest inhabited places under the sky. When He made ready the heavens, I was along with Him, and when He set up His throne on the winds: when He made the high clouds strong, and the springs of the deep safe, when He made the foundations of the earth, I was with Him arranging. I was that in which He rejoiced; daily and at all times I delighted in His countenance, because He delighted in the finishing of the habitable world, and delighted in the sons of men. Now, therefore, O son, hear me. Blessed is the man who shall listen to me, and the mortal who shall keep my ways, watch- ing ' daily at my doors, observing the posts of my ingoings. For my outgoings are the out- goings of life, and [my] will has been prepared by the Lord. But they who sin against me, tres- pass against their own souls; and they who hate me love death.' ^^ CH.'VP. LXII. — THE WORDS "LET US MAKE MAN" AGREE WITH THE TESTIMOm^ OF PROVERBS.
" And the same sentiment was expressed, my friends, by the word of God [written] by Moses, when it indicated to us, with regard to Him whom it has pointed out,^ that God speaks in the creation of man with the very same design, in the following words: ' Let Us make man after our image and likeness. And let them have dominion over the fish of the sea, and over the fowl of the heaven, and over the cattle, and over all the earth, and over all the creeping things that creep on the earth. And God created man: after the image of God did He create him; male and female created He them. And God blessed them, and said. Increase and mul- tiply, and fill the earth, and have power over it.'* And that you may not change the [force of the] words just quoted, and repeat what your teachers assert, — either that God said to Himself, ' Let Us make,' just as we, when about to do some- thing, oftentimes say to ourselves, ' Let us make; ' or that God spoke to the elements, to wit, the earth and other similar substances of which we believe man was formed, ' Let Us make,' — I shall quote again the words narrated by Moses ' The MSS. of Justin read " sleeping," but this is regarded as the mistake of some careless transcriber.
3 Justin, since he is of opinion that the Word is the beginnint; of the universe, thinks that by these words, " in the beginning," Moses indicated the Word, like many other writers. Hence also he says in Ap. i. 23, that Moses declares the Word " to be begotten first by God." If this explanation does not satisfy, read, " with regard to Him whom 1 have pointed out" (Maranus).
himself, from which we can indisputably learn that [Ootl] conversed with some one who was numerically distinct from Himself, and also a rational Being. These are the words: ' And God said. Behold, Adam has become as one of us, to know good and evil.' 5 In saying, there- fore, ' as one of us,' [Moses] has declared that [there is a certain] number of persons associated with one another, and that they are at least two. For I would not say that the dogma of that heresy ^ which is said to be among you ^ is true, or that the teachers of it can prove that [God] spoke to angels, or that the human frame was the workmanship of angels. But this Offspring, which was truly brought forth from the Father, was with the Father before all the creatures, and the Father communed with Him; even as the Scripture by Solomon has made clear, that He whom Solomon calls Wisdom, was begotten as a Beginning before all His creatures and as Off- spring by God, who has also declared this same thing in the revelation made by Joshua the son of Nave (Nun). Listen, therefore, to the fol- lowing from the book of Joshua, that what I say may become manifest to you; it is this: ' And it came to pass, when Joshua was near Jericho, he lifted up his eyes, and sees a man standing over against him. And Joshua approached to Him, and said. Art thou for us, or for our ad- versaries? And He said to him, I am Captain of the Lord's host: now have I come. And Joshua fell on his face on the ground, and said to Him, Lord, what commandest Thou Thy ser- vant? And the Lord's Captain says to Joshua, Loose the shoes off thy feet; for the place whereon thou standest is holy ground. And Jericho was shut up and fortified, and no one went out of it. And the Lord said to Joshua, Behold, I give into thine hand Jericho, and its king, [and] its mighty men.' " ^ CHAP. LXIII. — IT IS PROVED THAT THIS GOD WAS INCARNATE.
And Trypho said, " This point has been proved to me forcibly, and by many arguments, my friend. It remains, then, to prove that He sub- mitted to become man by the Virgin, according to the will of His P\ither; and to be crucified, and to die. Prove also clearly, that after this He rose again and ascended to heaven."
I answered, " This, too, has been already de- 5 Gen. iii. 22.
*> Heresy or sect.
' Or, " among us." Maranus pronounces against this latter read ing for tlie following reasons: (i.) The Jews had their own heresies wiiich supplied many things to the Christian heresies, especially to Menander and Saturninus. (2.) The sect which Jusliti here refutes was of opinion that God spoke to angels. But those angels, as Me- nander and Saturninus invented, " exhorted themselves, saying. Let us make," etc. (3.) The expression Si.Sd<TKa\oi suits the rabbins well. So Justin frequently calls them. (4.) Those teachers seem for no other cause to have put the words in the angels' mouths than to eradicate the testimony by which they proved divine persons.
8 Jokh. V. 13 ad fin., and vi. i, a.
DIALOGUE WITH TRYPHO.
