FathJustinDiaTrypho

While I was going about one morning in the walks of the Xystus, 1 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 2 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."

"But who are you, most excellent man?" So I replied to him in jest. 3

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, 4 and having escaped from the war 5 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 6 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, 7 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."

Chapter II.-Justin Describes His Studies in Philosophy.

"I will tell you," said I, "what seems to me; for philosophy is, in fact, the greatest possession, and most honourable before God, 8 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, 9 nor Pythagoreans, this knowledge being one. 10 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?

Finally, brethren, whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report; if there be any virtue, and if there be any praise, think on these things. Ph.4:8

'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, 11 -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, 12 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.

Chapter III.-Justin Narrates the Manner of His Conversion.

"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.

"And he said, "Do you know me? '

"I replied in the negative.

""Why, then, 'said he to me, "do you so look at me? '

""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.' 13

""Are you, then, a philologian, ' 14 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.

""Assuredly, 'I said, "and it alone.'

""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.'

Chapter IV.-The Soul of Itself Cannot See God.

""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? '

""Yes, 'said I; "and because he has that whereby he perceives God.'

""What then? Do goats or sheep injure any one? '

""No one in any respect, 'I said.

""Therefore these animals will see [God] according to your account, 'says he.

""No; for their body being of such a nature, is an obstacle to them.'

"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? '

""I do not think so.'

""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.'

""No indeed.'

""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.

Chapter V.-The Soul is Not in Its Own Nature Immortal.

""These philosophers know nothing, then, about these things; for they cannot tell what a soul is.'

""It does not appear so.'

""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.'

""Do you say that the world is also unbegotten? '

""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.'

""This seems to be correct.'

""They are not, then, immortal? '

""No; since the world has appeared to us to be begotten.'

""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.'

""Is what you say, then, of a like nature with that which Plato in Timoeus hints about the world, when he says that it is indeed subject to decay, inasmuch as it has been created, but that it will neither be dissolved nor meet with the fate of death on account of the will of God? Does it seem to you the very same can be said of the soul, and generally of all things? For those things which exist after 15 God, or shall at any time exist, 16 these have the nature of decay, and are such as may be blotted out and cease to exist; for God alone is unbegotten and incorruptible, and therefore He is God, but all other things after Him are created and corruptible. For this reason souls both die and are punished: since, if they were unbegotten, they would neither sin, nor be filled with folly, nor be cowardly, and again ferocious; nor would they willingly transform into swine, and serpents, and dogs and it would not indeed be just to compel them, if they be unbegotten. For that which is unbegotten is similar to, equal to, and the same with that which is unbegotten; and neither in power nor in honour should the one be preferred to the other, and hence there are not many things which are unbegotten: for if there were some difference between them, you would not discover the cause of the difference, though you searched for it; but after letting the mind ever wander to infinity, you would at length, wearied out, take your stand on one Unbegotten, and say that this is the Cause of all. Did such escape the observation of Plato and Pythagoras, those wise men, "I said, "who have been as a wall and fortress of philosophy to us? '

Chapter VI.-These Things Were Unknown Plato and Other Philosophers.

""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.'

Chapter VII.-The Knowledge of Truth to Be Sought from the Prophets Alone.

""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 VIII.-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. 17 -become acquainted with the Christ of God, and, after being initiated, 18 live a happy life."

When I had said this, my beloved friends 19 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 IX.-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 20 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 X.-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 XI.-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 21 -(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.

Heb 11:6 But without faith it is impossible to please him:
for he that cometh to God must believe that he is,
and that he is a rewarder of them that diligently seek him.

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. [Old Testament

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? ' 22

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' 23 ).

See Jeremiah 31.

Isa 51:4 Hearken unto me, my people; and give ear unto me,
O my nation: for a law shall proceed from me,
and I will make my judgment to rest for a light of the people.

Isa 51:5 My righteousness is near;
my salvation is gone forth, and
mine arms shall judge the people;
the isles shall wait upon me,
and on mine arm shall they trust.

H3468 yesha yêsha‛ yeh'-shah, yay'-shah From H3467 [yâsha] ; liberty, deliverance, prosperity:--safety, salvation, saving.

Matthew 1:21 And she shall bring forth a son, and thou shalt call his name JESUS: for he shall save his people from their sins.

Jehowshuwa (h3091) yeh-ho-shoo'-ah;from 3068 and 3467; Jehovah-saved; Jehoshua (i. e. Joshua), the Jewish leader: - Jehoshua, Jehoshuah, Joshua. Comp. 1954, 3442

Jesus the CHRIST OF GOD is God's Word, Righteousness and salvation IN PERSON. He is GOD'S ARM or RIGHT HAND.

