While I was going about one morning in the walks of the Xystus, a
certain man, with others in his company, having met me, and said, "Hail, O
philosopher!" And immediately after saying this, he turned round and
walked along with me; his friends likewise followed him. And I in turn
having addressed him, said, "What is there important?"
And he replied, "I was instructed," says he "by Corinthus the Socratic
in Argos, that I ought not to despise or treat with indifference those who
array themselves in this dress but to show them all kindness, and to
associate with them, as perhaps some advantage would spring from the
intercourse either to some such man or to myself. It is good, moreover,
for both, if either the one or the other be benefited. On this account,
therefore, whenever I see any one in such costume, I gladly approach him,
and now, for the same reason, have I willingly accosted you; and these
accompany me, in the expectation of hearing for themselves something
profitable from you."
Then he told me frankly both his name and his family. "Trypho," says
he, "I am called; and I am a Hebrew of the circumcision, and having
escaped from the war lately carried on there I am spending my days in
Greece, and chiefly at Corinth."
"And in what," said I, "would you be profited by philosophy so much as
by your own lawgiver and the prophets?"
"Why not?" he replied. "Do not the philosophers turn every discourse on
God? and do not questions continually arise to them about His unity and
providence ? Is not this truly the duty of philosophy, to investigate the
Deity?"
"Assuredly," said I, "so we too have believed. But the most have not
taken thought of this whether there be one or more gods, and whether they
have a regard for each one of us or no, as if this knowledge contributed
nothing to our happiness; nay, they moreover attempt to persuade us that
God takes care of the universe with its genera and species, but not of me
and you, and each individually, since otherwise we would surely not need
to pray to Him night and day. But it is not difficult to understand the
upshot of this; for fearlessness and license in speaking result to such as
maintain these opinions, doing and saying whatever they choose, neither
dreading punishment nor hoping for any benefit from God. For how could
they? They affirm that the same things shall always happen; and. further,
that I and you shall again live in like manner, having become neither
better men nor worse. But there are some others, who, having supposed the
soul to be immortal and immaterial, believe that though they have
committed evil they will not suffer punishment (for that which is
immaterial is insensible), and that the soul, in consequence of its
immortality, needs nothing from God."
And he, smiling gently, said, "Tell us your opinion of these matters,
and what idea you entertain respecting God, and what your philosophy
is."
"I will tell you," said I, "what seems to me; for philosophy is, in
fact, the greatest possession, and most honourable before God, to whom it
leads us and alone commends us; and these are truly holy men who have
bestowed attention on philosophy. What philosophy is, however, and the
reason why it has been sent down to men, have escaped the observation of
most; for there would be neither Platonists, nor Stoics, nor Peripatetics,
nor Theoretics, nor Pythagoreans, this knowledge being one. I wish
to tell you why it has become many-headed. It has happened that those who
first handled it [i.e., philosophy], and who were therefore esteemed
illustrious men, were succeeded by those who made no investigations
concerning truth, but only admired the perseverance and self-discipline of
the former, as well as the novelty of the doctrines; and each thought that
to be true which he learned from his teacher: then, moreover, those latter
persons handed down to their successors such things, and others
similar to them; and this system was called by the name of him who was
styled the father of the doctrine. Being at first desirous of personally
conversing with one of these men, I surrendered myself to a certain Stoic;
and having spent a considerable time with him, when I had not acquired any
further knowledge of God (for he did not know himself, and said such
instruction was unnecessary), I left him and betook myself to another, who
was called a Peripatetic, and as he fancied, shrewd. And this man,
after having entertained me for the first few days, requested me to settle
the fee, in order that our intercourse might not be unprofitable. Him,
too, for this reason I abandoned, believing him to be no philosopher at
all. But when my soul was eagerly desirous to hear the peculiar and choice
philosophy, I came to a Pythagorean, very celebrated-a man who thought
much of his own wisdom. And then, when I had an interview with him,
willing to become his hearer and disciple, he said, `What then? Are you
acquainted with music, astronomy, and geometry? Do you expect to perceive
any of those things which conduce to a happy life, if you have not been
first informed on those points which wean the soul from sensible objects,
and render it fitted for objects which appertain to the mind, so that it
can contemplate that which is honourable in its essence and that which is
good in its essence? 'Having commended many of these branches of learning,
and telling me that they were necessary, he dismissed me when I confessed
to him my ignorance. Accordingly I took it rather impatiently, as was to
be expected when I failed in my hope, the more so because I deemed the man
had some knowledge; but reflecting again on the space of time during which
I would have to linger over those branches of learning, I was not able to
endure longer procrastination. In my helpless condition it occurred to me
to have a meeting with the Platonists, for their fame was great. I
thereupon spent as much of my time as possible with one who had lately
settled in our city, -a sagacious man, holding a high position among the
Platonists,-and I progressed, and made the greatest improvements daily.
And the perception of immaterial things quite overpowered me, and the
contemplation of ideas furnished my mind with wings, so that in a little
while I supposed that I had become wise; and such was my stupidity, I
expected forthwith to look upon God, for this is the end of Plato's
philosophy.
"And while I was thus disposed, when I wished at one period to be
filled with great quietness, and to shun the path of men, I used to go
into a certain field not far from the sea. And when I was near that spot
one day, which having reached I purposed to be by myself, a certain old
man, by no means contemptible in appearance, exhibiting meek and venerable
manners, followed me at a little distance. And when I turned round to him,
having halted, I fixed my eyes rather keenly on him.
"I replied in the negative.
"`I am astonished, 'I said, `because you have chanced to be in my
company in the same place; for I had not expected to see any man
here.'
"And he says to me, `I am concerned about some of my household. These
are gone away from me; and therefore have I come to make personal search
for them, if, perhaps, they shall make their appearance somewhere. But why
are you here? 'said he to me.
"`I delight, 'said I, `in such walks, where my attention is not
distracted, for converse with myself is uninterrupted; and such places are
most fit for philology.'
"`Are you, then, a philologian, ' said he, `but no lover of deeds or of
truth? and do you not aim at being a practical man so much as being a
sophist? '
"`What greater work, 'said I, `could one accomplish than this, to show
the reason which governs all, and having laid hold of it, and being
mounted upon it, to look down on the errors of others, and their pursuits?
But without philosophy and right reason, prudence would not be present to
any man. Wherefore it is necessary for every man to philosophize, and to
esteem this the greatest and most honourable work; but other things only
of second-rate or third-rate importance, though, indeed, if they be made
to depend on philosophy, they are of moderate value, and worthy of
acceptance; but deprived of it, and not accompanying it, they are vulgar
and coarse to those who pursue them.'
"`Does philosophy, then, make happiness? 'said he, interrupting.
"`What, then, is philosophy? 'he says; `and what is happiness? Pray
tell me, unless something hinders you from saying.'
"`Philosophy, then, 'said I, `is the knowledge of that which really
exists, and a clear perception of the truth; and happiness is the reward
of such knowledge and wisdom.'
"`But what do you call God? 'said he.
"`That which always maintains the same nature, and in the same manner,
and is the cause of all other things-that, indeed, is God.' So I answered
him; and he listened to me with pleasure, and thus again interrogated
me:-
"`Is not knowledge a term common to different matters? For in arts of
all kinds, he who knows any one of them is called a skilful man in the art
of generalship, or of ruling, or of healing equally. But in divine and
human affairs it is not so. Is there a knowledge which affords
understanding of human and divine things, and then a thorough acquaintance
with the divinity and the righteousness of them? '
"`Assuredly, 'I replied.
"`What, then? Is it in the same way we know man and God, as we know
music, and arithmetic, and astronomy, or any other similar branch? '
"`By no means, 'I replied.
"`You have not answered me correctly, then, 'he said; `for some
[branches of knowledge] come to us by learning, or by some employment,
while of others we have knowledge by sight. Now, if one were to tell you
that there exists in India an animal with a nature unlike all others, but
of such and such a kind, multiform and various, you would not know it
before you saw it; but neither would you be competent to give any account
of it, unless you should hear from one who had seen it.'
"`Certainly not, 'I said.
"`How then, 'he said, `should the philosophers judge correctly about
God, or speak any truth, when they have no knowledge of Him, having
neither seen Him at any time, nor heard Him? '
"`But, father, 'said I, `the Deity cannot be seen merely by the eyes,
as other living beings can, but is discernible to the mind alone, as Plato
says; and I believe him.'
"`Is there then, 'says he, `such and so great power in our mind? Or can
a man not perceive by sense sooner? Will the mind of man see God at any
time, if it is uninstructed by the Holy Spirit? '
"`Plato indeed says, 'replied I, `that the mind's eye is of such a
nature, and has been given for this end, that we may see that very Being
when the mind is pure itself, who is the cause of all discerned by the
mind, having no colour, no form, no greatness-nothing, indeed, which the
bodily eye looks upon; but It is something of this sort, he goes on to
say, that is beyond all essence, unutterable and inexplicable, but alone
honourable and good, coming suddenly into souls well-dispositioned, on
account of their affinity to and desire of seeing Him.'
"`What affinity, then, 'replied he, `is there between us and God? Is
the soul also divine and immortal, and a part of that very regal mind? And
even as that sees God, so also is it attainable by us to conceive of the
Deity in our mind, and thence to become happy? '
"`Assuredly, 'I said.
"`And do all the souls of all living beings comprehend Him? 'he asked;
`or are the souls of men of one kind and the souls of horses and of asses
of another kind? '
"`No; but the souls which are in all are similar, 'I answered.
"`Then, 'says he, `shall both horses and asses see, or have they seen
at some time or other, God? '
"`No, 'I said; `for the majority of men will not, saving such as shall
live justly, purified by righteousness, and by every other virtue.'
"`It is not, therefore, 'said he, `on account of his affinity, that a
man sees God, nor because he has a mind, but because he is temperate and
righteous? '
"`No one in any respect, 'I said.
"`Therefore these animals will see [God] according to your account,
'says he.
"He rejoined, `If these animals could assume speech, be well assured
that they would with greater reason ridicule our body; but let us now
dismiss this subject, and let it be conceded to you as you say. Tell me,
however, this: Does the soul see [God] so long as it is in the body, or
after it has been removed from it? '
"`So long as it is in the form of a man, it is possible for it, 'I
continue, `to attain to this by means of the mind; but especially when it
has been set free from the body, and being apart by itself, it gets
possession of that which it was wont continually and wholly to love.'
"`Does it remember this, then [the sight of God], when it is again in
the man? '
"`It does not appear to me so, 'I said.
"`What, then, is the advantage to those who have seen [God]? or what
has he who has seen more than he who has not seen, unless he remember this
fact, that he has seen? '
"`I cannot tell, 'I answered.
"`And what do those suffer who are judged to be unworthy of this
spectacle? 'said he.
"`They are imprisoned in the bodies of certain wild beasts, and this is
their punishment.'
"`Do they know, then, that it is for this reason they are in such
forms, and that they have committed some sin? '
"`Then these reap no advantage from their punishment, as it seems:
moreover, I would say that they are not punished unless they are conscious
of the punishment.'
"`Therefore souls neither see God nor transmigrate into other bodies;
for they would know that so they are punished, and they would be afraid to
commit even the most trivial sin afterwards. But that they can perceive
that God exists, and that righteousness and piety are honourable, I also
quite agree with you, 'said he.
"`You are right, 'I replied.
"`These philosophers know nothing, then, about these things; for they
cannot tell what a soul is.'
"`Nor ought it to be called immortal; for if it is immortal, it is
plainly unbegotten.'
"`It is both unbegotten and immortal, according to some who are styled
Platonists.'
"`Some say so. I do not, however, agree with them.'
"`You are right; for what reason has one for supposing that a body so
solid, possessing resistance, composite, changeable, decaying, and renewed
every day, has not arisen from some cause? But if the world is begotten,
souls also are necessarily begotten; and perhaps at one time they were not
in existence, for they were made on account of men and other living
creatures, if you will say that they have been begotten wholly apart, and
not along with their respective bodies.'
"`But I do not say, indeed, that all souls die; for that were truly a
piece of good fortune to the evil. What then? The souls of the pious
remain in a better place, while those of the unjust and wicked are in a
worse, waiting for the time of judgment. Thus some which have appeared
worthy of God never die; but others are punished so long as God wills them
to exist and to be punished.'
"`It makes no matter to me, 'said he, `whether Plato or Pythagoras, or,
in short, any other man held such opinions. For the truth is so; and you
would perceive it from this. The soul assuredly is or has life. If, then,
it is life, it would cause something else, and not itself, to live, even
as motion would move something else than itself. Now, that the soul lives,
no one would deny. But if it lives, it lives not as being life, but as the
partaker of life; but that which partakes of anything, is different from
that of which it does partake. Now the soul partakes of life, since God
wills it to live. Thus, then, it will not even partake [of life] when God
does not will it to live. For to live is not its attribute, as it is
God's; but as a man does not live always, and the soul is not for ever
conjoined with the body, since, whenever this harmony must be broken up,
the soul leaves the body, and the man exists no longer; even so, whenever
the soul must cease to exist, the spirit of life is removed from it, and
there is no more soul, but it goes back to the place from whence it was
taken.'
"`Should any one, then, employ a teacher? 'I say, `or whence may any
one be helped, if not even in them there is truth? '
"`There existed, long before this time, certain men more ancient than
all those who are esteemed philosophers, both righteous and beloved by
God, who spoke by the Divine Spirit, and foretold events which would take
place, and which are now taking place. They are called prophets. These
alone both saw and announced the truth to men, neither reverencing nor
fearing any man, not influenced by a desire for glory, but speaking those
things alone which they saw and which they heard, being filled with the
Holy Spirit. Their writings are still extant, and he who has read them is
very much helped in his knowledge of the beginning and end of things, and
of those matters which the philosopher ought to know, provided he has
believed them. For they did not use demonstration in their treatises,
seeing that they were witnesses to the truth above all demonstration, and
worthy of belief; and those events which have happened, and those which
are happening, compel you to assent to the utterances made by them,
although, indeed, they were entitled to credit on account of the miracles
which they performed, since they both glorified the Creator, the God and
Father of all things, and proclaimed His Son, the Christ [sent] by Him:
which, indeed, the false prophets, who are filled with the lying unclean
spirit, neither have done nor do, but venture to work certain wonderful
deeds for the purpose of astonishing men, and glorify the spirits and
demons of error. But pray that, above all things, the gates of light may
be opened to you; for these things cannot be perceived or understood by
all, but only by the man to whom God and His Christ have imparted
wisdom.'
Chapter 8.
Justin by His Colloquy is Kindled with
Love to Christ.
"When he had spoken these and many other things, which there is no time
for mentioning at present, he went away, bidding me attend to them; and I
have not seen him since. But straightway a flame was kindled in my soul;
and a love of the prophets, and of those men who are friends of Christ,
possessed me; and whilst revolving his words in my mind, I found this
philosophy alone to be safe and profitable. Thus, and for this reason, I
am a philosopher. Moreover, I would wish that all, making a resolution
similar to my own, do not keep themselves away from the words of the
Saviour. For they possess a terrible power in themselves, and are
sufficient to inspire those who turn aside from the path of rectitude with
awe; while the sweetest rest is afforded those who make a diligent
practice of them. If, then, you have any concern for yourself, and if you
are eagerly looking for salvation, and if you believe in God, you
may-since you are not indifferent to the matter. -become acquainted with
the Christ of God, and, after being initiated, live a happy life."
When I had said this, my beloved friends those who were with Trypho
laughed; but he, smiling, says, "I approve of your other remarks, and
admire the eagerness with which you study divine things; but it were
better for you still to abide in the philosophy of Plato, or of some other
man, cultivating endurance, self-control, and moderation, rather than be
deceived by false words, and follow the opinions of men of no reputation.
For if you remain in that mode of philosophy, and live blamelessly, a hope
of a better destiny were left to you; but when you have forsaken God, and
reposed confidence in man, what safety still awaits you? If, then, you are
willing to listen to me (for I have already considered you a friend),
first be circumcised, then observe what ordinances have been enacted with
respect to the Sabbath, and the feasts, and the new moons of God; and, in
a word, do all things which have been written in the law: and then perhaps
you shall obtain mercy from God. But Christ-if He has indeed been born,
and exists anywhere-is unknown, and does not even know Himself, and has no
power until Elias come to anoint Him, and make Him manifest to all. And
you, having accepted a groundless report, invent a Christ for yourselves,
and for his sake are inconsiderately perishing."
Chapter 9.
The Christians Have Not Believed Groundless Stories.
"I excuse and forgive you, my friend," I said. "For you know not what
you say, but have been persuaded by teachers who do not understand the
Scriptures; and you speak, like a diviner, whatever comes into your mind.
But if you are willing to listen to an account of Him, how we have not
been deceived, and shall not cease to confess Him,-although men's
reproaches be heaped upon us, although the most terrible tyrant compel us
to deny Him,-I shall prove to you as you stand here that we have not
believed empty fables, or words without any foundation but words filled
with the Spirit of God, and big with power, and flourishing with
grace."
Then again those who were in his company laughed, and shouted in an
unseemly manner. Then I rose up and was about to leave; but he, taking
hold of my garment, said I should not accomplish that until I had
performed what I promised. "Let not, then, your companions be so
tumultuous, or behave so disgracefully," I said. "But if they wish, let
them listen in silence; or, if some better occupation prevent them, let
them go away; while we, having retired to some spot, and resting there,
may finish the discourse." It seemed good to Trypho that we should do so;
and accordingly, having agreed upon it, we retired to the middle space of
the Xystus. Two of his friends, when they had ridiculed and made game of
our zeal, went off. And when we were come to that place, where there are
stone seats on both sides, those with Trypho, having seated themselves on
the one side, conversed with each other, some one of them having thrown in
a remark about the war waged in Judaea.
Chapter 10.
Trypho Blames the Christians for This
Alone-The Non-Observance of the Law.
And when they ceased, I again addressed them thus:-
"Is there any other matter, my friends, in which we are blamed, than
this, that we live not after the law, and are not circumcised in the flesh
as your forefathers were, and do not observe sabbaths as you do? Are our
lives and customs also slandered among you? And I ask this: have you also
believed concerning us, that we eat men; and that after the feast, having
extinguished the lights, we engage in promiscuous concubinage? Or do you
condemn us in this alone, that we adhere to such tenets, and believe in an
opinion, untrue, as you think? "
"This is what we are amazed at," said Trypho, "but those things about
which the multitude speak are not worthy of belief; for they are most
repugnant to human nature. Moreover, I am aware that your precepts in the
so-called Gospel are so wonderful and so great, that I suspect no one can
keep them; for I have carefully read them. But this is what we are most at
a loss about: that you, professing to be pious, and supposing yourselves
better than others, are not in any particular separated from them, and do
not alter your mode of living from the nations, in that you observe no
festivals or sabbaths, and do not have the rite of circumcision; and
further, resting your hopes on a man that was crucified, you yet expect to
obtain some good thing from God, while you do not obey His commandments.
Have you not read, that soul shall be cut off from his people who shall
not have been circumcised on the eighth day? And this has been ordained
for strangers and for slaves equally. But you, despising this covenant
rashly, reject the consequent duties, and attempt to persuade yourselves
that you know God, when, however, you perform none of those things which
they do who fear God. If, therefore, you can defend yourself on these
points, and make it manifest in what way you hope for anything whatsoever,
even though you do not observe the law, this we would very gladly hear
from you, and we shall make other similar investigations."
Chapter 11.
The Law Abrogated; The New Testament
Promised and Given by God.
"There will be no other God, O Trypho, nor was there from eternity any
other existing" (I thus addressed him), "but He who made and disposed all
this universe. Nor do we think that there is one God for us, another for
you, but that He alone is God who led your fathers out from Egypt with a
strong hand and a high arm. Nor have we trusted in any other (for there is
no other), but in Him in whom you also have trusted, the God of Abraham,
and of Isaac, and of Jacob. But we do not trust through Moses or through
the law; for then we would do the same as yourselves. But now-(for I have read that there shall be a final law, and a covenant, the
chiefest of all, which it is now incumbent on all men to observe, as many
as are seeking after the inheritance of God. For the law promulgated on
Horeb is now old, and belongs to yourselves alone; but this is for
all universally. Now, law placed against law has abrogated that which is
before it, and a covenant which comes after in like manner has put an end
to the previous one; and an eternal and final law-namely, Christ-has been
given to us, and the covenant is trustworthy, after which there shall be
no law, no commandment, no ordinance. Have you not read this which Isaiah
says: `Hearken unto Me, hearken unto Me, my people; and, ye kings, give
ear unto Me: for a law shall go forth from Me, and My judgment shall be
for a light to the nations. My righteousness approaches swiftly, and My
salvation shall go forth, and nations shall trust in Mine arm? ' And by
Jeremiah, concerning this same new covenant, He thus speaks: `Behold, the
days come, saith the Lord, that I will make a new covenant with the house
of Israel and with the house of Judah; not according to the covenant which
I made with their fathers, in the day that I took them by the hand, to
bring them out of the land of Egypt' ). If, therefore, God proclaimed a
new covenant which was to be instituted, and this for a light of the
nations, we see and are persuaded that men approach God, leaving their
idols and other unrighteousness, through the name of Him who was
crucified, Jesus Christ, and abide by their confession even unto death,
and maintain piety. Moreover, by the works and by the attendant miracles,
it is possible for all to understand that He is the new law, and the new
covenant, and the expectation of those who out of every people wait for
the good things of God. For the true spiritual Israel, and descendants of
Judah, Jacob, Isaac, and Abraham (who in uncircumcision was approved of
and blessed by God on account of his faith, and called the father of many
nations), are we who have been led to God through this crucified Christ,
as shall be demonstrated while we proceed.
Chapter 12.
The Jews Violate the Eternal Law, and
Interpret ILL that of Moses.
I also adduced another passage in which Isaiah exclaims: "`Hear My
words, and your soul shall live; and I will make an everlasting covenant
with you, even the sure mercies of David. Behold, I have given Him for a
witness to the people: nations which know not Thee shall call on Thee;
peoples who know not Thee shall escape to Thee, because of thy God, the
Holy One of Israel; for He has glorified Thee.' This same law you have
despised, and His new holy covenant you have slighted; and now you neither
receive it, nor repent of your evil deeds. `For your ears are closed, your
eyes are blinded, and the heart is hardened, 'Jeremiah has cried; yet not
even then do you listen. The Lawgiver is present, yet you do not see Him;
to the poor the Gospel is preached, the blind see, yet you do not
understand. You have now need of a second circumcision, though you glory
greatly in the flesh. The new law requires you to keep perpetual sabbath,
and you, because you are idle for one day, suppose you are pious, not
discerning why this has been commanded you: and if you eat unleavened
bread, you say the will of God has been fulfilled. The Lord our God does
not take pleasure in such observances: if there is any perjured person or
a thief among you, let him cease to be so; if any adulterer, let him
repent; then he has kept the sweet and true sabbaths of God. If any one
has impure hands, let him wash and be pure.
Chapter 13.
Isaiah Teaches that Sins are Forgiven
Through Christ's Blood.
"For Isaiah did not send you to a bath, there to wash away murder and
other sins, which not even all the water of the sea were sufficient to
purge; but, as might have been expected, this was that saving bath of the
olden time which followed those who repented, and who no longer were
purified by the blood of goats and of sheep, or by the ashes of an heifer,
or by the offerings of fine flour, but by faith through the blood of
Christ, and through His death, who died for this very reason, as Isaiah
himself said, when he spake thus: `The Lord shall make bare His holy arm
in the eyes of all the nations, and all the nations and the ends of the
earth shall see the salvation of God. Depart ye, depart ye, depart ye, go
ye out from thence, and touch no unclean thing; go ye out of the midst of
her, be ye clean that bear the vessels of the Lord, for ye go not with
haste. For the Lord shall go before you; and the Lord, the God of Israel,
shall gather you together. Behold, my servant shall deal prudently; and He
shall be exalted, and be greatly glorified. As many were astonished at
Thee, so Thy form and Thy glory shall be marred more than men. So shall
many nations be astonished at Him, and the kings shall shut their mouths;
for that which had not been told them concerning Him shall they see, and
that which they had not heard shall they consider. Lord, who hath believed
our report? and to whom is the arm of the Lord revealed? We have announced
Him as a child before Him, as a root in a dry ground. He hath no form or
comeliness, and when we saw Him He had no form or beauty; but His form is
dishonoured, and fails more than the sons of men. He is a man in
affliction, and acquainted with bearing sickness, because His face has
been turned away; He was despised, and we esteemed Him not. He bears our
sins, and is distressed for us; and we esteemed Him to be in toil and in
affliction, and in evil treatment. But He was wounded for our
transgressions, He was bruised for our iniquities; the chastisement of our
peace was upon Him. With His stripes we are healed. All we, like sheep,
have gone astray. Every man has turned to his own way; and the Lord laid
on Him our iniquities, and by reason of His oppression He opens not His
mouth. He was brought as a sheep to the slaughter; and as a lamb before
her shearer is dumb, so He openeth not His mouth. In His humiliation His
judgment was taken away. And who shall declare His generation? For His
life is taken from the earth. Because of the transgressions of my people
He came unto death. And I will give the wicked for His grave, and the rich
for His death, because He committed no iniquity, and deceit was not found
in His mouth. And the Lord wills to purify Him from affliction. If he has
been given for sin, your soul shall see a long-lived seed. And the Lord
wills to take His soul away from trouble, to show Him light, and to form
Him in understanding, to justify the righteous One who serves many well.
And He shall bear our sins; therefore He shall inherit many, and shall
divide the spoil of the strong, because His soul was delivered to death;
and He was numbered with the transgressors, and He bare the sins of many,
and was delivered for their transgression. Sing, O barren, who bearest
not; break forth and cry aloud, thou who dost not travail in pain: for
more are the children of the desolate than the children of the married
wife. For the Lord said, Enlarge the place of thy tent and of thy
curtains; fix them, spare not, lengthen thy cords, and strengthen thy
stakes; stretch forth to thy right and thy left; and thy seed shall
inherit the Gentiles, and thou shalt make the desolate cities to be
inherited. Fear not because thou art ashamed, neither be thou confounded
because thou hast been reproached; for thou shalt forget everlasting
shame, and shalt not remember the reproach of thy widowhood, because the
Lord has made a name for Himself, and He who has redeemed thee shall be
called through the whole earth the God of Israel. The Lord has called thee
as a woman forsaken and grieved in spirit, as a woman hated from her
youth.'
Chapter 14.
Righteousness is Not Placed in Jewish
Rites, But in the Conversion of the Heart Given in Baptism by
Christ.
"By reason, therefore, of this laver of repentance and knowledge of
God, which has been ordained on account of the transgression of God's
people, as Isaiah cries, we have believed, and testify that that very
baptism which he announced is alone able to purify those who have
repented; and this is the water of life. But the cisterns which you have
dug for yourselves are broken and profitless to you. For what is the use
of that baptism which cleanses the flesh and body alone? Baptize the soul
from wrath and from covetousness, from envy, and from hatred; and, lo! the
body is pure. For this is the symbolic significance of unleavened bread,
that you do not commit the old deeds of wicked leaven. But you have
understood all things in a carnal sense, and you suppose it to be piety if
you do such things, while your souls are filled with deceit, and, in
short, with every wickedness. Accordingly, also, after the seven days of
eating unleavened bread, God commanded them to mingle new leaven, that is,
the performance of other works, and not the imitation of the old and evil
works. And because this is what this new Lawgiver demands of you, I shall
again refer to the words which have been quoted by me, and to others also
which have been passed over. They are related by Isaiah to the following
effect: `Hearken to me, and your soul shall live; and I will make with you
an everlasting covenant, even the sure mercies of David. Behold, I have
given Him for a witness to the people, a leader and commander to the
nations. Nations which know not Thee shall call on Thee; and peoples who
know not Thee shall escape unto Thee, because of Thy God, the Holy One of
Israel, for He has glorified Thee. Seek ye God; and when you find Him,
call on Him, so long as He may be nigh you. Let the wicked forsake his
ways, and the unrighteous man his thoughts; and let him return unto the
Lord, and he will obtain mercy, because He will abundantly pardon your
sins. For my thoughts are not as your thoughts, neither are my ways as
your ways; but as far removed as the heavens are from the earth, so far is
my way removed from your way, and your thoughts from my thoughts. For as
the snow or the rain descends from heaven, and shall not return till it
waters the earth, and makes it bring forth and bud, and gives seed to the
sower and bread for food, so shall My word be that goeth forth out of My
mouth: it shall not return until it shall have accomplished all that I
desired, and I shall make My commandments prosperous. For ye shall go out
with joy, and be taught with gladness. For the mountains and the hills
shall leap while they expect you, and all the trees of the fields shall
applaud with their branches: and instead of the thorn shall come up the
cypress, and instead of the brier shall come up the myrtle. And the Lord
shall be for a name, and for an everlasting sign, and He shall not fail!'
Of these and such like words written by the prophets, O Trypho," said I,
"some have reference to the first advent of Christ, in which He is
preached as inglorious, obscure, and of mortal appearance: but others had
reference to His second advent, when He shall appear in glory and above
the clouds; and your nation shall see and know Him whom they have pierced,
as Hosea, one of the twelve prophets, and Daniel, foretold.
Chapter 15.
In What the True Fasting
Consists.
"Learn, therefore, to keep the true fast of God, as Isaiah says, that
you may please God. Isaiah has cried thus: `Shout vehemently, and do not
spare: lift up thy voice as with a trumpet, and show My people their
transgressions, and the house of Jacob their sins. They seek Me from day
to day, and desire to know My ways, as a nation that did righteousness,
and forsook not the judgment of God. They ask of Me now righteous
judgment, and desire to draw near to God, saying, Wherefore have we
fasted, and Thou seest not? and afflicted our souls, and Thou hast not
known? Because in the days of your fasting you find your own pleasure, and
oppress all those who are subject to you. Behold, ye fast for strifes and
debates, and smite the humble with your fists. Why do ye fast for Me, as
to-day, so that your voice is heard aloud? This is not the fast which I
have chosen, the day in which a man shall afflict his soul. And not even
if you bend your neck like a ring, or clothe yourself in sack-cloth and
ashes, shall you call this a fast, and a day acceptable to the Lord. This
is not the fast which I have chosen, saith the Lord; but loose every
unrighteous bond, dissolve the terms of wrongous covenants, let the
oppressed go free, and avoid every iniquitous contract. Deal thy bread to
the hungry, and lead the homeless poor under thy dwelling; if thou seest
the naked, clothe him; and do not hide thyself from thine own flesh. Then
shall thy light break forth as the morning, and thy garments shall rise up
quickly: and thy righteousness shall go before thee, and the glory of God
shall envelope thee. Then shalt thou cry, and the Lord shall hear thee:
while thou art speaking, He will say, Behold, I am here. And if thou take
away from thee the yoke, and the stretching out of the hand, and the word
of murmuring; and shalt give heartily thy bread to the hungry, and shalt
satisfy the afflicted soul; then shall thy light arise in the darkness,
and thy darkness shall be as the noon-day: and thy God shall be with thee
continually, and thou shalt be satisfied according as thy soul desireth,
and thy bones shall become fat, and shall be as a watered garden, and as a
fountain of water, or as a land where water fails not.' `Circumcise,
therefore, the foreskin of your heart, 'as the words of God in all these
passages demand."
Chapter 16.
Circumcision Given as a Sign, that the
Jews Might Be Driven Away for Their Evil Deeds Done to Christ and the
Christians.
"And God himself proclaimed by Moses, speaking thus: `And circumcise
the hardness of your hearts, and no longer stiffen the neck. For the Lord
your God is both Lord of lords, and a great, mighty, and terrible God, who
regardeth not persons, and taketh not rewards.' And in Leviticus: `Because
they have transgressed against Me, and despised Me, and because they have
walked contrary to Me, I also walked contrary to them, and I shall cut
them off in the land of their enemies. Then shall their uncircumcised
heart be turned. For the circumcision according to the flesh, which is
from Abraham, was given for a sign; that you may be separated from other
nations, and from us; and that you alone may suffer that which you now
justly suffer; and that your land may be desolate, and your cities burned
with fire; and that strangers may eat your fruit in your presence, and not
one of you may go up to Jerusalem.' For you are not recognised among the
rest of men by any other mark than your fleshly circumcision. For none of
you, I suppose, will venture to say that God neither did nor does foresee
the events, which are future, nor fore-ordained his deserts for each one.
Accordingly, these things have happened to you in fairness and justice,
for you have slain the Just One, and His prophets before Him; and now you
reject those who hope in Him, and in Him who sent Him-God the Almighty and
Maker of all things-cursing in your synagogues those that believe on
Christ. For you have not the power to lay hands upon us, on account of
those who now have the mastery. But as often as you could, you did so.
Wherefore God, by Isaiah, calls to you, saying, `Behold how the righteous
man perished, and no one regards it. For the righteous man is taken away
from before iniquity. His grave shall be in peace, he is taken away from
the midst. Draw near hither, ye lawless children, seed of the adulterers,
and children of the whore. Against whom have you sported yourselves, and
against whom have you opened the mouth, and against whom have you loosened
the tongue? '
Chapter 17.
The Jews Sent Persons Through the Whole Earth to Spread Calumnies on Christians.
"For other nations have not inflicted on us and on Christ this wrong to
such an extent as you have, who in very deed are the authors of the wicked
prejudice against the Just One, and us who hold by Him. For after that you
had crucified Him, the only blameless and righteous Man,-through whose
swipes those who approach the Father by Him are healed,-when you knew that
He had risen from the dead and ascended to heaven, as the prophets
foretold He would, you not only did not repent of the wickedness which you
had committed, but at that time you selected and sent out from Jerusalem
chosen men through all the land to tell that the godless heresy of the
Christians had sprung up, and to publish those things which all they who
knew us not speak against us. So that you are the cause not only of your
own unrighteousness, but in fact of that of all other men. And Isaiah
cries justly: `By reason of you, My name is blasphemed among the
Gentiles.' And: `Woe unto their soul! because they have devised an evil
device against themselves, saying, Let us bind the righteous, for he is
distasteful to us. Therefore they shall eat the fruit of their doings. Woe
unto the wicked evil shall be rendered to him according to the works of
his hands.' And again, in other words: `Woe unto them that draw their
iniquity as with a long cord, and their transgressions as with the harness
of a heifer's yoke: who say, Let his speed come near; and let the counsel
of the Holy One of Israel come, that we may know it. Woe unto them that
call evil good, and good evil; that put light for darkness, and darkness
for light; that put bitter for sweet, and sweet for bitter!' Accordingly,
you displayed great zeal in publishing throughout all the land bitter and
dark and unjust things against the only blameless and righteous Light sent
by God.
For He appeared distasteful to you when He cried among you, `It is
written, My house is the house of prayer; but ye have made it a den of
thieves!' He overthrew also the tables of the money-changers in the
temple, and exclaimed, `Woe unto you, Scribes and Pharisees, hypocrites!
because ye pay tithe of mint and rue, but do not observe the love of God
and justice. Ye whited sepulchres! appearing beautiful outward, but are
within full of dead men's bones.' And to the Scribes, `Woe unto you,
Scribes! for ye have the keys, and ye do not enter in yourselves, and them
that are entering in ye hinder; ye blind guides!'
Chapter 18.
Christians Would Observe the Law, If They Did Not Know Why It Was Instituted.
