32. he said, Theg shall mourri tribe by tribe. But if at His first
PropJiecies fulfilled in the general conversion Just, that are worthy, together with the holy Patriarchs and Pro- ^^^' phets, to His eternal kingdom ; but who has already said that He will send the rest, together with those out of all nations who like them are disobedient and impenitent, to Matt. 8, the punishment of the unquenchable fire.
For they shall ^^' ^^' come^ He said, /ro??^ the east and from the ivest, and shall sit down with Ahraha7n, and Isaac, arid Jacob, in the kingdom of heaven : hut the children of the kingdom shall he cast out into outer darkness.
This I have said, regarding nothing at all, but speaking the truth, and fearing no one's person, even if I should be immediately torn in pieces by you.
For I had regard to none of my own countrymen, I mean the Samaritans, when I said in my written address to Caesar <^, that they were deceived by putting their trust in Simon the magician of their own nation, whom they maintain to be God above every principality, and authority, and power."
From 121. As they kept silence, I continued.
"He, speaking thVth* ^y David of this Christ, my friends, says not. In His seed GentWes shall all nations of the earth he blessed, but, in Him. in And thus it is written there. His name shall endure for ever,
Christ, n shall arise above the sun : arid all nations shall he blessed plain in Him.
But if all nations are blessed in Christ, and we Schrfst^ from all nations believe in Him, He Himself is the Christ,
Ps. 72, and we are they who are blessed through Him.
God formerly Deut. 4 permitted the sun to be worshipped, as it is written, and yet 1^* you cannot find any one who ever underwent death because of his faith in the sun; but you, for the name of Jesus, may see those who from all nations have undergone, and who now undergo, all things, that they may not deny Him
; for the word of His wisdom and truth is far more fiery and bright than the influences of the sun, and it penetrates into Ps. 72, the depths of the heart and mind.
Hence Scripture says. His zVeh
^^*^^^ shall arise above the suti: and again Zechariah says of
; 12, Him, The East is His name; and speaking of the same person, 32. he said, Theg shall mourri tribe by tribe.
But if at His first coming, when He was without honour, without comeliness, and was set at nought. He has so shone forth and prevailed, as not to be unknown in any nation
; and that every where men repented of the former evil course of life of each •^ St. Justin probably refers to his first Apology.
See Apol. i.
§. 26.
of the Gentiles, not in Jewish proselytes.
race; so that even the devils were subject to His name; Dial. and all the pov^ers and kingdoms have feared His name more
* than they fear all who are dead ; shall He not certainly at His glorious coming destroy all who hate Him, and those who unjustly revolt from Him, but give His true followers rest, and bestow on them all that they look for ?
To us then it is given to hear and to understand, and to be saved by this Christ, and to have knowledge of all the things of the Father.
Wherefore He says to Him, It is a great thing for Is. 49, 9.
Thee that Thou shouldest be called My Servant, to raise up the tribes of Jacob, and to turn the dispersions of Israel :
I have made Thee for a light to the Gentiles, that Thou mayest be their salvation unto the end of the earth,
122. "You indeed think that these words are spoken The of the stranger'^ and the proselyte, but in fact they^^^^^^, are spoken of us who have been enlightened through ioterJesus, For Christ truly would have borne witness tOoflheir^ them also: but now, as He Himself said, you are two-f^^^^' lytes. fold more the children of hell.
The words of the Prophet Matt. then are not spoken to them but to us, of whom ^^' ^^* the Scripture says, / will lead the blind in a way ivhich Is. 42, they know not, and they shall walk i?i paths which they ^^' have not known.
And I am witness, saith the Lord God, Is. 43, and my servant luhom I have chosen.
To whom then does ^^'
Christ give this testimony ?
Plainly to those who believe.
But the proselytes not only do not believe, but blaspheme His name two-fold more than you, and endeavour to put to death and torture us who believe in Him, for they strive to be like you in all things.
And again in another place He says, / the Lord have called Thee in righteousness, is. 42, and will hold Thy hand, and strengthen Thee, and I will^'
'^' place Thee for a covenant of the people, for a light of the Gentiles; to open the eyes of the blind, to bring out of prison them that are bound.
For these words, Sirs, are also ^ FrfSpau.
This word is found in the referred to; and in like manner St.
Septuagint version of Exodus xii.
9, Justin in the next chapter seems to and Isaiah xiv.
I, where Aqnila, Syrause irpo€r'i]\vTos as synonymous with machus, and Theodotion, read irpocr^yriSpas.
Hence Otto supposes the Autos.