H2220 zerôa‛ zerôa‛ zerô‛âh zerô‛âh zer-o'-ah (1,2), zer-o-aw' (3,4) From H2232 ;
the arm (as stretched out), or (of animals) the foreleg; figuratively force:—arm, + help, mighty, power, shoulder, strength.

Isa 59:15 Yea, truth faileth; and he that departeth from evil maketh himself a prey.
.......... And the Lord saw it, and it displeased him that there was no judgment.

Isa 59:16 And he saw that there was no man,
..........and wondered that there was no intercessor:
..........therefore his arm brought salvation unto him;
..........and his righteousness, it sustained him.

Isa 59:17 For he put on righteousness as a breastplate,
.......... and a helmet of salvation upon his head;
.......... and he put on the garments of vengeance for clothing,
.......... and was clad with zeal as a cloak.

Isa 59:18 According to their deeds,
.......... accordingly he will repay, fury to his adversaries,
... .......recompense to his enemies;
.. ........to the islands he will repay recompense.

Isa 51:6 Lift up your eyes to the heavens, and look upon the earth beneath:
.......... for the heavens shall vanish away like smoke,
.......... and the earth shall wax old like a garment,
.......... and they that dwell therein shall die in like manner:
.......... but my salvation shall be for ever, and
.......... my righteousness shall not be abolished.
Not according to the covenant that I made with their fathers, in the day that I took them by the hand to bring them out of the land of Egypt;
which my covenant they brake, although I was an husband unto them, saith the Lord: Jer. 31:32

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 XII.-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.' 24

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 25 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 XIII.-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 26

And did all drink the same spiritual drink: for they drank of that spiritual Rock that followed them: and that Rock was Christ. 1 Cor 10:4

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, 27 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 28 ye go not with haste.

Yea, truth faileth; and he that departeth from evil maketh himself a prey. And the Lord saw it, and it displeased him that there was no judgment. Isa 59:15

And he saw that there was no man, and wondered that there was no intercessor: therefore his arm brought salvation unto him; and his righteousness, it sustained him. Is.59:16

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 29 a woman forsaken and grieved in spirit, as 30 a woman hated from her youth.' 31

Chapter XIV.-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,

Yet it pleased the Lord to bruise him; he hath put him to grief: when thou shalt make his soul an offering for sin, he shall see his seed, he shall prolong his days, and the pleasure of the Lord shall prosper in his hand. Isa 53:10

He shall see of the travail of his soul, and shall be satisfied: by his knowledge shall my righteous servant justify many; for he shall bear their iniquities. Isaiah 53:11

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.

Luke 1:76 And thou, child, shalt be called the prophet of the Highest: for thou shalt go before the face of the Lord to prepare his ways;

To give knowledge of salvation unto his people by the remission of their sins, Luke 1:77
Soteria (g4991) so-tay-ree'-ah; fem. of a der. of 4990 as (prop. abstr.) noun; rescue or safety (phys. or mor.):- deliver, health, salvation, save, saving.
Aphesis (g859) af'-es-is; from 863; freedom; (fig.) pardon:- deliverance, forgiveness, liberty, remission.
John did baptize in the wilderness, and preach the baptism of repentance for the remission of sins. Mk.1:4
And that repentance and remission of sins should be preached in his name among all nations, beginning at Jerusalem. Lu.24:47
Then Peter said unto them, Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost. Ac.2:38

And he said unto them, Go ye into (eis g1519) all the world, and preach the gospel to every creature. Mk 16:15

He that believeth and is baptized shall be saved; but he that believeth not shall be damned. Mk 16:16

Sozo (g4982) sode'-zo; from a prim. sos , (contr. for obsol. saoås , "safe"); to save, i.e. deliver or protect (lit. or fig.):- heal, preserve, save (self), do well, be (make) whole

Praising God, and having favour with all the people. And the Lord added to the church daily such as should be saved. Ac.2:47
For God sent not his Son into the world to condemn the world; but that the world through him might be saved. John 3:17
He that believeth on him is not condemned:but he that believeth not is condemned already, because he hath not believed in the name of the only begotten Son of God. John 3:18

And this is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil. John 3:19

And if any man hear my words, and believe not, I judge him not:for I came not to judge the world, but to save the world. Jn.12:47

He that rejecteth me, and receiveth not my words, hath one that judgeth him:the word that I have spoken, the same shall judge him in the last day. Jn.12:48

But in EVERY NATION he that feareth him, and WORKETH righteousness, is accepted with him. Ac.10:35

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!' 32 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 XV.-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 33 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.' 34 "Circumcise, therefore, the foreskin of your heart, 'as the words of God in all these passages demand."