"For since you have read, O Trypho, as you yourself admitted, the
doctrines taught by our Saviour, I do not think that I have done foolishly
in adding some short utterances of His to the prophetic statements. Wash
therefore, and be now clean, and put away iniquity from your souls, as God
bids you be washed in this laver, and be circumcised with the true
circumcision. For we too would observe the fleshly circumcision, and the
Sabbaths, and in short all the feasts, if we did not know for what reason
they were enjoined you,-namely, on account of your transgressions and the
hardness of your hearts. For if we patiently endure all things contrived
against us by wicked men and demons, so that even amid cruelties
unutterable, death and torments, we pray for mercy to those who inflict
such things upon us, and do not wish to give the least retort to any one,
even as the new Lawgiver commanded us: how is it, Trypho, that we would
not observe those rites which do not harm us,-I speak of fleshly
circumcision, and Sabbaths, and feasts?
Chapter 19.
Circumcision Unknown Before Abraham. The Law Was Given by Moses on Account of the Hardness of Their
Hearts.
"It is this about which we are at a loss, and with reason, because,
while you endure such things, you do not observe all the other customs
which we are now discussing."
"This circumcision is not, however, necessary for all men, but for you
alone, in order that, as I have already said, you may suffer these things
which you now justly suffer. Nor do we receive that useless baptism of
cisterns, for it has nothing to do with this baptism of life. Wherefore
also God has announced that you have forsaken Him, the living fountain,
and digged for your selves broken cisterns which can hold no water. Even
you, who are the circumcised according to the flesh, have need of our
circumcision; but we, having the latter, do not require the former. For if
it were necessary, as you suppose, God would not have made Adam
uncircumcised; would not have had respect to the gifts of Abel when, being
uncircumcised, he offered sacrifice and would not have been pleased with
the uncircumcision of Enoch, who was not found, because God had translated
him. Lot, being uncircumcised, was saved from Sodom, the angels themselves
and the Lord sending him out. Noah was the beginning of our race; yet,
uncircumcised, along with his children he went into the ark. Melchizedek,
the priest of the Most High, was uncircumcised; to whom also Abraham the
first who received circumcision after the flesh, gave tithes, and he
blessed him: after whose order God declared, by the mouth of David, that
He would establish the everlasting priest. Therefore to you alone this
circumcision was necessary, in order that the people may be no people, and
the nation no nation; as also Hosea, one of the twelve prophets, declares.
Moreover, all those righteous men already mentioned, though they kept no
Sabbaths, were pleasing to God; and after them Abraham with all his
descendants until Moses, under whom your nation appeared unrighteous and
ungrateful to God, making a calf in the wilderness: wherefore God,
accommodating Himself to that nation, enjoined them also to offer
sacrifices, as if to His name, in order that you might not serve idols.
Which precept, however, you have not observed; nay, you sacrificed your
children to demons. And you were commanded to keep Sabbaths, that you
might retain the memorial of God. For His word makes this announcement,
saying, `That ye may know that I am God who redeemed you.'
Chapter 20.
Why Choice of Meats Was Prescribed.
"Moreover, you were commanded to abstain from certain kinds of food, in
order that you might keep God before your eyes while you ate and drank,
seeing that you were prone and very ready to depart from His knowledge, as
Moses also affirms: `The people ate and drank, and rose up to play.' And
again: `Jacob ate, and was satisfied, and waxed fat; and he who was
beloved kicked: he waxed fat, he grew thick, he was enlarged, and he
forsook God who had made him.' For it was told you by Moses in the book of
Genesis, that God granted to Noah, being a just man, to eat of every
animal, but not of flesh with the blood, which is dead." And as he
was ready to say, "as the green herbs," I anticipated him: "Why do you not
receive this statement, `as the green herbs, 'in the sense in which it was
given by God, to wit, that just as God has granted the herbs for
sustenance to man, even so has He given the animals for the diet of flesh?
But, you say, a distinction was laid down thereafter to Noah, because we
do not eat certain herbs. As you interpret it, the thing is incredible.
And first I shall not occupy myself with this, though able to say and to
hold that every vegetable is food, and fit to be eaten. But although we
discriminate between green herbs, not eating all, we refrain from eating
some, not because they are common or unclean, but because they are bitter,
or deadly, or thorny. But we lay hands on and take of all herbs which are
sweet, very nourishing and good, whether they are marine or land plants.
Thus also God by the mouth of Moses commanded you to abstain from unclean
and improper and violent animals: when, moreover, though you were eating
manna in the desert, and were seeing all those wondrous acts wrought for
you by God, you made and worshipped the golden calf. Hence he cries
continually, and justly, `They are foolish children, in whom is no faith.'
Chapter 21.
Sabbaths Were Instituted on Account of the People's Sins, and Not for a Work of Righteousness.
"Moreover, that God enjoined you to keep the Sabbath, and impose on you
other precepts for a sign, as I have already said, on account of your
unrighteousness, and that of your fathers,-as He declares that for the
sake of the nations, lest His name be profaned among them, therefore He
permitted some of you to remain alive,-these words of His can prove to
you: they are narrated by Ezekiel thus: `I am the Lord your God; walk in
My statutes, and keep My judgments, and take no part in the customs of
Egypt; and hallow My Sabbaths; and they shall be a sign between Me and
you, that ye may know that I am the Lord your God. Notwithstanding ye
rebelled against Me, and your children walked not in My statutes, neither
kept My judgments to do them: which if a man do, he shall live in them.
But they polluted My Sabbaths. And I said that I would pour out My fury
upon them in the wilderness, to accomplish My anger upon them; yet I did
it not; that My name might not be altogether profaned in the sight of the
heathen. I led them out before their eyes, and I lifted up Mine hand unto
them in the wilderness, that I would scatter them among the heathen, and
disperse them through the countries; because they had not executed My
judgments, but had despised My statutes, and polluted My Sabbaths, and
their eyes were after the devices of their fathers. Wherefore I gave them
also statutes which were not good, and judgments whereby they shall not
live. And I shall pollute them in their own gifts, that I may destroy all
that openeth the womb, when I pass through them.'
Chapter 22.
So Also Were Sacrifices and
Oblations.
"And that you may learn that it was for the sins of your own nation,
and for their idolatries and not because there was any necessity for such
sacrifices, that they were likewise enjoined, listen to the manner in
which He speaks of these by Amos, one of the twelve, saying: `Woe unto you
that desire the day of the Lord! to what end is this day of the Lord for
you? It is darkness and not light, as when a man flees from the face of a
lion, and a bear meets him; and he goes into his house, and leans his
hands against the wall, and the serpent bites him. Shall not the day of
the Lord be darkness and not light, even very dark, and no brightness in
it? I have hated, I have despised your feast-days, and I will not smell in
your solemn assemblies: wherefore, though ye offer Me your burnt-offerings
and sacrifices, I will not accept them; neither will I regard the
peace-offerings of your presence. Take thou away from Me the multitude of
thy songs and psalms; I will not hear thine instruments. But let judgment
be rolled down as water, and righteousness as an impassable torrent. Have
ye offered unto Me victims and sacrifices in the wilderness, O house of
Israel? saith the Lord. And have ye taken up the tabernacle of Moloch, and
the star of your god Raphan, the figures which ye made for yourselves? And
I will carry you away beyond Damascus, saith the Lord, whose name is the
Almighty God. Woe to them that are at ease in Zion, and trust in the
mountain of Samaria: those who are named among the chiefs have plucked
away the first-fruits of the nations: the house of Israel have entered for
themselves. Pass all of you unto Calneh, and see; and from thence go ye
unto Hamath the great, and go down thence to Gath of the strangers, the
noblest of all these kingdoms, if their boundaries are greater than your
boundaries. Ye who come to the evil day, who are approaching, and who hold
to false Sabbaths; who lie on beds of ivory, and are at ease upon their
couches; who eat the lambs out of the flock, and the sucking calves out of
the midst of the herd; who applaud at the sound of the musical
instruments; they reckon them as stable, and not as fleeting, who drink
wine in bowls, and anoint themselves with the chief ointments, but they
are not grieved for the affliction of Joseph. Wherefore now they shall be
captives, among the first of the nobles who are carried away; and the
house of evil-doers shall be removed, and the neighing of horses shall be
taken away from Ephraim.' And again by Jeremiah: `Collect your flesh, and
sacrifices, and eat: for concerning neither sacrifices nor libations did I
command your fathers in the day in which I took them by the hand to lead
them out of Egypt.' And again by David, in the forty-ninth Psalm, He thus
said: `The God of gods, the Lord hath spoken, and called the earth, from
the rising of the sun unto the going down thereof. Out of Zion is the
perfection of His beauty. God, even our God, shall come openly, and shall
not keep silence. Fire shall burn before Him, and it shall be very
temptestuous round about Him. He shall call to the heavens above, and to
the earth, that He may judge His people. Assemble to Him His saints; those
that have made a covenant with Him by sacrifices. And the heavens shall
declare His righteousness, for God is judge. Hear, O My people, and I will
speak to thee; O Israel, and I will testify to thee, I am God, even thy
God. I will not reprove thee for thy sacrifices; thy burnt-offerings are
continually before me. I will take no bullocks out of thy house, nor
he-goats out of thy folds: for all the beasts of the field are Mine, the
herds and the oxen on the mountains. I know all the fowls of the heavens,
and the beauty of the field is Mine. If I were hungry, I would not tell
thee; for the world is Mine, and the fulness thereof. Will I eat the flesh
of bulls, or drink the blood of goats? Offer unto God the sacrifice of
praise, and pay thy vows unto the Most High, and call upon Me in the day
of trouble, and I will deliver thee, and thou shalt glorify Me. But unto
the wicked God saith, What hast thou to do to declare My statutes, and to
take My covenant into thy mouth? But thou hast hated instruction, and cast
My words behind thee. When thou sawest a thief, thou consentedst with him;
and hast been partaker with the adulterer. Thy mouth has framed evil, and
thy tongue has enfolded deceit. Thou sittest and speakest against thy
brother; thou slanderest thine own mother's son. These things hast thou
done, and I kept silence; thou thoughtest that I would be like thyself in
wickedness. I will reprove thee, and set thy sins in order before thine
eyes. Now consider this, ye that forget God, lest He tear you in pieces,
and there be none to deliver. The sacrifice of praise shall glorify Me;
and there is the way in which I shall show him My salvation.' Accordingly
He neither takes sacrifices from you nor commanded them at first to be
offered because they are needful to Him, but because of your sins. For
indeed the temple, which is called the temple in Jerusalem, He admitted to
be His house or court, not as though He needed it, but in order that you,
in this view of it, giving yourselves to Him, might not worship idols. And
that this is so, Isaiah says: `What house have ye built Me? saith the
Lord. Heaven is My throne, and earth is My footstool.'
Chapter 23.
The Opinion of the Jews Regarding the
Law Does an Injury to God.
"But if we do not admit this, we shall be liable to fall into foolish
opinions, as if it were not the same God who existed in the times of Enoch
and all the rest, who neither were circumcised after the flesh, nor
observed Sabbaths, nor any other rites, seeing that Moses enjoined such
observances; or that God has not wished each race of mankind continually
to perform the same righteous actions: to admit which, seems to be
ridiculous and absurd. Therefore we must confess that He, who is ever the
same, has commanded these and such like institutions on account of sinful
men, and we must declare Him to be benevolent, foreknowing, needing
nothing, righteous and good. But if this be not so, tell me, sir, what you
think of those matters which we are investigating." And when no one
responded: "Wherefore, Trypho, I will proclaim to you, and to those who
wish to become proselytes, the divine message which I heard from that man.
Do you see that the elements are not idle, and keep no Sabbaths? Remain as
you were born. For if there was no need of circumcision before Abraham, or
of the observance of Sabbaths, of feasts and sacrifices, before Moses; no
more need is there of them now, after that, according to the will of God,
Jesus Christ the Son of God has been born without sin, of a virgin sprung
from the stock of Abraham. For when Abraham himself was in uncircumcision,
he was justified and blessed by reason of the faith which he reposed in
God, as the Scripture tells. Moreover, the Scriptures and the facts
themselves compel us to admit that He received circumcision for a sign,
and not for righteousness. So that it was justly recorded concerning the
people, that the soul which shall not be circumcised on the eighth day
shall be cut off from his family. And, furthermore, the inability of the
female sex to receive fleshly circumcision, proves that this circumcision
has been given for a sign, and not for a work of righteousness. For God
has given likewise to women the ability to observe all things which are
righteous and virtuous; but we see that the bodily form of the male has
been made different from the bodily form of the female; yet we know that
neither of them is righteous or unrighteous merely for this cause, but [is
considered righteous] by reason of piety and righteousness.
Chapter 24.
The Christians' Circumcision Far More
Excellent.
"Now, sirs," I said, "it is possible for us to show how the eighth day
possessed a certain mysterious import, which the seventh day did not
possess, and which was promulgated by God through these rites. But lest I
appear now to diverge to other subjects, understand what I say: the blood
of that circumcision is obsolete, and we trust in the blood of salvation;
there is now another covenant, and another law has gone forth from Zion.
Jesus Christ circumcises all who will-as was declared above-with knives of
stone; that they may be a righteous nation, a people keeping faith,
holding to the truth, and maintaining peace. Come then with me, all who
fear God, who wish to see the good of Jerusalem. Come, let us go to the
light of the Lord; for He has liberated His people, the house of Jacob.
Come, all nations; let us gather ourselves together at Jerusalem, no
longer plagued by war for the sins of her people. `For I was manifest to
them that sought Me not; I was found of them that asked not for Me; ' He
exclaims by Isaiah: `I said, Behold Me, unto nations which were not called
by My name. I have spread out My hands all the day unto a disobedient and
gainsaying people, which walked in a way that was not good, but after
their own sins. It is a people that provoketh Me to my face.'
Chapter 25.
The Jews Boast in Vain that They are Sons
of Abraham.
"Those who justify themselves, and say they are sons of Abraham, shall
be desirous even in a small degree to receive the inheritance along with
you; as the Holy Spirit, by the mouth of Isaiah, cries, speaking thus
while he personates them: `Return from heaven, and behold from the
habitation of Thy holiness and glory. Where is Thy zeal and strength?
Where is the multitude of Thy mercy? for Thou hast sustained us, O Lord.
For Thou art our Father, because Abraham is ignorant of us, and Israel has
not recognised us. But Thou, O Lord, our Father, deliver us: from the
beginning Thy name is upon us. O Lord, why hast Thou made us to err from
Thy way? and hardened our hearts, so that we do not fear Thee? Return for
Thy servants' sake, the tribes of Thine inheritance, that we may inherit
for a little Thy holy mountain. We were as from the beginning, when Thou
didst not bear rule over us, and when Thy name was not called upon us. If
Thou wilt open the heavens, trembling shall seize the mountains before
Thee: and they shall be melted, as wax melts before the fire; and fire
shall consume the adversaries, and Thy name shall be manifest among the
adversaries; the nations shall be put into disorder before Thy face. When
Thou shall do glorious things, trembling shall seize the mountains before
Thee. From the beginning we have not heard, nor have our eyes seen a God
besides Thee: and Thy works, the mercy which Thou shall show to those who
repent. He shall meet those who do righteousness, and they shall remember
Thy ways. Behold, Thou art wroth, and we were sinning. Therefore we have
erred and become all unclean, and all our righteousness is as the rags of
a woman set apart: and we have faded away like leaves by reason of our
iniquities; thus the wind will take us away. And there is none that
calleth upon Thy name, or remembers to take hold of Thee; for Thou hast
turned away Thy face from us, and hast given us up on account of our sins.
And now return, O Lord, for we are all Thy people. The city of Thy
holiness has become desolate. Zion has become as a wilderness, Jerusalem a
curse; the house, our holiness, and the glory which our fathers blessed,
has been burned with fire; and all the glorious nations have fallen along
with it. And in addition to these [misfortunes], O Lord, Thou hast
refrained Thyself, and art silent, and hast humbled us very much.'"
And Trypho remarked, "What is this you say? that none of us shall
inherit anything on the holy mountain of God? "
Chapter 26.
No Salvation to the Jews Except Through
Christ.
And I replied, "I do not say so; but those who have persecuted and do
persecute Christ, if they do not repent, shall not inherit anything on the
holy mountain. But the Gentiles, who have believed on Him, and have
repented of the sins which they have committed, they shall receive the
inheritance along with the patriarchs and the prophets, and the just men
who are descended from Jacob, even although they neither keep the Sabbath,
nor are circumcised, nor observe the feasts. Assuredly they shall receive
the holy inheritance of God. For God speaks by Isaiah thus: `I, the Lord
God, have called Thee in righteousness, and will hold Thine hand, and will
strengthen Thee; and I have given Thee for a covenant of the people, for a
light of the Gentiles, to open the eyes of the blind, to bring out them
that are bound from the chains, and those who sit in darkness from the
prison-house.' And again: `Lift up a standard for the people; for, lo, the
Lord has made it heard unto the end of the earth. Say ye to the daughters
of Zion, Behold, thy Saviour has come; having His reward, and His work
before His face: and He shall call it a holy nation, redeemed by the Lord.
And thou shalt be called a city sought out, and not forsaken. Who is this
that cometh from Edom? in red garments from Bosor? This that is beautiful
in apparel, going up with great strength? I speak righteousness, and the
judgment of salvation. Why are Thy garments red, and Thine apparel as from
the trodden wine-press? Thou art full of the trodden grape. I have trodden
the wine-press all alone, and of the people there is no man with Me; and I
have trampled them in fury, and crushed them to the ground, and spilled
their blood on the earth. For the day of retribution has come upon them,
and the year of redemption is present. And I looked, and there was none to
help; and I considered, and none assisted: and My arm delivered; and My
fury came on them, and I trampled them in My fury, and spilled their blood
on the earth.'"
Chapter 27.
Why God Taught the Same Things by the
Prophets as by Moses.
And Trypho said, "Why do you select and quote whatever you wish from
the prophetic writings, but do not refer to those which expressly command
the Sabbath to be observed? For Isaiah thus speaks: `If thou shalt turn
away thy foot from the Sabbaths, so as not to do thy pleasure on the holy
day, and shalt call the Sabbaths the holy delights of thy God; if thou
shalt not lift thy foot to work, and shalt not speak a word from thine own
mouth; then thou shalt trust in the Lord, and He shall cause thee to go up
to the good things of the land; and He shall feed thee with the
inheritance of Jacob thy father: for the mouth of the Lord hath spoken
it.'"
And I replied, "I have passed them by, my friends, not because such
prophecies were contrary to me, but because you have understood, and do
understand, that although God commands you by all the prophets to do the
same things which He also commanded by Moses, it was on account of the
hardness of your hearts, and your ingratitude towards Him, that He
continually proclaims them, in order that, even in this way, if you
repented, you might please Him, and neither sacrifice your children to
demons, nor be partakers with thieves, nor lovers of gifts, nor hunters
after revenge, nor fail in doing judgment for orphans, nor be inattentive
to the justice due to the widow nor have your hands full of blood. `For
the daughters of Zion have walked with a high neck, both sporting by
winking with their eyes, and sweeping along their dresses. For they are
all gone aside, 'He exclaims, `they are all become useless. There is none
that understands, there is not so much as one. With their tongues they
have practised deceit, their throat is an open sepulchre, the poison of
asps is under their lips, destruction and misery are in their paths, and
the way of peace they have not known.' So that, as in the beginning, these
things were enjoined you because of your wickedness, in like manner
because of your stedfastness in it, or rather your increased proneness to
it, by means of the same precepts He calls you to a remembrance or
knowledge of it. But you are a people hard-hearted and without
understanding, both blind and lame, children in whom is no faith, as He
Himself says, honouring Him only with your lips, far from Him in your
hearts, teaching doctrines that are your own and not His. For, tell me,
did God wish the priests to sin when they offer the sacrifices on the
Sabbaths? or those to sin, who are circumcised and do circumcise on the
Sabbaths; since He commands that on the eighth day-even though it happen
to be a Sabbath-those who are born shall be always circumcised? or could
not the infants be operated upon one day previous or one day subsequent to
the Sabbath, if He knew that it is a sinful act upon the Sabbaths? Or why
did He not teach those-who are called righteous and pleasing to Him, who
lived before Moses and Abraham, who were not circumcised in their
foreskin, and observed no Sabbaths-to keep these institutions? "
Chapter 28.
True Righteousness is Obtained by
Christ.
And Trypho replied, "We heard you adducing this consideration a little
ago, and we have given it attention: for, to tell the truth, it is worthy
of attention; and that answer which pleases most-namely, that so it seemed
good to Him-does not satisfy me. For this is ever the shift to which those
have recourse who are unable to answer the question."
Then I said, "Since I bring from the Scriptures and the facts
themselves both the proofs and the inculcation of them, do not delay or
hesitate to put faith in me, although I am an uncircumcised man; so short
a time is left you in which to become proselytes. If Christ's coming shall
have anticipated you, in vain you will repent, in vain you will weep; for
He will not hear yon. `Break up your fallow ground, 'Jeremiah has cried to
the people, `and sow not among thorns. Circumcise yourselves to the Lord,
and circumcise the foreskin of your heart.' Do not sow, therefore, among
thorns, and in untilled ground, whence you can have no fruit. Know Christ;
and behold the fallow ground, good, good and fat, is in your hearts. `For,
behold, the days come, saith the Lord, that I will visit all them that are
circumcised in their foreskins; Egypt, and Judah, and Edom, and the sons
of Moab. For all the nations are uncircumcised, and all the house of
Israel are uncircumcised in their hearts.' Do you see how that God does
not mean this circumcision which is given for a sign? For it is of no use
to the Egyptians, or the sons of Moab, or the sons of Edom. But though a
man be a Scythian or a Persian, if he has the knowledge of God and of His
Christ, and keeps the everlasting righteous decrees, he is circumcised
with the good and useful circumcision, and is a friend of God, and God
rejoices in his gifts and offerings. But I will lay before you, my
friends, the very words of God, when He said to the people by Malachi, one
of the twelve prophets, `I have no pleasure in you, saith the Lord; and I
shall not accept your sacrifices at your hands: for from the rising of the
sun unto its setting My name shall be glorified among the Gentiles; and in
every place a sacrifice is offered unto My name, even a pure sacrifice:
for My name is honoured among the Gentiles, saith the Lord; but ye profane
it.' And by David He said, `A people whom I have not known, served Me; at
the hearing of the ear they obeyed Me.'
Chapter 29.
Christ is Useless to Those Who Observe
the Law.
"Let us glorify God, all nations gathered together; for He has also
visited us. Let us glorify Him by the King of glory, by the Lord of hosts.
For He has been gracious towards the Gentiles also; and our sacrifices He
esteems more grateful than yours. What need, then, have I of circumcision,
who have been witnessed to by God? What need have I of that other baptism,
who have been baptized with the Holy Ghost? I think that while I mention
this, I would persuade even those who are possessed of scanty
intelligence. For these words have neither been prepared by me, nor
embellished by the art of man; but David sung them, Isaiah preached them,
Zechariah proclaimed them, and Moses wrote them. Are you acquainted with
them, Trypho? They are contained in your Scriptures, or rather not yours,
but ours. For we believe them; but you, though you read them, do not catch
the spirit that is in them. Be not offended at, or reproach us with, the
bodily uncircumcision with which God has created us; and think it not
strange that we drink hot water on the Sabbaths, since God directs the
government of the universe on this day equally as on all others; and the
priests, as on other days, so on this, are ordered to offer sacrifices;
and there are so many righteous men who have performed none of these legal
ceremonies, and yet are witnessed to by God Himself.
Chapter 30.
Christians Possess the True
Righteousness.
"But impute it to your own wickedness, that God even can be accused by
those who have no understanding, of not having always instructed all in
the same righteous statutes. For such institutions seemed to be
unreasonable and unworthy of God to many men, who had not received grace
to know that your nation were called to conversion and repentance of
spirit, while they were in a sinful condition and labouring under
spiritual disease; and that the prophecy which was announced subsequent to
the death of Moses is everlasting. And this is mentioned in the Psalm, my
friends. And that we, who have been made wise by them, confess that the
statutes of the Lord are sweeter than honey and the honey-comb, is
manifest from the fact that, though threatened with death, we do not deny
His name. Moreover, it is also manifest to all, that we who believe in Him
pray to be kept by Him from strange, i.e., from wicked and deceitful,
spirits; as the word of prophecy, personating one of those who believe in
Him, figuratively declares. For we do continually beseech God by Jesus
Christ to preserve us from the demons which are hostile to the worship of
God, and whom we of old time served, in order that, after our conversion
by Him to God, we may be blameless. For we call Him Helper and Redeemer,
the power of whose name even the demons do fear; and at this day, when
they are exorcised in the name of Jesus Christ, crucified under Pontius
Pilate, governor of Judaea, they are overcome. And thus it is manifest to
all, that His Father has given Him so great power, by virtue of which
demons are subdued to His name, and to the dispensation of His
suffering.
Chapter 31.
If Christ's Power Be Now So Great, How
Much Greater at the Second Advent!
"But if so great a power is shown to have followed and to be still
following the dispensation of His suffering, how great shall that be which
shall follow His glorious advent! For He shall come on the clouds as the
Son of man, so Daniel foretold, and His angels shall come with Him. These
are the words: `I beheld till the thrones were set; and the Ancient of
days did sit, whose garment was white as snow, and the hair of His head
like the pure wool. His throne was like a fiery flame, His wheels as
burning fire. A fiery stream issued and came forth from before Him.
Thousand thousands ministered unto Him, and ten thousand times ten
thousand stood before Him. The books were opened, and the judgment was
set. I beheld then the voice of the great words which the horn speaks: and
the beast was beat down, and his body destroyed, and given to the burning
flame. And the rest of the beasts were taken away from their dominion, and
a period of life was given to the beasts until a season and time. I saw in
the vision of the night, and, behold, one like the Son of man coming with
the clouds of heaven; and He came to the Ancient of days, and stood before
Him. And they who stood by brought Him near; and there were given Him
power and kingly honour, and all nations of the earth by their families,
and all glory, serve Him. And His dominion is an everlasting dominion,
which shall not be taken away; and His kingdom shall not be destroyed. And
my spirit was chilled within my frame, and the visions of my head troubled
me. I came near unto one of them that stood by, and inquired the precise
meaning of all these things. In answer he speaks to me, and showed me the
judgment of the matters: These great beasts are four kingdoms, which shall
perish from the earth, and shall not receive dominion for ever, even for
ever and ever. Then I wished to know exactly about the fourth beast, which
destroyed all [the others] and was very terrible, its teeth of iron, and
its nails of brass; which devoured, made waste, and stamped the residue
with its feet: also about the ten horns upon its head, and of the one
which came up, by means of which three of the former fell. And that horn
had eyes, and a mouth speaking great things; and its countenance excelled
the rest. And I beheld that horn waging war against the saints, and
prevailing against them, until the Ancient of days came; and He gave
judgment for the saints of the Most High. And the time came, and the
saints of the Most High possessed the kingdom. And it was told me
concerning the fourth beast: There shall be a fourth kingdom upon earth,
which shall prevail over all these kingdoms, and shall devour the whole
earth, and shall destroy and make it thoroughly waste. And the ten horns
are ten kings that shall arise; and one shall arise after them; and he
shall surpass the first in evil deeds, and he shall subdue three kings,
and he shall speak words against the Most High, and shall overthrow the
rest of the saints of the Most High, and shall expect to change the
seasons and the times. And it shall be delivered into his hands for a
time, and times, and half a time. And the judgment sat, and they shall
take away his dominion, to consume and to destroy it unto the end. And the
kingdom, and the power, and the great places of the kingdoms under the
heavens, were given to the holy people of the Most High, to reign in an
everlasting kingdom: and all powers shall be subject to Him, and shall
obey Him. Hitherto is the end of the matter. I, Daniel, was possessed with
a very great astonishment, and my speech was changed in me; yet I kept the
matter in my heart.'"
Chapter 32.
Trypho Objecting that Christ is
Described as Glorious by Daniel, Justin Distinguishes Two
Advents.
And when I had ceased, Trypho said, "These and such like Scriptures,
sir, compel us to wait for Him who, as Son of man, receives from the
Ancient of days the everlasting kingdom. But this so-called Christ of
yours was dishonourable and inglorious, so much so that the last curse
contained in the law of God fell on him, for he was crucified."
Then I replied to him, "If, sirs, it were not said by the Scriptures
which I have already quoted, that His form was inglorious, and His
generation not declared, and that for His death the rich would suffer
death, and with His stripes we should be healed, and that He would be led
away like a sheep; and if I had not explained that there would be two
advents of His,-one in which He was pierced by you; a second, when you
shall know Him whom you have pierced, and your tribes shall mourn, each
tribe by itself, the women apart, and the men apart,-then I must have been
speaking dubious and obscure things. But now, by means of the contents of
those Scriptures esteemed holy and prophetic amongst you, I attempt to
prove all [that I have adduced], in the hope that some one of you may be
found to be of that remnant which has been left by the grace of the Lord
of Sabaoth for the eternal salvation. In order, therefore, that the matter
inquired into may be plainer to you, I will mention to you other words
also spoken by the blessed David, from which you will perceive that the
Lord is called the Christ by the Holy Spirit of prophecy; and that the
Lord, the Father of all, has brought Him again from the earth, setting Him
at His own right hand, until He makes His enemies His footstool; which
indeed happens from the time that our Lord Jesus Christ ascended to
heaven, after He rose again from the dead, the times now running on to
their consummation; and he whom Daniel foretells would have dominion for a
time, and times, and an half, is even already at the door, about to speak
blasphemous and daring things against the Most High. But you, being
ignorant of how long he will have dominion, hold another opinion. For you
interpret the `time' as being a hundred years. But if this is so, the man
of sin must, at the shortest, reign three hundred and fifty years, in
order that we may compute that which is said by the holy Daniel-`and
times'-to be two times only. All this I have said to you in
digression, in order that you at length may be persuaded of what has been
declared against you by God, that you are foolish sons; and of this,
`Therefore, behold, I will proceed to take away this people, and shall
take them away; and I will strip the wise of their wisdom, and will hide
the understanding of their prudent men; ' and may cease to deceive
yourselves and those who hear you, and may learn of us, who have been
taught wisdom by the grace of Christ. The words, then, which were spoken
by David, are these: `The Lord said unto My Lord, Sit Thou at My right
hand, until I make Thine enemies Thy footstool. The Lord shall send the
rod of Thy strength out of Sion: rule Thou also in the midst of Thine
enemies. With Thee shall be, in the day, the chief of Thy power, in the
beauties of Thy saints. From the womb, before the morning star, have I
begotten Thee. The Lord hath sworn, and will not repent: Thou art a priest
for ever after the order of Melchizedek. The Lord is at Thy right hand: He
has crushed kings in the day of His wrath: He shall judge among the
heathen, He shall fill [with] the dead bodies.
He shall drink of the brook in the way; therefore shall He lift up the
head.'
Chapter 33.
Is Not Spoken of Hezekiah. He
Proves that Christ Was First Humble, Then Shall Be
Glorious.
"And," I continued, "I am not ignorant that you venture to expound this
psalm as if it referred to king Hezekiah; but that you are mistaken, I
shall prove to you from these very words forthwith. `The Lord hath sworn,
and will not repent, 'it is said; and, `Thou art a priest forever, after
the order of Melchizedek, 'with what follows and precedes. Not even you
will venture to object that Hezekiah was either a priest, or is the
everlasting priest of God; but that this is spoken of our Jesus, these
expressions show. But your ears are shut up, and your hearts are made
dull. For by this statement, `The Lord hath sworn, and will not repent:
Thou art a priest for ever, after the order of Melchizedek, 'with an oath
God has shown Him (on account of your unbelief) to be the High Priest
after the order of Melchizedek; i.e., as Melchizedek was described by
Moses as the priest of the Most High, and he was a priest of those who
were in uncircumcision, and blessed the circumcised Abraham who brought
him tithes, so God has shown that His everlasting Priest, called also by
the Holy Spirit Lord, would be Priest of those in uncircumcision. Those
too in circumcision who approach Him, that is, believing Him and seeking
blessings from Him, He will both receive and bless. And that He shall be
first humble as a man, and then exalted, these words at the end of the
Psalm show: `He shall drink of the brook in the way, 'and then, `Therefore
shall He lift up the head.'
Chapter 34.
Apply to Solomon,
Whose Faults Christians Shudder at.
"Further, to persuade you that you have not understood anything of the
Scriptures, I will remind you of another psalm, dictated to David by the
Holy Spirit, which you say refers to Solomon, who was also your king. But
it refers also to our Christ. But you deceive yourselves by the ambiguous
forms of speech. For where it is said, `The law of the Lord is perfect,
'you do not understand it of the law which was to be after Moses, but of
the law which was given by Moses, although God declared that He would
establish a new law and a new covenant. And where it has been said, `O
God, give Thy judgment to the king, 'since Solomon was king, you say that
the Psalm refers to him, although the words of the Psalm expressly
proclaim that reference is made to the everlasting King, i.e., to Christ.
For Christ is King, and Priest, and God, and Lord, and angel, and man, and
captain, and stone, and a Son born, and first made subject to suffering,
then returning to heaven, and again coming with glory, and He is preached
as having the everlasting kingdom: so I prove from all the Scriptures. But
that you may perceive what I have said, I quote the words of the Psalm;
they are these: `O God, give Thy judgment to the king, and Thy
righteousness unto the king's son, to 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. He shall co-endure with the sun, and before the moon unto all
generations. He shall come down like rain upon the fleece, as drops
falling on the earth. In His days shall righteousness flourish, and
abundance of peace until the moon be taken away. And He shall have
dominion from sea to sea, and from the rivers unto the ends of the earth.
Ethiopians shall fall down before Him, and His enemies shall lick the
dust. The kings of Tarshish and the isles shall offer gifts; the kings of
Arabia and Seba shall offer gifts; and all the kings of the earth shall
worship Him, and all the nations shall serve Him: for He has delivered the
poor from the man of power, and the needy that hath no helper. He shall
spare the poor and needy, and shall save the souls of the needy: He shall
redeem their souls from usury and injustice, and His name shall be
honourable before them. And He shall live, and to Him shall be given of
the gold of Arabia, and they shall pray continually for Him: they shall
bless Him all the day. And there shall be a foundation on the earth, it
shall be exalted on the tops of the mountains: His fruit shall be on
Lebanon, and they of the city shall flourish like grass of the earth. His
name shall be blessed for ever. His name shall endure 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 for ever
and ever; and the whole earth shall be filled with His glory. Amen, amen.'
And at the close of this Psalm which I have quoted, it is written, `The
hymns of David the son of Jesse are ended.' Moreover, that Solomon was a
renowned and great king, by whom the temple called that at Jerusalem was
built, I know; but that none of those things mentioned in the Psalm
happened to him, is evident. For neither did all kings worship him; nor
did he reign to the ends of the earth; nor did his enemies, falling before
him, lick the dust. Nay, also, I venture to repeat what is written in the
book of Kings as committed by him, how through a woman's influence he
worshipped the idols of Sidon, which those of the Gentiles who know God,
the Maker of all things through Jesus the crucified, do not venture to do,
but abide every torture and vengeance even to the extremity of death,
rather than worship idols, or eat meat offered to idols."
Chapter 35.
Heretics Confirm the Catholics in the
Faith.
And Trypho said, "I believe, however, that many of those who say that
they confess Jesus, and are called Christians, eat meats offered to idols,
and declare that they are by no means injured in consequence." And I
replied, "The fact that there are such men confessing themselves to be
Christians, and admitting the crucified Jesus to be both Lord and Christ,
yet not teaching His doctrines, but those of the spirits of error, causes
us who are disciples of the true and pure doctrine of Jesus Christ, to be
more faithful and stedfast in the hope announced by Him. For what things
He predicted would take place in His name, these we do see being actually
accomplished in our sight. For he said, `Many shall come in My name,
clothed outwardly in sheep's clothing, but inwardly they are ravening
wolves.'" And, `There shall be schisms and heresies.' And, `Beware of
false prophets, who shall come to you clothed outwardly in sheep's
clothing, but inwardly they are ravening wolves.' And, `Many false Christs
and false apostles shall arise, and shall deceive many of the faithful.'