Hesychius explains it to mean words Kal tovs irpoarjKvTovs, to be a " neighbours of another race, whom the corrupt addition to the text in the Israelites terra proselytes,''
So Theopresent passage, doret on the passage of Isaiah above
Jewish proselytes have no new or better covenant.
Just, addressed to Christ, and concerning the nations who have ^been enlightened.
Or will you again assert that He says them in reference to the law and the proselytes ?"
Then some of those who came on the second day cried out, as if they were in a theatre, *^ What then ?
Does He not speak in reference to the law and those who are enlightened by it, that is, the proselytes ?"
" No," I replied, looking at Trypho, " for if the law had power to enlighten the nations and those who have it, what need was there of a new covenant ?
For since God promised to send a new covenant, and an everlasting law and commandment, we will not explain it of the old law and its proselytes, but of the Christ and His proselytes, namely, us Gentiles whom He has enlightened ; as He somewhere Is. 49, 8. says.
Thus saith the Lord^ In an acceptable time have I heard Thee, and in a day of salvation have I succoured Thee and I gave Thee for a covenant of the nations, to establish the earth, and to inherit the desolate ones as an heritage.
"What then is the inheritance of Christ ? is it not the nations ?
What is the covenant of God ? is it not the Ps.2,7.Christ ? as He says in another place.
Thou art My Son, this day have I begotten Thee.
Ask of Me, and I will give Thee the natio7is for Thine inheritance, and the uttermost parts of the earth for Thy possession.
The in123. "Since then all these latter prophecies are spoken tatio^s ^'^^^ reference to Christ and the Gentiles, you should conof the sider that the former* are so also.
For your proselytes have are ridi-^^ need of a Covenant, if, since one and the same law is culoup. iai(j (iown for all that are circumcised, the Scripture speaks tians are thus of them, And the stranger also shall be joined to them, isra^T^ «wc? shall be joined to the house of Jacob; and because in 'Quoted fact a proselyte who is circumcised that he may be joined to 12l'^^ your people, becomes as one who is born among you^ ; but Is.i4,i.Yve who are held worthy of being called a people, are x'doiv. nevertheless Gentiles, because we are uncircumcised.
And it is ridiculous too for you to say that the eyes of your proselytes are opened, but that your own are not ; and that you should be termed blind, and deaf, but they enlightened.
And it will be more ridiculous still, if you say that the law was given to the Gentiles, but that you knew
Christians the true Israel.
not that law. For you would have dreaded the wrath of God, Dial. and would not have been lawless and uncertain children ; ^^^^"' but you would have been fearful of hearing Him say always, Children, in ivhom is no faith.
And, Who is blind, Dent. hut my servants? and deaf, hut they ivho rule over them?^^^^^'
And the servants of God are hlind.
Ye see often, hut do not 19. 20. ohserve ; your ears are open, and ye do not hear.
'' Is this praise which God gives you good, and His testimony such as befits His servants ?
And you are not ashamed that you hear it often, and you do not tremble when God threatens you ; but assuredly you are a foolish and hardhearted people.
Wherefore, hehold, saith the Lord, is. 29, / will proceed to remove this people, and I will remove ^^* them; and, I ivill destroy the wisdom of the wise, and ivill hide the understanding of the prudent.
And justly, for you are not wise nor understanding, but cunning and treacherous ; wise only to do evil, but powerless to discern the hidden counsel of God, or the faithful cos^enant of the Lord, or to discover the everlasting paths.
Therefore, He says, / will raise up to Israel and Judah a seed of men, and jer. 3], a seed of beasts.
And He speaks thus by Isaiah of another ^'^* Israel ; In that day there shall be a third Israel amongst the is. 19,
Assyrians and the Egyptians, blessed in the land which the ^*' ^^'
Lord of Hosts blessed; saying, Blessed shall My people be which are in Egypt, and which are amongst the Assyrians, and Israel Mine inheritance.
Since God then blesses this people, and calls them Israel, and declares them to be His inheritance, why do you not repent, both that you deceive yourselves, as if you alone were Israel, and that you curse the people whom God has blessed ? for when He spoke to Jerusalem and the regions round about it, He thus said again. And I tvill create upon you men, even^zQ^, My people Israel, and they shall inherit you, and you shall^^' *2* be their possession, and you shall be no more bereaved of children by them.''
" What then," said Trypho, " are you Israel, and does God speak this of you ?"
" If," I said in reply, " we had not had a long discussion on this question, I should doubt perhaps whether you made this enquiry from ignorance ; but as we have proved this, and you have assented to it, I cannot suppose that you are
2^4 Christians true Israel and children of God.