Chapter XVI.-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.' 35 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. 36 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.' 37

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? ' 38

Chapter XVII.-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.' 39 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: 40 "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!' 41 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!' 42 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.' 43 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 XVIII.-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 XIX.-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, 44 one of the twelve prophets, declares.

Moreover, all those righteous men already mentioned, though they kept no Sabbaths, 45 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.' 46

Chapter XX.-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.' 47 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.' 48 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." 49 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 50 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. 51 Hence he cries continually, and justly, "They are foolish children, in whom is no faith.' 52

Chapter XXI.-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. Ezek. xx. 19-26. ' 53

Chapter XXII.-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.' 54

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.' 55

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.' 56

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.' 57

Chapter XXIII.-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. 58 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 XXIV.-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; 59 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; ' 60 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.' 61

Chapter XXV.-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; 62 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, 63 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 64 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.'" 65

And Trypho remarked, "What is this you say? that none of us shall inherit anything on the holy mountain of God?"

Chapter XXVI.-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.' 66 And again: "Lift up a standard 67 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.'" 68

Chapter XXVII.-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.'" 69

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. 70

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.' 71

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 XXVIII.-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.' 72 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, 73 and Edom, and the sons of Moab. For all the nations are uncircumcised, and all the house of Israel are uncircumcised in their hearts.' 74 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.' 75 And by David He said, "A people whom I have not known, served Me; at the hearing of the ear they obeyed Me.' 76

Chapter XXIX.-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. 77

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 XXX.-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, 78 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. 79 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 XXXI.-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; 80 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.'" 81

Chapter XXXII.-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; ' 82 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: 83 "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. 84 He shall drink of the brook in the way; therefore shall He lift up the head.'

Chapter XXXIII.-Ps. CX. 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. 85 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 XXXIV.-Nor Does Ps. LXXII. 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.' 86 And at the close of this Psalm which I have quoted, it is written, "The hymns of David the son of Jesse are ended.' 87

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 XXXV.-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.'" 88 And, "There shall be schisms and heresies.' 89

And, "Beware of false prophets, who shall come to you clothed outwardly in sheep's clothing, but inwardly they are ravening wolves.' 90

And, "Many false Christs and false apostles shall arise, and shall deceive many of the faithful.' 91 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 XXXVI.-He Proves that Christ is Called Lord of Hosts.

Then he replied, "Let these things be so as you say-namely, that it was foretold Christ would suffer, and be called a stone; and after His first appearance, in which it had been 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. 92

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.' 93

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 XXXVII.-The Same is Proved from Other Psalms.

"Moreover, in the diapsalm of the forty-sixth Psalm, reference is thus made to Christ:

Ps.47:5 God is gone up with a shout, the Lord with the sound of a trumpet.

"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.' 94

For God is the King of all the earth: sing ye praises with understanding. Psalm 47:7

Sakal (h7919) saw-kal'; a prim. root; to be (caus. make or act) circumspect and hence intelligent: - consider, expert, instruct, prosper, (deal) prudent (-ly), (give) skill (-ful), have good success, teach, (have, make to) understand (-ing), wisdom, (be, behave self, consider, make) wise (- ly), guide wittingly.

Therefore the prudent shall keep silence in that time; for it is an evil time. Am.5:13

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 95 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.'" 96

Chapter XXXVIII.-It is an Annoyance to the Jew that Christ is Said to Be Adored. Justin Confirms It, However, from Ps. XLV.

And Trypho said, "Sir, it were good for us if we obeyed our teachers, who laid down a law that we should have no intercourse with any of you, and that we should not have even any 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; 97 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 98 hath anointed Thee with the oil of gladness above Thy fellows. [He hath anointed Thee] with myrrh, 99 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 100 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 XXXIX.-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. 101

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.' 102

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, 103 for I am not mad or beside myself; but it was prophesied that, after the ascent of Christ to heaven, He would deliver 104 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.' 105 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, ' 106 are foolish, and honour God and His Christ by lip only.

But we, who are instructed in the whole truth, 107 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 XL.-He Returns to the Mosaic Laws, and Proves that They Were Figures of the Things Which Pertain to Christ.

"The mystery, then, of the lamb which God enjoined to be sacrificed as the passover, was a type of Christ; with whose blood, in proportion to their faith in Him, they anoint their houses, i.e., themselves, who believe on Him. For that the creation which God created-to wit, Adam-was a house for the spirit which proceeded from God, you all can understand.

And that 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, 108 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.

I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me. Ga.2:20

Sustauroo (h4957) soos-tow-ro'-o; from 4862 and 4717; to impale in company with (lit. or fig.): - crucify with.

Stauroo (g4717) stow-ro'-o, from 4716 (stake or post); to impale on the cross; fig. to extinguish (subdue) passion or selfishness: - crucify.