There are, therefore, and there were many, my friends, who, coming forward
in the name of Jesus, taught both to speak and act impious and blasphemous
things; 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 by 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
Basilidians, 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 philosophers, 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 advent, and may not be condemned to fire by
Him."
Chapter 36.
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 announced He would suffer, would come in
glory, 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 fitting 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 rounded 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; 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 commanded 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 confess 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
testimony, `Who is this King of glory? '
Chapter 37.
The Same is Proved from 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 worship the footstool of His feet; for He is
holy. Moses and Aaron among His priests, and Samuel 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.'"
Chapter 38.
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 communication 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
understand these matters which to you are paradoxical; 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 convicted 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; I 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 prosper and reign, because of truth, and of meekness, 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 is the sceptre of Thy
kingdom. Thou hast loved righteousness, and hast hated iniquity; therefore
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. Kings' 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, 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 embroidered 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.'
Chapter 39.
The Jews Hate the Christians Who Believe
This. How Great the Distinction is Between Both!
"Now it is not surprising," I continued, "that you hate us who hold
these opinions, and convict 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.' Therefore, just as God
did not inflict His anger on account 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
quitting the path of error; who are also receiving gifts, each as he is
worthy, illumined through the name of this Christ. For one receives the
spirit of understanding, another of counsel, another 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 you knew that you are beside
yourself, talking these sentiments."
And I said to him, "Listen, O friend, for I am not mad or beside
myself; but it was prophesied that, after the ascent of Christ to heaven,
He would deliver 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 received 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 understanding in your own eyes, ' are foolish,
and honour God and His Christ by lip only. But we, who are instructed in
the whole truth, honour 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 persecuted 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 crucified 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 replied, "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 discussing.
Chapter 40.
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 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 offering 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 Jerusalem.
Chapter 41.
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 remembrance 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 delivering us from the evil in which
we were, and for utterly overthrowing principalities and powers by Him who
suffered according to His will. Hence God speaks by the mouth of Malachi,
one of the twelve [prophets], as I said before, about the sacrifices at
that time presented by you: `I have no pleasure in you, saith the Lord;
and I 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 Eucharist,
and also the cup of the Eucharist, affirming both that we glorify His
name, and that you profane [it]. The command of circumcision, again,
bidding [them] always circumcise the children on the eighth day, was a
type of the true circumcision, 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, according to the number of all the days of the cycle, and [yet]
remains the first.
Chapter 42.
The Bells on the Priest's Robe 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.' 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, 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 Himself. But since what I have now enumerated
appears to me to be sufficient, I revert again to the order of the
discourse.
Chapter 43.
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 accordance 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 be the everlasting law and the
everlasting covenant, even as the forementioned prophecies show. And we,
who have approached God through Him, have received not carnal, but
spiritual circumcision, 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 people 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, the Spirit of prophecy by the same Isaiah foretold 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 Lord Himself will give you a
sign. Behold, the virgin shall conceive, and shall bear a son, and his
name shall be called Immanuel. Butter and honey shall he eat, before he
knows or prefers the evil, and chooses out the good; for before the child
knows good or ill, he rejects evil by choosing out the good. For before
the child knows how to call father or mother, he shall receive the power
of Damascus and the spoil of Samaria in presence of the king of Assyria.
And the land shall be forsaken, which thou shalt with difficulty endure in
consequence of the presence of its two kings. But God shall bring on thee,
and on thy people, and on the house of thy father, days which have not yet
come upon thee since the day in which Ephraim took away from Judah the
king of Assyria.' Now it is evident to all, that in the race of Abraham
according to the flesh no one has been born of a virgin, or is said to
have been born [of a virgin], save this our Christ. But since you and your
teachers venture to affirm that in the prophecy of Isaiah it is not said,
`Behold, the virgin shall conceive, 'but, `Behold, the young woman shall
conceive, and bear a son; 'and [since] you explain the prophecy as if [it
referred] to Hezekiah, who was your king, I shall endeavor to [discuss
shortly this point in opposition to you, and to show that reference is
made to Him who is acknowledged by us as Christ.
Chapter 44.
The Jews in Vain Promise Themselves
Salvation, Which Cannot Be Obtained Except Through
Christ.
"For thus, so far as you are concerned, I shall be found in all
respects innocent, if I strive earnestly to persuade you by bringing
forward demonstrations. But if you remain hard-hearted, or weak in
[forming] a resolution, on account of death, which is the lot of the
Christians, and are unwilling to assent to the truth, you shall appear as
the authors of your own [evils]. And you deceive yourselves while you
fancy that, because you are the seed of Abraham after the flesh, therefore
you shall fully inherit the good things announced to be bestowed by God
through Christ. For no one, not even of them, has anything to look for,
but only those who in mind are assimilated to the faith of Abraham, and
who have recognised all the mysteries: for I say, that some injunctions
were laid on you in reference to the worship of God and practice of
righteousness; but some injunctions and acts were likewise mentioned in
reference to the mystery of Christ, on account of the hardness of your
people's hearts. And that this is so, God makes known in Ezekiel, [when]
He said concerning it: `If Noah and Jacob and Daniel should beg either
sons or daughters, the request would not be granted them.' And in Isaiah,
of the very same matter He spake thus: `The Lord God said, they shall both
go forth and look on the members [of the bodies] of the men that have
transgressed. For their worm shall not die, and their fire shall not be
quenched, and they shall be a gazing-stock to all flesh.' So that it
becomes you to eradicate this hope from your souls, and hasten to know in
what way forgiveness of sins, and a hope of inheriting the promised good
things, shall be yours. But there is no other [way] than this,-to become
acquainted with this Christ, to be washed in the fountain spoken of by
Isaiah for the remission of sins; and for the rest, to live sinless
lives."
Chapter 45.
Those Who Were Righteous Before and Under
the Law Shall Be Saved by Christ.
And Trypho said, "If I seem to interrupt these matters, which you say
must be investigated, yet the question which I mean to put is urgent.
Suffer me first."
And I replied, "Ask whatever you please, as it occurs to you; and I
shall endeavour, after questions and answers, to resume and complete the
discourse."
Then he said, "Tell me, then, shall those who lived according to the
law given by Moses, live in the same manner with Jacob, Enoch, and Noah,
in the resurrection of the dead, or not? "
I replied to him, "When I quoted, sir, the words spoken by Ezekiel,
that `even if Noah and Daniel and Jacob were to beg sons and daughters,
the request would not be granted them, 'but that each one, that is to say,
shall be saved by his own righteousness, I said also, that those who
regulated their lives by the law of Moses would in like manner be saved.
For what in the law of Moses is naturally good, and pious, and righteous,
and has been prescribed to be done by those who obey it; and what was
appointed to be performed by reason of the hardness of the people's
hearts; was similarly recorded, and done also by those who were under the
law. Since those who did that which is universally, naturally, and
eternally good are pleasing to God, they shall be saved through this
Christ in the resurrection equally with those righteous men who were
before them, namely Noah, and Enoch, and Jacob, and whoever else there be,
along with those who have known this Christ, Son of God, who was before
the morning star and the moon, and submitted to become incarnate, and be
born of this virgin of the family of David, in order that, by this
dispensation, the serpent that sinned from the beginning, and the angels
like him, may be destroyed, and that death may be contemned, and for ever
quit, at the second coming of the Christ Himself, those who believe in Him
and live acceptably,-and be no more: when some are sent to be punished
unceasingly into judgment and condemnation of fire; but others shall exist
in freedom from suffering, from corruption, and from grief, and in
immortality."
Chapter 46.
Trypho Asks Whether a Man Who Keeps the
Law Even Now Will Be Saved. Justin Proves that It Contributes Nothing to
Righteousness.
"But if some, even now, wish to live in the observance of the
institutions given by Moses, and yet believe in this Jesus who was
crucified, recognising Him to be the Christ of God, and that it is given
to Him to be absolute Judge of all, and that His is the everlasting
kingdom, can they also be saved? "he inquired of me.
And I replied, "Let us consider that also together, whether one may now
observe all the Mosaic institutions."
And he answered, "No. For we know that, as you said, it is not possible
either anywhere to sacrifice the lamb of the passover, or to offer the
goats ordered for the fast; or, in short, [to present] all the other
offerings."
And I said, "Tell [me] then yourself, I pray, some things which can be
observed; for you will be persuaded that, though a man does not keep or
has not performed the eternal decrees, he may assuredly be saved."
Then he replied, "To keep the Sabbath, to be circumcised, to observe
months, and to be washed if you touch anything prohibited by Moses, or
after sexual intercourse."
And I said, "Do you think that Abraham, Isaac, Jacob, Noah, and Job,
and all the rest before or after them equally righteous, also Sarah the
wife of Abraham, Rebekah the wife of Isaac, Rachel the wife of Jacob, and
Leah, and all the rest of them, until the mother of Moses the faithful
servant, who observed none of these [statutes], will be saved? "
And Trypho answered, "Were not Abraham and his descendants circumcised?
"
And I said, "I know that Abraham and his descendants were circumcised.
The reason why circumcision was given to them I stated at length in what
has gone before; and if what has been said does not convince you, let us
again search into the matter. But you are aware that, up to Moses, no one
in fact who was righteous observed any of these rites at all of which we
are talking, or received one commandment to observe, except that of
circumcision, which began from Abraham."
And he replied, "We know it, and admit that they are saved."
Then I returned answer, "You perceive that God by Moses laid all such
ordinances upon you on account of the hardness of your people's hearts, in
order that, by the large number of them, you might keep God continually,
and in every action, before your eyes, and never begin to act unjustly or
impiously. For He enjoined you to place around you [a fringe] of purple
dye, in order that you might not forget God; and He commanded you to wear
a phylactery, certain characters, which indeed we consider holy, being
engraved on very thin parchment; and by these means stirring you up to
retain a constant remembrance of God: at the same time, however,
convincing you, that in your hearts you have not even a faint remembrance
of God's worship. Yet not even so were you dissuaded from idolatry: for in
the times of Elijah, when [God] recounted the number of those who had not
bowed the knee to Baal, He said the number was seven thousand; and in
Isaiah He rebukes you for having sacrificed your children to idols. But
we, because we refuse to sacrifice to those to whom we were of old
accustomed to sacrifice, undergo extreme penalties, and rejoice in
death,-believing that God will raise us up by His Christ, and will make us
incorruptible, and undisturbed, and immortal; and we know that the
ordinances imposed by reason of the hardness of your people's hearts,
contribute nothing to the performance of righteousness and of piety."
Chapter 47.
Justin Communicates with Christians Who
Observe the Law. Not a Few Catholics Do Otherwise.
And Trypho again inquired, "But if some one, knowing that this is so,
after he recognises that this man is Christ, and has believed in and obeys
Him, wishes, however, to observe these [institutions], will he be saved?
"
I said, "In my opinion, Trypho, such an one will be saved, if he does
not strive in every way to persuade other men,-I mean those Gentiles who
have been circumcised from error by Christ, to observe the same things as
himself, telling them that they will not be saved unless they do so. This
you did yourself at the commencement of the discourse, when you declared
that I would not be saved unless I observe these institutions."
Then he replied, "Why then have you said, `In my opinion, such an one
will be saved, 'unless there are some who affirm that such will not be
saved? "
"There are such people, Trypho," I answered; "and these do not venture
to have any intercourse with or to extend hospitality to such persons; but
I do not agree with them. But if some, through weak-mindedness, wish to
observe such institutions as were given by Moses, from which they expect
some virtue, but which we believe were appointed by reason of the hardness
of the people's hearts, along with their hope in this Christ, and [wish to
perform] the eternal and natural acts of righteousness and piety, yet
choose to live with the Christians and the faithful, as I said before, not
inducing them either to be circumcised like themselves, or to keep the
Sabbath, or to observe any other such ceremonies, then I hold that we
ought to join ourselves to such, and associate with them in all things as
kinsmen and brethren. But if, Trypho," I continued, "some of your race,
who say they believe in this Christ, compel those Gentiles who believe in
this Christ to live in all respects according to the law given by Moses,
or choose not to associate so intimately with them, I in like manner do
not approve of them. But I believe that even those, who have been
persuaded by them to observe the legal dispensation along with their
confession of God in Christ, shall probably be saved. And I hold, further,
that such as have confessed and known this man to be Christ, yet who have
gone back from some cause to the legal dispensation, and have denied that
this man is Christ, and have repented not before death, shall by no means
be saved. Further, I hold that those of the seed of Abraham who live
according to the law, and do not believe in this Christ before death,
shall likewise not be saved, and especially those who have anathematized
and do anathematize this very Christ in the synagogues, and everything by
which they might obtain salvation and escape the vengeance of fire. For
the goodness and the loving-kindness of God, and His boundless riches,
hold righteous and sinless the man who, as Ezekiel tells, repents of sins;
and reckons sinful, unrighteous, and impious the man who fails away from
piety and righteousness to unrighteousness and ungodliness. Wherefore also
our Lord Jesus Christ said, `In whatsoever things I shall take you, in
these I shall judge you.'"
Chapter 48.
Before the Divinity of Christ is
Proved, He [Trypho] Demands that It Be Settled that He is
Christ.
And Trypho said, "We have heard what you think of these matters. Resume
the discourse where you left off, and bring it to an end. For some of it
appears to me to be paradoxical, and wholly incapable of proof. For when
you say that this Christ existed as God before the ages, then that He
submitted to be born and become man, yet that He is not man of man, this
[assertion] appears to me to be not merely paradoxical, but also
foolish."
And I replied to this, "I know that the statement does appear to be
paradoxical, especially to those of your race, who are ever unwilling to
understand or to perform the [requirements] of God, but [ready to perform]
those of your teachers, as God Himself declares. Now assuredly, Trypho," I
continued," [the proof] that this man is the Christ of God does not fail,
though I be unable to prove that He existed formerly as Son of the Maker
of all things, being God, and was born a man by the Virgin. But since I
have certainly proved that this man is the Christ of God, whoever He be,
even if I do not prove that He pre-existed, and submitted to be born a man
of like passions with us, having a body, according to the Father's will;
in this last matter alone is it just to say that I have erred, and not to
deny that He is the Christ, though it should appear that He was born man
of men, and [nothing more] is proved [than this], that He has become
Christ by election. For there are some, my friends," I said, "of our race,
who admit that He is Christ, while holding Him to be man of men; with whom
I do not agree, nor would I, even though most of those who have [now] the
same opinions as myself should say so; since we were enjoined by Christ
Himself to put no faith in human doctrines, but in those proclaimed by the
blessed prophets and taught by Himself."
Chapter 49.
To Those Who Object that Elijah Has Not
Yet Come, He Replies that He is the Precursor of the First
Advent.
And Trypho said, "Those who affirm him to have been a man, and to have
been anointed by election, and then to have become Christ, appear to me to
speak more plausibly than you who hold those opinions which you express.
For we all expect that Christ will be a man [born] of men, and that Elijah
when he comes will anoint him. But if this man appear to be Christ, he
must certainly be known as man [born] of men; but from the circumstance
that Elijah has not yet come, I infer that this man is not He [the
Christ]."
Then I inquired of him, "Does not Scripture, in the book of Zechariah,
say that Elijah shall come before the great and terrible day of the Lord?
"And he answered, "Certainly."
"If therefore Scripture compels you to admit that two advents of Christ
were predicted to take place,-one in which He would appear suffering, and
dishonoured, and without comeliness; but the other in which He would come
glorious. and Judge of all, as has been made manifest in many of the
forecited passages,-shall we not suppose that the word of God has
proclaimed that Elijah shall be the precursor of the great and terrible
day, that is, of His second advent? "
"Certainly," he answered.
"And, accordingly, our Lord in His teaching," I continued, "proclaimed
that this very thing would take place, saying that Elijah would also come.
And we know that this shall take place when our Lord Jesus Christ shall
come in glory from heaven; whose first manifestation the Spirit of God who
was in Elijah preceded as herald in [the person of] John, a prophet among
your nation; after whom no other prophet appeared among you. He cried, as
he sat by the river Jordan: `I baptize you with water to repentance; but
He that is stronger than I shall come, whose shoes I am not worthy to
bear: He shall baptize you with the Holy Ghost and with fire: whose fan is
in His hand, and He will thoroughly purge His floor, and will gather the
wheat into the barn; but the chaff He will burn up with unquenchable
fire.' And this very prophet your king Herod had shut up in prison; and
when his birthday was celebrated, and the niece of the same Herod by her
dancing had pleased him, he told her to ask whatever she pleased. Then the
mother of the maiden instigated her to ask the head of John, who was in
prison; and having asked it, [Herod] sent and ordered the head of John to
be brought in on a charger. Wherefore also our Christ said, [when He was]
on earth, to those who were affirming that Elijah must come before Christ:
`Elijah shall come, and restore all things; but I say unto you, that
Elijah has already come, and they knew him not, but have done to him
whatsoever they chose.' And it is written, `Then the disciples understood
that He spake to them about John the Baptist.' "
And Trypho said, "This statement also seems to me paradoxical; namely,
that the prophetic Spirit of God, who was in Elijah, was also in
John."
To this I replied, "Do you not think that the same thing happened in
the case of Joshua the son of Nave (Nun), who succeeded to the command of
the people after Moses, when Moses was commanded to lay his hands on
Joshua, and God said to him, `I will take of the spirit which is in thee,
and put it on him? '" And he said, "Certainly."
"As therefore," I say, "while Moses was still among men, God took of
the spirit which was in Moses and put it on Joshua, even so God was able
to cause [the spirit] of Elijah to come upon John; in order that, as
Christ at His first coming appeared inglorious, even so the first coming
of the spirit, which remained always pure in Elijah like that of Christ,
might be perceived to be inglorious. For the Lord said He would wage war
against Amalek with concealed hand; and you will not deny that Amalek
fell. But if it is said that only in the glorious advent of Christ war
will be waged with Amalek, how great will the fulfilment of Scripture be
which says, `God will wage war against Amalek with concealed hand!' You
can perceive that the concealed power of God was in Christ the crucified,
before whom demons, and all the principalities and powers of the earth,
tremble."
Chapter 50.
It is Proved from Isaiah that John is the
Precursor of Christ.
And Trypho said, "You seem to me to have come out of a great conflict
with many persons about all the points we have been searching into, and
therefore quite ready to return answers to all questions put to you.
Answer me then, first, how you can show that there is another God besides
the Maker of all things; and then you will show, [further], that He
submitted to be born of the Virgin."
I replied, "Give me permission first of all to quote certain passages
from the prophecy of Isaiah, which refer to the office of forerunner
discharged by John the Baptist and prophet before this our Lord Jesus
Christ." "I grant it," said he.
Then I said, "Isaiah thus foretold John's forerunning: `And Hezekiah
said to Isaiah, Good is the word of the Lord which He spake: Let there be
peace and righteousness in my days.' And, `Encourage the people; ye
priests, speak to the heart of Jerusalem, and encourage her, because her
humiliation is accomplished. Her sin is annulled; for she has received of
the Lord's hand double for her sins. A voice of one crying in the
wilderness, Prepare the ways of the Lord; make straight the paths of our
God. Every valley shall be filled up, and every mountain and hill shall be
brought low: and the crooked shall be made straight, and the rough way
shall be plain ways; and the glory of the Lord shall be seen, and all
flesh shall see the salvation of God: for the Lord hath spoken it. A voice
of one saying, Cry; and I said, What shall I cry? All flesh is grass, and
all the glory of man as the flower of grass. The grass has withered, and
the flower of it has fallen away; but the word of the Lord endureth for
ever. Thou that bringest good tidings to Zion, go up to the high mountain;
thou that bringest good tidings to Jerusalem, lift up thy voice with
strength. Lift ye up, be not afraid; tell the cities of Judah, Behold your
God! Behold, the Lord comes with strength, and [His] arm comes with
authority. Behold, His reward is with Him, and His work before Him. As a
shepherd He will tend His flock, and will gather the lambs with [His] arm,
and cheer on her that is with young. Who has measured the water with [his]
hand, and the heaven with a span, and all the earth with [his] fist? Who
has weighed the mountains, and [put] the valleys into a balance? Who has
known the mind of the Lord? And who has been His counsellor, and who shall
advise Him? Or with whom did He take counsel, and he instructed Him? Or
who showed Him judgment? Or who made Him to know the way of understanding?
All the nations are reckoned as a drop of a bucket, and as a turning of a
balance, and shall be reckoned as spittle. But Lebanon is not sufficient
to burn, nor the beasts sufficient for a burnt-offering; and all the
nations are considered nothing, and for nothing.'"
Chapter 51.
It is Proved that This Prophecy Has Been
Fulfilled.
And when I ceased, Trypho said, "All the words of the prophecy you
repeat, sir, are ambiguous, and have no force in proving what you wish to
prove." Then I answered, "If the prophets had not ceased, so that there
were no more in your nation, Trypho, after this John, it is evident that
what I say in reference to Jesus Christ might be regarded perhaps as
ambiguous. But if John came first calling on men to repent, and Christ,
while [John] still sat by the river Jordan, having come, put an end to his
prophesying and baptizing, and preached also Himself, saying that the
kingdom of heaven is at hand, and that He must suffer many things from the
Scribes and Pharisees, and be crucified, and on the third day rise again,
and would appear again in Jerusalem, and would again eat and drink with
His disciples; and foretold that in the interval between His [first and
second] advent, as I previously said, priests and false prophets would
arise in His name, which things do actually appear; then how can they be
ambiguous, when you may be persuaded by the facts? Moreover, He referred
to the fact that there would be no longer in your nation any prophet, and
to the fact that men recognised how that the New Testament, which God
formerly announced [His intention of] promulgating, was then present,
i.e., Christ Himself; and in the following terms: `The law and the
prophets were until John the Baptist; from that time the kingdom of heaven
suffereth violence, and the violent take it by force. And if you can
receive it, he is Elijah, who was to come. He that hath ears to hear, let
him hear.'
Chapter 52.
Jacob Predicted Two Advents of
Christ.
"And it was prophesied by Jacob the patriarch that there would be two
advents of Christ, and that in the first He would suffer, and that after
He came there would be neither prophet nor king in your nation (I
proceeded), and that the nations who believed in the suffering Christ
would look for His future appearance. And for this reason the Holy Spirit
had uttered these truths in a parable, and obscurely: for," I added, "it
is said, `Judah, thy brethren have praised thee: thy hands [shall be] on
the neck of thine enemies; the sons of thy father shall worship thee.
Judah is a lion's whelp; from the germ, my son, thou art sprung up.
Reclining, he lay down like a lion, and like [a lion's] whelp: who shall
raise him up? A ruler shall not depart from Judah, or a leader from his
thighs, until that which is laid up in store for him shall come; and he
shall be the desire of nations, binding his foal to the vine, and the foal
of his ass to the tendril of the vine. He shall wash his garments in wine,
and his vesture in the blood of the grape. His eyes shall be bright with
wine, and his teeth white like milk.' Moreover, that in your nation there
never failed either prophet or ruler, from the time when they began until
the time when this Jesus Christ appeared and suffered, you will not
venture shamelessly to assert, nor can you prove it. For though you affirm
that Herod, after whose [reign] He suffered, was an Ashkelonite,
nevertheless you admit that there was a high priest in your nation; so
that you then had one who presented offerings according to the law of
Moses, and observed the other legal ceremonies; also [you had] prophets in
succession until John, (even then, too, when your nation was carried
captive to Babylon, when your land was ravaged by war, and the sacred
vessels carried off); there never failed to be a prophet among you, who
was lord, and leader, and ruler of your nation. For the Spirit which was
in the prophets anointed your kings, and established them. But after the
manifestation and death of our Jesus Christ in your nation, there was and
is nowhere any prophet: nay, further, you ceased to exist under your own
king, your land was laid waste, and forsaken like a lodge in a vineyard;
and the statement of Scripture, in the mouth of Jacob, `And He shall be
the desire of nations, 'meant symbolically His two advents, and that the
nations would believe in Him; which facts you may now at length discern.
For those out of all the nations who are pious and righteous through the
faith of Christ, look for His future appearance.
Chapter 53.
Jacob Predicted that Christ Would Ride on
an Ass, and Zechariah Confirms It.
"And that expression, `binding his foal to the vine, and the ass's foal
to the vine tendril, 'was a declaring beforehand both of the works wrought
by Him at His first advent, and also of that belief in Him which the
nations would repose. For they were like an unharnessed foal, which was
not bearing a yoke on its neck, until this Christ came, and sent His
disciples to instruct them; and they bore the yoke of His word, and
yielded the neck to endure all [hardships], for the sake of the good
things promised by Himself, and expected by them. And truly our Lord Jesus
Christ, when He intended to go into Jerusalem, requested His disciples to
bring Him a certain ass, along with its foal, which was bound in an
entrance of a village called Bethphage; and having seated Himself on it,
He entered into Jerusalem. And as this was done by Him in the manner in
which it was prophesied in precise terms that it would be done by the
Christ, and as the fulfilment was recognised, it became a clear proof that
He was the Christ. And though all this happened and is proved from
Scripture, you are still hard-hearted. Nay, it was prophesied by
Zechariah, one of the twelve [prophets], that such would take place, in
the following words: `Rejoice greatly, daughter of Zion; shout, and
declare, daughter of Jerusalem; behold, thy King shall come to thee,
righteous, bringing salvation, meek, and lowly, riding on an ass, and the
foal of an ass.' Now, that the Spirit of prophecy, as well as the
patriarch Jacob, mentioned both an ass and its foal, which would be used
by Him; and, further, that He, as I previously said, requested His
disciples to bring both beasts; [this fact] was a prediction that you of
the synagogue, along with the Gentiles, would believe in Him. For as the
unharnessed colt was a symbol of the Gentiles even so the harnessed ass
was a symbol of your nation. For you possess the law which was imposed
[upon you] by the prophets. Moreover, the prophet Zechariah foretold that
this same Christ would be smitten, and His disciples scattered: which also
took place. For after His crucifixion, the disciples that accompanied Him
were dispersed, until He rose from the dead, and persuaded them that so it
had been prophesied concerning Him, that He would suffer; and being thus
persuaded, they went into all the world, and taught these truths. Hence
also we are strong in His faith and doctrine, since we have [this our]
persuasion both from the prophets, and from those who throughout the world
are seen to be worshippers of God in the name of that crucified One. The
following is said, too, by Zechariah: `O sword, rise up against My
Shepherd, and against the man of My people, saith the Lord of hosts. Smite
the Shepherd, and His flock shall be scattered.'
Chapter 54.
What the Blood of the Grape
Signifies.
"And that expression which was committed to writing by Moses, and
prophesied by the patriarch Jacob, namely, `He shall wash His garments
with wine, and His vesture with the blood of the grape, 'signified that He
would wash those that believe in Him with His own blood. For the Holy
Spirit called those who receive remission of sins through Him, His
garments; amongst whom He is always present in power, but will be
manifestly present at His second coming. That the Scripture mentions the
blood of the grape has been evidently designed, because Christ derives
blood not from the seed of man, but from the power of God. For as God, and
not man, has produced the blood of the vine, so also [the Scripture] has
predicted that the blood of Christ would be not of the seed of man, but of
the power of God. But this prophecy, sirs, which I repeated, proves that
Christ is not man of men, begotten in the ordinary course of
humanity."
Chapter 55.
Trypho Asks that Christ Be Proved God, But
Without Metaphor. Justin Promises to Do So.
And Trypho answered, "We shall remember this your exposition, if you
strengthen [your solution of] this difficulty by other arguments: but now
resume the discourse, and show us that the Spirit of prophecy admits
another God besides the Maker of all things, taking care not to speak of
the sun and moon, which, it is written, God has given to the nations to
worship as gods; and oftentimes the prophets, employing this manner of
speech, say that `thy God is a God of gods, and a Lord of lords, 'adding
frequently, `the great and strong and terrible [God].' For such
expressions are used, not as if they really were gods, but because the
Scripture is teaching us that the true God, who made all things, is Lord
alone of those who are reputed gods and lords. And in order that the Holy
Spirit may convince [us] of this, He said by the holy David, `The gods of
the nations, reputed gods, are idols of demons, and not gods; ' and He
denounces a curse on those who worship them."
And I replied, "I would not bring forward these proofs, Trypho, by
which I am aware those who worship these [idols] and such like are
condemned, but such [proofs] as no one could find any objection to. They
will appear strange to you, although you read them every day; so that even
from this fact we understand that, because of your wickedness, God has
withheld from you the ability to discern the wisdom of His Scriptures; yet
[there are] some exceptions, to whom, according to the grace of His
long-suffering, as Isaiah said, He has left a seed of salvation, lest your
race be utterly destroyed, like Sodom and Gomorrah. Pay attention,
therefore, to what I shall record out of the holy Scriptures, which do not
need to be expounded, but only listened to.
Chapter 56.
God Who Appeared to Moses is Distinguished
from God the Father.
"Moses, then, the blessed and faithful servant of God, declares that He
who appeared to Abraham under the oak in Mamre is God, sent with the two
angels in His company to judge Sodom by Another who remains ever in the
supercelestial places, invisible to all men, holding personal intercourse
with none, whom we believe to be Maker and Father of all things; for he
speaks thus: `God appeared to him under the oak in Mature, as he sat at
his tent-door at noontide. And lifting up his eyes, he saw, and behold,
three men stood before him; and when he saw them, he ran to meet them from
the door of his tent; and he bowed himself toward the ground, and said; '"
(and so on; ) "`Abraham gat up early in the morning to the place where he
stood before the Lord: and he looked toward Sodom and Gomorrah, and toward
the adjacent country, and beheld, and, lo, a flame went up from the earth,
like the smoke of a furnace.'" And when I had made an end of quoting these
words, I asked them if they had understood them.
And they said they had understood them, but that the passages adduced
brought forward no proof that there is any other God or Lord, or that the
Holy Spirit says so, besides the Maker of all things.
Then I replied, "I shall attempt to persuade you, since you have
understood the Scriptures, [of the truth] of what I say, that there is,
and that there is said to be, another God and Lord subject to the Maker of
all things; who is also called an Angel, because He announces to men
whatsoever the Maker of all things-above whom there is no other God-wishes
to announce to them." And quoting once more the previous passage, I asked
Trypho, "Do you think that God appeared to Abraham under the oak in
Mature, as the Scripture asserts? "
He said, "Assuredly."
"Was He one of those three," I said, "whom Abraham saw, and whom the
Holy Spirit of prophecy describes as men? "
He said, "No; but God appeared to him, before the vision of the three.
Then those three whom the Scripture calls men, were angels; two of them
sent to destroy Sodom, and one to announce the joyful tidings to Sarah,
that she would bear a son; for which cause he was sent, and having
accomplished his errand, went away."
"How then," said I, "does the one of the three, who was in the tent,
and who said, `I shall return to thee hereafter, and Sarah shall have a
son, ' appear to have returned when Sarah had begotten a son, and to be
there declared, by the prophetic word, God? But that you may clearly
discern what I say, listen to the words expressly employed by Moses; they
are these: `And Sarah saw the son of Hagar the Egyptian bond-woman, whom
she bore to Abraham, sporting with Isaac her son, and said to Abraham,
Cast out this bond-woman and her son; for the son of this bond-woman shall
not share the inheritance of my son Isaac. And the matter seemed very
grievous in Abraham's sight, because of his son. But God said to Abraham,
Let it not be grievous in thy sight because of the son, and because of the
bond-woman. In all that Sarah hath said unto thee, hearken to her voice;
for in Isaac shall thy seed be called.' Have you perceived, then, that He
who said under the oak that He would return, since He knew it would be
necessary to advise Abraham to do what Sarah wished him, came back as it
is written; and is God, as the words declare, when they so speak: `God
said to Abraham, Let it not be grievous in thy sight because of the son,
and because of the bond-woman? '" I inquired. And Trypho said, "Certainly;
but you have not proved from this that there is another God besides Him
who appeared to Abraham, and who also appeared to the other patriarchs and
prophets. You have proved, however, that we were wrong in believing that
the three who were in the tent with Abraham were all angels."
I replied again, "If I could not have proved to you from the Scriptures
that one of those three is God, and is called Angel, because, as I already
said, He brings messages to those to whom God the Maker of all things
wishes [messages to be brought], then in regard to Him who appeared to
Abraham on earth in human form in like manner as the two angels who came
with Him, and who was God even before the creation of the world, it were
reasonable for you to entertain the same belief as is entertained by the
whole of your nation."
"Assuredly," he said, "for up to this moment this has been our
belief."
Then I replied, "Reverting to the Scriptures, I shall endeavour to
persuade you, that He who is said to have appeared to Abraham, and to
Jacob, and to Moses, and who is called God, is distinct from Him who made
all things,-numerically, I mean, not [distinct] in will. For I affirm that
He has never at any time done anything which He who made the world-above
whom there is no other God-has not wished Him both to do and to engage
Himself with."
And Trypho said, "Prove now that this is the case, that we also may
agree with you. For we do not understand you to affirm that He has done or
said anything contrary to the will of the Maker of all things."
Then I said, "The Scripture just quoted by me will make this plain to
you. It is thus: `The sun was risen on the earth, and Lot entered into
Segor (Zoar); and the Lord rained on Sodom sulphur and fire from the Lord
out of heaven, and overthrew these cities and all the neighbourhood.'"
Then the fourth of those who had remained with Trypho said, "It must
therefore necessarily be said that one of the two angels who went to
Sodom, and is named by Moses in the Scripture Lord, is different from Him
who also is God and appeared to Abraham."
"It is not on this ground solely," I said, "that it must be admitted
absolutely that some other one is called Lord by the Holy Spirit besides
Him who is considered Maker of all things; not solely [for what is said]
by Moses, but also [for what is said] by David. For there is written by
him: `The Lord says to my Lord, Sit on My right hand, until I make Thine
enemies Thy footstool, ' as I have already quoted. And again, in other
words: `Thy throne, O God, is for ever and ever. A sceptre of equity is
the sceptre of Thy kingdom: Thou hast loved righteousness and hated
iniquity: therefore God, even Thy God, hath anointed Thee with the oil of
gladness above Thy fellows.' If, therefore, you assert that the Holy
Spirit calls some other one God and Lord, besides the Father of all things
and His Christ, answer me; for I undertake to prove to you from Scriptures
themselves, that He whom the Scripture calls Lord is not one of the two
angels that went to Sodom, but He who was with them, and is called God,
that appeared to Abraham."
And Trypho said, "Prove this; for, as you see, the day advances, and we
are not prepared for such perilous replies; since never yet have we heard
any man investigating, or searching into, or proving these matters; nor
would we have tolerated your conversation, had you not referred everything
to the Scriptures: for you are very zealous in adducing proofs from them;
and you are of opinion that there is no God above the Maker of all
things."