Just, ignorant of what has been said, nor that you wish to have '- recourse to wrangling again, but that you do it to challenge me to prove the same thing to these [friends of yours]."
And in answer to the assent which was expressed in his countenance, I said ; " Again in Isaiah, if indeed you, hearing with your ears, will receive it, God, speaking of Christ in a Is. 42, parable, calls Him Jacob and Israel, saying thus, Jacob is ^"~^* My servant i I ivill uphold Him; Israel is Mine elect.
I zvill put My spirit upon Him, and He shall bring forth judgment to the Gentiles.
He shall not strive nor cry, neither shall any man hear His voice in the streets.
A bruised reed shall He not break, and smoking flax shall He not quench, but He shall bring forth judgment u7ito truth ^ : He shall shine, and shall not be broken, till He shall have set judgment in the earth : and in His name shall the Gentiles trust.
As therefore your whole race was called Jacob and Israel from that one Jacob who was also surnamed Israel; so we too who keep the commandments of Christ as we are called Jacob, and Israel, and Judah, and Joseph, and David, so from Christ who begat us unto God, we are called, and are, the true children of God."
Chris124. And when I saw that they were disturbed at my j.Jfp"^j^[l%aying that we also are the children of God, I anticipated dren of their question, and said, '^ Hear, Sirs, how the Holy Ghost speaks of this people, that they are all sons of the Most High, and that Christ Himself shall be present in their congregation, judging the whole race of men.
The words Ps. 82. are spoken by David, as you translate them, thus; God standethin the congregation of gods ; and He judgeth among the gods.
How long do you judge unjustly, and accept the person of the icicked ? judge for the fatherless and the poor, and justify the low and needy : deliver the needy, and rid the poor out of the hand of the sinner.
They have not known nor understood ; they walk on still in darkness all the foundations of the earth shall be moved.
I have said, Ye are gods, and ye are all children of the Most High.
But ye die like men, and fall like one of the princes.
Arise, God, judge the earth, for Thou shall inherit among all nations.
In the translation of the Seventy it is said, Behold, ye die like men, and fall like one of the princes, to •= The reading of the LXX has been followed, i^ota-ei Kplaiv.
' hvaXajx^fi, KOl K.T. A.
Meaning of the word Israel.
shew the disobedience of men, I mean of Adam and Eve, Dial.
'^^^"' and the fall of one of the princes, that is, of him who is termed the serpent, who fell with a great fall because he deceived Eve.
But since my discourse is not directed to this, but to proving to you that the Holy Ghost upbraids the human race, which were created like God, free from suffering and immortal, if they should keep His commandments, and were thought worthy by Him to be called His sons, and yet like Adam and Eve bring death on themselves, let the interpretation of the Psalm be as you please, it will even thus have been proved, that all are thought worthy to become gods, and to have power to become the sons of the Most High, and will be judged and condemned each for themselves, like Adam and Eve.
But that the Holy Ghost !^|^^|^* calls Christ God, I have shewn at lengths 68.
125. " T now wish,"
I said, '* Sirs, to learn from you He exwhat is the meaning of the word Israel."
And when they t^eforce made no answer, I added, "I will tell you what I know°^^^,® .
* -r word about it, for I do not hold it to be right when I know a Israel, thing not to say it, nor from suspecting that you know it, and^°
°^ that through envy or pretended ignorance you deceive yourplies to selves'^, to be always anxious; but to speak all things simply and without deceit, as my Lord said; A soiver went forth ^^^^-'^^i to sow his seed, and some fell hy the way side^ some among thorns, some upon stony places, and some upon good ground.
We ought then to speak in the hope that there is good soil.
For that Lord of mine, as one who is strong and powerful, will, at His coming, demand His own from all, and will not condemn His steward if He knows that he, because of his knowledge that his Lord was mighty, and would at His coming demand His own, has given it to every bank, and not, from any reason whatever, dug in the earth [and See ,.',,./-, ' o L Mat.25, hidden his talentj.
18—27.
"This word Israel then signifies a man overcoming power.
^ The reading of the Greek is eviahrhs proposes to read airarav kavTohs, dently corrupt; it is as follows: ovts as the most simple and probable of all viTovoovvra eiriaraaQai, vfias Koi Sio the suggestions that have been offered <t>e6uoi/ ^ 5l' aireipiav rr]v Tov fiov\i(T9ai, on the passage.
St.
Justin, as the iiriaTafiai avrhs (ppovriC^iv aei. k. t. A.
Bened. observes, frequently upbraids the We have followed the emendation of Jews with deceiving themselves ; as in the Benedictine, who for iirlaTaixai §§• 34. 103. of this Dialogue.