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 109 of the violent contracts, and keeping the other precepts, likewise enumerated by him, and which I have quoted, 110 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 XLI.-The Oblation of Fine Flour Was a Figure of the Eucharist.

"And the offering of fine flour, sirs," I said, "which was prescribed to be presented on behalf of those purified from leprosy, was a type of the bread of the Eucharist, the celebration of which our Lord Jesus Christ prescribed, in 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 111 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, 112 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.' 113 [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 114 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.
See more on the Sabbath and the FIRST day.

Chapter XLII.-The Bells on the Priest's Robe Were a Figure of the Apostles.

"Moreover, the prescription that twelve bells 115 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.' 116 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.' 117 (And what follows in order of the prophecy already quoted. 118 ) 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, 119 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. 120

Chapter XLIII.-He Concludes that the Law Had an End in Christ, Who Was Born of the Virgin.

"As, then,

circumcision began with Abraham, and
the Sabbath and sacrifices and offerings and feasts with Moses,
and it has been proved they were enjoined on account of the hardness of your people's heart,
so it was necessary, in 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: 121

"Who shall declare His generation? for His life is taken from the earth: for the transgressions of my people was He led 122 to death.' 123

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, 124 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; 125 for before the child knows good or ill, he rejects evil 126 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, 127 which thou shalt with difficulty endure in consequence of the presence of its two kings. 128 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.' 129 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 XLIV.-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, 130 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, 131 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 132 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 133 and Daniel should beg either sons or daughters, the request would not be granted them.' 134 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.' 135 [ Isa. lxvi. 24] 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 136 spoken of by Isaiah for the remission of sins; and for the rest, to live sinless lives."

See First Apology on Baptism

Chapter LXV.-Administration of the Sacraments.

Chapter LXVI.-Of the Eucharist.

See Baptism prophesied:

On the day you were born your cord was not cut, nor were you washed with water to make you clean, nor were you rubbed with salt or wrapped in cloths. Eze.16:4

None eye pitied thee, to do any of these unto thee, to have compassion upon thee; but thou wast cast out in the open field, to the lothing of thy person, in the day that thou wast born. Eze 16:5

And when I passed by thee, and saw thee polluted in thine own blood, I said unto thee when thou wast in thy blood, Live; yea, I said unto thee when thou wast in thy blood, Live. Eze 16:6

I have caused thee to multiply as the bud of the field, and thou hast increased and waxen great, and thou art come to excellent ornaments: thy breasts are fashioned, and thine hair is grown, whereas thou wast naked and bare. Eze 16:7

Now when I passed by thee, and looked upon thee, behold, thy time was the time of love; and I spread my skirt over thee, and covered thy nakedness: yea, I sware unto thee, and entered into a covenant with thee, saith the Lord God, and thou becamest mine. Eze 16:8

Then washed I thee with water; yea, I throughly washed away thy blood from thee, and I anointed thee with oil. Eze.16:9

Rachac (h7364) raw-khats'; a prim. root; to lave (the whole or a part of a thing): - bathe (self), wash (self).

When the Lord shall have washed away the filth of the daughters of Zion, and shall have purged the blood of Jerusalem from the midst thereof

by the spirit of judgment, and

by the spirit of burning. Isaiah 4:4

Shataph (h7857) shaw-taf'; a prim. root; to gush; by impl. to inundate, cleanse; by anal. to gallop, conquer: - drown, overflow , overwhelm), rinse, run, rush, (throughly) wash (away).

Chapter XLV.-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; 137 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 138 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 XLVI.-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 139 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, 140 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, 141 in order that you might not forget God; and He commanded you to wear a phylactery, 142 certain characters, which indeed we consider holy, being engraved on very thin parchment; and by these means stirring you up 143 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 XLVII.-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 144 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. 145 For the goodness and the loving-kindness of God, and His boundless riches, hold righteous and sinless the man who, as Ezekiel 146 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.'" 147

Chapter XLVIII.-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. 148

Wherefore the Lord said,
        Forasmuch as this people draw near me with their mouth,
        and with their lips do honour me,
        but have removed their heart far from me,
        and their fear toward me is taught by the precept of men: Isa 29:13
Therefore, behold, I will proceed to do a marvellous work among this people,
even a marvellous work and a wonder:
        for the WISDOM of their wise men shall perish,
        and the understanding of their prudent men shall be hid. Isa 29:14

WHO PROGRESSES TO THE POINT OF BEING BLIND?