Then I replied, "You are aware, then, that the Scripture says, `And the
Lord said to Abraham, Why did Sarah laugh, saying, Shall I truly conceive?
for I am old. Is anything impossible with God? At the time appointed shall
I return to thee according to the time of life, and Sarah shall have a
son.' And after a little interval: `And the men rose up from thence, and
looked towards Sodom and Gomorrah; and Abraham went with them, to bring
them on the way. And the Lord said, I will not conceal from Abraham, my
servant, what I do.' And again, after a little, it thus says: `The Lord
said, The cry of Sodom and Gomorrah is great, and their sins are very
grievous. I will go down now, and see whether they have done altogether
according to their cry which has come unto me; and if not, that I may
know. And the men turned away thence, and went to Sodom. But Abraham was
standing before the Lord; and Abraham drew near, and said, Wilt Thou
destroy the righteous with the wicked? '" (and so on, for I do not think
fit to write over again the same words, having written them all before,
but shall of necessity give those by which I established the proof to
Trypho and his companions. Then I proceeded to what follows, in which
these words are recorded: ) "`And the Lord went His way as soon as He had
left communing with Abraham; and [Abraham] went to his place. And there
came two angels to Sodom at even. And Lot sat in the gate of Sodom; ' and
what follows until, `But the men put forth their hands, and pulled Lot
into the house to them, and shut to the door of the house; ' and what
follows till, `And the angels laid hold on his hand, and on the hand of
his wife, and on the hands of his daughters, the Lord being merciful to
him. And it came to pass, when they had brought them forth abroad, that
they said, Save, save thy life. Look not behind thee, nor stay in all the
neighbourhood; escape to the mountain, lest thou be taken along with
[them]. And Lot said to them, I beseech [Thee], O Lord, since Thy servant
hath found grace in Thy sight, and Thou hast magnified Thy righteousness,
which Thou showest towards me in saving my life; but I cannot escape to
the mountain, lest evil overtake me, and I die. Behold, this city is near
to flee unto, and it is small: there I shall be safe, since it is small;
and any soul shall live. And He said to him, Behold, I have accepted thee
also in this matter, so as not to destroy the city for which thou hast
spoken. Make haste to save thyself there; for I shall not do anything till
thou be come thither. Therefore he called the name of the city Segor
(Zoar). The sun was risen upon the earth; and Lot entered into Segor
(Zoar). And the Lord rained on Sodom and Gomorrah sulphur and fire from
the Lord out of heaven; and He overthrew these cities, and all the
neighbourhood.' " And after another pause I added: "And now have you not
perceived, my friends, that one of the three, who is both God and Lord,
and ministers to Him who is in the heavens, is Lord of the two angels? For
when [the angels] proceeded to Sodom, He remained behind, and communed
with Abraham in the words recorded by Moses; and when He departed after
the conversation, Abraham went back to his place. And when he came [to
Sodom], the two angels no longer conversed with Lot, but Himself, as the
Scripture makes evident; and He is the Lord who received commission from
the Lord who [remains] in the heavens, i.e., the Maker of all things, to
inflict upon Sodom and Gomorrah the [judgments] which the Scripture
describes in these terms: `The Lord rained down upon Sodom and Gomorrah
sulphur and fire from the Lord out of heaven.' "
Chapter 57.
The Jew Objects, Why is He Said to Have
Eaten, If He Be God? Answer of Justin.
Then Trypho said when I was silent, "That Scripture compels us to admit
this, is manifest; but there is a matter about which we are deservedly at
a loss-namely, about what was said to the effect that [the Lord] ate what
was prepared and placed before him by Abraham; and you would admit
this."
I answered, "It is written that they ate; and if we believe that it is
said the three ate, and not the two alone-who were really angels, and are
nourished in the heavens, as is evident to us, even though they are not
nourished by food similar to that which mortals use-(for, concerning the
sustenance of manna which supported your fathers in the desert, Scripture
speaks thus, that they ate angels' food): [if we believe that three ate],
then I would say that the Scripture which affirms they ate bears the same
meaning as when we would say about fire that it has devoured all things;
yet it is not certainly understood that they ate, masticating with teeth
and jaws. So that not even here should we be at a loss about anything, if
we are acquainted even slightly with figurative modes of expression, and
able to rise above them."
And Trypho said, "It is possible that [the question] about the mode of
eating may be thus explained: [the mode, that is to say, ] in which it is
written, they took and ate what had been prepared by Abraham: so that you
may now proceed to explain to us how this God who appeared to Abraham, and
is minister to God the Maker of all things, being born of the Virgin,
became man, of like passions with all, as you said previously."
Then I replied, "Permit me first, Trypho, to collect some other proofs
on this head, so that you, by the large number of them, may be persuaded
of [the truth of] it, and thereafter I shall explain what you ask."
And he said, "Do as seems good to you; for I shall be thoroughly
pleased."
Chapter 58.
The Same is Proved from the Visions
Which Appeared to Jacob.
Then I continued, "I purpose to quote to you Scriptures, not that I am
anxious to make merely an artful display of words; for I possess no such
faculty, but God's grace alone has been granted to me to the understanding
of His Scriptures, of which grace I exhort all to become partakers freely
and bounteously, in order that they may not, through want of it, incur
condemnation in the judgment which God the Maker of all things shall hold
through my Lord Jesus Christ."
And Trypho said, "What you do is worthy of the worship of God; but you
appear to me to feign ignorance when you say that you do not possess a
store of artful words."
I again replied, "Be it so, since you think so; yet I am persuaded that
I speak the truth. But give me your attention, that I may now rather
adduce the remaining proofs."
"Proceed," said he.
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 Abraham, 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 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 two 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, Thy 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.' 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 he 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.
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 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.'"
Chapter 59.
God Distinct from the Father 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 Angel, 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 Moses that He is the
God of Abraham, of Isaac, and of Jacob? "
Chapter 60.
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 appeared 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 Abraham, 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 previously 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 Scripture calls Him who appeared to Jacob in the dream an Angel,
then [says] that the same Angel 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 testimonies already quoted to be minister to God, who is above
the world, above whom there is no other [God].
Chapter 61.
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 on 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; 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
[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 appears 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 everlasting, and review them. The Lord made me the
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, watching daily at my doors, observing
the posts of my ingoings. For my outgoings are the outgoings of life, and
[my] will has been prepared by the Lord. But they who sin against me,
trespass against their own souls; and they who hate me love death.'
Chapter 62.
The Words "Let Us Make Man" Agree with
the Testimony 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 multiply, 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 something,
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 himself, from which we can indisputably learn that [God]
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.' In saying, therefore, `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 Offspring by God, who has
also declared this same thing in the revelation made by Joshua the son of
Nave (Nun). Listen, therefore, to the following 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 adversaries? 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 servant? 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.' "
Chapter 63.
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 submitted to
become man by the Virgin, according to the will of His Father; 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 demonstrated by me in the
previously quoted words of the prophecies, my friends; which, by recalling
and expounding for your sakes, I shall endeavour 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 having 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 mentioned 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 splendours 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, 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. Kings' 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.' 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 being 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 manner in the following words, which teach us also to
forget [our] old ancestral customs, when they speak thus: `Hearken, O
daughter, and behold, 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.' "
Chapter 64.
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 quarrelsome 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 concerning 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 contradiction. 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 cloud He spake to them; for they kept His
testimonies and His commandments which He gave them.' And from the other
words of David, also previously quoted, which you foolishly affirm refer
to Solomon, [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 generation'; 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 the highest
heavens, and again return to the same places, in order that you may
recognise Him as God coming forth from above, and man living among men;
and [how it is declared] that He will again appear, and they who pierced
Him shall see Him, and shall bewail Him. [The words] are these: `The
heavens declare the glory of God, and the firmament showeth His handiwork.
Day unto day uttereth speech, and night unto night showeth knowledge: They
are not speeches or words whose voices are heard. Their sound has gone out
through all the earth, and their words to the ends of the world. In the
sun has he set his habitation; and he, like a bridegroom going forth from
his chamber, will rejoice as a giant to run his race: from the highest
heaven is his going forth, and he returns to the highest heaven, and there
is not one who shall be hidden from his heat.'"
Chapter 65.
The Jew Objects that God Does Not Give His
Glory to Another. Justin Explains the Passage.
And Trypho said, "Being shaken by so many Scriptures, I know not what
to say about the Scripture which Isaiah writes, in which God says that He
gives not His glory to another, speaking thus `I am the Lord God; this is
my name; my glory will I not give to another, nor my virtues.' "
And I answered, "If you spoke these words, Trypho, and then kept
silence in simplicity and with no ill intent, neither repeating what goes
before nor adding what comes after, you must be forgiven; but if [you have
done so] because you imagined that you could throw doubt on the passage,
in order that I might say the Scriptures contradicted each other, you have
erred. But I shall not venture to suppose or to say such a thing; and if a
Scripture which appears to be of such a kind be brought forward, and if
there be a pretext [for saying] that it is contrary [to some other], since
I am entirely convinced that no Scripture contradicts another, I shall
admit rather that I do not understand what is recorded, and shall strive
to persuade those who imagine that the Scriptures are contradictory, to be
rather of the same opinion as myself. With what intent, then, you have
brought forward the difficulty, God knows. But I shall remind you of what
the passage says, in order that you may recognise even from this very
[place] that God gives glory to His Christ alone. And I shall take up some
short passages, sirs, those which are in connection with what has been
said by Trypho, and those which are also joined on in consecutive order.
For I will not repeat those of another section, but those which are joined
together in one. Do you also give me your attention. [The words] are
these: `Thus saith the Lord, the God that created the heavens, and made
them fast, that established the earth, and that which is in it; and gave
breath to the people upon it, and spirit to them who walk therein: I the
Lord God have called Thee in righteousness, and will hold Thine hand, and
will strengthen Thee; and I have given Thee for a covenant of the people,
for a light of the Gentiles, to open the eyes of the blind, to bring out
them that are bound from the chains, and those who sit in darkness from
the prison-house. I am the Lord God; this is my name: my glory will I not
give to another, nor my virtues to graven images. Behold, the former
things are come to pass; new things which I announce, and before they are
announced they are made manifest to you. Sing unto the Lord a new song:
His sovereignty [is] from the end of the earth. [Sing], ye who descend
into the sea, and continually sail [on it]; ye islands, and inhabitants
thereof. Rejoice, O wilderness, and the villages thereof, and the houses;
and the inhabitants of Cedar shall rejoice, and the inhabitants of the
rock shall cry aloud from the top of the mountains: they shall give glory
to God; they shall publish His virtues among the islands. The Lord God of
hosts shall go forth, He shall destroy war utterly, He shall stir up zeal,
and He shall cry aloud to the enemies with strength.' " And when I
repeated this, I said to them, "Have you perceived, my friends, that God
says He will give Him whom He has established as a light of the Gentiles,
glory, and to no other; and not, as Trypho said, that God was retaining
the glory to Himself? "
Then Trypho answered, "We have perceived this also; pass on therefore
to the remainder of the discourse."
Chapter 66.
He Proves from Isaiah that God Was Born
from a Virgin.
And I, resuming the discourse where I had left off at a previous stage,
when proving that He was born of a virgin, and that His birth of a virgin
had been predicted by Isaiah, quoted again the same prophecy. It is as
follows `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 no small thing for you to contend with men? And how
do you contend with the Lord? Therefore the Lord Himself will give you a
sign; Behold, the virgin shall conceive, and shall bear a son, and they
shall call his name Immanuel. Butter and honey shall he eat; before he
knows or prefers the evil he will choose out the good. For before the
child knows ill or good, he rejects evil by choosing out the good. For
before the child knows how to call father or mother, he shall receive the
power of Damascus, and the spoil of Samaria, in presence of the king of
Assyria. And the land shall be forsaken, which thou shalt with difficulty
endure in consequence of the presence of its two kings. But God shall
bring on thee, and on thy people, and on the house of thy father, days
which have not yet come upon thee since the day in which Ephraim took away
from Judah the king of Assyria.'" And I continued: "Now it is evident to
all, that in the race of Abraham according to the flesh no one has been
born of a virgin, or is said to have been born [of a virgin], save this
our Christ."
Chapter 67.
Trypho Compares Jesus with Perseus; And
Would Prefer [to Say] that He Was Elected [to Be Christ] on Account of
Observance of the Law. Justin Speaks of the Law as
Formerly.
And Trypho answered, "The Scripture has not, `Behold, the virgin shall
conceive, and bear a son, 'but, `Behold, the young woman shall conceive,
and bear a son, 'and so on, as you quoted. But the whole prophecy refers
to Hezekiah, and it is proved that it was fulfilled in him, according to
the terms of this prophecy. Moreover, in the fables of those who are
called Greeks, it is written that Perseus was begotten of Danae, who was a
virgin; he who was called among them Zeus having descended on her in the
form of a golden shower. And you ought to feel ashamed when you make
assertions similar to theirs, and rather [should] say that this Jesus was
born man of men. And if you prove from the Scriptures that He is the
Christ, and that on account of having led a life conformed to the law, and
perfect, He deserved the honour of being elected to be Christ, [it is
well]; but do not venture to tell monstrous phenomena, lest you be
convicted of talking foolishly like the Greeks."
Then I said to this, "Trypho, I wish to persuade you, and all men in
short, of this, that even though you talk worse things in ridicule and in
jest, you will not move me from my fixed design; but I shall always adduce
from the words which you think can be brought forward [by you] as proof
[of your own views], the demonstration of what I have stated along with
the testimony of the Scriptures. You are not, however, acting fairly or
truthfully in attempting to undo those things in which there has been
constantly agreement between us; namely, that certain commands were
instituted by Moses on account of the hardness of your people's hearts.
For you said that, by reason of His living conformably to law, He was
elected and became Christ, if indeed He were proved to be so."
And Trypho said, "You admitted to us that He was both circumcised, and
observed the other legal ceremonies ordained by Moses."
And I replied, "I have admitted it, and do admit it: yet I have
admitted that He endured all these not as if He were justified by them,
but completing the dispensation which His Father, the Maker of all things,
and Lord and God, wished Him [to complete]. For I admit that He endured
crucifixion and death, and the incarnation, and the suffering of as many
afflictions as your nation put upon Him. But since again you dissent from
that to which you but lately assented, Trypho, answer me: Are those
righteous patriarchs who lived before Moses, who observed none of those
[ordinances] which, the Scripture shows, received the commencement of
[their] institution from Moses, saved, [and have they attained to] the
inheritance of the blessed? "
And Trypho said, "The Scriptures compel me to admit it."
"Likewise I again ask you," said I, "did God enjoin your fathers to
present the offerings and sacrifices because He had need of them, or
because of the hardness of their hearts and tendency to idolatry? "
"The latter," said he, "the Scriptures in like manner compel us to
admit."
"Likewise," said I, "did not the Scriptures predict that God promised
to dispense a new covenant besides that which [was dispensed] in the
mountain Horeb? "
This, too, he replied, had been predicted.
Then I said again, "Was not the old covenant laid on your fathers with
fear and trembling, so that they could not give ear to God? "
He admitted it.
"What then? "said I: "God promised that there would be another
covenant, not like that old one, and said that it would be laid on them
without fear, and trembling, and lightnings, and that it would be such as
to show what kind of commands and deeds God knows to be eternal and suited
to every nation, and what commandments He has given, suiting them to the
hardness of your people's hearts, as He exclaims also by the
prophets."
"To this also," said he, "those who are lovers of truth and not lovers
of strife must assuredly assent."
Then I replied, "I know not how you speak of persons very fond of
strife, [since] you yourself oftentimes were plainly acting in this very
manner, frequently contradicting what you had agreed to."
Chapter 68.
He Complains of the Obstinacy of Trypho; He Answers His Objection; He Convicts the Jews of Bad
Faith.
And Trypho said, "You endeavour to prove an incredible and well-nigh
impossible thing; [namely], that God endured to be born and become
man."
"If I undertook," said I, "to prove this by doctrines or arguments of
man, you should not bear with me. But if I quote frequently Scriptures,
and so many of them, referring to this point, and ask you to comprehend
them, you are hard-hearted in the recognition of the mind and will of God.
But if you wish to remain for ever so, I would not be injured at all; and
for ever retaining the same [opinions] which I had before I met with you,
I shall leave you."
And Trypho said," Look, my friend, you made yourself master of these
[truths] with much labour and toil. And we accordingly must diligently
scrutinize all that we meet with, in order to give our assent to those
things which the Scriptures compel us [to believe]."
Then I said to this, "I do not ask you not to strive earnestly by all
means, in making an investigation of the matters inquired into; but [I ask
you], when you have nothing to say, not to contradict those things which
you said you had admitted."
And Trypho said, "So we shall endeavour to do."
I continued again: "In addition to the questions I have just now put to
you, I wish to put more: for by means of these questions I shall strive to
bring the discourse to a speedy termination."
And Trypho said, "Ask the questions."
Then I said, "Do you think that any other one is said to be worthy of
worship and called Lord and God in the Scriptures, except the Maker of
all, and Christ, who by so many Scriptures was proved to you to have
become man? "
And Trypho replied, "How can we admit this, when we have instituted so
great an inquiry as to whether there is any other than the Father alone?
"
Then I again said, "I must ask you this also, that I may know whether
or not you are of a different opinion from that which you admitted some
time ago."
He replied, "It is not, sir."
Then again I, "Since you certainly admit these things, and since
Scripture says, `Who shall declare His generation? 'ought you not now to
suppose that He is not the seed of a human race? "
And Trypho said, "How then does the Word say to David, that out of his
loins God shall take to Himself a Son, and shall establish His kingdom,
and shall set Him on the throne of His glory? "
And I said, "Trypho, if the prophecy which Isaiah uttered, `Behold, the
virgin shall conceive, 'is said not to the house of David, but to another
house of the twelve tribes, perhaps the matter would have some difficulty;
but since this prophecy refers to the house of David, Isaiah has explained
how that which was spoken by God to David in mystery would take place. But
perhaps you are not aware of this, my friends, that there were many
sayings written obscurely, or parabolically, or mysteriously, and
symbolical actions, which the prophets who lived after the persons who
said or did them expounded."
"Assuredly," said Trypho.
"If therefore, I shall show that this prophecy of Isaiah refers to our
Christ, and not to Hezekiah, as you say, shall I not in this matter, too,
compel you not to believe your teachers, who venture to assert that the
explanation which your seventy elders that were with Ptolemy the king of
the Egyptians gave, is untrue in certain respects? For some statements in
the Scriptures, which appear explicitly to convict them of a foolish and
vain opinion, these they venture to assert have not been so written. But
other statements, which they fancy they can distort and harmonize with
human actions, these, they say, refer not to this Jesus Christ of ours,
but to him of whom they are pleased to explain them. Thus, for instance,
they have taught you that this Scripture which we are now discussing
refers to Hezekiah, in which, as I promised, I shall show they are wrong.
And since they are compelled, they agree that some Scriptures which we
mention to them, and which expressly prove that Christ was to suffer, to
be worshipped, and [to be called] God, and which I have already recited to
you, do refer indeed to Christ, but they venture to assert that this man
is not Christ. But they admit that He will come to suffer, and to reign,
and to be worshipped, and to be God; and this opinion I shall in like
manner show to be ridiculous and silly. But since I am pressed to answer
first to what was said by you in jest, I shall make answer to it, and
shall afterwards give replies to what follows.
Chapter 69.
The Devil, Since He Emulates the Truth,
Has Invented Fables About Bacchus, Hercules, and Aesculapius.
"Be well assured, then, Trypho," I continued, "that I am established in
the knowledge of and faith in the Scriptures by those counterfeits which
he who is called the devil is said to have performed among the Greeks;
just as some were wrought by the Magi in Egypt, and others by the false
prophets in Elijah's days. For when they tell that Bacchus, son of
Jupiter, was begotten by [Jupiter's] intercourse with Semele, and that he
was the discoverer of the vine; and when they relate, that being torn in
pieces, and having died, he rose again, and ascended to heaven; and when
they introduce wine into his mysteries, do I not perceive that [the devil]
has imitated the prophecy announced by the patriarch Jacob, and recorded
by Moses? And when they tell that Hercules was strong, and travelled over
all the world, and was begotten by Jove of Alcmene, and ascended to heaven
when he died, do I not perceive that the Scripture which speaks of Christ,
`strong as a giant to run his race, ' has been in like manner imitated?
And when he [the devil] brings forward Aesculapius as the raiser of the
dead and healer of all diseases, may I not say that in this matter
likewise he has imitated the prophecies about Christ? But since I have not
quoted to you such Scripture as tells that Christ will do these things, I
must necessarily remind you of one such: from which you can understand,
how that to those destitute of a knowledge of God, I mean the Gentiles,
who, `having eyes, saw not, and having a heart, understood not,
'worshipping the images of wood, [how even to them] Scripture prophesied
that they would renounce these [vanities], and hope in this Christ. It is
thus written: `Rejoice, thirsty wilderness: let the wilderness be glad,
and blossom as the lily: the deserts of the Jordan shall both blossom and
be glad: and the glory of Lebanon was given to it, and the honour of
Carmel. And my people shall see the exaltation of the Lord, and the glory
of God. Be strong, ye careless hands and enfeebled knees. Be comforted, ye
faint in soul: be strong, fear not. Behold, our God gives, and will give,
retributive judgment. He shall come and save us. Then the eyes of the
blind shall be opened, and the ears of the deaf shall hear. Then the lame
shall leap as an hart, and the tongue of the stammerers shall be distinct:
for water has broken forth in the wilderness, and a valley in the thirsty
land; and the parched ground shall become pools, and a spring of water
shall [rise up] in the thirsty land.' The spring of living water which
gushed forth from God in the land destitute of the knowledge of God,
namely the land of the Gentiles, was this Christ, who also appeared in
your nation, and healed those who were maimed, and deaf, and lame in body
from their birth, causing them to leap, to hear, and to see, by His word.
And having raised the dead, and causing them to live, by His deeds He
compelled the men who lived at that time to recognise Him. But though they
saw such works, they asserted it was magical art. For they dared to call
Him a magician, and a deceiver of the people. Yet He wrought such works,
and persuaded those who were [destined to] believe on Him; for even if any
one be labouring under a defect of body, yet be an observer of the
doctrines delivered by Him, He shall raise him up at His second advent
perfectly sound, after He has made him immortal, and incorruptible, and
free from grief.
Chapter 70.
So Also the Mysteries of Mithras are
Distorted from the Prophecies of Daniel and Isaiah.
"And when those who record the mysteries of Mithras say that he was
begotten of a rock, and call the place where those who believe in him are
initiated a cave, do I not perceive here that the utterance of Daniel,
that a stone without hands was cut out of a great mountain, has been
imitated by them, and that they have attempted likewise to imitate the
whole of Isaiah's words? For they contrived that the words of
righteousness be quoted also by them. But I must repeat to you the words
of Isaiah referred to, in order that from them you may know that these
things are so. They are these: `Hear, ye that are far off, what I have
done; those that are near shall know my might. The sinners in Zion are
removed; trembling shall seize the impious. Who shall announce to you the
everlasting place? The man who walks in righteousness, speaks in the right
way, hates sin and unrighteousness, and keeps his hands pure from bribes,
stops the ears from hearing the unjust judgment of blood closes the eyes
from seeing unrighteousness: he shall dwell in the lofty cave of the
strong rock. Bread shall be given to him, and his water [shall be] sure.
Ye shall see the King with glory, and your eyes shall look far off. Your
soul shall pursue diligently the fear of the Lord. Where is the scribe?
where are the counsellors? where is he that numbers those who are
nourished,-the small and great people? with whom they did not take
counsel, nor knew the depth of the voices, so that they heard not. The
people who are become depreciated, and there is no understanding in him
who hears.' Now it is evident, that in this prophecy [allusion is made] to
the bread which our Christ gave us to eat, in remembrance of His being
made flesh for the sake of His believers, for whom also He suffered; and
to the cup which He gave us to drink, in remembrance of His own blood,
with giving of thanks. And this prophecy proves that we shall behold this
very King with glory; and the very terms of the prophecy declare loudly,
that the people foreknown to believe in Him were foreknown to pursue
diligently the fear of the Lord. Moreover, these Scriptures are equally
explicit in saying, that those who are reputed to know the writings of the
Scriptures, and who hear the prophecies, have no understanding. And when I
hear, Trypho," said I, "that Perseus was begotten of a virgin, I
understand that the deceiving serpent counterfeited also this.
Chapter 71.
The Jews Reject the Interpretation of the LXX., from Which, Moreover, They Have Taken Away Some
Passages.
"But I am far from putting reliance in your teachers, who refuse to
admit that the interpretation made by the seventy elders who were with
Ptolemy [king] of the Egyptians is a correct one; and they attempt to
frame another. And I wish you to observe, that they have altogether taken
away many Scriptures from the translations effected by those seventy
elders who were with Ptolemy, and by which this very man who was crucified
is proved to have been set forth expressly as God, and man, and as being
crucified, and as dying; but since I am aware that this is denied by all
of your nation, I do not address myself to these points, but I proceed to
carry on my discussions by means of those passages which are still
admitted by you. For you assent to those which I have brought before your
attention, except that you contradict the statement, `Behold, the virgin
shall conceive, 'and say it ought to be read, `Behold, the young woman
shall conceive.' And I promised to prove that the prophecy referred, not,
as you were taught, to Hezekiah, but to this Christ of mine: and now I
shall go to the proof."
Here Trypho remarked, "We ask you first of all to tell us some of the
Scriptures which you allege have been completely cancelled."
Chapter 72.
Passages Have Been Removed by the Jews
from Esdras and Jeremiah.
And I said, "I shall do as you please. From the statements, then, which
Esdras made in reference to the law of the passover, they have taken away
the following: `And Esdras said to the people, This passover is our
Saviour and our refuge. And if you have understood, and your heart has
taken it in, that we shall humble Him on a standard, and thereafter hope
in Him, then this place shall not be forsaken for ever, says the God of
hosts. But if you will not believe Him, and will not listen to His
declaration, you shall be a laughing-stock to the nations.' And from the
sayings of Jeremiah they have cut out the following: `I [was] like a lamb
that is brought to the slaughter: they devised a device against me,
saying, Come, let us lay on wood on His bread, and let us blot Him out
from the land of the living; and His name shall no more be remembered.'
And since this passage from the sayings of Jeremiah is still written in
some copies [of the Scriptures] in the synagogues of the Jews (for it is
only a short time since they were cut out), and since from these words it
is demonstrated that the Jews deliberated about the Christ Himself, to
crucify and put Him to death, He Himself is both declared to be led as a
sheep to the slaughter, as was predicted by Isaiah, and is here
represented as a harmless lamb; but being in a difficulty about them, they
give themselves over to blasphemy. And again, from the sayings of the same
Jeremiah these have been cut out: `The Lord God remembered His dead people
of Israel who lay in the graves; and He descended to preach to them His
own salvation.'
Chapter 73.
[the Words] "From the Wood" Have Been
Cut Out of Ps. XCVI.
"And from the ninety-fifth (ninety-sixth) Psalm they have taken away
this short saying of the words of David: `From the wood.' For when the
passage said, `Tell ye among the nations, the Lord hath reigned from the
wood, 'they have left, `Tell ye among the nations, the Lord hath reigned.'
Now no one of your people has ever been said to have reigned as God and
Lord among the nations, with the exception of Him only who was crucified,
of whom also the Holy Spirit affirms in the same Psalm that He was raised
again, and freed from [the grave], declaring that there is none like Him
among the gods of the nations: for they are idols of demons. But I shall
repeat the whole Psalm to you, that you may perceive what has been said.
It is thus: `Sing unto the Lord a new song; sing unto the Lord, all the
earth. Sing unto the Lord, and bless His name; show forth His salvation
from day to day. Declare His glory among the nations, His wonders among
all people. For the Lord is great, and greatly to be praised: He is to be
feared above all the gods. For all the gods of the nations are demons but
the Lord made the heavens. Confession and beauty are in His presence;
holiness and magnificence are in His sanctuary. Bring to the Lord, O ye
countries of the nations, bring to the Lord glory and honour, bring to the
Lord glory in His name. Take sacrifices, and go into His courts; worship
the Lord in His holy temple. Let the whole earth be moved before Him: tell
ye among the nations, the Lord hath reigned. For He hath established the
world, which shall not be moved; He shall judge the nations with equity.
Let the heavens rejoice, and the earth be glad; let the sea and its
fulness shake. Let the fields and all therein be joyful. Let all the trees
of the wood be glad before the Lord: for He comes, for He comes to judge
the earth. He shall judge the world with righteousness, and the people
with His truth.' "
Here Trypho remarked, "Whether [or not] the rulers of the people have
erased any portion of the Scriptures, as you affirm, God knows; but it
seems incredible."
"Assuredly," said I, "it does seem incredible. For it is more horrible
than the calf which they made, when satisfied with manna on the earth; or
than the sacrifice of children to demons; or than the slaying of the
prophets. But," said I, "you appear to me not to have heard the Scriptures
which I said they had stolen away. For such as have been quoted are more
than enough to prove the points in dispute, besides those which are
retained by us, and shall yet be brought forward."
Chapter 74.
Is Attributed
to the Father [by Trypho]. But [It Refers] to Christ by These Words:
"Tell Ye Among the Nations that the Lord," Etc.
Then Trypho said, "We know that you quoted these because we asked you.
But it does not appear to me that this Psalm which you quoted last from
the words of David refers to any other than the Father and Maker of the
heavens and earth. You, however, asserted that it referred to Him who
suffered, whom you also are eagerly endeavouring to prove to be
Christ."
And I answered, "Attend to me, I beseech you, while I speak of the
statement which the Holy Spirit gave utterance to in this Psalm; and you
shall know that I speak not sinfully, and that we are not really
bewitched; for so you shall be enabled of yourselves to understand many
other statements made by the Holy Spirit. `Sing unto the Lord a new song;
sing unto the Lord, all the earth: sing unto the Lord, and bless His name;
show forth His salvation from day to day, His wonderful works among all
people.' He bids the inhabitants of all the earth, who have known the
mystery of this salvation, i.e., the suffering of Christ, by which He
saved them, sing and give praises to God the Father of all things, and
recognise that He is to be praised and feared, and that He is the Maker of
heaven and earth, who effected this salvation in behalf of the human race,
who also was crucified and was dead, and who was deemed worthy by Him
(God) to reign over all the earth. As [is clearly seen ] also by the land
into which [He said] He would bring [your fathers]; [for He thus speaks]:
`This people [shall go a whoring after other gods], and shall forsake Me,
and shall break my covenant which I made with them in that day; and I will
forsake them, and will turn away My face from them; and they shall be
devoured, and many evils and afflictions shall find them out; and they
shall say in that day, Because the Lord my God is not amongst us, these
misfortunes have found us out. And I shall certainly turn away My face
from them in that day, on account of all the evils which they have
committed, in that they have turned to other gods.'
Chapter 75.
It is Proved that Jesus Was the Name of
God in the Book of Exodus.
"Moreover, in the book of Exodus we have also perceived that the name
of God Himself which, He says, was not revealed to Abraham or to Jacob,
was Jesus, and was declared mysteriously through Moses. Thus it is
written: `And the Lord spake to Moses, Say to this people, Behold, I send
My angel before thy face, to keep thee in the way, to bring thee into the
land which I have prepared for thee. Give heed to Him, and obey Him; do
not disobey Him. For He will not draw back from you; for My name is in
Him.' Now understand that He who led your fathers into the land is called
by this name Jesus, and first called Auses (Oshea). For if you shall
understand this, you shall likewise perceive that the name of Him who said
to Moses, `for My name is in Him, 'was Jesus. For, indeed, He was also
called Israel, and Jacob's name was changed to this also. Now Isaiah shows
that those prophets who are sent to publish tidings from God are called
His angels and apostles. For Isaiah says in a certain place, `Send me.'
And that the prophet whose name was changed, Jesus [Joshua], was strong
and great, is manifest to all. If, then, we know that God revealed Himself
in so many forms to Abraham, and to Jacob, and to Moses, how are we at a
loss, and do not believe that, according to the will of the Father of all
things, it was possible for Him to be born man of the Virgin, especially
after we have such Scriptures, from which it can be plainly perceived that
He became so according to the will of the Father?
Chapter 76.
From Other Passages the Same Majesty and
Government of Christ are Proved.
"For when Daniel speaks of `one like unto the Son of man' who received
the everlasting kingdom, does he not hint at this very thing? For he
declares that, in saying `like unto the Son of man, 'He appeared, and was
man, but not of human seed. And the same thing he proclaimed in mystery
when he speaks of this stone which was cut out without hands. For the
expression `it was cut out without hands' signified that it is not a work
of man, but [a work] of the will of the Father and God of all things, who
brought Him forth. And when Isaiah says, `Who shall declare His
generation? 'he meant that His descent could not be declared. Now no one
who is a man of men has a descent that cannot be declared. And when Moses
says that He will wash His garments in the blood of the grape, does not
this signify what I have now often told you is an obscure prediction,
namely, that He had blood, but not from men; just as not man, but God, has
begotten the blood of the vine? And when Isaiah calls Him the Angel of
mighty counsel, did he not foretell Him to be the Teacher of those truths
which He did teach when He came [to earth]? For He alone taught openly
those mighty counsels which the Father designed both for all those who
have been and shall be well-pleasing to Him, and also for those who have
rebelled against His will, whether men or angels, when He said: `They
shall come from the east [and from the west], and shall sit down with
Abraham, and Isaac, and Jacob, in the kingdom of heaven: but the children
of the kingdom shall be cast out into outer darkness.' And, `Many shall
say to Me in that day, Lord, Lord, have we not eaten, and drunk, and
prophesied, and cast out demons in Thy name? And I will say to them,
Depart from Me.' Again, in other words, by which He shall condemn those
who are unworthy of salvation, He said, `Depart into outer darkness, which
the Father has prepared for Satan and his, angels.' And again, in other
words, He said, `I give unto you power to tread on serpents, and on
scorpions, and on scolopendras, and on all the might of the enemy.'
And now we, who believe on our Lord Jesus, who was crucified under Pontius
Pilate, when we exorcise all demons and evil spirits, have them subjected
to us. For if the prophets declared obscurely that Christ would suffer,
and thereafter be Lord of all, yet that [declaration] could not be
understood by any man until He Himself persuaded the apostles that such
statements were expressly related in the Scriptures. For He exclaimed
before His crucifixion: `The Son of man must suffer many things, and be
rejected by the Scribes and Pharisees, and be crucified, and on the third
day rise again.' And David predicted that He would be born from the womb
before sun and moon, according to the Father's will, and made Him known,
being Christ, as God strong and to be worshipped."
Chapter 77.
He Returns to Explain the Prophecy of
Isaiah.
Then Trypho said, "I admit that such and so great arguments are
sufficient to persuade one; but I wish [you] to know that I ask you for
the proof which you have frequently proposed to give me. Proceed then to
make this plain to us, that we may see how you prove that that [passage]
refers to this Christ of yours. For we assert that the prophecy relates to
Hezekiah." And I replied, "I shall do as you wish. But show me yourselves
first of all how it is said of Hezekiah, that before he knew how to call
father or mother, he received the power of Damascus and the spoils of
Samaria in the presence of the king of Assyria. For it will not be
conceded to you, as you wish to explain it, that Hezekiah waged war with
the inhabitants of Damascus and Samaria in presence of the king of
Assyria. `For before the child knows how to call father or mother, 'the
prophetic word said, `He shall take the power of Damascus and spoils of
Samaria in presence of the king of Assyria.' For if the Spirit of prophecy
had not made the statement with an addition, `Before the child knows how
to call father or mother, he shall take the power of Damascus and spoils
of Samaria, 'but had only said, `And shall bear a son, and he shall take
the power of Damascus and spoils of Samaria, 'then you might say that God
foretold that he would take these things, since He fore-knew it. But now
the prophecy has stated it with this addition: `Before the child knows how
to call father or mother, he shall take the power of Damascus and spoils
of Samaria.' And you cannot prove that such a thing ever happened to any
one among the Jews. But we are able to prove that it happened in the case
of our Christ. For at the time of His birth, Magi who came from Arabia
worshipped Him, coming first to Herod, who then was sovereign in your
land, and whom the Scripture calls king of Assyria on account of his
ungodly and sinful character. For you know," continued I, "that the Holy
Spirit oftentimes announces such events by parables and similitudes; just
as He did towards all the people in Jerusalem, frequently saying to them,
`Thy father is an Amorite, and thy mother a Hittite.'