Israel a type of Christ.
Just, for Isra is man overcoming, and el is power ^.
And that —^^' Christ when made man should do thus, was foretold by the mystery of that wrestling which Jacob held with Him, who appeared to him indeed, as ministering to the will of the Father, but who is God, because He is the Son, the First-born of all creatures.
For when Pie was made man, as I have said, the devil came to Him, that is, that power which is also called the serpent and sataii, tempting Him, and endeavouring to overthrow Him, by asking Him to worship him.
But Christ destroyed and cast him down, proving that he is wicked in asking to be worshipped as God, contrary to the Scripture, having become an apostate from the will of Mat.
4, God.
For He answered him, It is written, thou shalt ivorship the Lord thy God, and Him only shalt thou serve.
And the devil, being defeated and convicted, then departed.
" B ut since our Christ was also to be benumbed, that is, with the pain and sense of His suffering when He was about to be crucified, He also foreshewed this through touching the thigh of Jacob, and making it grow numb ; but His name from the beginning was Israel, to which He changed the name of the blessed Jacob, blessing him with His own name, proclaiming also thereby that all who come to the Father through Him are the blessed Israel.
You, however, neither understanding, nor preparing to understand, any of these things, expect assuredly to be saved, because you are the sons of Jacob according to fleshly descent; but that you deceive yourselves in this also, I have already shewn at length.
The 126.
" But if 3'ou had known, Trypho,"
I said, " who namesof He is that is called at one time Angel of Great Counsel', Christ and a Man by Ezekiel, and like the Son of Man by Daniel, ing to and a little Child by Isaiah, and Christ and God who is to be
His worshipped by David, and Christ and a Stone by many, and natures. Wisdom by Solomon, and Joseph, and Judah, and a Star by God.and ^oses, and the East by Zechariah, and One who must is shewn suffer, and Jacob, and Israel, by Isaiah ae^ain, and a Rod, to have . o ^ ?
^^P^^jJ* « St. Justin supposes that the word i. e. he prevailed with God (in the eatothe jgj.j^gj jg compounded of t^^^S (tsh) a wrestling).
^ "" man, TV^W (Sarah) he prevailed, and ^ For these epithets, Otto refers to ^ b« (el) power ; it being really derived
§§• 33. 34. 36. 58. 61. 64. 68. 70. 7Q.
only from the two latter words, bw (el) ^6^ ^8.
99.
100.
113.
114.
118.
121. however meaning not power but God,
He, who appeared to the Patriarchs, is God.
2^7 and a Flower, and chief corner Stone, and Son of God; if you Dial. had known this, Trypho, you would not have blasphemed ^^^^^*
Him who has already come, and been born, and suffered, and ascended into heaven ; who will also return again ; and then your twelve tribes shall mourn.
For if you had understood what is said by the Prophets, you would not have denied that He is God, the Son of the only and unbegotten and ineffable God; for somewhere in Exodus Moses speaks thus,
Jnd the Lord spake unto Moses, and said uuto him, I am the^^od.e, Lord, and I appeared unto Abraham, and unto Isaac, and unto Jacob, being their God, and My Name I discovered not to them, and I established My covenant with them : and he says thus again, A man wrestled with Jacob, and affirms thatGen.32,
He is God, for he declares that Jacob said, 1 have seen God face to face, and my life is preserved : and Moses has recorded that he called the place where He wrestled with him, and appeared to him, and blessed him, The Face of God, [Peniel.'] Gen.32,
" And as Moses also says, God appeared to Abraham at ' the oak of Main re, when he was sittiiig in the door of his tent at mid-day; then he continues as follows, And he lifted up ^isGen.is, eyes and looked, and, lo, three men stood before him; and when he saw them, he ran to meet them, A little afterwards, one of them promises Abraham a son ; Wherefore did Sarah ver. 13. laugh, saying. Shall I of a surety bear a child, who am old ?
Is any thing impossible with God?
At the appointed time I will return, and Sarah shall have a son.
And they departed from Abraham.
And he proceeds to speak thus of them : And the men rose up from thence, and looked toivards ver. 16.
Sodom.
Then He who was and is spoke thus to Abraham again ; / will not hide from Abraham My servant what I am ver. 17. going to do.
And I repeated what follows in Moses' writings, and what I had explained^ ; from whence it has been 1 See proved, I said, that He who, being called God in Scripture, f^g^^' appeared to Abraham, Isaac, Jacob, and the other Patriarchs, was set under the Father and Lord, and ministers to His will.
