74. Said Trypho, "We know that you cited them forExpla-
Application of the ninety -sixfJi Psalm.
1G5 His glory among the heathen, and His wonders among all DrAL. people.
For the Lord is great, and greatly to he prn.i.Ro.d ; Try ph.
He is to be feared above all gods: for all the gods of the heathen are devils, but the Lord made the heavens ; thanksgiving and beauty are before Him : holiness and magnificence are in His sanctuary.
Ascribe unto the Lord, O ye kindreds of the people, ascribe unto the Lord glory and honour ascribe unto the Lord the glory due unto His name.
Briny offerings, and enter i?ito His courts.
JVorship the Lord in His holy sanctuary.
Let the whole earth he moved before His face.
Tell it among the heathen, The Lord hath reigned^.
For He hath made the ivorld so fast that it shall not be moved:
He shall judge the people righteously.
Let the heavens rejoice, and let the earth be glad.
Let tlie sea be moved, and the fulness thereof.
The fields shall rejoice, and all that therein is.
All the trees of the wood shall rejoice before the Lord : for He conieth, for He cometh to judge the earth.
He shall judge the world with righteousness, and the people with His truth.''
Trypho then said, '^ Whether our rulers have taken away any thing from the Scriptures, as you assert, God knows, but such a thing appears incredible."
" Incredible indeed," I said.
" It is more horrible than the making of the calf, which they did when filled with manna upon earth, and than sacrificing their children to devils, or than their slaughter of the Prophets.
But you appear to me,"
I said, '*not to have heard those Scriptures which I have mentioned as having been suppressed by them ; but those many passages which have been already cited, together with others which you have retained, and which I will now repeat to you, are more than sufficient to prove the points in question."
74.
Said Trypho, "We know that you cited them forExplaour sakes and at our desire ; but that Psalm which you last p^^gg^^ quoted from David does not appear to me to be spoken of any other than the Father Who made the heavens and the earth ; but you assert that it applies to Him Who has been
' Ben. remarks that St. Justin probably here inserted the words, ''from the wood."
Applications of the ninety-sixth Psalm, Just, subject to sufferings, and Whom you endeavour to prove to Mart.
, /-,i • , »» be Christ.
*' Attend to me," I said, " I beseech you, as I repeat the very words which the Holy Ghost has used in this Psalm, and you will see that I have not spoken erroneously, and that we" are not, in truth, beguiled; and thus you may be able when by yourselves to understand many other of the Ps. 96, sayings of the Holy Ghost. sing unto the Lord a new song ^—^' sing unto the Lord all the whole earth.
Sing unto the Lord, and bless His name.
Shew forth His salvation from dag to dag, His wonders among all people.
Thus He commands those throughout the whole earth who know this mystery of salvation, that is the sufferings of Christ, through which He saved them, to sing and praise the Father of all things unceasingly; knowing that He is worthy of praise, and is terrible, and is the Maker of heaven and earth, Who ordained this salvation for the race of man, namely. Him Who, after His crucifixion and death, was held worthy by Deut.
Him even of reigning over the whole world''.
. Of the land 31, IG— ij^ig which he enters; and they willforsake Me, and break My
18. n The Mss. liave 'ye,' but Ben. which He promised to lead your fathers, shews by reference to §.
9. that it for He spoke thus :
'* This people will ' we.' go a whoring after the gods of the should be " The first day's Dialogue appears strangers of the land whither they go to end and the second day's to begin at to be among them, and will forsake or about this passage, because in §. 7^.
Me," &c.
St. Justin alludes to what he had said These reas'ons, especially the first, yesterday, and there is no break beare not without weight, but, on the tween this section and that, but all is other hand, it would scarcely appear continuous.
The question then is, how probable that St. Justin would have much of the Dialogue is here lost? given no indication whatever of the Most of the commentators suppose the point at which the lirst day's conference hiatus to be considerable, but the Beneended, and that of the second day dictine thinks that a few words are all began, but have left each of his readers that is wanting; Isf, because St. Justin to find it out for himself as he best is still occupied with the digression on could. the words of Isaiah vii.
14.
^Behold, Experience has proved the uselessness a Virgin shall co7iceive atid bear a Son,' of attempting to supply exactly what begun at §.
66.
And 2d, because he is lost, but it appears probable, to conceives the quotations from Deutespeak generally, that the omission ronomy xxxi. in §. 74. and Exodus xxiii. may have consisted of the conclusion in §. 75, to form part of the same orguof the first day's discussion, of the ment, the whole concluding in §, 76, renewal of the conversation and rewith the assertion of St. Justin, that turn to the subject in hand next Christ was foretold as about to suffer, morning, and of a few words to connect and afterwards to reign.
He proposes the passage from Deuteronomy with to restore the mutilated passage as what had been said immediately before ; follows: "Christ was held woithy by the whole of which might have been Him even of reigning over the whole comprised in about half a section, world, as appears from the land into
Jesus the unrevcaled name of God.
covenant, vjhich I made with them in that day.
And I Dial. ivill forsake them, and I will hide My face from them; and -^^^fhere shall he a devouring, and they shall find there many evils and tribulations.
And one shall say in that day, These evils are come upon me, because the Lord my God is not amongst us.
And I will surely hide My face from them in that day, for all the evils which they have ivrought, in that they have turned unto other gods.''
End of first day's conference.
75. "And in tlie book of Exodus it is mystically Name of signified by Moses, as we also know, that the name of jj^^"^^ God, which he says was not revealed to Abraham nor toExod.
20.
Jacob, was Jesus; for it is thus written, Arid the Lord^\\ said unto Moses, Say unto this people. Behold, I send My Angel before thy face, to keep thee in the way, and to bring thee into the land which I have prepared for thee.
Observe Him, and obey His voice; do not rebel against Him, for He will not pardon thee, for My name is in Him.
Who was it that brought your fathers into the land ?
Consider now at length that he who received the additional title of Jesus' [Joshua], was before called Auses
'Itjo-oGs, [Hoshea>] ; for if you comprehend this, you will also soon ^g"^^^^^^g perceive, that the name of Him Who said to Moses, MyS,2\. name is in Him, was Jesus.
For He was also called Israel, and He changed Jacob's name to the same.
But that the Prophets who are sent by God to proclaim His will are called the Angels and Apostles of God, is shewn in Isaiah; for Isaiah sayvS, Send me^-, and that he whose name was^vi.s. changed to Joshua was a great and mighty prophet, is plain to all.
If therefore we know that God has appeared in so many forms to that^ Abraham, and to Jacob, and to Moses, how can we doubt and disbelieve that, according to the will of the Father of all things, He could be made man also of the Virgin, and especially when we have so many passages of Scripture, from which we may plainly perceive, that this has been according to the will of the Father.
76.
*' And when Daniel calls Him who received the Eternal Messiah proved y Joshua, before he was chosen to 47Hebrews 4, 8.
And see §.
113. Divine. spy out the promised land, was called of this dialogue.
Oshea, but Mo?es then changed his * Sylb. would read iKeTuoy, " that name to Joshua or Jehoshua, Greek that God has ap to Abraham &c."
JesQs.
Numbers 13, 16.
Acts 7, which is probably right.