-I. Sapientia ” Mart. 9, 6, 7: “sapisset,” Plaut. Rud. 4, 1, 8), 3, v. n. and a.opos, saphēs, Sophia
and sophos] A. skilled in any handicraft or art, clever
-Sophos A. skilled in any handicraft or art, clever, mostly of poets and musicians,
Pi.O.1.9, P.1.42, 3.113; en kithara s. E.IT1238 (lyr.), cf. Ar.Ra.896 (lyr.), [kindr. with

Jesus called the Scribes and Pharisees, hypocrites: in the Exekiel 33 passage Christ names entertaining preachers, singers and instrument players.

Pind. O. 1 Water is best, and gold, like a blazing fire in the night, stands out supreme of all lordly wealth. But if, my heart, you wish to sing of contests, [5] look no further for any star warmer than the sun, shining by day through the lonely sky, and let us not proclaim any contest greater than Olympia. From there glorious song enfolds the wisdom of poets, so that they loudly sing [10] the son of Cronus, when they arrive at the rich and blessed hearth of Hieron, who wields the scepter of law in Sicily of many flocks, reaping every excellence at its peak, and is glorified [15] by the choicest music, which we men often play around his hospitable table. Come, take the Dorian lyre down from its peg, if the splendor of Pisa and of Pherenicus placed your mind under the influence of sweetest thoughts....Yes, there are many marvels,
        and yet I suppose the speech of mortals beyond the true account
        can be deceptive, stories adorned with embroidered lies;
        [30] and Grace, who fashions all gentle things for men,
        confers esteem and often contrives to make believable the unbelievable. But the days to come are the wisest witnesses.

Now assuredly, Trypho,"
        I continued," [the proof] that this man 149 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, 150 who admit that He is Christ, while holding Him to be man of men; with whom I do not agree, nor would I, 151 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, 152 but in those proclaimed by the blessed prophets and taught by Himself."

Chapter XLIX.-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, 153 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.' 154

And this very prophet your king Herod had shut up in prison; and when his birthday was celebrated, and the niece 155 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.' 156 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? '" 157 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 158 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 159 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 L.-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.' 160 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.'" 161

Chapter LI.-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, 162 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 163 receive it, he is Elijah, who was to come. He that hath ears to hear, let him hear.' 164

Chapter LII.-Jacob Predicted Two Advents of Christ.

"And it was prophesied by Jacob the patriarch 165 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 166 wine, and his teeth white like milk.' 167 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 168 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 LIII.-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.' 169 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.' 170

Chapter LIV.-What the Blood of the Grape Signifies.

"And that expression which was committed to writing 171 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 LV.-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, 172 God has given to the nations to worship as gods; and oftentimes the prophets, employing 173 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; ' 174 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 175 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 176 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 177 do not need to be expounded, but only listened to.

Chapter LVI.-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; '" 178 (and so on; ) 179 ""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 180 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." 181

"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, ' 182 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.' 183 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, 184 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 185 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.'" 186

Then the fourth of those who had remained with Trypho said, "It 187 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." 188

"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, ' 189 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.' 190 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: 191 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.' 192 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.' 193 And again, after a little, it thus says: "The Lord said, The cry of Sodom and Gomorrah is great, 194 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? '" 195 (and so on, 196 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; ' 197 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; ' 198 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 199 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."" 200 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 LVII.-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 201 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 LVIII.-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, 202 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. 203 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, 204 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.' 205 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 206 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, 207 for I saw God face to face, and my soul rejoiced.' 208 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.' 209 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, 210 and went toward Charran. 211 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 212 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.'" 213

Chapter LIX.-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, 214 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; ' 215 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.'" 216 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? "

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1 This Xystus, on the authority of Euseb. (iv. 18), was at Ephesus. There, Philostratus mentions, Appolonius was wont to have disputations.-Otto.

2 Euseb. (iv. 11): "Justin, in philosopher's garb, preached the word of God."

3 In jest, no doubt, because quoting a line from Homer, Il., vi. 123. tij de su essi, fereste, kataqrwpwn.

4 [i.e., "A Hebrew of the Hebrews" (Phil. iii. 5).]

5 The war instigated by Bar Cochba.

6 The opinions of Stoics.-Otto.

7 The Platonists.

8 w some omit, and put qew of prev. cl. in this cl., reading so: "Philosophy is the greatest possession, and most honourable, and introduces us to God," etc.

9 Maranus things that those who are different from the masters of practical philosophy are called Theoretics. I do not know whether they may be better designated Sceptics or Pyrrhonists.-Otto.

10 Julian, Orat., vi., says: "Let no one divide our philosophy into many parts, or cut it into many parts, and especially let him not make many out of one: for as truth is one, so also is philosophy."