And I added, although I had not said it before ; So also when the people desired to eat flesh, and Moses believed not Him who is there called an Angel, when He promised that God would give them to satiety. He being both God and an Angel sent from the Father, is shewn to have spoken and done
2^8 He, tvho apjjeared to the Patriarchs, is not the Father, Just, these things.
For thus says the Scripture :
Aiid the Lord Deut. follows ; Also the Lord hath said unto me. Thou shalt not qo
2. 3^ .
'J ^^^^ ^^'^^^ Moses, Shall not the Lord's hand he sufficient for '
Numb 11,23. this?
Thou shalt know now ivhether My word shall come to pass unto thee or 7iot.
And again, elsewhere he speaks as * * * over this Jordan.
The Lord thy God who goeth before thee, He ivill destroy the nations.
These ij57, " And the Other are like words of this Lawgiver and of Scrip, of the Prophets.
And I suppose that I have sufficiently ture do gi^g^yn that when my God says, God went up from Abraham, ply to or, The Lord spake to Moses, and, The Lord came doiun to see ther but ^^^ tower which the children of men built, or, God closed the to the ji^Jc of Noah from without, you should not suppose that the Gen. 17, Unbegotten God Himself descended or went up from any ^* , place; for the ineffable Father and Lord of all things neither
6, 29. comes to any place, nor walks, nor sleeps, nor rises up, but 5^^"* 'ahvays remains in His own place wherever it is, seeing G'^°- "j quickly and hearing quickly, not with eyes or ears, but by an ineifable power— (and yet He beholds all things, and has knowledge of all things, and none of us is hid from Him) nor is He moved nor contained in any place, not even in the whole world, having been even before the world was made
; how then could He sp>eak to any one, or be seen by an}^ one, or appear on the smallest spot of earth ? when the people could not even look on the glory of him who was sent by Him in Sinai, and Moses himself was unable to enter the tabernacle, which he had made, if it were filled with the glory of God, and the Priest could not endure to stand before the Temple when Solomon brought the ark into the house at Jerusalem, which he himself had built,—then neither Abraham, nor Isaac, nor Jacob, nor any other man, ever saw the Father and Ineffable Lord of all things whatever, and of Christ Himself; but Him, who, according to His will, is both
God His Son, and His Angel from ministering to His will who. He determined, should be born as man of the Virgin, and who once even became fire when He conversed with Moses from the bush ; for if we do not understand the Scriptures thus, it will follow that the Father and Lord of all things was not in heaven when it was said by Moses,
Gen. 19, And the Lord rained upon Sodom,fre and brimstone from the
hut the Word numerically another from the Father.
Lord out of heaven.
And again when it was said by David, U;al.
Lift up your gates ^ O ye princes, and he ye lift up, ye ever- -^^^"* lasting doors, and the King of Glory shall come in.
And '
' again when he says, The Lord saith unto my Lord, Sit Thou Ps. no, on My right hand, until I make Thine enemies Thy footstool.
128. "And that Christ being Lord, and being in His The own nature God the Son of God, and being formerly ^^'g^g^^ manifested with power as man, and an angel, and in fo'"*^ as ' the form of fire as in the bush, appeared also at the \qIT judgment which was brought upon Sodom, has been proved f^^^' at length by what 1 have said."
And I again recounted all Person that I have abeady transcribed from the book of Exodus, of fhe^'^ both about the appearance at the bush, and the giving of Subthe name of Jesus; and I added, "And do not imagine, Sirs, of the that I repeat these things often as using too many words, father, but because I know that some wish to anticipate these explanations, and to say that the power which appeared to Moses, and to Abraham, and to Jacob, from the Father of all things, is called an Angel in His approach to men, since thereby the will of the Father is communicated to them; and glory, inasmuch as He appears sometimes in an incomprehensible vision; and sometimes is called a man', since He^^^jpo appears in such shapes and forms as the Father wills; andj"^^"" they call Him the Word, since He bears the communications from the Father to men ; but that this power is indivisible and inseparable from the Father, as they say the light of the sun upon earth is indivisible and inseparable from the sun which is in heaven ; and when it sets, the light is withdrawn with it ; so the Father, when He wills, they say, makes His power to go forth, and when He wills He draws it back again into Himself.
In like manner they teach that He makes the Angels also.
But it has been proved that the Angels exist, and always remain, and are not dissolved again into that from which they were created.
And that this power which the word of prophecy calls God, as has likewise been fully proved, and Angel, is not numbered^ [as another] in name^apie- ^^*'^"'' only, like the light of the sun, but is also numerically another thing, 1 have already briefly explained, when I said, that this Power has been generated from the Father by His power and will ; but not by abscission, as if the Father's
The Son another in number from the Father.