229 monstrated by me in the previously quoted words of the prophecies, my friends; which, by recall- ing and expounding for your sakes, I shall en- deavour to lead you to agree with me also about this matter. The passage, then, which Isaiah records, ' Who shall declare His generation? for His life is taken away from the earth,' — does it not appear to you to refer to One who, not hav- ing descent from men, was said to be delivered over to death by God for the transgressions of the people? — of whose blood, Moses (as I men- tioned before), when speaking in parable, said, that He would wash His garments in the blood of the grape; since His blood did not spring from the seed of man, but from the will of God. And then, what is said by David, ' In the splen- dours of Thy holiness have I begotten Thee from the womb, before the morning star.^ The Lord hath sworn, and will not repent, Thou art a priest for ever, after the order of Melchizedek,' ^ — does this not declare to you'* that [He was] from of old,5 and that the God and Father of all things intended Him to be begotten by a human womb? And speaking in other words, which also have been already quoted, [he says]: 'Thy throne, O God, is for ever and ever: a sceptre of rectitude is the sceptre of Thy kingdom. Thou hast loved righteousness, and hast hated iniquity: therefore God, even thy God, hath anointed Thee with the oil of gladness 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. Kmgs' daughters are in Thy honour. The queen 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, and thou shalt worship Him.' 7 Therefore these words testify explicitly that He is witnessed to by Him who established these things,** as deserving to be worshipped, as God and as Christ. Moreover, that the word of God speaks to those who believe in Him as be- ing one soul, and one synagogue, and one church, as to a daughter; that it thus addresses the church which has sprung from His name and partakes of His name (for we are all called Christians), is distinctly proclaimed in like man- ner in the following words, which teach us also to forget [our] old ancestral customs, when they speak thus: ^ ' Hearken, O daughter, and behold.
1 Isa. liii. 8.
2 Note this beautiful rendering, Ps. ex. 3.
3 Ps. ex. 4.
* Or, " to us."
5 ayiaBey; in Lat. vers, anttguitus, which Maranus prefers.
6 Literally, " garments of gold, variegated." 1 Ps. xlv. 6-1 1.
' The ineamation, ete. 9 " Being so," literally.
and incline thine ear; forget thy people and the house of thy father, and the King shall desire thy beauty: because He is thy Lord, and thou shalt worship Him.' " CHAP. LXIV. JUSTIN ADDUCES OTHER PROOFS TO THE JEW, WHO DENIES THAT HE NEEDS THIS CHRIST.
Here Trypho said, " Let Him be recognised as Lord and Christ and God, as the Scriptures declare, by you of the Gentiles, who have from His name been all called Christians; but we who are servants of God that made this same [Christ], do not require to confess or worship Him."
To this I replied, " If I were to be quarrel- some and light-minded like you, Trypho, I would no longer continue to converse with you, since you are prepared not to understand what has been said, but only to return some captious answer; '° but now, since I fear the judgment of God, I do not state an untimely opinion con- cerning any one of your nation, as to whether or not some of them may be saved by the grace of the Lord of Sabaoth. Therefore, although you act wrongfully, I shall continue to reply to any proposition you shall bring forward, and to any contradiction which you make; and, in fact, I do the very same to all men of every nation, who wish to examine along with me, or make inquiry at me, regarding this subject. Accordingly, if you had bestowed attention on the Scriptures previously quoted by me, you would already have understood, that those who are saved of your own nation are saved through this " [man], and partake of His lot; and you would not certainly have asked me about this matter. I shall again repeat the words of David previously quoted by me, and beg of you to comprehend them, and not to act wrongfully, and stir each other up to give merely some con- tradiction. The words which David speaks, then, 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 worship the footstool of His feet; for He is holy. Moses and Aaron among His priests, and Samuel among them that call upon His name; they called on the Lord, and He heard them. In the pillar of the clo]jd He spake to them; for they kept His testimonies and His commandments which He gave them.' '^ And '° Literally, " but only sharpen yoiuselves to say something." " [Or, "this one."] '2 Ps. xeix. 1-7.
230 DIALOGUE WITH TRYPHO.
from the other words of David, also previously (juoted, which you foolishly afifirm refer to Solo- mon, [because] inscribed for Solomon, it can be proved that they do not refer to Solomon, and that this [Christ] existed before the sun, and that those of your nation who are saved shall be saved through Him. [The words] are these: ' O God, give Thy judgment to the king, and Thy righteousness unto the king's son. He shall judge ' Thy people with righteousness, and Thy poor with judgment. The mountains shall take up peace to the people, and the little hills righteousness. He shall judge the poor of the people, and shall save the children of the needy, and shall abase the slanderer: and He shall co-endure with the sun, and before the moon unto all generations; ' and so on until, ' His name endureth before the sun, and all tribes of the earth shall be blessed in Him. All nations shall call Him blessed. Blessed be the Lord, the God of Israel, who only doeth wondrous things: and blessed be His glorious name for ever and ever: and the whole earth shall be filled with His glory. Amen, Amen.'^ And you remember from other words also spoken by David, and which I have mentioned before, how it is declared that He would come forth from