Chapter 78.
He Proves that This Prophecy
Harmonizes with Christ Alone, from What is Afterwards
Written.
"Now this king Herod, at the time when the Magi came to him from
Arabia, and said they knew from a star which appeared in the heavens that
a King had been born in your country, and that they had come to worship
Him, learned from the elders of your people that it was thus written
regarding Bethlehem in the prophet: `And thou, Bethlehem, in the land of
Judah, art by no means least among the princes of Judah; for out of thee
shall go forth the leader who shall feed my people.' Accordingly the Magi
from Arabia came to Bethlehem and worshipped the Child, and presented Him
with gifts, gold and frankincense, and myrrh; but returned not to Herod,
being warned in a revelation after worshipping the Child in Bethlehem. And
Joseph, the spouse of Mary, who wished at first to put away his betrothed
Mary, supposing her to be pregnant by intercourse with a man, i.e., from
fornication, was commanded in a vision not to put away his wife; and the
angel who appeared to him told him that what is in her womb is of the Holy
Ghost. Then he was afraid, and did not put her away; but on the occasion
of the first census which was taken in Judaea, under Cyrenius, he went up
from Nazareth, where he lived, to Bethlehem, to which he belonged, to be
enrolled; for his family was of the tribe of Judah, which then inhabited
that region. Then along with Mary he is ordered to proceed into Egypt, and
remain there with the Child until another revelation warn them to return
into Judaea. But when the Child was born in Bethlehem, since Joseph could
not find a lodging in that village, he took up his quarters in a certain
cave near the village; and while they were there Mary brought forth the
Christ and placed Him in a manger, and here the Magi who came from Arabia
found Him. I have repeated to you," I continued, "what Isaiah foretold
about the sign which foreshadowed the cave; but for the sake of those who
have come with us to-day, I shall again remind you of the passage." Then I
repeated the passage from Isaiah which I have already written, adding
that, by means of those words, those who presided over the mysteries of
Mithras were stirred up by the devil to say that in a place, called among
them a cave, they were initiated by him. "So Herod, when the Magi from
Arabia did not return to him, as he had asked them to do, but had departed
by another way to their own country, according to the commands laid on
them; and when Joseph, with Mary and the Child, had now gone into Egypt,
as it was revealed to them to do; as he did not know the Child whom the
Magi had gone to worship, ordered simply the whole of the children then in
Bethlehem to be massacred. And Jeremiah prophesied that this would happen,
speaking by the Holy Ghost thus: `A voice was heard in Ramah, lamentation
and much wailing, Rachel weeping for her children; and she would not be
comforted, because they are not.' Therefore, on account of the voice which
would be heard from Ramah, i.e., from Arabia (for there is in Arabia at
this very time a place called Rama), wailing would come on the place where
Rachel the wife of Jacob called Israel, the holy patriarch, has been
buried, i.e., on Bethlehem; while the women weep for their own slaughtered
children, and have no consolation by reason of what has happened to them.
For that expression of Isaiah `He shall take the power of Damascus and
spoils of Samaria, 'foretold that the power of the evil demon that dwelt
in Damascus should be overcome by Christ as soon as He was born; and this
is proved to have happened. For the Magi, who were held in bondage for the
commission of all evil deeds through the power of that demon, by coming to
worship Christ, shows that they have revolted from that dominion which
held them captive; and this [dominion] the Scripture has showed us to
reside in Damascus. Moreover, that sinful and unjust power is termed well
in parable, Samaria. And none of you can deny that Damascus was, and is,
in the region of Arabia, although now it belongs to what is called
Syrophoenicia. Hence it would be becoming for you, sirs, to learn what you
have not perceived, from those who have received grace from God, namely,
from us Christians; and not to strive in every way to maintain your own
doctrines, dishonouring those of God. Therefore also this grace has been
transferred to us, as Isaiah says, speaking to the following effect: `This
people draws near to Me, they honour Me with their lips, but their heart
is far from Me; but in vain they worship Me, teaching the commands and
doctrines of men. Therefore, behold, I will proceed to remove this people,
and I shall remove them; and I shall take away the wisdom of their wise
men, and bring to nothing the understanding of the prudent men.'"
Chapter 79.
He Proves Against Trypho that the Wicked
Angels Have Revolted from God.
On this, Trypho, who was somewhat angry, but respected the Scriptures,
as was manifest from his countenance, said to me, "The utterances of God
are holy, but your expositions are mere contrivances, as is plain from
what has been explained by you; nay, even blasphemies, for you assert that
angels sinned and revolted from God."
And I, wishing to get him to listen to me, answered in milder tones,
thus: "I admire, sir, this piety of yours; and I pray that you may
entertain the same disposition towards Him to whom angels are recorded to
minister, as Daniel says; for [one] like the Son of man is led to the
Ancient of days, and every kingdom is given to Him for ever and ever. But
that you may know, sir," continued I, "that it is not our audacity which
has induced us to adopt this exposition, which you reprehend, I shall give
you evidence from Isaiah himself; for he affirms that evil angels have
dwelt and do dwell in Tanis, in Egypt. These are [his] words: `Woe to the
rebellious children! Thus saith the Lord, You have taken counsel, but not
through Me; and [made] agreements, but not through My Spirit, to add sins
to sins; who have sinned in going down to Egypt (but they have not
inquired at Me), that they may be assisted by Pharaoh, and be covered with
the shadow of the Egyptians. For the shadow of Pharaoh shall be a disgrace
to you, and a reproach to those who trust in the Egyptians; for the
princes in Tanis are evil angels. In vain will they labour for a people
which will not profit them by assistance, but [will be] for a disgrace and
a reproach [to them].' And, further, Zechariah tells, as you yourself have
related, that the devil stood on the right hand of Joshua the priest, to
resist him; and [the Lord] said, `The Lord, who has taken Jerusalem,
rebuke thee.' And again, it is written in Job, as you said yourself, how
that the angels came to stand before the Lord, and the devil came with
them. And we have it recorded by Moses in the beginning of Genesis, that
the serpent beguiled Eve, and was cursed. And we know that in Egypt there
were magicians who emulated the mighty power displayed by God through the
faithful servant Moses. And you are aware that David said, `The gods of
the nations are demons.' "
Chapter 80.
The Opinion of Justin with Regard to the
Reign of a Thousand Years. Several Catholics Reject It.
And Trypho to this replied, "I remarked to you sir, that you are very
anxious to be safe in all respects, since you cling to the Scriptures. But
tell me, do you really admit that this place, Jerusalem, shall be rebuilt;
and do you expect your people to be gathered together, and made joyful
with Christ and the patriarchs, and the prophets, both the men of our
nation, and other proselytes who joined them before your Christ came? or
have you given way, and admitted this in order to have the appearance of
worsting us in the controversies? "
Then I answered, "I am not so miserable a fellow, Trypho, as to say one
thing and think another. I admitted to you formerly, that I and many
others are of this opinion, and [believe] that such will take place, as
you assuredly are aware; but, on the other hand, I signified to you that
many who belong to the pure and pious faith, and are true Christians,
think otherwise. Moreover, I pointed out to you that some who are called
Christians, but are godless, impious heretics, teach doctrines that are in
every way blasphemous, atheistical, and foolish. But that you may know
that I do not say this before you alone, I shall draw up a statement, so
far as I can, of all the arguments which have passed between us; in which
I shall record myself as admitting the very same things which I admit to
you. For I choose to follow not men or men's doctrines, but God and the
doctrines [delivered] by Him. For if you have fallen in with some who are
called Christians, but who do not admit this [truth], and venture to
blaspheme the God of Abraham, and the God of Isaac, and the God of Jacob;
who say there is no resurrection of the dead, and that their souls, when
they die, are taken to heaven; do not imagine that they are Christians,
even as one, if he would rightly consider it, would not admit that the
Sadducees, or similar sects of Genistae, Meristae, Galilaeans, Hellenists,
Pharisees, Baptists, are Jews (do not hear me impatiently when I tell you
what I think), but are [only] called Jews and children of Abraham,
worshipping God with the lips, as God Himself declared, but the heart was
far from Him. But I and others, who are right-minded Christians on all
points, are assured that there will be a resurrection of the dead, and a
thousand years in Jerusalem, which will then be built, adorned, and
enlarged, [as] the prophets Ezekiel and Isaiah and others declare.
Chapter 81.
He Endeavours to Prove This Opinion from
Isaiah and the Apocalypse.
"For Isaiah spake thus concerning this space of a thousand years: `For
there shall be the new heaven and the new earth, and the former shall not
be remembered, or come into their heart; but they shall find joy and
gladness in it, which things I create. For, Behold, I make Jerusalem a
rejoicing, and My people a joy; and I shall rejoice over Jerusalem, and be
glad over My people. And the voice of weeping shall be no more heard in
her, or the voice of crying. And there shall be no more there a person of
immature years, or an old man who shall not fulfil his days. For the young
man shall be an hundred years old; but the sinner who dies an hundred
years old, he shall be accursed. And they shall build houses, and shall
themselves inhabit them; and they shall plant vines, and shall themselves
eat the produce of them, and drink the wine. They shall not build, and
others inhabit; they shall not plant, and others eat. For according to the
days of the tree of life shall be the days of my people; the works of
their toil shall abound. Mine elect shall not toil fruitlessly, or beget
children to be cursed; for they shall be a seed righteous and blessed by
the Lord, and their offspring with them. And it shall come to pass, that
before they call I will hear; while they are still speaking, I shall say,
What is it? Then shall the wolves and the lambs feed together, and the
lion shall eat straw like the ox; but the serpent [shall eat] earth as
bread. They shall not hurt or maltreat each other on the holy mountain,
saith the Lord.' Now we have understood that the expression used among
these words, `According to the days of the tree [of life] shall be the
days of my people; the works of their toil shall abound' obscurely
predicts a thousand years. For as Adam was told that in the day he ate of
the tree he would die, we know that he did not complete a thousand years.
We have perceived, moreover, that the expression, `The day of the Lord is
as a thousand years, ' is connected with this subject. And further, there
was a certain man with us, whose name was John, one of the apostles of
Christ, who prophesied, by a revelation that was made to him, that those
who believed in our Christ would dwell a thousand years in Jerusalem; and
that thereafter the general, and, in short, the eternal resurrection and
judgment of all men would likewise take place. Just as our Lord also said,
`They shall neither marry nor be given in marriage, but shall be equal to
the angels, the children of the God of the resurrection.'
Chapter 82.
The Prophetical Gifts of the Jews Were
Transferred to the Christians.
"For the prophetical gifts remain with us, even to the present time.
And hence you ought to understand that [the gifts] formerly among your
nation have been transferred to us. And just as there were false prophets
contemporaneous with your holy prophets, so are there now many false
teachers amongst us, of whom our Lord forewarned us to beware; so that in
no respect are we deficient, since we know that He foreknew all that would
happen to us after His resurrection from the dead and ascension to heaven.
For He said we would be put to death, and hated for His name's sake; and
that many false prophets and false Christs would appear in His name, and
deceive many: and so has it come about. For many have taught godless,
blasphemous, and unholy doctrines, forging them in His name; have taught,
too, and even yet are teaching, those things which proceed from the
unclean spirit of the devil, and which were put into their hearts.
Therefore we are most anxious that you be persuaded not to be misled by
such persons, since we know that every one who can speak the truth, and
yet speaks it not, shall be judged by God, as God testified by Ezekiel,
when He said, `I have made thee a watchman to the house of Judah. If the
sinner sin, and thou warn him not, he himself shall die in his sin; but
his blood will I require at thine hand. But if thou warn him, thou shalt
be innocent.' And on this account we are, through fear, very earnest in
desiring to converse [with men] according to the Scriptures, but not from
love of money, or of glory, or of pleasure. For no man can convict us of
any of these [vices]. No more do we wish to live like the rulers of your
people, whom God reproaches when He says, `Your rulers are companions of
thieves, lovers of bribes, followers of the rewards.' Now, if you know
certain amongst us to be of this sort, do not for their sakes blaspheme
the Scriptures and Christ, and do not assiduously strive to give falsified
interpretations.
Chapter 83.
It is Proved that the Psalm, "The Lord
Said to My Lord," Etc., Does Not Suit Hezekiah.
"For your teachers have ventured to refer the passage, `The Lord says
to my Lord, Sit at my right hand, till I make Thine enemies Thy footstool,
'to Hezekiah; as if he were requested to sit on the right side of the
temple, when the king of Assyria sent to him and threatened him; and he
was told by Isaiah not to be afraid. Now we know and admit that what
Isaiah said took place; that the king of Assyria desisted from waging war
against Jerusalem in Hezekiah's days, and the angel of the Lord slew about
185, 000 of the host of the Assyrians. But it is manifest that the Psalm
does not refer to him. For thus it is written, `The Lord says to my Lord,
Sit at My right hand, till I make Thine enemies Thy footstool. He shall
send forth a rod of power over Jerusalem, and it shall rule in the midst
of Thine enemies. In the splendour of the saints before the morning star
have I begotten Thee. The Lord hath sworn, and will not repent, Thou art a
priest for ever after the order of Melchizedek.' Who does not admit, then,
that Hezekiah is no priest for ever after the order of Melchizedek? And
who does not know that he is not the redeemer of Jerusalem? And who does
not know that he neither sent a rod of power into Jerusalem, nor ruled in
the midst of his enemies; but that it was God who averted from him the
enemies, after he mourned and was afflicted? But our Jesus, who has not
yet come in glory, has sent into Jerusalem a rod of power, namely, the
word of calling and repentance [meant] for all nations over which demons
held sway, as David says, `The gods of the nations are demons.' And His
strong word has prevailed on many to forsake the demons whom they used to
serve, and by means of it to believe in the Almighty God because the gods
of the nations are demons. And we mentioned formerly that the statement,
`In the splendour of the saints before the morning star have I begotten
Thee from the womb, 'is made to Christ.
Chapter 84.
That Prophecy, "Behold, a Virgin,"
Etc., Suits Christ Alone.
"Moreover, the prophecy, `Behold, the virgin shall conceive, and bear a
son, 'was uttered respecting Him. For if He to whom Isaiah referred was
not to be begotten of a virgin, of whom did the Holy Spirit declare,
`Behold, the Lord Himself shall give us a sign: behold, the virgin shall
conceive, and bear a son? 'For if He also were to be begotten of sexual
intercourse, like all other first-born sons, why did God say that He would
give a sign which is not common to all the first-born sons? But that which
is truly a sign, and which was to be made trustworthy to mankind,-namely,
that the first-begotten of all creation should become incarnate by the
Virgin's womb, and be a child,-this he anticipated by the Spirit of
prophecy, and predicted it, as I have repeated to you, in various ways; in
order that, when the event should take place, it might be known as the
operation of the power and will of the Maker of all things; just as Eve
was made from one of Adam's ribs, and as all living beings were created in
the beginning by the word of God. But you in these matters venture to
pervert the expositions which your elders that were with Ptolemy king of
Egypt gave forth, since you assert that the Scripture is not so as they
have expounded it, but says, `Behold, the young woman shall conceive, 'as
if great events were to be inferred if a woman should beget from sexual
intercourse: which indeed all young women, with the exception of the
barren, do; but even these, God, if He wills, is able to cause [to bear].
For Samuel's mother, who was barren, brought forth by the will of God; and
so also the wife of the holy patriarch Abraham; and Elisabeth, who bore
John the Baptist, and other such. So that you must not suppose that it is
impossible for God to do anything He wills. And especially when it was
predicted that this would take place, do not venture to pervert or
misinterpret the prophecies, since you will injure yourselves alone, and
will not harm God.
Chapter 85.
He Proves that Christ is the Lord of
Hosts from Ps. XXIV., and from His Authority Over Demons.
"Moreover, some of you venture to expound the prophecy which runs,
`Lift up your gates, ye rulers; and be ye lift up, ye everlasting doors,
that the King of glory may enter, ' as if it referred likewise to
Hezekiah, and others of you [expound it] of Solomon; but neither to the
latter nor to the former, nor, in short, to any of your kings, can it be
proved to have reference, but to this our Christ alone, who appeared
without comeliness, and inglorious, as Isaiah and David and all the
Scriptures said; who is the Lord of hosts, by the will of the Father who
conferred on Him [the dignity]; who also rose from the dead, and ascended
to heaven, as the Psalm and the other Scriptures manifested when they
announced Him to be Lord of hosts; and of this you may, if you will,
easily be persuaded by the occurrences which take place before your eyes.
For every demon, when exorcised in the name of this very Son of God-who is
the First-born of every creature, who became man by the Virgin, who
suffered, and was crucified under Pontius Pilate by your nation, who died,
who rose from the dead, and ascended into heaven-is overcome and subdued.
But though you exorcise any demon in the name of any of those who were
amongst you-either kings, or righteous men, or prophets, or patriarchs-it
will not be subject to you. But if any of you exorcise it in [the name of]
the God of Abraham, and the God of Isaac, and the God of Jacob, it will
perhaps be subject to you. Now assuredly your exorcists, I have said, make
use of craft when they exorcise, even as the Gentiles do, and employ
fumigations and incantations. But that they are angels and powers whom the
word of prophecy by David [commands] to lift up the gates, that He who
rose from the dead, Jesus Christ, the Lord of hosts, according to the will
of the Father, might enter, the word of David has likewise showed; which I
shall again recall to your attention for the sake of those who were not
with us yesterday, for whose benefit, moreover, I sum up many things I
said yesterday. And now, if I say this to you, although I have repeated it
many times, I know that it is not absurd so to do. For it is a ridiculous
thing to see the sun, and the moon, and the other stars, continually
keeping the same course, and bringing round the different seasons; and to
see the computer who may be asked how many are twice two, because he has
frequently said that they are four, not ceasing to say again that they are
four; and equally so other things, which are confidently admitted, to be
continually mentioned and admitted in like manner; yet that he who founds
his discourse on the prophetic Scriptures should leave them and abstain
from constantly referring to the same Scriptures, because it is thought he
can bring forth something better than Scripture. The passage, then, by
which I proved that God reveals that there are both angels and hosts in
heaven is this: `Praise the Lord from the heavens: praise Him in the
highest. Praise Him, all His angels: praise Him, all His hosts.' "
Then one of those who had come with them on the second day, whose name
was Mnaseas, said, "We are greatly pleased that you undertake to repeat
the same things on our account."
And I said, "Listen, my friends, to the Scripture which induces me to
act thus. Jesus commanded [us] to love even [our] enemies, as was
predicted by Isaiah in many passages, in which also is contained the
mystery of our own regeneration, as well, in fact, as the regeneration of
all who expect that Christ will appear in Jerusalem, and by their works
endeavour earnestly to please Him. These are the words spoken by Isaiah:
`Hear the word of the Lord, ye that tremble at His word. Say, our
brethren, to them that hate you and detest you, that the name of the Lord
has been glorified. He has appeared to your joy, and they shall be
ashamed. A voice of noise from the city, a voice from the temple, a voice
of the Lord who rendereth recompense to the proud. Before she that
travailed brought forth, and before the pains of labour came, she brought
forth a male child. Who hath heard such a thing? and who hath seen such a
thing? has the earth brought forth in one day? and has she produced a
nation at once? for Zion has travailed and borne her children. But I have
given such an expectation even to her that does not bring forth, said the
Lord. Behold, I have made her that begetteth, and her that is barren,
saith the Lord. Rejoice, O Jerusalem, and hold a joyous assembly, all ye
that love her. Be glad, all ye that mourn for her, that ye may suck and be
filled with the breast of her consolation, that having suck ye may be
delighted with the entrance of His glory.' "
Chapter 86.
There are Various Figures in the Old
Testament of the Wood of the Cross by Which Christ
Reigned.
And when I had quoted this, I added, "Hear, then, how this Man, of whom
the Scriptures declare that He will come again in glory after His
crucifixion, was symbolized both by the tree of life, which was said to
have been planted in paradise, and by those events which should happen to
all the just. Moses was sent with a rod to effect the redemption of the
people; and with this in his hands at the head of the people, he divided
the sea. By this he saw the water gushing out of the rock; and when he
cast a tree into the waters of Marah, which were bitter, he made them
sweet. Jacob, by putting rods into the water-troughs, caused the sheep of
his uncle to conceive, so that he should obtain their young. With his rod
the same Jacob boasts that he had crossed the river. He said he had seen a
ladder, and the Scripture has declared that God stood above it. But that
this was not the Father, we have proved from the Scriptures. And Jacob,
having poured oil on a stone in the same place, is testified to by the
very God who appeared to him, that he had anointed a pillar to the God who
appeared to him. And that the stone symbolically proclaimed Christ, we
have also proved by many Scriptures; and that the unguent, whether it was
of oil, or of stacte, or of any other compounded sweet balsams, had
reference to Him, we have also proved, inasmuch as the word says:
`Therefore God, even Thy God, hath anointed Thee with the oil of gladness
above Thy fellows.' For indeed all kings and anointed persons obtained
from Him their share in the names of kings and anointed: just as He
Himself received from the Father the titles of King, and Christ, and
Priest, and Angel, and such like other titles which He bears or did bear.
Aaron's rod, which blossomed, declared him to be the high priest. Isaiah
prophesied that a rod would come forth from the root of Jesse, [and this
was] Christ. And David says that the righteous man is `like the tree that
is planted by the channels of waters, which should yield its fruit in its
season, and whose leaf should not fade.' Again, the righteous is said to
flourish like the palm-tree. God appeared from a tree to Abraham, as it is
written, near the oak in Mamre. The people found seventy willows and
twelve springs after crossing the Jordan. David affirms that God comforted
him with a rod and staff. Elisha, by casting a stick into the river
Jordan, recovered the iron part of the axe with which the sons of the
prophets had gone to cut down trees to build the house in which they
wished to read and study the law and commandments of God; even as our
Christ, by being crucified on the tree, and by purifying [us] with water,
has redeemed us, though plunged in the direst offences which we have
committed, and has made [us] a house of prayer and adoration. Moreover, it
was a rod that pointed out Judah to be the father of Tamar's sons by a
great mystery."
Chapter 87.
Trypho Maintains in Objection These
Words: "And Shall Rest on Him," Etc. They are Explained by
Justin.
Hereupon Trypho, after I had spoken these words, said, "Do not now
suppose that I am endeavouring, by asking what I do ask, to overturn the
statements you have made; but I wish to receive information respecting
those very points about which I now inquire. Tell me, then, how, when the
Scripture asserts by Isaiah, `There shall come forth a rod from the root
of Jesse; and a flower shall grow up from the root of Jesse; and the
Spirit of God shall rest upon Him, the spirit of wisdom and understanding,
the spirit of counsel and might, the spirit of knowledge and piety: and
the spirit of the fear of the Lord shall fill Him: ' (now you admitted to
me," continued he, "that this referred to Christ, and you maintain Him to
be pre-existent God, and having become incarnate by God's will, to be born
man by the Virgin: ) how He can be demonstrated to have been pre-existent,
who is filled with the powers of the Holy Ghost, which the Scripture by
Isaiah enumerates, as if He were in lack of them? "
Then I replied, "You have inquired most discreetly and most prudently,
for truly there does seem to be a difficulty; but listen to what I say,
that you may perceive the reason of this also. The Scripture says that
these enumerated powers of the Spirit have come on Him, not because He
stood in need of them, but because they would rest in Him, i.e., would
find their accomplishment in Him, so that there would be no more prophets
in your nation after the ancient custom: and this fact you plainly
perceive. For after Him no prophet has arisen among you. Now, that [you
may know that] your prophets, each receiving some one or two powers from
God, did and spoke the things which we have learned from the Scriptures,
attend to the following remarks of mine. Solomon possessed the spirit of
wisdom, Daniel that of understanding and counsel, Moses that of might and
piety, Elijah that of fear, and Isaiah that of knowledge; and so with the
others: each possessed one power, or one joined alternately with another;
also Jeremiah, and the twelve [prophets], and David, and, in short, the
rest who existed amongst you. Accordingly He rested, i.e., ceased, when
He came, after whom, in the times of this dispensation wrought out
by Him amongst men, it was requisite that such gifts should cease from
you; and having received their rest in Him, should again, as had been
predicted, become gifts which, from the grace of His Spirit's power, He
imparts to those who believe in Him, according as He deems each man worthy
thereof. I have already said, and do again say, that it had been
prophesied that this would be done by Him after His ascension to heaven.
It is accordingly said, `He ascended on high, He led captivity captive, He
gave gifts unto the sons of men.' And again, in another prophecy it is
said: `And it shall come to pass after this, I will pour out My Spirit on
all flesh, and on My servants, and on My handmaids, and they shall
prophesy.'
Chapter 88.
Christ Has Not Received the Holy
Spirit on Account of Poverty.
"Now, it is possible to see amongst us women and men who possess gifts
of the Spirit of God; so that it was prophesied that the powers enumerated
by Isaiah would come upon Him, not because He needed power, but because
these would not continue after Him. And let this be a proof to you,
namely, what I told you was done by the Magi from Arabia, who as soon as
the Child was born came to worship Him, for even at His birth He was in
possession of His power; and as He grew up like all other men, by using
the fitting means, He assigned its own [requirements] to each development,
and was sustained by all kinds of nourishment, and waited for thirty
years, more or less, until John appeared before Him as the herald of His
approach, and preceded Him in the way of baptism, as I have already shown.
And then, when Jesus had gone to the river Jordan, where John was
baptizing, and when He had stepped into the water, a fire was kindled in
the Jordan; and when He came out of the water, the Holy Ghost lighted on
Him like a dove, [as] the apostles of this very Christ of ours wrote. Now,
we know that he did not go to the river because He stood in need of
baptism, or of the descent of the Spirit like a dove; even as He submitted
to be born and to be crucified, not because He needed such things, but
because of the human race, which from Adam had fallen under the power of
death and the guile of the serpent, and each one of which had committed
personal transgression. For God, wishing both angels and men, who were
endowed with freewill, and at their own disposal, to do whatever He had
strengthened each to do, made them so, that if they chose the things
acceptable to Himself, He would keep them free from death and from
punishment; but that if they did evil, He would punish each as He sees
fit. For it was not His entrance into Jerusalem sitting on an ass, which
we have showed was prophesied, that empowered Him to be Christ, but it
furnished men with a proof that He is the Christ; just as it was necessary
in the time of John that men have proof, that they might know who is
Christ. For when John remained by the Jordan, and preached the baptism of
repentance, wearing only a leathern girdle and a vesture made of camels'
hair, eating nothing but locusts and wild honey, men supposed him to be
Christ; but he cried to them, `I am not the Christ, but the voice of one
crying; for He that is stronger than I shall come, whose shoes I am not
worthy to bear.' And when Jesus came to the Jordan, He was considered to
be the son of Joseph the carpenter; and He appeared without comeliness, as
the Scriptures declared; and He was deemed a carpenter (for He was in the
habit of working as a carpenter when among men, making ploughs and yokes;
by which He taught the symbols of righteousness and an active life); but
then the Holy Ghost, and for man's sake, as I formerly stated, lighted on
Him in the form of a dove, and there came at the same instant from the
heavens a voice, which was uttered also by David when he spoke,
personating Christ, what the Father would say to Him: `Thou art My Son:
this day have I begotten Thee; ' [the Father] saying that His generation
would take place for men, at the time when they would become acquainted
with Him: `Thou art My Son; this day have I begotten thee.'"
Chapter 89.
The Cross Alone is Offensive to Trypho
on Account of the Curse, Yet It Proves that Jesus is
Christ.
Then Trypho remarked, "Be assured that all our nation waits for Christ;
and we admit that all the Scriptures which you have quoted refer to Him.
Moreover, I do also admit that the name of Jesus, by which the the son of
Nave (Nun) was called, has inclined me very strongly to adopt this view.
But whether Christ should be so shamefully crucified, this we are in doubt
about. For whosoever is crucified is said in the law to be accursed, so
that I am exceedingly incredulous on this point. It is quite clear,
indeed, that the Scriptures announce that Christ had to suffer; but we
wish to learn if you can prove it to us whether it was by the suffering
cursed in the law."
I replied to him, "If Christ was not to suffer, and the prophets had
not foretold that He would be led to death on account of the sins of the
people, and be dishonoured and scourged, and reckoned among the
transgressors, and as a sheep be led to the slaughter, whose generation,
the prophet says, no man can declare, then you would have good cause to
wonder. But if these are to be characteristic of Him and mark Him out to
all, how is it possible for us to do anything else than believe in Him
most confidently? And will not as many as have understood the writings of
the prophets, whenever they hear merely that He was crucified, say that
this is He and no other? "
Chapter 90.
The Stretched-Out Hands of Moses Signified
Beforehand the Cross.
"Bring us on, then," said [Trypho], "by the Scriptures, that we may
also be persuaded by you; for we know that He should suffer and be led as
a sheep. But prove to us whether He must be crucified and die so
disgracefully and so dishonourably by the death cursed in the law. For we
cannot bring ourselves even to think of this."
"You know," said I, "that what the prophets said and did they veiled by
parables and types, as you admitted to us; so that it was not easy for all
to understand the most [of what they said], since they concealed the truth
by these means, that those who are eager to find out and learn it might do
so with much labour."
They answered, "We admitted this."
"Listen, therefore," say I, "to what follows; for Moses first exhibited
this seeming curse of Christ's by the signs which he made."
"Of what [signs] do you speak? "said he.
"When the people," replied I, "waged war with Amalek, and the son of
Nave (Nun) by name Jesus (Joshua), led the fight, Moses himself prayed to
God, stretching out both hands, and Hur with Aaron supported them during
the whole day, so that they might not hang down when he got wearied. For
if he gave up any part of this sign, which was an imitation of the cross,
the people were beaten, as is recorded in the writings of Moses; but if he
remained in this form, Amalek was proportionally defeated, and he who
prevailed prevailed by the cross. For it was not because Moses so prayed
that the people were stronger, but because, while one who bore the name of
Jesus (Joshua) was in the forefront of the battle, he himself made the
sign of the cross. For who of you knows not that the prayer of one who
accompanies it with lamentation and tears, with the body prostrate, or
with bended knees, propitiates God most of all? But in such a manner
neither he nor any other one, while sitting on a stone, prayed. Nor even
the stone symbolized Christ, as I have shown.
Chapter 91.
The Cross Was Foretold in the Blessings of
Joseph, and in the Serpent that Was Lifted Up.
"And God by Moses shows in another way the force of the mystery of the
cross, when He said in the blessing wherewith Joseph was blessed, `From
the blessing of the Lord is his land; for the seasons of heaven, and for
the dews, and for the deep springs from beneath, and for the seasonable
fruits of the sun, and for the coming together of the months, and for the
heights of the everlasting mountains, and for the heights of the hills,
and for the ever-flowing rivers, and for the fruits of the fatness of the
earth; and let the things accepted by Him who appeared in the bush come on
the head and crown of Joseph. Let him be glorified among his brethren; his
beauty is [like] the firstling of a bullock; his horns the horns of an
unicorn: with these shall he push the nations from one end of the earth to
another.' Now, no one could say or prove that the horns of an unicorn
represent any other fact or figure than the type which portrays the cross.
For the one beam is placed upright, from which the highest extremity is
raised up into a horn, when the other beam is fitted on to it, and the
ends appear on both sides as horns joined on to the one horn. And the part
which is fixed in the centre, on which are suspended those who are
crucified, also stands out like a horn; and it also looks like a horn
conjoined and fixed with the other horns. And the expression, `With these
shall he push as with horns the nations from one end of the earth to
another, 'is indicative of what is now the fact among all the nations. For
some out of all the nations, through the power of this mystery, having
been so pushed, that is, pricked in their hearts, have turned from vain
idols and demons to serve God. But the same figure is revealed for the
destruction and condemnation of the unbelievers; even as Amalek was
defeated and Israel victorious when the people came out of Egypt, by means
of the type of the stretching out of Moses' hands, and the name of Jesus
(Joshua), by which the son of Nave (Nun) was called. And it seems that the
type and sign, which was erected to counteract the serpents which bit
Israel, was intended for the salvation of those who believe that death was
declared to come thereafter on the serpent through Him that would be
crucified, but salvation to those who had been bitten by him and had
betaken themselves to Him that sent His Son into the world to be
crucified. For the Spirit of prophecy by Moses did not teach us to believe
in the serpent, since it shows us that he was cursed by God from the
beginning; and in Isaiah tells us that he shall be put to death as an
enemy by the mighty sword, which is Christ.
Chapter 92.
Unless the Scriptures Be Understood
Through God's Great Grace, God Will Not Appear to Have Taught Always the
Same Righteousness.
"Unless, therefore, a man by God's great grace receives the power to
understand what has been said and done by the prophets, the appearance of
being able to repeat the words or the deeds will not profit him, if he
cannot explain the argument of them. And will they not assuredly appear
contemptible to many, since they are related by those who understood them
not? For if one should wish to ask you why, since Enoch, Noah with his
sons, and all others in similar circumstances, who neither were
circumcised nor kept the Sabbath, pleased God, God demanded by other
leaders, and by the giving of the law after the lapse of so many
generations, that those who lived between the times of Abraham and of
Moses be justified by circumcision, and that those who lived after Moses
be justified by circumcision and the other ordinances-to wit, the Sabbath,
and sacrifices, and libations, and offerings; [God will be slandered]
unless you show, as I have already said, that God who foreknew was aware
that your nation would deserve expulsion from Jerusalem, and that none
would be permitted to enter into it. (For you are not distinguished in any
other way than by the fleshly circumcision, as I remarked previously. For
Abraham was declared by God to be righteous, not on account of
circumcision, but on account of faith. For before he was circumcised the
following statement was made regarding him: `Abraham believed God, and it
was accounted unto him for righteousness.' And we, therefore, in the
uncircumcision of our flesh, believing God through Christ, and having that
circumcision which is of advantage to us who have acquired it-namely, that
of the heart-we hope to appear righteous before and well-pleasing to God:
since already we have received His testimony through the words of the
prophets.) [And, further, God will be slandered unless you show] that you
were commanded to observe the Sabbath, and to present offerings, and that
the Lord submitted to have a place called by the name of God, in order
that, as has been said, you might not become impious and godless by
worshipping idols and forgetting God, as indeed you do always appear to
have been. (Now, that God enjoined the ordinances of Sabbaths and
offerings for these reasons, I have proved in what I previously remarked;
but for the sake of those who came to-day, I wish to repeat nearly the
whole.) For if this is not the case, God will be slandered, as having no
foreknowledge, and as not teaching all men to know and to do the same acts
of righteousness (for many. generations of men appear to have existed
before Moses); and the Scripture is not true which affirms that `God is
true and righteous, and all His ways are judgments, and there is no
unrighteousness in him.' But since the Scripture is true, God is always
willing that such even as you be neither foolish nor lovers of yourselves,
in order that you may obtain the salvation of Christ, who pleased God, and
received testimony from Him, as I have already said, by alleging proof
from the holy words of prophecy.
Chapter 93.
The Same Kind of Righteousness is
Bestowed on All. Christ Comprehends It in Two Precepts.
"For [God] sets before every race of mankind that which is always and
universally just, as well as all righteousness; and every race knows that
adultery, and fornication, and homicide, and such like, are sinful; and
though they all commit such practices, yet they do not escape from the
knowledge that they act unrighteously whenever they so do, with the
exception of those who are possessed with an unclean spirit, and who have
been debased by education, by wicked customs, and by sinful institutions,
and who have lost, or rather quenched and put under, their natural ideas.