11 Either Flavia Neapolis is indicated, or Ephesus.-Otto.

12 Narrating his progress in the study of Platonic philosophy, he elegantly employs this trite phrase of Plato's.-Otto.

13 Philology, used here to denote the exercise of reason.

14 Philology, used her to denote the exercise of speech. The two-fold use of logoj-oratio and ratio-ought to be kept in view. The old man uses it in the former, Justin in the latter, sense.

15 "Beside."

16 Otto says: If the old man begins to speak here, then exei must be read tor exein. The received text makes it appear that Justin continues a quotation, or the substance of it, from Plato.

17 According to one interpretation, this clause is applied to God: "If you believe in God, seeing He is not indifferent to the matter," etc. Maranus says that it means: A Jew who reads so much of Christ in the Old Testament, cannot be indifferent to the things which pertain to Him.

18 Literally: having become perfect. Some refer the words to perfection of character; some initiation by baptism.

19 Latin version, "beloved Pompeius."

20 According to another reading, "I did not leave."

21 Editors suppose that Justin inserts a long parenthesis here, from "for" to "Egypt." It is more natural to take this as an anacoluthon. Justin was going to say, "But now we trust through Christ," but feels that such a statement requires preliminary explanation.

22 According to the LXX, Isa. li. 4, 5.

23 Jer. xxxi. 31, 32.

24 Isa. lv. 3 ff. according to LXX.

25 Not in Jeremiah; some would insert, in place of Jeremiah, Isaiah or John. [St. John xii. 40; Isa. vi. 10; where see full references in the English margin. But comp. Jeremiah vii. 24, 26, xi. 8, and xvii. 23.]

26 1 Cor. x. 4. Otto reads: which he mentioned and which was for those who repented.

27 Three times in Justin, not in LXX.

28 Deviating slightly from LXX., omitting a clause.

29 LXX. "not as," etc.

30 LXX. "not as," etc.

31 Isa. lii. 10 ff. following LXX. on to liv. 6.

32 Isa. lv. 3 to end.

33 imatia; some read iamata, as in LXX., "thy health," the better reading probably.

34 Isa. lviii. 1-12.

35 Deut. x. 16 f.

36 Lev. xxvi. 40, 41.

37 See Apol., i. 47. The Jews [By Hadrian's recent edict] were prohibited by law from entering Jerusalem on pain of death. And so Justin sees in circumcision their own punishment.

38 Isa. lvii. 1-4.

39 Isa. lii. 5.

40 Isa. iii. 9 ff.

41 Isa. v. 18, 20.

42 Matt. xxi. 13.

43 This and following quotation taken promiscuously from Matt. xxiii. and Luke xi.

44 Hos. i. and ii.

45 [They did not Sabbatize; but Justin does not deny what is implied in many Scriptures, that they marked the week, and noted the seventh day. Gen. ii. 3, viii. 10, 12.]

46 Ezek. xx. 12.

47 Ex. xxxii. 6.

48 Deut. xxxii. 15.

49 nekrimaion, or "dieth of itself;" com. reading was ekrimaion, which was supposed to be derived from ekriptw, and to mean "which ought to be cast out:" the above was suggested by H. Stephanus.

50 aoikoj kai paranomoj.

51 "The reasoning of St. Justin is not quite clear to interpreters. As we abstain from some herbs, not because they are forbidden by law, but because they are deadly; so the law of abstinence from improper and violent animals was imposed not on Noah, but on you as a yoke on account of your sins."-Maranus.

52 Deut. xxxii. 6, 20.

53 Ezek. xx. 19-26.

54 Amos v. 18 to end, vi. 1-7.

55 Jer. vii. 21 f.

56 Ps. i. (in E. V.).

57 Isa. lxvi. 1.

58 The man he met by the sea-shore.

59 Josh. v. 2; Isa. xxvi. 2, 3.

60 Isa. lxv. 1-3.

61 Isa. lxv. 1-3.

62 Other edd. have, "with us."

63 Otto reads: "Thy works which Thou shalt do to those who wait for mercy."

64 Some suppose the correct reading to be, "our glorious institutions [manners, customs, or ordinances] have," etc., eqh for eqnh.

65 Isa. lxiii. 15 to end, and lxiv.

66 Isa. xlii. 6, 7.

67 susseismon, "a shaking," is the original reading; but LXX has susshmon, a standard or signal, and this most edd. adopt.

68 Isa. lxii. 10 to end, lxiii. 1-6.

69 Isa. lviii. 13, 14.

70 Isa. iii. 16.

71 Various passages strung together; comp. Rom. iii. 10, and foll. verses.

72 Jer. iv. 3.

73 So in A.V., but supposed to be Idumaea.

74 Jer. ix. 25 f.

75 Mal. i. 10, etc.

76 Ps. xviii. 43.

77 [This striking claim of the Old Testament Scriptures is noteworthy.]