Just, essence were divided off, as all other things which are parted Hi£Iiand severed are not the same as before the division took place : for an example of which I took the fires kindled as ^ %T^pa. from a fire, which we see are other', that from which many may be kindled, being in no degree diminished, but remaining the same.
This is 129. " And I will now besides produce those passages confirmQf Scripture whicb I cited to prove this.
When it says, ed from /> i t i r i ^ other The Lord rained fire from the Lord out of heaven, the *P^g^^^^^Svord of prophecy intimates that they are two in number, ture.
One being on earth, who, it says, came down to see the 24!"'
'c^T ^f Sodom ; and the Other being in heaven, who is also Lord of that Lord who was upon earth, as His Father and God, and the cause of His being both mighty and Lord and God : and again, when the Scripture says that God Gen. 3, said in the beginning, Behold Adam is become as one of Us, the words as one of Us of themselves are indicative of number; nor do they admit a figurative interpretation, such as that by which sophists endeavour to explain them, who are not able either to speak or to understand the truth.
Prov. 8, And in the book of Wisdom [Proverbs] it is written. If '^* / should tell you the things which are done daily, I must p^'
Euseb. reckon up those things which ivere done from the beginning, 22'.
* ' The Lord created^ Me the beginnhig of His ways for ^iKTi(T€ jjig worhs.
From everlasting He established Me, in the beginning, before He made the earth, and before He made the depths, and before the fountains of ivater sprung forth: before the mountains were settled, and before all the hills, He begetteth Me.''
And when 1 ]iad said this, 1 added, " You perceive. Sirs, if at least you have given me your attention, that the Scripture declares that this Offspring was begotten of the Father before all creatures whatever ; and that that which St. Just, is begotten is another in number from that which begets, returns gygj.y q^iq will be ready to acknowledo^e." to the "^ "^ .
. conver130. And when they all assented, I said, " But I will mention theGen-^^w some passages also which I have not mentioned before, tiles, and They are uttered under a veil by the faithful servant Moses, that it is and run thus ; Rejoice, O Heaven, luith Him, and let all the in'^Pro- ^^ff^^^ ^f ^od worship Him;' and I added the remainder of phecy.
Prophecies of the conversion of the Gentiles.
the passage, " Rejoice^ O ye nations^ with His people ; and let Dial. all the Angels of God he strengthened in Him : for He fp^^^" avenges f and will avenge ^ the blood of His sons; and will 32, 43. render vengeance to His adversaries, and will requite theni-^^^^ that hate Him; and the Lord ivill purify the land of His people.
By these words he affirms that we Gentiles rejoice with His people Abraham, Isaac, and Jacob, and the Prophets also, and, in a word, all those of that nation who pleased God, as we have already agreed : but we shall not understand it of all your nation, for we know from Isaiah, Is. 6t>, that the limbs of the transgressors shall be devoured by the worm, and the fire that cannot be quenched, remaining immortal for a spectacle to all flesh.
And to these passages. Sirs," I said, " I wish to add for you some others from the very writings of Moses themselves, from which you may also understand, that in the beginning God dispersed all men, both as to nations and tongues ; and from all the nations He chose to Himself your's, a useless, disobedient, and faithless nation ; and shewed that those who were chosen from every nation have obeyed His will through Christ, whom He calls Jacob and surnames Israel, these, as I have said at length, must be Jacob and Israel ; for when He says. Rejoice, O ye nations, Deut. with His people. He gives them the like inheritance, but ' not the like name^: but calling them * Gentiles,' and saying that they rejoice with His people. He terms them ' Gentiles' to your disgrace ; for in like manner as you provoked His wrath by your idolatries, so He has deigned to permit, that these who were idolaters should know His will, and possess the inheritance which is with Him.
131. "But I will repeat the words by which God is How proved to have divided the nations ; they are as follows : ^^^ Ask thy father, and he will shew thee, thy elders, and they faithful will tell thee ^ :
When the Most High divided the nations. Gentiles who g The reading of the Greek MSS. tiles are distinguished by name; and have is as follows, " He gives them the like the word 'Gentiles' is used by him been inheritance and the like name," Tr]v /xeu to the disgrace of the Jews, the former convertofioiau avTois aTroue/xei KX-qpovoixiau, koX having been called by God, while the ed to TT]v ofMoiau ovo/xaaiav SiBuartu.
But the latter are rejected.