For we may see that such persons are unwilling to submit to the same
things which they inflict upon others, and reproach each other with
hostile consciences for the acts which they perpetrate. And hence I think
that our Lord and Saviour Jesus Christ spoke well when He summed up all
righteousness and piety in two commandments. They are these: `Thou shalt
love the Lord thy God with all thy heart, and with all thy strength, and
thy neighbour as thyself.' For the man who loves God with all the heart,
and with all the strength, being filled with a God-fearing mind, will
reverence no other god; and since God wishes it, he would reverence that
angel who is beloved by the same Lord and God. And the man who loves his
neighbour as himself will wish for him the same good things that he wishes
for himself, and no man will wish evil things for himself. Accordingly, he
who loves his neighbour would pray and labour that his neighbour may be
possessed of the same benefits as himself. Now nothing else is neighbour
to man than that similarly-affectioned and reasonable being-man.
Therefore, since all righteousness is divided into two branches, namely,
in so far as it regards God and men, whoever, says the Scripture, loves
the Lord God with all the heart, and all the strength, and his neighbour
as himself, would be truly a righteous man. But you were never shown to be
possessed of friendship or love either towards God, or towards the
prophets, or towards yourselves, but, as is evident, you are ever found to
be idolaters and murderers of righteous men, so that you laid hands even
on Christ Himself; and to this very day you abide in your wickedness,
execrating those who prove that this man who was crucified by you is the
Christ. Nay, more than this, you suppose that He was crucified as hostile
to and cursed by God, which supposition is the product of your most
irrational mind. For though you have the means of understanding that this
man is Christ from the signs given by Moses, yet you will not; but, in
addition, fancying that we can have no arguments, you put whatever
question comes into your minds, while you yourselves are at a loss for
arguments whenever you meet with some firmly established Christian.
Chapter 95.
In What Sense He Who Hangs on a Tree is
Cursed.
"For tell me, was it not God who commanded by Moses that no image or
likeness of anything which was in heaven above or which was on the earth
should be made, and yet who caused the brazen serpent to be made by Moses
in the wilderness, and set it up for a sign by which those bitten by
serpents were saved? Yet is He free from unrighteousness. For by this, as
I previously remarked, He proclaimed the mystery, by which He declared
that He would break the power of the serpent which occasioned the
transgression of Adam, and [would bring] to them that believe on Him [who
was foreshadowed] by this sign, i.e., Him who was to be crucified,
salvation from the fangs of the serpent, which are wicked deeds,
idolatries, and other unrighteous acts. Unless the matter be so
understood, give me a reason why Moses set up the brazen serpent for a
sign, and bade those that were bitten gaze at it, and the wounded were
healed; and this, too, when he had himself commanded that no likeness of
anything whatsoever should be made."
On this, another of those who came on the second day said, "You have
spoken truly: we cannot give a reason. For I have frequently interrogated
the teachers about this matter, and none of them gave me a reason:
therefore continue what you are speaking; for we are paying attention
while you unfold the mystery, on account of which the doctrines of the
prophets are falsely slandered."
Then I replied, "Just as God commanded the sign to be made by the
brazen serpent, and yet He is blameless; even so, though a curse lies in
the law against persons who are crucified, yet no curse lies on the Christ
of God, by whom all that have committed things worthy of a curse are
saved.
Chapter 96.
Christ Took Upon Himself the Curse Due to
Us.
"For the whole human race will be found to be under a curse. For it is
written in the law of Moses, `Cursed is every one that continueth not in
all things that are written in the book of the law to do them.' And no one
has accurately done all, nor will you venture to deny this; but some more
and some less than others have observed the ordinances enjoined. But if
those who are under this law appear to be under a curse for not having
observed all the requirements, how much more shall all the nations appear
to be under a curse who practise idolatry, who seduce youths, and commit
other crimes? If, then, the Father of all wished His Christ for the whole
human family to take upon Him the curses of all, knowing that, after He
had been crucified and was dead, He would raise Him up, why do you argue
about Him, who submitted to suffer these things according to the Father's
will, as if He were accursed, and do not rather bewail yourselves? For
although His Father caused Him to suffer these things in behalf of the
human family, yet you did not commit the deed as in obedience to the will
of God. For you did not practise piety when you slew the prophets. And let
none of you say: If His Father wished Him to suffer this, in order that by
His stripes the human race might be healed, we have done no wrong. If,
indeed, you repent of your sins, and recognise Him to be Christ, and
observe His commandments, then you may assert this; for, as I have said
before, remission of sins shall be yours. But if you curse Him and them
that believe on Him, and, when you have the power, put them to death, how
is it possible that requisition shall not be made of you, as of
unrighteous and sinful men, altogether hard-hearted and without
understanding, because you laid your hands on Him?
Chapter 97.
That Curse Was a Prediction of the Things
Which the Jews Would Do.
"For the statement in the law, `Cursed is every one that hangeth on a
tree, ' confirms our hope which depends on the crucified Christ, not
because He who has been crucified is cursed by God, but because God
foretold that which would be done by you all, and by those like to your,
who do not know that this is He who existed before all, who is the eternal
Priest of God, and King, and Christ. And you clearly see that this has
come to pass. For you curse in your synagogues all those who are called
from Him Christians; and other nations effectively carry out the curse,
putting to death those who simply confess themselves to be Christians; to
all of whom we say, You are our brethren; rather recognise the truth of
God. And while neither they nor you are persuaded by us, but strive
earnestly to cause us to deny the name of Christ, we choose rather and
submit to death, in the full assurance that all the good which God has
promised through Christ He will reward us with. And in addition to all
this we pray for you, that Christ may have mercy upon you. For He taught
us to pray for our enemies also, saying, `Love your enemies; be kind and
merciful, as your heavenly Father is.' For we see that the Almighty God is
kind and merciful, causing His sun to rise on the unthankful and on the
righteous, and sending rain on the holy and on the wicked; all of whom He
has taught us He will judge.
Chapter 98.
Other Predictions of the Cross of
Christ.
"For it was not without design that the prophet Moses, when Hur and
Aaron upheld his hands, remained in this form until evening. For indeed
the Lord remained upon the tree almost until evening, and they buried Him
at eventide; then on the third day He rose again. This was declared by
David thus: `With my voice I cried to the Lord, and He heard me out of His
holy hill. I laid me down, and slept; I awaked, for the Lord sustained
me.' And Isaiah likewise mentions concerning Him the manner in which He
would die, thus: `I have spread out My hands unto a people disobedient,
and gainsaying, that walk in a way which is not good.' And that He would
rise again, Isaiah himself said: `His burial has been taken away from the
midst, and I will give the rich for His death.' And again, in other words,
David in the twenty-first Psalm thus refers to the suffering and to the
cross in a parable of mystery: `They pierced my hands and my feet; they
counted all my bones. They considered and gazed on me; they parted my
garments among themselves, and cast lots upon my vesture.' For when they
crucified Him, driving in the nails, they pierced His hands and feet; and
those who crucified Him parted His garments among themselves, each casting
lots for what he chose to have, and receiving according to the decision of
the lot. And this very Psalm you maintain does not refer to Christ; for
you are in all respects blind, and do not understand that no one in your
nation who has been called King or Christ has ever had his hands or feet
pierced while alive, or has died in this mysterious fashion-to wit, by the
cross-save this Jesus alone.
Predictions of Christ in Psalms 22.
"I shall repeat the whole Psalm, in order that you may hear His
reverence to the Father, and how He refers all things to Him, and prays to
be delivered by Him from this death; at the same time declaring in the
Psalm who they are that rise up against Him, and showing that He has truly
become man capable of suffering. It is as follows: `O God, my God, attend
to me: why hast Thou forsaken me? The words of my transgressions are far
from my salvation. O my God, I will cry to Thee in the day-time, and Thou
wilt not hear; and in the night-season, and it is not for want of
understanding in me. But Thou, the Praise of Israel, inhabitest the holy
place. Our fathers trusted in Thee; they trusted, and Thou didst deliver
them. They cried unto Thee, and were delivered: they trusted in Thee, and
were not confounded. But I am a worm, and no man; a reproach of men, and
despised of the people. All they that see me laughed me to scorn; they
spake with the lips, they shook the head: He trusted on the Lord: let Him
deliver him, let Him save him, since he desires Him. For Thou art He that
took me out of the womb; my hope from the breasts of my mother: I was cast
upon Thee from the womb. Thou art my God from my mother's belly: be not
far from me, for trouble is near; for there is none to help. Many calves
have compassed me; fat bulls have beset me round. They opened their mouth
upon me, as a ravening and roaring lion. All my bones are poured out and
dispersed like water. My heart has become like wax melting in the midst of
my belly. My strength is dried up like a potsherd; and my tongue has
cleaved to my throat; and Thou hast brought me into the dust of death. For
many dogs have surrounded me; the assembly of the wicked have beset me
round. They pierced my hands and my feet, they did tell all my bones. They
did look and stare upon me; they parted my garments among them, and cast
lots upon my vesture. But do not Thou remove Thine assistance from me, O
Lord: give heed to help me; deliver my soul from the sword, and my
only-begotten from the hand of the dog. Save me from the lion's mouth, and
my humility from the horns of the unicorns. I will declare Thy name to my
brethren; in the midst of the Church will I praise Thee. Ye that fear the
Lord, praise Him: all ye the seed of Jacob, glorify Him. Let all the seed
of Israel fear Him.' "
Chapter 99.
In the Commencement of the Psalm are
Christ's Dying Words.
And when I had said these words, I continued: "Now I will demonstrate
to you that the whole Psalm refers thus to Christ, by the words which I
shall again explain. What is said at first-`O God, my God, attend to me:
why hast Thou forsaken me? '-announced from the beginning that which was
to be said in the time of Christ. For when crucified, He spake: `O God, my
God, why hast Thou forsaken me? 'And what follows: `The words of my
transgressions are far from my salvation. O my God, I will cry to Thee in
the day-time, and Thou wilt not hear; and in the night-season, and it is
not for want of understanding in me.' These, as well as the things which
He was to do, were spoken. For on the day on which He was to be crucified,
having taken three of His disciples to the hill called Olivet, situated
opposite to the temple in Jerusalem, He prayed in these words: `Father, if
it be possible, let this cup pass from me.' And again He prayed: `Not as I
will, but as Thou wilt; ' showing by this that He had become truly a
suffering man. But lest any one should say, He did not know then that He
had to suffer, He adds immediately in the Psalm: `And it is not for want
of understanding in me.' Even as there was no ignorance on God's part when
He asked Adam where he was, or asked Cain where Abel was; but [it was
done] to convince each what kind of man he was, and in order that through
the record [of Scripture] we might have a knowledge of all: so likewise
Christ declared that ignorance was not on His side, but on theirs, who
thought that He was not the Christ, but fancied they would put Him to
death, and that He, like some common mortal, would remain in Hades.
Chapter 100.
In What Sense Christ is [Called] Jacob, and
Israel, and Son of Man.
"Then what follows-`But Thou, the praise of Israel, inhabitest the holy
place'-declared that He is to do something worthy of praise and
wonderment, being about to rise again from the dead on the third day after
the crucifixion; and this He has obtained from the Father. For I have
showed already that Christ is called both Jacob and Israel; and I have
proved that it is not in the blessing of Joseph and Judah alone that what
relates to Him was proclaimed mysteriously, but also in the Gospel it is
written that He said: `All things are delivered unto me by My Father;
'and, `No man knoweth the Father but the Son; nor the Son but the Father,
and they to whom the Son will reveal Him.' Accordingly He revealed to us
all that we have perceived by His grace out of the Scriptures, so that we
know Him to be the first-begotten of God, and to be before all creatures;
likewise to be the Son of the patriarchs, since He assumed flesh by the
Virgin of their family, and submitted to become a man without comeliness,
dishonoured, and subject to suffering. Hence, also, among His words He
said, when He was discoursing about His future sufferings: `The Son of man
must suffer many things, and be rejected by the Pharisees and Scribes, and
be crucified, and on the third day rise again.' He said then that He was
the Son of man, either because of His birth by the Virgin, who was, as I
said, of the family of David and Jacob, and Isaac, and Abraham; or because
Adam was the father both of Himself and of those who have been first
enumerated from whom Mary derives her descent. For we know that the
fathers of women are the fathers likewise of those children whom their
daughters bear. For [Christ] called one of His disciples-previously known
by the name of Simon-Peter; since he recognised Him to be Christ the Son.
of God, by the revelation of His Father: and since we find it recorded in
the memoirs of His apostles that He is the Son of God, and since we call
Him the Son, we have understood that He proceeded before all creatures
from the Father by His power and will (for He is addressed in the writings
of the prophets in one way or another as Wisdom, and the Day, and the
East, and a Sword, and a Stone, and a Rod, and Jacob, and Israel); and
that He became man by the Virgin, in order that the disobedience which
proceeded from the serpent might receive its destruction in the same
manner in which it derived its origin. For Eve, who was a virgin and
undefiled, having conceived the word of the serpent, brought forth
disobedience and death. But the Virgin Mary received faith and joy, when
the angel Gabriel announced the good tidings to her that the Spirit of the
Lord would come upon her, and the power of the Highest would overshadow
her: wherefore also the Holy Thing begotten of her is the Son of God; and
she replied, `Be it unto me according to thy word.'" And by her has He
been born, to whom we have proved so many Scriptures refer, and by whom
God destroys both the serpent and those angels and men who are like him;
but works deliverance from death to those who repent of their wickedness
and believe upon Him.
Chapter 101.
Christ Refers All Things to the Father.
"Then what follows of the Psalm is this, in which He says: `Our fathers
trusted in Thee; they trusted, and Thou didst deliver them. They cried
unto Thee, and were not confounded. But I am a worm, and no man; a
reproach of men, and despised of the people; 'which show that He admits
them to be His fathers, who trusted in God and were saved by Him, who also
were the fathers of the Virgin, by whom He was born and became man; and He
foretells that He shall be saved by the same God, but boasts not in
accomplishing anything through His own will or might. For when on earth He
acted in the very same manner, and answered to one who addressed Him as
`Good Master: '`Why callest thou me good? One is good, my Father who is in
heaven.' But when He says, `I am a worm, and no man; a reproach of men,
and despised of the people, 'He prophesied the things which do exist, and
which happen to Him. For we who believe on Him are everywhere a reproach,
`despised of the people; 'for, rejected and dishonoured by your nation, He
suffered those indignities which you planned against Him. And the
following: `All they that see me laughed me to scorn; they spake with the
lips, they shook the head: He trusted in the Lord; let Him deliver him,
since he desires Him; 'this likewise He foretold should happen to Him. For
they that saw Him crucified shook their heads each one of them, and
distorted their lips, and twisting their noses to each other, they spake
in mockery the words which are recorded in the memoirs of His apostles:
`He said he was the Son of God: let him come down; let God save him.'
Chapter 102.
The Prediction of the Events Which
Happened to Christ When He Was Born. Why God Permitted
It.
"And what follows-`My hope from the breasts of my mother. On Thee have
I been cast from the womb; from my mother's belly Thou art my God: for
there is no helper. Many calves have compassed me; fat bulls have beset me
round. They opened their mouth upon me, as a ravening and a roaring lion.
All my bones are poured out and dispersed like water. My heart has become
likes wax melting in the midst of my belly. My strength is become dry like
a potsherd; and my tongue has cleaved to my throat'-foretold what would
come to pass; for the statement, `My hope from the breasts of my mother,
'[is thus explained]. As soon as He was born in Bethlehem, as I previously
remarked, king Herod, having learned from the Arabian Magi about Him, made
a plot to put Him to death and by God's command Joseph took Him with Mary
and departed into Egypt. For the Father had decreed that He whom He had
begotten should be put to death, but not before He had grown to manhood,
and proclaimed the word which proceeded from Him. But if any of you say to
us, Could not God rather have put Herod to death? I return answer by
anticipation: Could not God have cut off in the beginning the serpent, so
that he exist not, rather than have said, `And I will put enmity between
him and the woman, and between his seed and her seed? ' Could He not have
at once created a multitude of men? But yet, since He knew that it would
be good, He created both angels and men free to do that which is
righteous, and He appointed periods of time during which He knew it would
be good for them to have the exercise of free-will; and because He
likewise knew it would be good, He made general and particular judgments;
each one's freedom of will, however, being guarded. Hence Scripture says
the following, at the destruction of the tower, and division and
alteration of tongues: `And the Lord said, Behold, the people is one, and
they have all one language; and this they have begun to do: and now
nothing will be restrained from them of all which they have attempted to
do.' And the statement, `My strength is become dry like a potsherd, and my
tongue has cleaved to my throat, 'was also a prophecy of what would be
done by Him according to the Father's will. For the power of His strong
word, by which He always confuted the Pharisees and Scribes, and, in
short, all your nation's teachers that questioned Him, had a cessation
like a plentiful and strong spring, the waters of which have been turned
off, when He kept silence, and chose to return no answer to any one in the
presence of Pilate; as has been declared in the memoirs of His apostles,
in order that what is recorded by Isaiah might have efficacious fruit,
where it is written, `The Lord gives me a tongue, that I may know when I
ought to speak.' Again, when He said, `Thou art my God; be not far from
me, 'He taught that all men ought to hope in God who created all things,
and seek salvation and help from Him alone; and not suppose, as the rest
of men do, that salvation can be obtained by birth, or wealth, or
strength, or wisdom. And such have ever been your practices: at one time
you made a calf, and always you have shown yourselves ungrateful,
murderers of the righteous, and proud of your descent. For if the Son of
God evidently states that He can be saved, [neither] because He is a son,
nor because He is strong or wise, but that without God He cannot be saved,
even though He be sinless, as Isaiah declares in words to the effect that
even in regard to His very language He committed no sin (for He committed
no iniquity or guile with His mouth), how do you or others who expect to
be saved without this hope, suppose that you are not deceiving
yourselves?
Chapter 103.
The Pharisees are the Bulls: the Roaring
Lion is Herod or the Devil.
"Then what is next said in the Psalm-`For trouble is near, for there is
none to help me. Many calves have compassed me; fat bulls have beset me
round. They opened their mouth upon me as a ravening and roaring lion. All
my bones are poured out and dispersed like water, '-was likewise a
prediction of the events which happened to Him. For on that night when
some of your nation, who had been sent by the Pharisees and Scribes, and
teachers, came upon Him from the Mount of Olives, those whom Scripture
called butting and prematurely destructive calves surrounded Him. And the
expression, `Fat bulls have beset me round, 'He spoke beforehand of those
who acted similarly to the calves, when He was led before your teachers.
And the Scripture described them as bulls, since we know that bulls are
authors of calves' existence. As therefore the bulls are the begetters of
the calves, so your teachers were the cause why their children went out to
the Mount of Olives to take Him and bring Him to them. And the expression,
`For there is none to help, 'is also indicative of what took place. For
there was not even a single man to assist Him as an innocent person. And
the expression, `They opened their mouth upon me like a roaring lion, '
designates him who was then king of the Jews, and was called Herod, a
successor of the Herod who, when Christ was born, slew all the infants in
Bethlehem born about the same time, because he imagined that amongst them
He would assuredly be of whom the Magi from Arabia had spoken; for he was
ignorant of the will of Him that is stronger than all, how He had
commanded Joseph and Mary to take the Child and depart into Egypt, and
there to remain until a revelation should again be made to them to return
into their own country. And there they did remain until Herod, who slew
the infants in Bethlehem, was dead, and Archelaus had succeeded him. And
he died before Christ came to the dispensation on the cross which was
given Him by His Father. And when Herod succeeded Archelaus, having
received the authority which had been allotted to him, Pilate sent to him
by way of compliment Jesus bound; and God foreknowing that this would
happen, had thus spoken: `And they brought Him to the Assyrian, a present
to the king.' Or He meant the devil by the lion roaring against Him: whom
Moses calls the serpent, but in Job and Zechariah he is called the devil,
and by Jesus is addressed as Satan, showing that a compounded name was
acquired by him from the deeds which he performed. For <sq>sata in
the Jewish and Syrian tongue means apostate; and <sq>nas is the word
from which he is called by interpretation the serpent, i.e.,
according to the interpretation of the Hebrew term, from both of which
there arises the single word Satanas. For this devil, when [Jesus]
went up from the river Jordan, at the time when the voice spake to Him,
`Thou art my Son: this day have I begotten Thee, ' is recorded in the
memoirs of the apostles to have come to Him and tempted Him, even so far
as to say to Him, `Worship me; 'and Christ answered him, `Get thee behind
me, Satan: thou shalt worship the Lord thy God, and Him only shalt thou
serve.' For as he had deceived Adam, so he hoped that he might contrive
some mischief against Christ also. Moreover, the statement, `All my bones
are poured out and dispersed like water; my heart has become like wax,
melting in the midst of my belly, 'was a prediction of that which happened
to Him on that night when men came out against Him to the Mount of Olives
to seize Him. For in the memoirs which I say were drawn up by His apostles
and those who followed them, [it is recorded] that His sweat fell down
like drops of blood while He was praying, and saying, `If it be possible,
let this cup pass: ' His heart and also His bones trembling; His heart
being like wax melting in His belly: in order that we may perceive that
the Father wished His Son really to undergo such sufferings for our sakes,
and may not say that He, being the Son of God, did not feel what was
happening to Him and inflicted on Him. Further, the expression, `My
strength is dried up like a potsherd, and my tongue has cleaved to my
throat, 'was a prediction, as I previously remarked, of that silence, when
He who convicted all your teachers of being unwise returned no answer at
all.
Chapter 104.
Circumstances of Christ's Death are
Predicted in This Balm.
"And the statement, `Thou hast brought me into the dust of death; for
many dogs have surrounded me: the assembly of the wicked have beset me
round. They pierced my hands and my feet. They did tell all my bones. They
did look and stare upon me. They parted my garments among them, and cast
lots upon my vesture, '-was a prediction, as I said before, of the death
to which the synagogue of the wicked would condemn Him, whom He calls both
dogs and hunters, declaring that those who hunted Him were both gathered
together and assiduously striving to condemn Him. And this is recorded to
have happened in the memoirs of His apostles. And I have shown that, after
His crucifixion, they who crucified Him parted His garments among
them.
Chapter 105.
The Psalm Also Predicts the Crucifixion and
the Subject of the Last Prayers of Christ on Earth.
"And what follows of the Psalm,-`But Thou, Lord, do not remove Thine
assistance from me; give heed to help me. Deliver my soul from the sword,
and my only-begotten from the hand of the dog; save me from the lion's
mouth, and my humility from the horns of the unicorns, '-was also
information and prediction of the events which should befall Him. For I
have already proved that He was the only-begotten of the Father of all
things, being begotten in a peculiar manner Word and Power by Him, and
having afterwards become man through the Virgin, as we have learned from
the memoirs. Moreover, it is similarly foretold that He would die by
crucifixion. For the passage, `Deliver my soul from the sword, and my
only-begotten from the hand of the dog; save me from the lion's mouth, and
my humility from the horns of the unicorns, 'is indicative of the
suffering by which He should die, i.e., by crucifixion. For the `horns of
the, unicorns, 'I have already explained to you, are the figure of the
cross only. And the prayer that His soul should be saved from the sword,
and lion's mouth, and hand of the dog, was a prayer that no one should
take possession of His soul: so that, when we arrive at the end of life,
we may ask the same petition from God, who is able to turn away every
shameless evil angel from taking our souls. And that the souls survive, I
have shown to you from the fact that the soul of Samuel was called up by
the witch, as Saul demanded. And it appears also, that all the souls of
similar righteous men and prophets fell under the dominion of such powers,
as is indeed to be inferred from the very facts in the case of that witch.
Hence also God by His Son teaches us for whose sake these things seem to
have been done, always to strive earnestly, and at death to pray that our
souls may not fall into the hands of any such power. For when Christ was
giving up His spirit on the cross, He said, `Father, into Thy hands I
commend my spirit, ' as I have learned also from the memoirs. For He
exhorted His disciples to surpass the pharisaic way of living, with the
warning, that if they did not, they might be sure they could not be saved;
and these words are recorded in the memoirs: `Unless your righteousness
exceed that of the Scribes and Pharisees, ye shall not enter into the
kingdom of heaven.'
Chapter 106.
Christ's Resurrection is Foretold in the
Conclusion of the Psalm.
"The remainder of the Psalm makes it manifest that He knew His Father
would grant to Him all things which He asked, and would raise Him from the
dead; and that He urged all who fear God to praise Him because He had
compassion on all races of believing men, through the mystery of Him who
was crucified; and that He stood in the midst of His brethren the apostles
(who repented of their flight from Him when He was crucified, after He
rose from the dead, and after they were persuaded by Himself that, before
His passion He had mentioned to them that He must suffer these things, and
that they were announced beforehand by the prophets), and when living with
them sang praises to God, as is made evident in the memoirs of the
apostles. The words are the following: `I will declare Thy name to my
brethren; in the midst of the Church will I praise Thee. Ye that fear the
Lord, praise Him; all ye, the seed of Jacob, glorify Him. Let all the seed
of Israel fear Him.' And when it is said that He changed the name of one
of the apostles to Peter; and when it is written in the memoirs of Him
that this so happened, as well as that He changed the names of other two
brothers, the sons of Zebedee, to Boanerges, which means sons of thunder;
this was an announcement of the fact that it was He by whom Jacob was
called Israel, and Oshea called Jesus (Joshua), under whose name the
people who survived of those that came from Egypt were conducted into the
land promised to the patriarchs. And that He should arise like a star from
the seed of Abraham, Moses showed before hand when he thus said, `A star
shall arise from Jacob, and a leader from Israel; ' and another Scripture
says, `Behold a man; the East is His name.' Accordingly, when a star rose
in heaven at the time of His birth, as is recorded in the memoirs of His
apostles, the Magi from Arabia, recognising the sign by this, came and
worshipped Him.
Chapter 107.
The Same is Taught from the History of
Jonah.
"And that He would rise again on the third day after the crucifixion,
it is written in the memoirs that some of your nation, questioning Him,
said, `Show us a sign; 'and He replied to them, `An evil and adulterous
generation seeketh after a sign; and no sign shall be given them, save the
sign of Jonah.' And since He spoke this obscurely, it was to be understood
by the audience that after His crucifixion He should rise again on the
third day. And He showed that your generation was more wicked and more
adulterous than the city of Nineveh; for the latter, when Jonah preached
to them, after he had been cast up on the third day from the belly of the
great fish, that after three (in other versions, forty) days they should
all perish, proclaimed a fast of all creatures, men and beasts, with
sackcloth, and with earnest lamentation, with true repentance from the
heart, and turning away from unrighteousness, in the belief that God is
merciful and kind to all who turn from wickedness; so that the king of
that city himself, with his nobles also, put on sackcloth and remained
fasting and praying, and obtained their request that the city should not
be overthrown. But when Jonah was grieved that on the (fortieth) third
day, as he proclaimed, the city was not overthrown, by the dispensation of
a gourd springing up from the earth for him, under which he sat and was
shaded from the heat (now the gourd had sprung up suddenly, and Jonah had
neither planted nor watered it, but it had come up all at once to afford
him shade), and by the other dispensation of its withering away, for which
Jonah grieved, [God] convicted him of being unjustly displeased because
the city of Nineveh had not been overthrown, and said, `Thou hast had pity
on the gourd, for the which thou hast not laboured, neither madest it
grow; which came up in a night, and perished in a night. And shall I not
spare Nineveh, the great city, wherein dwell more than six score thousand
persons that cannot discern between their right hand and their left hand;
and also much cattle? '
Chapter 108.
The Resurrection of Christ Did Not
Convert the Jews. But Through the Whole World They Have Sent Men to
Accuse Christ.
"And though all the men of your nation knew the incidents in the life
of Jonah, and though Christ said amongst you that He would give the sign
of Jonah, exhorting you to repent of your wicked deeds at least after He
rose again from the dead, and to mourn before God as did the Ninevites, in
order that your nation and city might not be taken and destroyed, as they
have been destroyed; yet you not only have not repented, after you learned
that He rose from the dead, but, as I said before you have sent chosen and
ordained men throughout all the world to proclaim that a godless and
lawless heresy had sprung from one Jesus, a Galilaean deceiver, whom we
crucified, but his disciples stole him by night from the tomb, where he
was laid when unfastened from the cross, and now deceive men by asserting
that he has risen from the dead and ascended to heaven. Moreover, you
accuse Him of having taught those godless, lawless, and unholy doctrines
which you mention to the condemnation of those who confess Him to be
Christ, and a Teacher from and Son of God. Besides this, even when your
city is captured, and your land ravaged, you do not repent, but dare to
utter imprecations on Him and all who believe in Him. Yet we do not hate
you or those who, by your means, have conceived such prejudices against
us; but we pray that even now all of you may repent and obtain mercy from
God, the compassionate and long-suffering Father of all.
Chapter 109.
The Conversion of the Gentiles Has Been
Predicted by Micah.
"But that the Gentiles would repent of the evil in which they led
erring lives, when they heard the doctrine preached by His apostles from
Jerusalem, and which they learned through them, suffer me to show you by
quoting a short statement from the prophecy of Micah, one of the twelve
[minor prophets]. This is as follows: `And in the last days the mountain
of the Lord shall be manifest, established on the top of the mountains; it
shall be exalted above the hills, arid people shall flow unto it. And many
nations shall go, and say, Come, let us go up to the mountain of the Lord,
and to the house of the God of Jacob; and they shall enlighten us in His
way, and we shall walk in His paths: for out of Zion shall go forth the
law, and the word of the Lord from Jerusalem. And He shall judge among
many peoples, and shall rebuke strong nations afar off; and they shall
beat their swords into ploughshares, and their spears into sickles: nation
shall not lift up a sword against nation, neither shall they learn war any
more. And each man shall sit under his vine and under his fig tree; and
there shall be none to terrify: for the mouth of the Lord of hosts hath
spoken it. For all people will walk in the name of their gods; but we will
walk in the name of the Lord our God for ever. And it shall come to pass
in that day, that I will assemble her that is afflicted, and gather her
that is driven out, and whom I had plagued; and I shall make her that is
afflicted a remnant, and her that is oppressed a strong nation. And the
Lord shall reign over them in Mount Zion from henceforth, and even for
ever.'"
Chapter 110.
A Portion of the Prophecy Already Fulfilled
in the Christians: the Rest Shall Be Fulfilled at the Second
Advent.
And when I had finished these words, I continued: "Now I am aware that
your teachers, sirs, admit the whole of the words of this passage to refer
to Christ; and I am likewise aware that they maintain He has not yet come;
or if they say that He has come, they assert that it is not known who He
is; but when He shall become manifest and glorious, then it shall be known
who He is. And then, they say, the events mentioned in this passage shall
happen, just as if there was no fruit as yet from the words of the
prophecy. O unreasoning men! understanding not what has been proved by all
these passages, that two advents of Christ have been announced: the one,
in which He is set forth as suffering, inglorious, dishonoured, and
crucified; but the other, in which He shall come from heaven with glory,
when the man of apostasy, who speaks strange things against the Most High,
shall venture to do unlawful deeds on the earth against us the Christians,
who, having learned the true worship of God from the law, and the word
which went forth from Jerusalem by means of the apostles of Jesus, have
fled for safety to the God of Jacob and God of Israel; and we who were
filled with war, and mutual slaughter, and every wickedness, have each
through the whole earth changed our warlike weapons,-our swords into
ploughshares, and our spears into implements of tillage,-and we cultivate
piety, righteousness, philanthropy, faith, and hope, which we have from
the Father Himself through Him who was crucified; and sitting each under
his vine, i.e., each man possessing his own married wife. For you are
aware that the prophetic word says, `And his wife shall be like a fruitful
vine.' Now it is evident that no one can terrify or subdue us who have
believed in Jesus over all the world. For it is plain that, though
beheaded, and crucified, and thrown to wild beasts, and chains, and fire,
and all other kinds of torture, we do not give up our confession; but the
more such things happen, the more do others and in larger numbers become
faithful, and worshippers of God through the name of Jesus. For Just as if
one should cut away the fruit-bearing parts of a vine, it grows up again,
and yields other branches flourishing and fruitful; even so the same thing
happens with us. For the vine planted by God and Christ the Saviour is His
people. But the rest of the prophecy shall be fulfilled at His second
coming. For the expression, `He that is afflicted [and driven out], 'i.e.,
from the world, [implies] that, so far as you and all other men have it in
your power, each Christian has been driven out not only from his own
property, but even from the whole world; for you permit no Christian to
live. But you say that the same fate has befallen your own nation. Now, if
you have been cast out after defeat in battle, you have suffered such
treatment justly indeed, as all the Scriptures bear witness; but we,
though we have done no such [evil acts] after we knew the truth of God,
are testified to by God, that, together with the most righteous, and only
spotless and sinless Christ, we are taken away out of the earth. For
Isaiah cries, `Behold how the righteous perishes, and no man lays it to
heart; and righteous men are taken away, and no man considers it.'
Chapter 111.
The Two Advents Were Signified by the Two
Goats. Other Figures of the First Advent, in Which the Gentiles are
Freed by the Blood of Christ.
"And that it was declared by symbol, even in the time of Moses, that
there would be two advents of this Christ, as I have mentioned previously,
[is manifest] from the symbol of the goats presented for sacrifice during
the fast. And again, by what Moses and Joshua did, the same thing was
symbolically announced and told beforehand. For the one of them,
stretching out his hands, remained till evening on the hill, his hands
being supported; and this reveals a type of no other thing than of the
cross: and the other, whose name was altered to Jesus (Joshua), led the
fight, and Israel conquered. Now this took place in the case of both those
holy men and prophets of God, that you may perceive how one of them could
not bear up both the mysteries: I mean, the type of the cross and the type
of the name. For this is, was, and shall be the strength of Him alone,
whose name every power dreads, being very much tormented because they
shall be destroyed by Him. Therefore our suffering and crucified Christ
was not cursed by the law, but made it manifest that He alone would save
those who do not depart from His faith. And the blood of the passover,
sprinkled on each man's door-posts and lintel, delivered those who were
saved in Egypt, when the first-born of the Egyptians were destroyed. For
the passover was Christ, who was afterwards sacrificed, as also Isaiah
said, `He was led as a sheep to the slaughter.' And it is written, that on
the day of the passover you seized Him, and that also during the passover
you crucified Him. And as the blood of the passover saved those who were
in Egypt, so also the blood of Christ will deliver from death those who
have believed. Would God, then, have been deceived if this sign had not
been above the doors? I do not say that; but I affirm that He announced
beforehand the future salvation for the human race through the blood of
Christ. For the sign of the scarlet thread, which the spies, sent to
Jericho by Joshua, son of Nave (Nun), gave to Rahab the harlot, telling
her to bind it to the window through which she let them down to escape
from their enemies, also manifested the symbol of the blood of Christ, by
which those who were at one time harlots and unrighteous persons out of
all nations are saved, receiving remission of sins, and continuing no
longer in sin.
Chapter 112.
The Jews Expound These Signs Jejunely and
Feebly, and Take Up Their Attention Only with Insignificant
Matters.
"But you, expounding these things in a low [and earthly] manner, impute
much weakness to God, if you thus listen to them merely, and do not
investigate the force of the words spoken. Since even Moses would in this
way be considered a transgressor: for he enjoined that no likeness of
anything in heaven, or on earth, or in the sea, be made; and then he
himself made a brazen serpent and set it on a standard, and bade those who
were bitten look at it: and they were saved when they looked at it. Will
the serpent, then, which (I have already said) God had in the beginning
cursed and cut off by the great sword, as Isaiah says, be understood as
having preserved at that time the people? and shall we receive these
things in the foolish acceptation of your teachers, and [regard] them not
as signs? And shall we not rather refer the standard to the resemblance of
the crucified Jesus, since also Moses by his outstretched hands, together
with him who was named Jesus (Joshua), achieved a victory for your people?