78 Or, "repentance of the Father;" patroj for pneumatoj. Maranus explains the confusion on the ground of the similarity between the contractions for the words, prj and pnj.

79 Ps. xix.

80 Literally, "And the ten horns, ten kings shall arise after them."

81 Dan. vii. 9-28.

82 Isa. xxix. 14.

83 Ps. cx.

84 plhrwsei ptwmata; Lat. version, implebit ruinas. Thirlby suggested that an omission has taken place in the mss. by the transcriber's fault.

85 pephrwntai. Maranus thinks pepwrwntai more probable, "hardened."

86 Ps. lxxii.

87 [A striking passage in De Maistre (Euvres, vol. vi. p. 275) is worthy of comparison.]

88 Matt. vii. 15.

89 1 Cor. xi. 19.

90 Matt. vii. 15.

91 Matt. xxiv. 11.

92 Maranus remarks from Thirlby: "As Justin wrote a little before, `and is called Jacob in parable,_0' it seems to convince us that Justin wrote, `thy face, O Jacob._0'" [The meaning in this latter case becomes plain, if we observe that "O Israel" is equivalent to, and means,"O house of Jacob:" an apostrophe to the Church of the ancient people.]

93 Ps. xxiv.

94 Ps. xlvi. 5-9. [The diapsalm is here used for what follows the "Selah."]

95 "For" wanting in both Codd.

96 Ps. xcix.

97 [Hebrew and Greek, "a good word," i.e. the Logos.]

98 Or, "God, thy God."

99 stakth.

100 Literally, "garments of gold, variegated."

101 Literally, "of a hard-hearted opinion."

102 1 Kings xix. 14, 18.

103 w outoj. [Or, Look you, listen!]

104 Literally, "carry us captive."

105 Ps. lxviii. 19.

106 Isa. v. 21.

107 Contrasting either Catholics with heretics, or Christians with Jews. [Note this word Catholic, as here used in its legitimate primitive sense.]

108 Some think this particularly refers to the paschal lamb, others to any lamb which is roasted.

109 Literally, "cords."

110 Chap. xv.

111 Literally, "overthrowing with a perfect overthrow."

112 Chap. xxviii.

113 Mal. i. 10-12.

114 Or, "being the first."

115 Ex. xxviii. 33 gives no definite number of bells. Otto presumes Justin to have confounded the bells and gems, which were twelve in number.

116 Ps. xix. 4.

117 Isa. liii. 1, 2.

118 Chap. xiii.

119 ekklhsia. Lat. vers. has conventus.

120 Literally, "to the discourse in order."

121 Chap. xiii.

122 Or, "was I led."

123 Isa. liii. 8.

124 Literally, "He was in the world, being born."

125 See Chap. lxvi.

126 Literally, "disobeys evil" (apeiqei ponhra). Conjectured: apwqei, and apeiqei ponhria.

127 The mss. of Justin read, "shall be taken:" katalhfqhsetai. This is plainly a mistake for kataleifqhsetai; but whether the mistake is Justin's or the transcribers', it would be difficult to say, as Thirlby remarks.

128 The rendering of this doubtful: literally, "from the face of the two kings," and the words might go with "shall be forsaken."

129 Isa. vii. 10-17 with Isa. viii. 4 inserted. The last clause may also be translated, "in which He took away from Judah Ephraim, even the king of Assyria."

130 i.e., of Abraham's seed.

131 Justin distinguishes between such essential acts as related to God's worship and the establishment of righteousness, and such ceremonial observances as had a mere temporary significance. The recognition of this distinction he alleges to be necessary to salvation: necessary in this sense, that justification must be placed not on the latter, but on the former; and without such recognition, a Jew would, as Justin says, rest his hopes on his noble descent from Abraham.

132 More probably, "or on account of," etc.

133 In Bible, "Job;" Maranus prefers "Jacob," and thinks the mention of his name very suitable to disprove the arrogant claims of Jacob's posterity.

134 Ezek. xiv. 20.

135 Isa. lxvi. 24.

136 Some refer this to Christ's baptism. See Cyprian, Adv. Jud. i. 24.-Otto.

137 It, i.e., the law, or "what in the law," etc.

138 Those who live after Christ.

139 "Eternal," i.e., as the Jew thinks.

140 Literally, "put you out of countenance."

141 Num. xv. 38.

142 Deut. vi. 6.

143 Literally,

144 "Or, Are there not some," etc.

145 The text seems to be corrupt. Otto reads: "Do anathematize those who put their trust in this very Christ so as to obtain salvation," etc.