Christ Benedictine rightly observes, that the ^ The punctuation of the LXX, than the word " not" should be supplied; for, as adopted by Otto, has been followed in Jews, he says, St. Justin's whole argument is this passage.
Deut. directed to prove that peoples and Gen32, 7-9.
2S2 Christians more faithful than the Jeivs.
Just. a7id when He separated the sons of Adam, He set the hounds Mart, ^y.
^j^^ nations according to the number of the children of Israel; and the Lord's portion was Jacob His people, and Israel was the lot of His inheritance.
And 1 added, that the Seventy translated it, He set the bounds of the nations according to the number of the Angels of God.
But since again my argument is not weakened by it, I have given your version.
And if you will confess the truth, you must yourselves also own that we,—who are called by God through the mystery of the cross which is set at nought, and is full of reproach, (for the profession of which things, and for our obedience and piety, we have been heavily punished, even to death, by the evil demons, and the host of the devil, through the aid which has been rendered by you to them,) and undergo all things rather than deny, even with a word, the Christ, through whom we were called to the salvation which was before prepared by the Father;—are more faithful to God than you, who with a high arm, and the display of great glory, were delivered from Egypt, when the sea was divided for you, and a dry way made, in which He slew those who were pursuing you with a very great power, and with splendid chariots, having brought upon them that sea which was made passable for you ; for whom also a pillar of light shone, in order that beyond every other nation in the world you might have the use of a peculiar and unfailing light which never set; for whom He rained for food the proper bread of the Angels in heaven, ^ that is, manna, that you might have no need of seeking the means of making bread ; and the water in Marah was made sweet; and a sign was made of Him who was to be crucified, both in the case of the serpents that bit you, as I have said before, (God graciously giving you by anticipation all the mysteries before their proper time, to whom you are convicted of having always been unthankful;) and of Moses, by the type of the stretching out of his hands; and of Oshea^, who received the surname of Jesus, warring upon Amalek, about which God commanded what had been done to be recorded ; and the name of Jesus, to be laid up in your * Thirlby's conjecture of Avari for emendation, on the whole, of this coru)5 has been adopted, as the best rupt passage.
Power of the Name of Jesus.
memories, saying, that this was he who was to blot out Dial. the remembrance of Amalek from under heaven.
It is^^^^"' plain, however, that the memory of Amalek remained even after the son of Nun ; but God declares ^ that through Jesus ' Otto the crucified, (of whom also these types were foreshewings JX^^^^ of all that was to be done concerning Him,) the devils were with " to be destroyed, and to dread His name, and that all powers Trote?. and kingdoms likewise were to fear Him ; and that out of every nation they who believe in Him should be devout and peaceable men ; and what I have already said, Trypho, proves it.
And so great a supply of quails was given you when you desired flesh to eat, that they could not be numbered : and water gushed from the rock for you also; and a cloud followed you, as a shadow from the heat and a protection from the cold, shewing the form and prediction of another and a new heaven ; the latchets of your shoes also were not broken, nor did your shoes themselves grow old, nor were your garments worn out, but even those of the children grew with them*".
\S2. " And yet after these miracles you made a calf, and How eagerly committed fornication with the daughters of the ^.3^^^*^^^ strangers, and worshipped idols : and again, after these power things, when the land was delivered to you with so great name power that you saw the sun, at command of him who was j° surnamed Jesus, stand still in heaven, and not set for the Testaj[f^ q, space of thirty-six hours ; with all the other miracles which ™^"
* were wrought for you in their season : from which it now occurs to me to select one other, because it conduces to your knowing Jesus, whom we acknowledge as Christ the Son of God, who was crucified, and rose from the dead, and went up into heaven, and will come again to judge all men whatever, even up to Adam himself.
You know then, I said, that when the Tabernacle of the Testimony was seized by the enemies of Ashdod, and a fearful and incurable infliction was laid on them, they resolved to place it upon a waggon, to which they yoked kine that had lately calved, that they might make trial to know whether they were stricken by the power of God on account of the Tabernacle, and whether God willed it to be restored to ^ This is a Jewish tradition explanatory of Deut. viii. 4.
2S4 Obstinacy of the Jews.
Just, the place from whence it was taken.
And when they had done so, the kine with no one to lead them came not to the place from whence the Tabernacle was taken, but to the 1 Sam. field of a man called Oshea, the same name as his who was
* surnamed Jesus, and who also, as has been said, brought the people into the (promised) land, and divided it amongst them by lots.
*^ When they came to this place then, they stood still, God shewing you by them also, that they were led by the powerful name, as before the people who were left from those who came out of Egypt were led into the land by him who took the name of Jesus, but who was before called Oshea.