For in this way we shall cease to be at a loss about the things which the
lawgiver did, when he, without forsaking God, persuaded the people to hope
in a beast through which transgression and disobedience had their origin.
And this was done and said by the blessed prophet with much intelligence
and mystery; and there is nothing said or done by any one of the prophets,
without exception, which one can justly reprehend, if he possess the
knowledge which is in them. But if your teachers only expound to you why
female cancels are spoken of in this passage, and are not in that; or why
so many measures of fine flour and so many measures of oil [are used] in
the offerings; and do so in a low and sordid manner, while they never
venture either to speak of or to expound the points which are great and
worthy of investigation, or command you to give no audience to us while we
expound them, and to come not into conversation with us; will they not
deserve to hear what our Lord Jesus Christ said to them: `Whited
sepulchres, which appear beautiful outward, and within are full of dead
men's bones; which pay tithe of mint, and swallow a camel: ye blind
guides!' If, then, you will not despise the doctrines of those who exalt
themselves and wish to be called Rabbi, Rabbi, and come with such
earnestness and intelligence to the words of prophecy as to suffer the
same inflictions from your own people which the prophets themselves did,
you cannot receive any advantage whatsoever from the prophetic
writings.
Chapter 113.
Joshua Was a Figure of
Christ.
"What I mean is this. Jesus (Joshua), as I have now frequently
remarked, who was called Oshea, when he was sent to spy out the land of
Canaan, was named by Moses Jesus (Joshua). Why he did this you neither
ask, nor are at a loss about it, nor make strict inquiries. Therefore
Christ has escaped your notice; and though you read, you understand not;
and even now, though you hear that Jesus is our Christ, you consider not
that the name was bestowed on Him not purposelessly nor by chance. But you
make a theological discussion as to why one `a' was added to Abraham's
first name; and as to why one `p' was added to Sarah's name, you
use similar high-sounding disputations. But why do you not similarly
investigate the reason why the name of Oshea the son of Nave (Nun), which
his father gave him, was changed to Jesus (Joshua)? But since not only was
his name altered, but he was also appointed successor to Moses, being the
only one of his contemporaries who came out from Egypt, he led the
surviving people into the Holy Land; and as he, not Moses, led the people
into the Holy Land, and as he distributed it by lot to those who entered
along with him, so also Jesus the Christ will turn again the dispersion of
the people, and will distribute the good land to each one, though not in
the same manner. For the former gave them a temporary inheritance, seeing
he was neither Christ who is God, nor the Son of God; but the latter,
after the holy resurrection, shall give us the eternal possession. The
former, after he had been named Jesus (Joshua), and after he had received
strength from. His Spirit, caused the sun to stand still. For I have
proved that it was Jesus who appeared to and conversed with Moses, and
Abraham, and all the other patriarchs without exception, ministering to
the will of the Father; who also, I say, came to be born man by the Virgin
Mary, and I lives for ever. For the latter is He after whom and by whom
the Father will renew both the heaven and the earth; this is He who shall
shine an eternal light in Jerusalem; this is he who is the king of Salem
after the order of Melchizedek, and the eternal Priest of the Most High.
The former is said to have circumcised the people a second time with
knives of stone (which was a sign of this circumcision with which Jesus
Christ Himself has circumcised us from the idols made of stone and of
other materials), and to have collected together those who were
circumcised from the uncircumcision, i.e., from the error of the world, in
every place by the knives of stone, to wit, the words of our Lord Jesus.
For I have shown that Christ was proclaimed by the prophets in parables a
Stone and a Rock. Accordingly the knives of stone we shall take to mean
His words, by means of which so many who were in error have been
circumcised from uncircumcision with the circumcision of the heart, with
which God by Jesus commanded those from that time to be circumcised who
derived their circumcision from Abraham, saying that Jesus (Joshua) would
circumcise a second time with knives of stone those who entered into that
holy land.
Chapter 114.
Some Rules for Discerning What is Said
About Christ. The Circumcision of the Jews is Very Different from that
Which Christians Receive.
"For the Holy Spirit sometimes brought about that something, which was
the type of the future, should be done clearly; sometimes He uttered words
about what was to take place, as if it was then taking place, or had taken
place. And unless those who read perceive this art, they will not be able
to follow the words of the prophets as they ought. For example's sake, I
shall repeat some prophetic passages, that you may understand what I say.
When He speaks by Isaiah, `He was led as a sheep to the slaughter, and
like a lamb before the shearer, ' He speaks as if the suffering had
already taken place. And when He says again, `I have stretched out my
hands to a disobedient and gainsaying people; ' and when He says, `Lord,
who hath believed our report? ' -the words are spoken as if announcing
events which had already come to pass. For I have shown that Christ is
oftentimes called a Stone in parable, and in figurative speech Jacob and
Israel. And again, when He says, `I shall behold the heavens, the works of
Thy fingers, ' unless I understand His method of using words, I shall not
understand intelligently, but just as your teachers suppose, fancying that
the Father of all, the unbegotten God, has hands and feet, and fingers,
and a soul, like a composite being; and they for this reason teach that it
was the Father Himself who appeared to Abraham and to Jacob. Blessed
therefore are we who have been circumcised the second time with knives of
stone. For your first circumcision was and is performed by iron
instruments, for you remain hard-hearted; but our circumcision, which is
the second, having been instituted after yours, circumcises us from
idolatry and from absolutely every kind of wickedness by sharp stones,
i.e., by the words [preached] by the apostles of the corner-stone cut out
without hands. And our hearts are thus circumcised from evil, so that we
are happy to die for the name of the good Rock, which causes living water
to burst forth for the hearts of those who by Him have loved the Father of
all, and which gives those who are willing to drink of the water of life.
But you do not comprehend me when I speak these things; for you have not
understood what it has been prophesied that Christ would do, and you do
not believe us who draw your attention to what has been written. For
Jeremiah thus cries: `Woe unto you! because you have forsaken the living
fountain, and have digged for yourselves broken cisterns that can hold no
water. Shall there be a wilderness where Mount Zion is, because I gave
Jerusalem a bill of divorce in your sight? '
Chapter 115.
Prediction About the Christians in
Zechariah. The Malignant Way Which the Jews Have in
Disputations.
"But you ought to believe Zechariah when he shows in parable the
mystery of Christ, and announces it obscurely. The following are his
words: `Rejoice, and be glad, O daughter of Zion: for, lo, I come, and I
shall dwell in the midst of thee, saith the Lord. And many nations shall
be added to the Lord in that day. And they shall be my people, and I will
dwell in the midst of thee; and they shall know that the Lord of hosts
hath sent me unto thee. And the Lord shall inherit Judah his portion in
the holy land, and He shall choose Jerusalem again. Let all flesh fear
before the Lord, for He is raised up out of His holy clouds. And He showed
me Jesus (Joshua) the high priest standing before the angel [of the Lord];
and the devil stood at his right hand to resist him. And the Lord said to
the devil, The Lord who hath chosen Jerusalem rebuke thee. Behold, is not
this a brand plucked out of the fire? '"
As Trypho was about to reply and contradict me, I said, "Wait and hear
what I say first: for I am not to give the explanation which you suppose,
as if there had been no priest of the name of Joshua (Jesus) in the land
of Babylon, where your nation were prisoners. But even if I did, I have
shown that if there was a priest named Joshua (Jesus) in your nation, yet
the prophet had not seen him in his revelation, just as he had not seen
either the devil or the angel of the Lord by eyesight, and in his waking
condition, but in a trance, at the time when the revelation was made to
him. But I now say, that as [Scripture] said that the Son of Nave (Nun) by
the name Jesus (Joshua) wrought powerful works and exploits which
proclaimed beforehand what would be performed by our Lord; so I proceed
now to show that the revelation made among your people in Babylon in the
days of Jesus (Joshua) the priest, was an announcement of the things to be
accomplished by our Priest, who is God, and Christ the Son of God the
Father of all.
"Indeed, I wondered," continued I, "why a little ago you kept silence
while I was speaking, and why you did not interrupt me when I said that
the son of Nave (Nun) was the only one of contemporaries who came out of
Egypt that entered the Holy Land along with the men described as younger
than that generation. For you swarm and light on sores like flies. For
though one should speak ten thousand words well, if there happen to be one
little word displeasing to you, because not sufficiently intelligible or
accurate, you make no account of the many good words, but lay hold of the
little word, and are very zealous in setting it up as something impious
and guilty; in order that, when you are judged with the very same judgment
by God, you may have a much heavier account to render for your great
audacities, whether evil actions, or bad interpretations which you obtain
by falsifying the truth. For with what judgment you judge, it is righteous
that you be judged withal.
Chapter 116.
It is Shown How This Prophecy Suits the
Christians.
"But to give you the account of the revelation of the holy Jesus
Christ, I take up again my discourse, and I assert that even that
revelation was made for us who believe on Christ the High Priest, namely
this crucified One; and though we lived in fornication and all kinds of
filthy conversation, we have by the grace of our Jesus, according to His
Father's will, stripped ourselves of all those filthy wickednesses with
which we were imbued. And though the devil is ever at hand to resist us,
and anxious to seduce all to himself, yet the Angel of God, i.e., the
Power of God sent to us through Jesus Christ, rebukes him, and he departs
from us. And we are just as if drawn out from the fire, when purified from
our former sins, and [rescued] from the affliction and the fiery trial by
which the devil and all his coadjutors try us; out of which Jesus the Son
of God has promised again to deliver us, and invest us with prepared
garments, if we do His commandments; and has undertaken to provide an
eternal kingdom [for us]. For just as that Jesus (Joshua), called by the
prophet a priest, evidently had on filthy garments because he is said to
have taken a harlot for a wife, and is called a brand plucked out of the
fire, because he had received remission of sins when the devil that
resisted him was rebuked; even so we, who through the name of Jesus have
believed as one man in God the Maker of all, have been stripped, through
the name of His first-begotten Son, of the filthy garments, i.e., of our
sins; and being vehemently inflamed by the word of His calling, we are the
true high priestly race of God, as even God Himself bears witness, saying
that in every place among the Gentiles sacrifices are presented to Him
well-pleasing and pure. Now God receives sacrifices from no one, except
through His priests.
Chapter 117.
Malachi's Prophecy Concerning the
Sacrifices of the Christians. It Cannot Be Taken as Referring to the
Prayers of Jews of the Dispersion.
"Accordingly, God, anticipating all the sacrifices which we offer
through this name, and which Jesus the Christ enjoined us to offer, i.e.,
in the Eucharist of the bread and the cup, and which are presented by
Christians in all places throughout the world, bears witness that they are
well-pleasing to Him. But He utterly rejects those presented by you and by
those priests of yours, saying, `And I will not accept your sacrifices at
your hands; for from the rising of the sun to its setting my name is
glorified among the Gentiles (He says); but ye profane it.' Yet even now,
in your love of contention, you assert that God does not accept the
sacrifices of those who dwelt then in Jerusalem, and were called
Israelites; but says that He is pleased with the prayers of the
individuals of that nation then dispersed, and calls their prayers
sacrifices. Now, that prayers and giving of thanks, when offered by worthy
men, are the only perfect and well-pleasing sacrifices to God, I also
admit. For such alone Christians have undertaken to offer, and in the
remembrance effected by their solid and liquid food, whereby the suffering
of the Son of God which He endured is brought to mind, whose name the high
priests of your nation and your teachers have caused to be profaned and
blasphemed over all the earth. But these filthy garments, which have been
put by you on all who have become Christians by the name of Jesus, God
shows shall be taken away from us, when He shall raise all men from the
dead, and appoint some to be incorruptible, immortal, and free from sorrow
in the everlasting and imperishable kingdom; but shall send others away to
the everlasting punishment of fire. But as to you and your teachers
deceiving yourselves when you interpret what the Scripture says as
referring to those of your nation then in dispersion, and maintain that
their prayers and sacrifices offered in every place are pure and
well-pleasing, learn that you are speaking falsely, and trying by all
means to cheat yourselves: for, first of all, not even now does your
nation extend from the rising to the setting of the sun, but there are
nations among which none of your race ever dwelt. For there is not one
single race of men, whether barbarians, or Greeks, or whatever they may be
called, nomads, or vagrants, or herdsmen living in tents, among whom
prayers and giving of thanks are not offered through the name of the
crucified Jesus. And then, as the Scriptures show, at the time when
Malachi wrote this, your dispersion over all the earth, which now exists,
had not taken place.
Chapter 118.
He Exhorts to Repentance Before Christ
Comes; In Whom Christians, Since They Believe, are Far More Religious
Than Jews.
"So that you ought rather to desist from the love of strife, and repent
before the great day of judgment come, wherein all those of your tribes
who have pierced this Christ shall mourn as I have shown has been declared
by the Scriptures. And I have explained that the Lord swore, `after the
order of Melchizedek, ' and what this prediction means; and the prophecy
of Isaiah which says, `His burial is taken away from the midst, ' I have
already said, referred to the future burying and rising again of Christ;
and I have frequently remarked that this very Christ is the Judge of all
the living and the dead. And Nathan likewise, speaking to David about Him,
thus continued: `I will be His Father, and He shall be my Son; and my
mercy shall I not take away from Him, as I did from them that went before
Him; and I will establish Him in my house, and in His kingdom for ever.'
And Ezekiel says, `There shall be no other prince in the house but He.'
For He is the chosen Priest and eternal King, the Christ, inasmuch as He
is the Son of God; and do not suppose that Isaiah or the other prophets
speak of sacrifices of blood or libations being presented at the altar on
His second advent, but of true and spiritual praises and giving of thanks.
And we have not in vain believed in Him, and have not been led astray by
those who taught us such doctrines; but this has come to pass through the
wonderful foreknowledge of God, in order that we, through the calling of
the new and eternal covenant, that is, of Christ, might be found more
intelligent and God-fearing than yourselves, who are considered to be
lovers of God and men of understanding, but are not. Isaiah, filled with
admiration of this, said: `And kings shall shut their mouths: for those to
whom no announcement has been made in regard to Him shall see; and those
who heard not shall understand. Lord, who hath believed our report? and to
whom is the arm of the Lord revealed? '
"And in repeating this, Trypho," I continued, "as far as is allowable,
I endeavour to do so for the sake of those who came with you to-day, yet
briefly and concisely."
Then he replied, "You do well; and though you repeat the same things at
considerable length, be assured that I and my companions listen with
pleasure."
Chapter 119.
Christians are the Holy People Promised
to Abraham. They Have Been Called Like Abraham.
Then I said again, "Would you suppose, sirs, that we could ever have
understood these matters in the Scriptures, if we had not received grace
to discern by the will of Him whose pleasure it was? in order that the
saying of Moses might come to pass, `They provoked me with strange [gods],
they provoked me to anger with their abominations. They sacrificed to
demons whom they knew not; new gods that came newly up, whom their fathers
knew not. Thou hast forsaken God that begat thee, and forgotten God that
brought thee up. And the Lord saw, and was jealous, and was provoked to
anger by reason of the rage of His sons and daughters: and He said, I will
turn My face away from them, and I will show what shall come on them at
the last; for it is a very froward generation, children in whom is no
faith. They have moved Me to jealousy with that which is not God, they
have provoked Me to anger with their idols; and I will move them to
jealousy with that which is not a nation, I will provoke them to anger
with a foolish people. For a fire is kindled from Mine anger, and it shall
burn to Hades. It shall consume the earth and her increase, and set on
fire the foundations of the mountains; I will heap mischief on them.' And
after that Righteous One was put to death, we flourished as another
people, and shot forth as new and prosperous corn; as the prophets said,
`And many nations shall betake themselves to the Lord in that day for a
people: and they shall dwell in the midst of all the earth.' But we are
not only a people, but also a holy people, as we have shown already. `And
they shall call them the holy people, redeemed by the Lord.' Therefore we
are not a people to be despised, nor a barbarous race, nor such as the
Carian and Phrygian nations; but God has even chosen us and He has become
manifest to those who asked not after Him. `Behold, I am God, 'He says,
`to the nation which called not on My name.' For this is that nation which
God of old promised to Abraham, when He declared that He would make him a
father of many nations; not meaning, however, the Arabians, or Egyptians,
or Idumaeans, since Ishmael became the father of a mighty nation, and so
did Esau; and there is now a great multitude of Ammonites. Noah, moreover,
was the father of Abraham, and in fact of all men; and others were the
progenitors of others. What larger measure of grace, then, did Christ
bestow on Abraham? This, namely, that He called him with His voice by the
like calling, telling him to quit the land wherein he dwelt. And He has
called all of us by that voice, and we have left already the way of living
in which we used to spend our days, passing our time in evil after the
fashions of the other inhabitants of the earth; and along with Abraham we
shall inherit the holy land, when we shall receive the inheritance for an
endless eternity, being children of Abraham through the like faith. For as
he believed the voice of God, and it was imputed to him for righteousness,
in like manner we having believed God's voice spoken by the apostles of
Christ, and promulgated to us by the prophets, have renounced even to
death all the things of the world. Accordingly, He promises to him a
nation of similar faith, God-fearing, righteous, and delighting the
Father; but it is not you, `in whom is no faith.'
Chapter 120.
Christians Were Promised to Isaac, Jacob,
and Judah.
"Observe, too, how the same promises are made to Isaac and to Jacob.
For thus He speaks to Isaac: `And in thy seed shall all the nations of the
earth be blessed.' And to Jacob: `And in thee and in thy seed shall all
families of the earth be blessed.' He says that neither to Esau nor to
Reuben, nor to any other; only to those of whom the Christ should arise,
according to the dispensation, through the Virgin Mary. But if you would
consider the blessing of Judah, you would perceive what I say. For the
seed is divided from Jacob, and comes down through Judah, and Phares, and
Jesse, and David. And this was a symbol of the fact that some of your
nation would be found children of Abraham, and found, too, in the lot of
Christ; but that others, who are indeed children of Abraham, would be like
the sand on the sea-shore, barren and fruitless, much in quantity, and
without number indeed, but bearing no fruit whatever, and only drinking
the water of the sea. And a vast multitude in your nation are convicted of
being of this kind, imbibing doctrines of bitterness and godlessness, but
spurning the word of God. He speaks therefore in the passage relating to
Judah: `A prince shall not fail from Judah, nor a ruler from his thighs,
till that which is laid up for him come; and He shall be the expectation
of the nations.' And it is plain that this was spoken not of Judah, but of
Christ. For all we out of all nations do expect not Judah, but Jesus, who
led your fathers out of Egypt. For the prophecy referred even to the
advent of Christ: `Till He come for whom this is laid up, and He shall be
the expectation of nations.' Jesus came, therefore, as we have shown at
length, and is expected again to appear above the clouds; whose name you
profane, and labour hard to get it profaned over all the earth. It were
possible for me, sirs," I continued, "to contend against you about the
reading which you so interpret, saying it is written, `Till the things
laid up for Him come; 'though the Seventy have not so explained it, but
thus, `Till He comes for whom this is laid up.' But since what follows
indicates that the reference is to Christ (for it is, `and He shall be the
expectation of nations'), I do not proceed to have a mere verbal
controversy with you, as I have not attempted to establish proof about
Christ from the passages of Scripture which are not admitted by you which
I quoted from the words of Jeremiah the prophet, and Esdras, and David;
but from those which are even now admitted by you, which had your teachers
comprehended, be well assured they would have deleted them, as they did
those about the death of Isaiah, whom you sawed asunder with a wooden saw.
And this was a mysterious type of Christ being about to cut your nation in
two, and to raise those worthy of the honour to the everlasting kingdom
along with the holy patriarchs and prophets; but He has said that He will
send others to the condemnation of the unquenchable fire along with
similar disobedient and impenitent men from all the nations. `For they
shall come, 'He said, `from the west and from the east, and shall sit down
with Abraham, and Isaac, and Jacob in the kingdom of heaven; but the
children of the kingdom shall be cast out into outer darkness.' And I have
mentioned these things, taking nothing whatever into consideration, except
the speaking of the truth, and refusing to be coerced by any one, even
though I should be forthwith torn in pieces by you. For I gave no thought
to any of my people, that is, the Samaritans, when I had a communication
in writing with Caesar, but stated that they were wrong in trusting to the
magician Simon of their own nation, who, they say, is God above all power,
and authority, and might."
Chapter 121.
From the Fact that the Gentiles Believe
in Jesus, It is Evident that He is Christ.
And as they kept silence, I went on: "[The Scripture], speaking by
David about this Christ, my friends, said no longer that `in His seed' the
nations should be blessed, but `in Him.' So it is here: `His name shall
rise up for ever above the sun; and in Him shall all nations be blessed.'
But if all nations are blessed in Christ, and we of all nations believe in
Him, then He is indeed the Christ, and we are those blessed by Him. God
formerly gave the sun as an object of worship, as it is written, but no
one ever was seen to endure death on account of his faith in the sun; but
for the name of Jesus you may see men of every nation who have endured and
do endure all sufferings, rather than deny Him. For the word of His truth
and wisdom is more ardent and more light-giving than the rays of the sun,
and sinks down into the depths of heart and mind. Hence also the Scripture
said, `His name shall rise up above the sun.' And again, Zechariah says,
`His name is the East.' And speaking of the same, he says that `each tribe
shall mourn.' But if He so shone forth and was so mighty in His first
advent (which was without honour and comeliness, and very contemptible),
that in no nation He is unknown, and everywhere men have repented of the
old wickedness in each nation's way of living, so that even demons were
subject to His name, and all powers and kingdoms feared His name more than
they feared all the dead, shall He not on His glorious advent destroy by
all means all those who hated Him, and who unrighteously departed from
Him, but give rest to His own, rewarding them with all they have looked
for? To us, therefore, it has been granted to hear, and to understand, and
to be saved by this Christ, and to recognise all the [truths revealed] by
the Father. Wherefore He said to Him: `It is a great thing for Thee to be
called my servant, to raise up the tribes of Jacob, and turn again the
dispersed of Israel. I have appointed Thee for a light to the Gentiles,
that Thou mayest be their salvation unto theend of the earth.'
Chapter 122.
The Jews Understand This of the
Proselytes Without Reason.
"You think that these words refer to the stranger and the proselytes,
but in fact they refer to us who have been illumined by Jesus. For Christ
would have borne witness even to them; but now you are become twofold more
the children of hell, as He said Himself. Therefore what was written by
the prophets was spoken not of those persons, but of us, concerning whom
the Scripture speaks: `I will lead the blind by a way which they knew not;
and they shall walk in paths which they have not known. And I am witness,
saith the Lord God, and my servant whom I have chosen.' To whom, then,
does Christ bear witness? Manifestly to those who have believed. But the
proselytes not only do not believe, but twofold more than yourselves
blaspheme His name, and wish to torture and put to death us who believe in
Him; for in all points they strive to be like you. And again in other
words He cries: `I the Lord have called Thee in righteousness, and will
hold Thine hand, and will strengthen Thee, and will give Thee for a
covenant of the people, for a light of the Gentiles, to open the eyes of
the blind, to bring out the prisoners from their bonds.' These words,
indeed, sirs, refer also to Christ, and concern the enlightened nations;
or will you say again, He speaks to them of the law and the proselytes?
"
Then some of those who had come on the second day cried out as if they
had been in a theatre, "But what? does He not refer to the law, and to
those illumined by it? Now these are proselytes."
"No," I said, looking towards Trypho, "since, if the law were able to
enlighten the nations and those who possess it, what need is there of a
new covenant? But since God announced beforehand that He would send a new
covenant, and an everlasting law and commandment, we will not understand
this of the old law and its proselytes, but of Christ and His proselytes,
namely us Gentiles, whom He has illumined, as He says somewhere: `Thus
saith the Lord, In an acceptable time have I heard Thee, and in a day of
salvation have I helped Thee, and I have given Thee for a covenant of the
people, to establish the earth, and to inherit the deserted.'What, then, is Christ's inheritance? Is it not the nations? What is the
covenant of God? Is it not Christ? As He says in another place: `Thou art
my Son; this day have I begotten Thee. Ask of Me, and I shall give Thee
the nations for Thine inheritance, and the uttermost parts of the earth
for Thy possession.'
Chapter 123.
Ridiculous Interpretations of the Jews.
Christians are the True Israel.
"As, therefore, all these latter prophecies refer to Christ and the
nations, you should believe that the former refer to Him and them in like
manner. For the proselytes have no need of a covenant, if, since there is
one and the same law imposed on all that are circumcised, the Scripture
speaks about them thus: `And the stranger shall also be joined with them,
and shall be joined to the house of Jacob; ' and because the proselyte,
who is circumcised that he may have access to the people, becomes like one
of themselves, while we who have been deemed worthy to be called a people
are yet Gentiles, because we have not been circumcised. Besides, it is
ridiculous for you to imagine that the eyes of the proselytes are to be
opened while your own are not, and that you be understood as blind and
deaf while they are enlightened. And it will be still more ridiculous for
you, if you say that the law has been given to the nations, but you have
not known it. For you would have stood in awe of God's wrath, and would
not have been lawless, wandering sons; being much afraid of hearing God
always say, `Children in whom is no faith. And who are blind, but my
servants? and deaf, but they that rule over them? And the servants of God
have been made blind. You see often, but have not observed; your ears have
been opened, and you have not heard.' Is God's commendation of you
honourable? and is God's testimony seemly for His servants? You are not
ashamed though you often hear these words. You do not tremble at God's
threats, for you are a people foolish and hard-hearted. `Therefore,
behold, I will proceed to remove this people, 'saith the Lord; `and I will
remove them, and destroy the wisdom of the wise, and hide the
understanding of the prudent.' Deservedly too: for you are neither wise
nor prudent, but crafty and unscrupulous; wise only to do evil, but
utterly incompetent to know the hidden counsel of God, or the faithful
covenant of the Lord, or to find out the everlasting paths. `Therefore,
saith the Lord, I will raise up to Israel and to Judah the seed of men and
the seed of beasts.' And by Isaiah He speaks thus concerning another
Israel: `In that day shall there be a third Israel among the Assyrians and
the Egyptians, blessed in the land which the Lord of Sabaoth hath blessed,
saying, blessed shall my people in Egypt and in Assyria be, and Israel
mine inheritance.' Since then God blesses this people, and calls them
Israel, and declares them to be His inheritance, how is it that you repent
not of the deception you practise on yourselves, as if you alone were the
Israel, and of execrating the people whom God has blessed? For when He
speaks to Jerusalem and its environs, He thus added: `And I will beget men
upon you, even my people Israel; and they shall inherit you, and you shall
be a possession for them; and you shall be no longer bereaved of them.'"
"What, then? "says Trypho; "are you Israel? and speaks He such things
of you? "
"If, indeed," I replied to him, "we had not entered into a lengthy
discussion on these topics, I might have doubted whether you ask this
question in ignorance; but since we have brought the matter to a
conclusion by demonstration and with your assent, I do not believe that
you are ignorant of what I have just said, or desire again mere
contention, but that you are urging me to exhibit the same proof to these
men." And in compliance with the assent expressed in his eyes, I
continued: "Again in Isaiah, if you have ears to hear it, God, speaking of
Christ in parable, calls Him Jacob and Israel. He speaks thus: `Jacob is
my servant, I will uphold Him; Israel is mine elect, I will put my Spirit
upon Him, and He shall bring forth judgment to the Gentiles. He shall not
strive, nor cry, neither shall any one hear His voice in the street: a
bruised reed He shall not break, and smoking flax He shall not quench; but
He shall bring forth judgment to truth: He shall shine, and shall not be
broken till He have set judgment on the earth. And in His name shall the
Gentiles trust.'As therefore from the one man Jacob, who was surnamed Israel, all your
nation has been called Jacob and Israel; so we from Christ, who begat us
unto God, like Jacob, and Israel, and Judah, and Joseph, and David, are
called and are the true sons of God, and keep the commandments of
Christ."
Chapter 124.
Christians are the Sons of
God.
And when I saw that they were perturbed because I said that we are the
sons of God, I anticipated their questioning, and said, "Listen, sirs, how
the Holy Ghost speaks of this people, saying that they are all sons of the
Highest; and how this very Christ will be present in their assembly,
rendering judgment to all men. The words are spoken by David, and are,
according to your version of them, thus: `God standeth in the congregation
of gods; He judgeth among the gods. How long do ye judge unjustly, and
accept the persons of the wicked? Judge for the orphan and the poor, and
do justice to the humble and needy. Deliver the needy, and save the poor
out of the hand of the wicked. They know not, neither have they
understood; they walk on in darkness: all the foundations of the earth
shall be shaken. I said, Ye are gods, and are all children of the Most
High. But ye die like men, and fall like one of the princes. Arise, O God!
judge the earth, for Thou shalt inherit all nations.' But in the version
of the Seventy it is written, `Behold, ye die like men, and fall like one
of the princes, ' in order to manifest the disobedience of men,-I mean of
Adam and Eve,-and the fall of one of the princes, i.e., of him who was
called the serpent, who fell with a great overthrow, because he deceived
Eve. But as my discourse is not intended to touch on this point, but to
prove to you that the Holy Ghost reproaches men because they were made
like God, free from suffering and death, provided that they kept His
commandments, and were deemed deserving of the name of His sons, and yet
they, becoming like Adam and Eve, work out death for themselves; let the
interpretation of the Psalm be held just as you wish, yet thereby it is
demonstrated that all men are deemed worthy of becoming "gods," and of
having power to become sons of the Highest; and shall be each by himself
judged and condemned like Adam and Eve. Now I have proved at length that
Christ is called God.
Chapter 125.
He Explains What Force the Word Israel
Has, and How It Suits Christ.
"I wish, sirs," I said, "to learn from you what is the force of the
name Israel." And as they were silent, I continued: "I shall tell you what
I know: for I do not think it fight, when I know, not to speak; or,
suspecting that you do know, and yet from envy or from voluntary ignorance
deceive yourselves, to be continually solicitous; but I speak all things
simply and candidly, as my Lord said: `A sower went forth to sow the seed;
and some fell by the wayside; and some among thorns, and some on stony
ground, and some on good ground.' I must speak, then, in the hope of
finding good ground somewhere; since that Lord of mine, as One strong and
powerful, comes to demand back His own from all, land will not condemn His
steward if He recognises that he, by the knowledge that the Lord is
powerful and has come to demand His own, has given it to every bank, and
has not digged for any cause whatsoever. Accordingly the name Israel
signifies this, A man who overcomes power; for isra is a man
overcoming, and el is power. And that Christ would act so when He
became man was foretold by the mystery of Jacob's wrestling with Him who
appeared to him, in that He ministered to the will of the Father, yet
nevertheless is God, in that He is the first-begotten of all creatures.
For when He became man, as I previously remarked, the devil came to
Him-i.e., that power which is called the serpent and Sa-tan-tempting Him,
and striving to effect His downfall by asking Him to worship him. But He
destroyed and overthrew the devil, having proved him to be wicked, in that
he asked to be worshipper as God, contrary to the Scripture; who is an
apostate from the will of God. For He answers him, `It is written, Thou
shalt worship the Lord thy God, and Him only shall thou serve.' Then,
overcome and convicted, the devil departed at that time. But since our
Christ was to be numbed, i.e., by pain and experience of suffering, He
made a previous intimation of this by touching Jacob's thigh, and causing
it to shrink. But Israel was His name from the beginning, to which He
altered the name of the blessed Jacob when He blessed him with His own
name, proclaiming thereby that all who through Him have fled for refuge to
the Father, constitute the blessed Israel. But you, having understood none
of this, and not being prepared to understand, since you are the children
of Jacob after the fleshly seed, expect that you shall be assuredly saved.
But that you deceive yourselves in such matters, I have proved by many
words.
Chapter 126.
The Various Names of Christ According to
Both Natures. It is Shown that He is God, and Appeared to the
Patriarchs.
"But if you knew, Trypho," continued I, "who He is that is called at
one time the Angel of great counsel, and a Man by Ezekiel, and like the
Son of man by Daniel, and a Child by Isaiah, and Christ and God to be
worshipped by David, and Christ and a Stone by many, and Wisdom by
Solomon, and Joseph and Judah and a Star by Moses, and the East by
Zechariah, and the Suffering One and Jacob and Israel by Isaiah again, and
a Rod, and Flower, and Corner-Stone, and Son of God, you would not have
blasphemer Him who has now come, and been born, and suffered, and ascended
to heaven; who shall also come again, and then your twelve tribes shall
mourn. For if you had understood what has been written by the prophets,
you would not have denied that He was God, Son of the only, unbegotten,
unutterable God. For Moses says somewhere in Exodus the following: `The
Lord spoke to Moses, and said to him, I am the Lord, and I appeared to
Abraham, to Isaac, and to Jacob, being their God; and my name I revealed
not to them, and I established my covenant with them.' And thus again he
says, `A man wrestled with Jacob, ' and asserts it was God; narrating that
Jacob said, `I have seen God face to face, and my life is preserved.' And
it is recorded that he called the place where He wrestled with him,
appeared to and blessed him, the Face of God (Peniel). And Moses says that
God appeared also to Abraham near the oak in Mature, when he was sitting
at the door of his tent at mid-day. Then he goes on to say: `And he lifted
up his eyes and looked, and, behold, three men stood before him; and when
he saw them, he ran to meet them.' a After a little, one of them promises
a son to Abraham: `Wherefore did Sarah laugh, saying, Shall. I of a surety
bear a child, and I am old? Is anything impossible with God? At the time
appointed I will return, according to the time of life, and Sarah shall
have a son. And they went away from Abraham.' Again he speaks of them
thus: `And the men rose up from thence, and looked toward Sodom.' Then to
Abraham He who was and is again speaks: `I will not hide from Abraham, my
servant, what I intend to do.'" And what follows in the writings of Moses
I quoted and explained; "from which I have demonstrated," I said, "that He
who is described as God appeared to Abraham, to Isaac, and to Jacob, and
the other patriarchs, was appointed under the authority of the Father and
Lord, and ministers to His will." Then I went on to say what I had not
said before: "And so, when the people desired to eat flesh, and Moses had
lost faith in Him, who also there is called the Angel, and who promised
that God would give them to satiety, He who is both God and the Angel,
sent by the Father, is described as saying and doing these things. For
thus the Scripture says: `And the Lord said to Moses Will the Lord's hand
not be sufficient? thou shall know now whether my word shall conceal thee
or not.' And again, in other words, it thus says: `But the Lord spoke unto
me, Thou shalt not go over this Jordan: the Lord thy God, who goeth before
thy face, He shall cut off the nations.'
Chapter 127.
These Passages of Scripture Do Not
Apply to the Father, But to the Word.