146 Ezek. xxxiii. 11-20.

147 [Comp. St. John xii. 47, 48.] Grabius thinks this taken from the [aprocryphal] Gospel according to the Hebrews. It is not in the New or Old Testament. [Query. Is it not, rather, one of the traditional sayings preserved among early Christians?]

148 Comp. Isa. xxix. 13.

149 Or, "such a man."

150 Some read, "of your race," referring to the Ebionites. Maranus believes the reference is to the Ebionites, and supports in a long note the reading "our," inasmuch as Justin would be more likely to associate these Ebionites with Christians than with Jews, even though they were heretics.

151 Langus translates: "Nor would, indeed, many who are of the same opinion as myself say so."

152 [Note this emphatic testimony of primitive faith.]

153 Mal. iv. 5.

154 Matt. iii. 11, 12.

155 Literally, "cousin."

156 Matt. xvii. 12.

157 Num. xi. 17, spoken of the seventy elders. Justin confuses what is said here with Num. xxvii. 18 and Deut. xxxiv. 9.

158 The meaning is, that no division of person took place. Elijah remained the same after as before his spirit was shed on John.

159 Literally, "fruit."

160 Isa. xxxix. 8.

161 Isa. xl. 1-17.

162 Chap. xxv.

163 "Are willing."

164 Matt. xi. 12-15.

165 [Gen. xlix. 5, 8, 9, 10, 11, 18, 24. These texts are frequently referred to by Justin.]

166 Or, "in comparison of."

167 Gen. xlix. 8-12.

168 af ou; many translated "under whom," as if ef ou. This would be erronious. Conjectured also efuge for epaqen.

169 Zech. ix. 9.

170 Zech. xiii. 7.

171 Literally, "inquired into."

172 Deut. iv. 19, an apparent [i.e., evident] misinterpretation of the passage. [But see St. John x. 33-36.]

173 Or, "misusing."

174 Ps. xcvi. 5.

175 Com. reading, "you;" evidently wrong.

176 Literally, "for."

177 Two constructions, "which" referring either to Scriptures as whole, or to what he records from them. Last more probable.

178 Gen. xviii. 1, 2.

179 Gen. xix. 27, 28; "and so on" inserted probably not by Justin, buy by some copyist, as is evident from succeeding words.

180 Some, "besides;" but probably as above.

181 Or, "going away, departed."

182 Gen. xviii. 10.

183 Gen. xxi. 9-12.

184 Or, "Messenger." [The "Jehovah-angel" of the Pentateuch, passim.] In the various passages in which Justin assigns the reason for Christ being called angel or messenger, Justin uses also the verb aggeloj, to convey messages, to announce. The similarity between aggeloj and aggellw cannot be retained in English, and therefore the point of Justin's remarks is lost to the English reader.

185 Some supply, "or said."

186 Gen. xix. 23.

187 Or, "We must of necessity think, that besides the one of the two angels who came down to Sodom, and whom the Scripture by Moses calls Lord, God Himself appeared to Abraham."

188 This passage is rather confused: the translation is necessarily free, but, it is believed, correct. Justin's friend wishes to make out that two distinct individuals are called Lord or God in the narrative.

189 Ps. cx. 1.

190 Ps. xlv. 6, 7.

191 [Note again the fidelity of Justin to this principle, and the fact that in no other way could a Jew be persuaded to listen to a Christian. Acts xvii. 11.]

192 Gen. xviii. 13, 14.

193 Gen. xviii. 16, 17.

194 Literally, "is multiplied."

195 Gen. xviii. 20-23.

196 Comp. Note 2, p. 223.

197 Gen. xviii. 33, xix. 1.

198 Gen. xix. 10.

199 Literally, "I have admired thy face."

200 Gen. xix. 16-25.

201 Literally, "hear."

202 Literally, "for this sake." [Note here and elsewhere the primitive rule as to the duty of all men to search the Scriptures.]

203 Or, "speak otherwise."

204 Literally, "in the place of God."

205 Gen. xxxi. 10-13.

206 Some read, "a man."

207 Literally, "the face of God."

208 Gen. xxxii. 22-30.

209 Gen. xxxv. 6-10.

210 Or, "Beersheba."

211 So, LXX. and N.T.; Heb. "Haran."

212 Literally, "was set up."

213 Gen. xxviii. 10-19. [Oulamlouz. Sept. Luz Eng.]

214 Some conjecture "Jacob," others insert "Jacob" after "Isaac." [Gen. xxii. The Jehovah-angel was seen no doubt by Isaac, as well as by his father.]

215 Ex. ii. 23.

216 Ex. iii. 16.

Counter added 11/19/04 1271 Rev 2.23.07 1404 9.21.09 3000

Dialogue of Justin Martyr, with Trypho, a Jew