"These and other such sayings are recorded by the lawgiver and by the
prophets; and I suppose that I have stated sufficiently, that wherever God
says, `God went up from Abraham, ' or, `The Lord spake to Moses, ' and
`The Lord came down to behold the tower which the sons of men had built, '
or when `God shut Noah into the ark, ' you must not imagine that the
unbegotten God Himself came down or went up from any place. For the
ineffable Father and Lord of all neither has come to any place, nor walks,
nor sleeps, nor rises up, but remains in His own place, wherever that is,
quick to behold and quick to hear, having neither eyes nor ears, but being
of indescribable might; and He sees all things, and knows all things, and
none of us escapes His observation; and He is not moved or confined to a
spot in the whole world, for He existed before the world was made. How,
then, could He talk with any one, or be seen by any one, or appear on the
smallest portion of the earth, when the people at Sinai were not able to
look even on the glory of Him who was sent from Him; and Moses himself
could not enter into the tabernacle which he had erected, when it was
filled with the glory of God; and the priest could not endure to stand
before the temple when Solomon conveyed the ark into the house in
Jerusalem which he had built for it? Therefore neither Abraham, nor Isaac,
nor Jacob, nor any other man, saw the Father and ineffable Lord of all,
and also of Christ, but [saw] Him who was according to His will His Son,
being God, and the Angel because He ministered to His will; whom also it
pleased Him to be born man by the Virgin; who also was fire when He
conversed with Moses from the bush. Since, unless we thus comprehend the
Scriptures, it must follow that the Father and Lord of all had not been in
heaven when what Moses wrote took place: `And the Lord rained upon Sodom
fire and brimstone from the Lord out of heaven; ' and again, when it is
thus said by David: `Lift up your gates, ye rulers; and be ye lift up, ye
everlasting gates; and the King of glory shall enter; ' and again, when He
says: `The Lord says to my Lord, Sit at My right hand, till I make Thine
enemies Thy footstool.'
Chapter 128.
The Word is Sent Not as an Inanimate
Power, But as a Person Begotten of the Father's
Substance.
"And that Christ being Lord, and God the Son of God, and appearing
formerly in power as Man, and Angel, and in the glory of fire as at the
bush, so also was manifested at the judgment executed on Sodom, has been
demonstrated fully by what has been said." Then I repeated once more all
that I had previously quoted from Exodus, about the vision in the bush,
and the naming of Joshua (Jesus), and continued: "And do not suppose,
sirs, that I am speaking superfluously when I repeat these words
frequently: but it is because I know that some wish to anticipate these
remarks, and to say that the power sent from the Father of all which
appeared to Moses, or to Abraham, or to Jacob, is called an Angel because
He came to men (for by Him the commands of the Father have been proclaimed
to men); is called Glory, because He appears in a vision sometimes that
cannot be borne; is called a Man, and a human being, because He appears
strayed in such forms as the Father pleases; and they call Him the Word,
because He carries tidings from the Father to men: but maintain that this
power is indivisible and inseparable from the Father, just as they say
that the light of the sun on earth is indivisible and inseparable from the
sun in the heavens; as when it sinks, the light sinks along with it; so
the Father, when He chooses, say they, causes His power to spring forth,
and when He chooses, He makes it return to Himself. In this way, they
teach, He made the angels. But it is proved that there are angels who
always exist, and are never reduced to that form out of which they sprang.
And that this power which the prophetic word calls God, as has been also
amply demonstrated, and Angel, is not numbered [as different] in name only
like the light of the sun but is indeed something numerically distinct, I
have discussed briefly in what has gone before; when I asserted that this
power was begotten from the Father, by His power and will, but not by
abscission, as if the essence of the Father were divided; as all other
things partitioned and divided are not the same after as before they were
divided: and, for the sake of example, I took the case of fires kindled
from a fire, which we see to be distinct from it, and yet that from which
many can be kindled is by no means made less, but remains the same.
Chapter 129.
That is Confirmed from Other Passages of
Scripture.
"And now I shall again recite the words which I have spoken in proof of
this point. When Scripture says, 'The Lord rained fire from the Lord out
of heaven, 'the prophetic word indicates that there were two in number:
One upon the earth, who, it says, descended to behold the cry of Sodom;
Another in heaven, who also is Lord of the Lord on earth, as He is Father
and God; the cause of His power and of His being Lord and God. Again, when
the Scripture records that God said in the beginning, `Behold, Adam has
become like one of Us, ' this phrase, `like one of Us, 'is also indicative
of number; and the words do not admit of a figurative meaning, as the
sophists endeavour to affix on them, who are able neither to tell nor to
understand the truth. And it is written in the book of Wisdom: `If I
should tell you daily events, I would be mindful to enumerate them from
the beginning. The Lord created me the beginning of His ways for His
works. From everlasting He established me in the beginning, before He
formed the earth, and before He made the depths, and before the springs of
waters came forth, before the mountains were settled; He begets me before
all the hills.'" When I repeated these words, I added: "You perceive, my
hearers, if you bestow attention, that the Scripture has declared that
this Offspring was begotten by the Father before all things created; and
that which is begotten is numerically distinct from that which begets, any
one will admit."
Chapter 130.
He Returns to the Conversion of the
Gentiles, and Shows that It Was Foretold.
And when all had given assent, I said: "I would now adduce some
passages which I had not recounted before. They are recorded by the
faithful servant Moses in parable, and are as follows: `Rejoice, O ye
heavens, with Him, and let all the angels of God worship Him; '" and I
added what follows of the passage: "`Rejoice, O ye nations, with His
people, and let all the angels of God be strengthened in Him: for the
blood of His sons He avenges, and will avenge, and will recompense His
enemies with vengeance, and will recompense those that hate Him; and the
Lord will purify the land of His people.' And by these words He declares
that we, the nations, rejoice with His people,-to wit, Abraham, and Isaac,
and Jacob, and the prophets, and, in short, all of that people who are
well-pleasing to God, according to what has been already agreed on between
us. But we will not receive it of all your nation; since we know from
Isaiah that the members of those who have transgressed shall be consumed
by the worm and unquenchable fire, remaining immortal; so that they become
a spectacle to all flesh. But in addition to these, I wish, sin," said I,
"to add some other passages from the very words of Moses, from which you
may understand that God has from of old dispersed all men according to
their kindreds and tongues; and out of all kindreds has taken to Himself
your kindred, a useless, disobedient, and faithless generation; and has
shown that those who were selected out of every nation have obeyed His
will through Christ,-whom He calls also Jacob, and names Israel,-and
these, then, as I mentioned fully previously, must be Jacob and Israel.
For when He says, `Rejoice, O ye nations, with His people, 'He allots the
same inheritance to them, and does not call them by the same name; but
when He says that they as Gentiles rejoice with His people, He calls them
Gentiles to reproach you. For even as you provoked Him to anger by your
idolatry, so also He has deemed those who were idolaters worthy of knowing
His will, and of inheriting His inheritance.
Chapter 131.
How Much More Faithful to God the
Gentiles are Who are Converted to Christ Than the Jews.
"But I shall quote the passage by which it is made known that God
divided all the nations. It is as follows: `Ask thy father, and he will
show thee; thine eiders, and they will tell thee; when the Most High
divided the nations, as He dispersed the sons of Adam. He set the bounds
of the nations according to the numbers of the children of Israel; and the
Lord's portion became His people Jacob, and Israel was the lot of His
inheritance.'" And having said this, I added: "The Seventy have translated
it, `He set the bounds of the nations according to the number of the
angels of God.' But because my argument is again in nowise weakened by
this, I have adopted your exposition. And you yourselves, if you will
confess the truth, must acknowledge that we, who have been called by God
through the despised and shameful mystery of the cross (for the confession
of which, and obedience to which, and for our piety, punishments even to
death have been inflicted on us by demons, and by the host of the devil,
through the aid ministered to them by you), and endure all torments rather
than deny Christ even by word, through whom we are called to the salvation
prepared beforehand by the Father, are more faithful to God than you, who
were redeemed from Egypt with a high hand and a visitation of great glory,
when the sea was parted for you, and a passage left dry, in which [God]
slew those who pursued you with a very great equipment, and splendid
chariots, bringing back upon them the sea which had been made a way for
your sakes; on whom also a pillar of light shone, in order that you, more
than any other nation in the world, might possess a peculiar light,
never-failing and never-setting; for whom He rained manna as nourishment,
fit for the heavenly angels, in order that you might have no need to
prepare your food; and the water at Marah was made sweet; and a sign of
Him that was to be crucified was made, both in the matter of the serpents
which bit you, as I already mentioned (God anticipating before the proper
times these mysteries, in order to confer grace upon you, to whom you are
always convicted of being thankless), as well as in the type of the
extending of the hands of Moses, and of Oshea being named Jesus (Joshua);
when you fought against Amalek: concerning which God enjoined that the
incident be recorded, and the name of Jesus laid up in your
understandings; saying that this is He who would blot out the memorial of
Amalek from under heaven. Now it is clear that the memorial of Amalek
remained after the son of Nave (Nun): but He makes it manifest through
Jesus, who was crucified, of whom also those symbols were
fore-announcements of all that would happen to Him, the demons would be
destroyed, and would dread His name, and that all principalities and
kingdoms would fear Him; and that they who believe in Him out of all
nations would be shown as God-fearing and peaceful men; and the facts
already quoted by me, Trypho, indicate this. Again, when you desired
flesh, so vast a quantity of quails was given you, that they could not be
told; for whom also water gushed from the rock; and a cloud followed you
for a shade from heat, and covering from cold, declaring the manner and
signification of another and new heaven; the latchets of your shoes did
not break, and your shoes waxed not old, and your garments wore not away,
but even those of the children grew along with them.
Chapter 132.
How Great the Power Was of the Name of
Jesus in the Old Testament.
"Yet after this you made a calf, and were very zealous in committing
fornication with the daughters of strangers, and in serving idols. And
again, when the land was given up to you with so great a display of power,
that you witnessed the sun stand still in the heavens by the order of that
man whose name was Jesus (Joshua), and not go down for thirty-six hours,
as well as all the other miracles which were wrought for you as time
served; and of these it seems good to me now to speak of another, for it
conduces to your hereby knowing Jesus, whom we also know to have been
Christ the Son of God, who was crucified, and rose again, and ascended to
heaven, and will come again to judge all men, even up to Adam himself. You
are aware, then," I continued, "that when the ark of the testimony was
seized by the enemies of Ashdod, and a terrible and incurable malady had
broken out among them, they resolved to place it on a cart to which they
yoked cows that had recently calved, for the purpose of ascertaining by
trial whether or not they had been plagued by God's power on account of
the ark, and if God wished it to be taken back to the place from which it
had been carried away. And when they had done this, the cows, led by no
man, went not to the place whence the ark had been taken, but to the
fields of a certain man whose name was Oshea, the same as his whose name
was altered to Jesus (Joshua), as has been previously mentioned, who also
led the people into the land and meted it out to them: and when the cows
had come into these fields they remained there, showing to you thereby
that they were guided by the name of power; just as formerly the people
who survived of those that came out of Egypt, were guided into the land by
him who had received the name Jesus (Joshua), who before was called
Oshea.
Chapter 133.
The Hard-Heartedness of the Jews, for
Whom the Christians Pray.
"Now, although these and all other such unexpected and marvellous works
were wrought amongst and seen by you at different times, yet you are
convicted by the prophets of having gone to such a length as offering your
own children to demons; and besides all this, of having dared to do such
things against Christ; and you still dare to do them: for all which may it
be granted to you to obtain mercy and salvation from God and His Christ.
For God, knowing before that you would do such things, pronounced this
curse upon you by the prophet Isaiah: `Woe unto their soul! they have
devised evil counsel against themselves, saying, Let us bind the righteous
man, for he is distasteful to us. Therefore they shall eat the fruit of
their own doings. Woe to the wicked! evil, according to the works of his
hands, shall befall him. O my people, your exactors glean you, and those
who extort from you shall rule over you. O my people, they who call you
blessed cause you to err, and disorder the way of your paths. But now the
Lord shall assist His people to judgment, and He shall enter into judgment
with the elders of the people and the princes thereof. But why have you
burnt up my vineyard? and why is the spoil of the poor found in your
houses? Why do you wrong my people, and put to shame the countenance of
the humble? ' Again, in other words, the same prophet spake to the same
effect: `Woe unto them that draw their iniquity as with a long cord, and
their transgressions as with the harness of an heifer's yoke: who say, Let
His speed come near, and let the counsel of the Holy One of Israel come,
that we may know it. Woe unto them that call evil good, and good evil!
that put light for darkness, and darkness for light! that put bitter for
sweet, and sweet for bitter! Woe unto them that are wise in their own
eyes, and prudent in their own sight! Woe unto those that are mighty among
you, who drink wine, who are men of strength, who mingle strong drink! who
justify the wicked for a reward, and take away justice from the righteous!
Therefore, as the stubble shall be burnt by the coal of fire, and utterly
consumed by the burning flame, their root shall be as wool, and their
flower shall go up like dust. For they would not have the law of the Lord
of Sabaoth, but despised the word of the Lord, the Holy One of Israel. And
the Lord of Sabaoth was very angry, and laid His hands upon them, and
smote them; and He was provoked against the mountains, and their carcases
were in the midst like dung on the road. And for all this they have not
repented, but their hand is still high.' For verily your hand is high to
commit evil, because ye slew the Christ, and do not repent of it; but so
far from that, ye hate and murder us who have believed through Him in the
God and Father of all, as often as ye can; and ye curse Him without
ceasing, as well as those who side with Him; while all of us pray for you,
and for all men, as our Christ and Lord taught us to do, when He enjoined
us to pray even for our enemies, and to love them that hate us, and to
bless them that curse us.
Chapter 134.
The Marriages of Jacob are a Figure of
the Church.
"If, then, the teaching of the prophets and of Himself moves you, it is
better for you to follow God than your imprudent and blind masters, who
even till this time permit each man to have four or five wives; and if any
one see a beautiful woman and desire to have her, they quote the doings of
Jacob [called] Israel, and of the other patriarchs, and maintain that it
is not wrong to do such things; for they are miserably ignorant in this
matter. For, as I before said, certain dispensations of weighty mysteries
were accomplished in each act of this sort. For in the marriages of Jacob
I shall mention what dispensation and prophecy were accomplished, in order
that you may thereby know that your teachers never looked at the divine
motive which prompted each act, but only at the grovelling and corrupting
passions. Attend therefore to what I say. The marriages of Jacob were
types of that which Christ was about to accomplish. For it was not lawful
for Jacob to marry two sisters at once. And he serves Laban for [one of]
the daughters; and being deceived in [the obtaining of] the younger, he
again served seven years. Now Leah is your people and synagogue; but
Rachel is our Church. And for these, and for the servants in both, Christ
even now serves. For while Noah gave to the two sons the seed of the third
as servants, now on the other hand Christ has come to restore both the
free sons and the servants amongst them, conferring the same honour on all
of them who keep His commandments; even as the children of the free women
and the children of the bond women born to Jacob were all sons, and equal
in dignity. And it was foretold what each should be according to rank and
according to fore-knowledge. Jacob served Laban for speckled and
many-spotted sheep; and Christ served, even to the slavery of the cross,
for the various and many-formed races of mankind, acquiring them by the
blood and mystery of the cross. Leah was weak-eyed; for the eyes of your
souls are excessively weak. Rachel stole the gods of Laban, and has hid
them to this day; and we have lost our paternal and material gods. Jacob
was hated for all time by his brother; and we now, and our Lord Himself,
are hated by you and by all men, though we are brothers by nature. Jacob
was called Israel; and Israel has been demonstrated to be the Christ, who
is, and is called, Jesus.
Chapter 135.
Christ is King of Israel, and Christians
are the Israelitic Race.
"And when Scripture says, `I am the Lord God, the Holy One of Israel,
who have made known Israel your King, ' will you not understand that truly
Christ is the everlasting King? For you are aware that Jacob the son of
Isaac was never a king. And therefore Scripture again, explaining to us,
says what king is meant by Jacob and Israel: `Jacob is my Servant, I will
uphold Him; and Israel is mine Elect, my soul shall receive Him. I have
given Him my Spirit; and He shall bring forth judgment to the Gentiles. He
shall not cry, and His voice shall not be heard without. The bruised reed
He shall not break, and the smoking flax He shall not quench, until He
shall bring forth judgment to victory. He shall shine, and shall not be
broken, until He set judgment on the earth. And in His name shall the
Gentiles trust.' Then is it Jacob the patriarch in whom the Gentiles and
yourselves shall trust? or is it not Christ? As, therefore, Christ is the
Israel and the Jacob, even so we, who have been quarried out from the
bowels of Christ, are the true Israelitic race. But let us attend rather
to the very word: `And I will bring forth, 'He says, `the seed out of
Jacob, and out of Judah: and it shall inherit My holy mountain; and Mine
Elect and My servants shall possess the inheritance, and shall dwell
there; and there shall be folds of flocks in the thicket, and the valley
of Achor shall be a resting-place of cattle for the people who have sought
Me. But as for you, who forsake Me, and forget My holy mountain, and
prepare a table for demons, and fill out drink for the demon, I shall give
you to the sword. You shall all fall with a slaughter; for I called you,
and you hearkened not, and did evil before me, and did choose that wherein
I delighted not.' Such are the words of Scripture; understand, therefore,
that the seed of Jacob now referred to is something else, and not, as may
be supposed, spoken of your people. For it is not possible for the seed of
Jacob to leave an entrance for the descendants of Jacob, or for [God] to
have accepted the very same persons whom He had reproached with unfitness
for the inheritance, and promise it to them again; but as there the
prophet says, `And now, O house of Jacob, come and let us walk in the
light of the Lord; for He has sent away His people, the house of Jacob,
because their land was full, as at the first, of soothsayers and
divinations; ' even so it is necessary for us here to observe that there
are two seeds of Judah, and two races, as there are two houses of Jacob:
the one begotten by blood and flesh, the other by faith and the
Spirit.
Chapter 136.
The Jews, in Rejecting Christ, Rejected
God Who Sent Him.
"For you see how He now addresses the people, saying a little before:
`As the gape shah be found in the cluster, and they will say, Destroy it
not, for a blessing is in it; so will I do for My servant's sake: for His
sake I will not destroy them all.' And thereafter He adds: `And I shall
bring forth the seed out of Jacob, and out of Judah.' It is plain then
that if He thus be angry with them, and threaten to leave very few of
them, He promises to bring forth certain others, who shall dwell in His
mountain. But these are the persons whom He said He would sow and beget.
For you neither suffer Him when He calls you, nor hear Him when He speaks
to you, but have done evil in the presence of the Lord. But the highest
pitch of your wickedness lies in this, that you hate the Righteous One,
and slew Him; and so treat those who have received from Him all that they
are and have, and who are pious, righteous, and humane. Therefore `woe
unto their soul, 'says' the Lord, `for they have devised an evil counsel
against themselves, saying, Let us take away the righteous, for he is
distasteful to us.' For indeed you are not in the habit of sacrificing to
Baal, as were your fathers, or of placing cakes in groves and on high
places for the host of heaven: but you have not accepted God's Christ. For
he who knows not Him, knows not the will of God; and he who insults and
hates Him, insults and hates Him that sent Him. And whoever believes not
in Him, believes not the declarations of the prophets, who preached and
proclaimed Him to all.
Chapter 137.
He Exhorts the Jews to Be
Converted.
"Say no evil thing, my brothers, against Him that was crucified, and
treat not scornfully the stripes wherewith all may be healed, even as we
are healed. For it will be well if, persuaded by the Scriptures, you are
circumcised from hard-heartedness: not that circumcision which you have
from the tenets that are put into you; for that was given for a sign, and
not for a work of righteousness, as the Scriptures compel you [to admit].
Assent, therefore, and pour no ridicule on the Son of God; obey not the
Pharisaic teachers, and scoff not at the King of Israel, as the rulers of
your synagogues teach you to do after your prayers: for if he that touches
those who are not pleasing to God, is as one that touches the apple of
God's eye, how much more so is he that touches His beloved! And that this
is He, has been sufficiently demonstrated."
And as they kept silence, I continued: "My friends, I now refer to the
Scriptures as the Seventy have interpreted them; for when I quoted them
formerly as you possess them, I made proof of you [to ascertain] how you
were disposed. For, mentioning the Scripture which says, `Woe unto them!
for they have devised evil counsel against themselves, saying (as the
Seventy have translated, I continued): `Let us take away the righteous,
for he is distasteful to us; 'whereas at the commencement of the
discussion I added what your version has: `Let us bind the righteous, for
he is distaste fill to us.' But you had been busy about some other matter,
and seem to have listened to the words without attending to them. But now,
since the day is drawing to a close, for the sun is about to set, I shall
add one remark to what I have said, and conclude. I have indeed made the
very same remark already, but I think it would be right to bestow some
consideration on it again.
Chapter 138.
Noah is a Figure of Christ, Who Has
Regenerated Us by Water, and Faith, and Wood: [I.e., The
Cross.]
"You know, then, sirs," I said, "that God has said in Isaiah to
Jerusalem: `I saved thee in the deluge of Noah.' By this which God said
was meant that the mystery of saved men appeared in the deluge. For
righteous Noah, along with the other mortals at the deluge, i.e., with his
own wife, his three sons and their wives, being eight in number, were a
symbol of the eighth day, wherein Christ appeared when He rose from the
dead, for ever the first in power. For Christ, being the first-born of
every creature, became again the chief of another race regenerated by
Himself through water, and faith, and wood, containing the mystery of the
cross; even as Noah was saved by wood when he rode over the waters with
his household. Accordingly, when the prophet says, `I saved thee in the
times of Noah, 'as I have already remarked, he addresses the people who
are equally faithful to God, and possess the same signs. For when Moses
had the rod in his hands, he led your nation through the sea. And you
believe that this was spoken to your nation only, or to the land. But the
whole earth, as the Scripture says, was inundated, and the water rose in
height fifteen cubits above all the mountains: so that it is evident this
was not spoken to the land, but to the people who obeyed Him: for whom
also He had before prepared a resting-place in Jerusalem, as was
previously demonstrated by all the symbols of the deluge; I mean, that by
water, faith, and wood, those who are afore-prepared, and who repent of
the sins which they have committed, shall escape from the impending
judgment of God.
Chapter 139.
The Blessings, and Also the Curse,
Pronounced by Noah Were Prophecies of the Future.
"For another mystery was accomplished and predicted in the days of
Noah, of which you are not aware. It is this: in the blessings wherewith
Noah blessed his two sons, and in the curse pronounced on his son's son.
For the Spirit of prophecy would not curse the son that had been by God
blessed along with [his brothers]. But since the punishment of the sin
would cleave to the whole descent of the son that mocked at his father's
nakedness, he made the curse originate with his son. Now, in what
he said, he foretold that the descendants of Shem would keep in retention
the property and dwellings of Canaan: and again that the descendants of
Japheth would take possession of the property of which Shem's descendants
had dispossessed Canaan's descendants; and spoil the descendants of Shem,
even as they plundered the sons of Canaan. And listen to the way in which
it has so come to pass. For you, who have derived your lineage from Shem,
invaded the territory of the sons of Canaan by the will of God; and you
possessed it. And it is manifest that the sons of Japheth, having invaded
you in turn by the judgment of God, have taken your land from you, and
have possessed it. Thus it is written: `And Noah awoke from the wine, and
knew what his younger son had done unto him; and he said, Cursed be
Canaan, the servant; a servant shall he be unto his brethren. And he said,
Blessed be the Lord God of Shem; and Canaan shall be his servant. May the
Lord enlarge Japheth, and let him dwell in the houses of Shem; and let
Canaan be his servant.' Accordingly, as two peoples were blessed,-those
from Shem, and those from Japheth,-and as the offspring of Shem were
decreed first to possess the dwellings of Canaan, and the offspring of
Japheth were predicted as in turn receiving the same possessions, and to
the two peoples there was the one people of Canaan handed over for
servants; so Christ has come according to the power given Him from the
Almighty Father, and summoning men to friendship, and blessing, and
repentance, and dwelling together, has promised, as has already been
proved, that there shall be a future possession for all the saints in this
same land. And hence all men everywhere, whether bond or free, who believe
in Christ, and recognise the truth in His own words and those of His
prophets, know that they shall be with Him in that land, and inherit
everlasting and incorruptible good.
Chapter 140.
In Christ All are Free. The Jews Hope for
Salvation in Vain Because They are Sons of Abraham.
"Hence also Jacob, as I remarked before, being himself a type of
Christ, had married the two handmaids of his two free wives, and of them
begat sons, for the purpose of indicating beforehand that Christ would
receive even all those who amongst Japheth's race are descendants of
Canaan, equally with the free, and would have the children fellow-heirs.
And we are such; but you cannot comprehend this, because you cannot drink
of the living fountain of God, but of broken cisterns which can hold no
water, as the Scripture says. But they are cisterns broken, and holding no
water, which your own teachers have digged, as the Scripture also
expressly asserts, `teaching for doctrines the commandments of men.' And
besides, they beguile themselves and you, supposing that the everlasting
kingdom will be assuredly given to those of the dispersion who are of
Abraham after the flesh, although they be sinners, and faithless, and
disobedient towards God, which the Scriptures have proved is not the case.
For if so, Isaiah would never have said this: `And unless the Lord of
Sabaoth had left us a seed, we would have been like Sodom and Gomorrah.'
And Ezekiel: `Even if Noah, and Jacob, and Daniel were to pray for sons or
daughters, their request should not be granted.' But neither shall the
father perish for the son, nor the son for the father; but every one for
his own sin, and each shall be saved for his own righteousness. And again
Isaiah says: `They shall look on the carcases of them that have
transgressed: their worm shall not cease, and their fire shall not be
quenched; and they shall be a spectacle to all flesh.' And our Lord,
according to the will of Him that sent Him, who is the Father and Lord of
all, would not have said, `They shall come from the east, and from the
west, and shall sit down with Abraham, and Isaac, and Jacob in the kingdom
of heaven. But the children of the kingdom shall be cast out into outer
darkness.' Furthermore, I have proved in what has preceded, that those who
were foreknown to be unrighteous, whether men or angels, are not made
wicked by God's fault, but each man by his own fault is what he will
appear to be.
Chapter 141.
Free Will in Men and
Angels.
"But that you may not have a pretext for saying that Christ must have
been crucified, and that those who transgressed must have been among your
nation, and that the matter could not have been otherwise, I said briefly
by anticipation, that God, wishing men and angels to follow His will,
resolved to create them free to do righteousness; possessing reason, that
they may know by whom they are created, and through whom they, not
existing formerly, do now exist; and with a law that they should be judged
by Him, if they do anything contrary to right reason: and of ourselves we,
men and angels, shall be convicted of having acted sinfully, unless we
repent beforehand. But if the word of God foretells that some angels and
men shall be certainly punished, it did so because it foreknew that they
would be unchangeably [wicked], but not because God had created them so.
So that if they repent, all who wish for it can obtain mercy from God: and
the Scripture foretells that they shall be blessed, saying, `Blessed is
the man to whom the Lord imputeth not sin; ' that is, having repented of
his sins, that he may receive remission of them from God; and not as you
deceive yourselves, and some others who resemble you in this, who say,
that even though they be sinners, but know God, the Lord will not impute
sin to them. We have as proof of this the one fall of David, which
happened through his boasting, which was forgiven then when he so mourned
and wept, as it is written. But if even to such a man no remission was
granted before repentance, and only when this great king, and anointed
one, and prophet, mourned and conducted himself so, how can the impure and
utterly abandoned, if they weep not, and mourn not, and repent not,
entertain the hope that the Lord will not impute to them sin? And this one
fall of David, in the matter of Uriah's wife, proves, sirs," I said, "that
the patriarchs had many wives, not to commit fornication, but that a
certain dispensation and all mysteries might be accomplished by them;
since, if it were allowable to take any wife, or as many wives as one
chooses, and how he chooses, which the men of your nation do over all the
earth, wherever they sojourn, or wherever they have been sent, taking
women under the name of marriage, much more would David have been
permitted to do this."
When I had said this, dearest Marcus Pompeius, I came to an end.
Chapter 142.
The Jews Return Thanks, and Leave
Justin.
Then Trypho, after a little delay, said, "You see that it was not
intentionally that we came to discuss these points. And I confess that I
have been particularly pleased with the conference; and I think that these
are of quite the same opinion as myself. For we have found more than we
expected, and more than it was possible to have expected. And if we could
do this more frequently, we should be much helped in the searching of the
Scriptures themselves. But since," he said, "you are on the eve of
departure, and expect daily to set sail, do not hesitate to remember us as
friends when you are gone."
"For my part," I replied, "if I had remained, I would have wished to do
the same thing daily. But now, since I expect, with God's will and aid, to
set sail, I exhort you to give all diligence in this very great struggle
for your own salvation, and to be earnest in setting a higher value on the
Christ of the Almighty God than on your own teachers."
After this they left me, wishing me safety in my voyage, and from every
misfortune. And I, praying for them, said, "I can wish no better thing for
you, sirs, than this, that, recognising in this way that intelligence is
given to every man, you may be of the same opinion as ourselves, and
believe that Jesus is the Christ of God."
The Discourse To The Greeks
[Translated by the Rev M. Dods, M.a.]
Chapter 1.
Justin Justifies His Departure from Greek
Customs.
Do not suppose, ye Greeks, that my separation from your customs is
unreasonable and unthinking; for I found in them nothing that is holy or
acceptable to God. For the very compositions of your poets are monuments
of madness and intemperance. For any one who becomes the scholar of your
most eminent instructor, is more beset by difficulties than all men
besides. For first they say that Agamemnon, abetting the extravagant lust
of his brother, and his madness and unrestrained desire, readily gave even
his daughter to be sacrificed, and troubled all Greece that he might
rescue Helen, who had been ravished by the leprous shepherd. But when in
the course of the war they took captives, Agamemnon was himself taken
captive by Chryseis, and for Briseis' sake kindled a feud with the son of
Thetis. And Pelides himself, who crossed the river, overthrew Troy, and
subdued Hector, this your hero became the slave of Polyxena, and was
conquered by a dead Amazon; and putting off the god-fabricated armour, and
donning the hymeneal robe, he became a sacrifice of love in the temple of
Apollo. And the Ithacan Ulysses made a virtue of a vice. And indeed his
sailing past the Sirens gave evidence that he was destitute of worthy
prudence, because he could not depend on his prudence for stopping his
ears. Ajax, son of Telamon, who bore the shield of sevenfold ox-hide, went
mad when he was defeated in the contest with Ulysses for the amour. Such
things I have no desire to be instructed in. Of such virtue I am not
covetous, that I should believe the myths of Homer. For the whole
rhapsody, the beginning and end both of the Iliad and the Odyssey is-a
woman.
Chapter 2.
The Greek Theogony Exposed.
But since, next to Homer, Hesiod wrote his Works and Days, who
will believe his drivelling theogony? For they say that Chronos, the son
of Ouranos, in the beginning slew his father, and possessed himself of his
rule; and that, being seized with a panic lest he should himself suffer in
the same way, he preferred devouring his children; but that, by the craft
of the Curetes, Jupiter was conveyed away and kept in secret, and
afterwards bound his father with chains, and divided the empire; Jupiter
receiving, as the story goes, the air, and Neptune the deep, and Pluto the
portion of Hades. But Pluto ravished Proserpine; and Ceres sought her
child wandering through the deserts. And this myth was celebrated in the
Eleusinian fire.Again, Neptune ravished Melanippe when she was drawing
water, besides abusing a host of Nereids not a few, whose names, were we
to recount them, would cost us a multitude of words. And as for Jupiter,
he was a various adulterer, with Antiope as a satyr, with Danae as gold,
and with Europa as a bull; with Leda, moreover, he assumed wings. For the
love of Semele proved both his unchastity and the jealousy of Semele. And
they say that he carried off the Phrygian Ganymede to be his cup-bearer.
These, then, are the exploits of the sons of Saturn. And your illustrious
son of Latona [Apollo], who professed soothsaying, convicted himself of
lying. He pursued Daphne, but did not gain possession of her; and to
Hyacinthus, who loved him, he did not foretell his death. And I say
nothing of the masculine character of Minerva, nor of the feminine nature
of Bacchus, nor of the fornicating disposition of Venus. Read to Jupiter,
ye Greeks, the law against parricides, and the penalty of adultery, and
the ignominy of paederasty. Teach Minerva and Diana the works of women,
and Bacchus the works of men. What seemliness is there in a woman's
girding herself with armour, or in a man's decorating himself with
cymbals, and garlands, and female attire, and accompanied by a herd of
bacchanalian women?
Chapter 3.
Follies of the Greek
Mythology.
For Hercules, celebrated by his three nights, sung by the poets for his
successful labours, the son of Jupiter, who slew the lion and destroyed
the many-headed hydra; who put to death the fierce and mighty boar, and
was able to kill the fleet man-eating birds, and brought up from Hades the
three-headed dog; who effectually cleansed the huge Augean building from
its dung, and killed the bulls and the stag whose nostrils breathed fire,
and plucked the golden fruit from the tree, and slew the poisonous serpent
(and for some reason, which it is not lawful to utter, killed Achelous,
and the guest-slaying Busiris), and crossed the mountains that he might
get water which gave forth an articulate speech, as the story goes: he who
was able to do so many and such like and so great deeds as these, how
childishly he was delighted to be stunned by the cymbals of the satyrs,
and to be conquered by the love of woman, and to be struck on the hips by
the laughing Lyda! And at last, not being able to put off the tunic of
Nessus, himself kindling his own funeral pile, so he died. Let Vulcan lay
aside his envy, and not be jealous if he is hated because he is old and
club-footed, and Mars loved, because young and beautiful. Since,
therefore, ye Greeks, your gods are convicted of intemperance, and your
heroes are effeminate, as the histories on which your dramas are founded
have declared, such as the curse of Atreus, the bed of Thyestes and the
taint in the house of Pelops, and Danaus murdering through hatred and
making Aegyptus childless in the intoxication of his rage, and the
Thyestean banquet spread by the Furies. And Procne is to this day flitting
about, lamenting; and her sister of Athens shrills with her tongue cut
out. For what need is there of speaking of the goad of Oedipus, and the
murder of Laius, and the marrying his mother, and the mutual slaughter of
those who were at once his brothers and his sons?
Chapter 4.
Shameless Practices of the
Greeks.
And your public assemblies I have come to hate. For there are excessive
banquetings, and subtle flutes which provoke to lustful movements, and
useless and luxurious anointings, and crowning with garlands. With such a
mass of evils do you banish shame; and ye fill your minds with them, and
are carried away by intemperance, and indulge as a common practice in
wicked and insane fornication. And this further I would say to you, why
are you, being a Greek, indignant at your son when he imitates Jupiter,
and rises against you and defrauds you of your own wife? Why do you count
him your enemy, and yet worship one that is like him? And why do you blame
your wife for living in unchastity, and yet honour Venus with shrines? If
indeed these things had been related by others, they would have seemed to
be mere slanderous accusations, and not truth. But now your own poets sing
these things, and your histories noisily publish them.
Chapter 5.
Closing Appeal.
Henceforth, ye Greeks, come and partake of incomparable wisdom, and be
instructed by the Divine Word, and acquaint yourselves with the King
immortal; and do not recognise those men as heroes who slaughter whole
nations. For our own Ruler, the Divine Word, who even now constantly aids
us, does not desire strength of body and beauty of feature, nor yet the
high spirit of earth's nobility, but a pure soul, fortified by holiness,
and the watchwords of our King, holy actions, for through the Word power
passes into the soul. O trumpet of peace to the soul that is at war! O
weapon that puttest to flight terrible passions! O instruction that
quenches the innate fire of the soul! The Word exercises an influence
which does not make poets: it does not equip philosophers nor skilled
orators, but by its instruction it makes mortals immortal, mortals gods;
and from the earth transports them to the realms above Olympus. Come, be
taught; become as I am, for I, too, was as ye are. These have conquered
me-the divinity of the instruction, and the power of the Word: for as a
skilled serpent-charmer lures the terrible reptile from his den and causes
it to flee, so the Word drives the fearful passions of our sensual nature
from the very recesses of the soul; first driving forth lust, through
which every ill is begotten-hatreds, strife, envy, emulations, anger, and
such like. Lust being once banished, the soul becomes calm and serene. And
being set free from the ills in which it was sunk up to the neck, it
returns to Him who made it. For it is fit that it be restored to that
state whence it departed, whence every soul was or is.