The ISo. " And still, when these and all other like wonderful ness of miracles were done for you, and seen by you, in their heart of seasons, you are blamed by the prophets also even for Jews, sacrificing your children to devils, and, in addition to all °"" these things for what you have dared, and still dare, to do thT Christo Christ, for all which may you obtain mercy unto salvation pray, from God and His Christ.
For God, foreknowing that you w^ould do these things, has uttered this curse before by the Is. 3, prophet Isaiah; Woe unto their soul! they have taken evil counsel against themselves^ saying, Let us hind the Just One, because He is ?iot for our turn : wherefore they shall eat the fruit of their own doings.
Woe unto the wicked ! it shall be ill with him, according to the work of his hands.
O my people, your oppressors plunder you, and your exactors shall rule over you. my people, they who call yoy> blessed cause you to err, and disturb the path of your ways.
But now the Lord will stand up to judgment, and will bring His people to judgment.
The Lord Himself ivill enter into judgment with the ancients of the peojole, and the princes thereof.
But why have you burnt up my vineyard ; and is the spoil of the poor in your houses ?
Why do ye afflict my people, and make the faces of the poor to blush?
And in other words again the Ts. 6, same Prophet speaks to the same effect :
Woe unto them "
' that draw their sins as it were with a long rope, and iniquities as it were loith a cart-rope ; who say. Let his speediness approach, and let the counsel of the Holy One of Israel come, that we may know it.
Woe unto them that call evil good.
JacoVs marriages a type of the Church.
2S5 and good evil; that put light for darkness, and darkness for Dial. light; that put hitter for sweet, and sweet for hitter.
Woe * unto them that are wise in their own eyes, and 'prudent in their own sight.
Woe unto them that are mighty among you, that drink wine, and men of strength, and that mingle strong drink ; ivhich justify the wicked for rewards, and take away the righteousness of the righteous.
Therefore as stuhhle shall he hurnt with coals offire, and shall he consumed with a burning flame, their root shall he as down, and their hlossom shall go up as dust : for they would not have the law of the Lord of Hosts, hit provoked the word of the Lord, the Holy 0?ie of Israel.
And the Lord of Hosts tvas very angry, and He laid His hands upon them, and hath smitten them.; and He was provoked to anger against the mountains; and their carcases were made as the dung in the midst of the street and in all these things they turned not away, hut their hand is lifted up still.
" For truly, your hand is still lifted up to do evil ; for although you slew the Christ, you do not even so repent, but you hate us who through Him believe on God and the Father of all, and kill us as often as you have power ; and you unceasingly curse Him Himself, and those who are His, although we all pray for you, and for all men whatever, as we were taught to do by our Christ and Lord, who com-^yj-^^^. ^ manded us to pray even for our enemies, and to love those 44. that hate us, and to bless those that curse us.
27.
134.
'' If therefore the instruction of the Prophets and The of God Himself put you to shame, it would be better for you "^^^'^^ ^f to follow God than your foolish and blind teachers, who Jacob permit you even now to have four or five wives each
; and if type of any of you see a handsome woman and desire her, theyjj"® recount the actions of Jacob, who was Israel, and the other
Patriarchs, even saying that those who act like them do no wrong; even in this being wretched and without understanding: for, as I said before, certain dispensations of great mysteries were accomplished in each such action of theirs.
For I will tell you what dispensation and prophecy was accomplished in the marriages of Jacob, that you may know in this also that your teachers never looked to the more divine object for which each thing was done, but rather to
Christ the true Israel :
Just, grovelling and corruptible passions.
Attend therefore to —^^^what I say.
The marriages of Jacob were types of what was about to be done by Christ.
For it was not lawful for Jacob to be married to two sisters at once.
And he served Laban for his daughters, and when deceived about the younger, he served him again seven years.
But Leah is your people and synagogue, and Rachel is our Church.
And for these, and for the servants in both, Christ is a servant even to this time ; for as Noah gave to his two sons the seed of his third for servitude, Christ has now on the other hand come for the restoration of both the free children, and of the bond-servants that are among them, thinking all who keep His commandments to be worthy of the same privileges: just as those who were born to Jacob of the free women, and those who were born of the bondservants, were all sons, and received the same honour; and according to their order and according to foreknowledge, Gen.so, it was foretold of what character each should be.
Jacob '
'^' served Laban for the spotted and speckled cattle, and Christ endured service, even to the cross, for men of various colours and appearances from every nation, gaining them through His blood and the mystery of the cross.
Leah's eyes were weak ; for the eyes of your souls too are exceedingly so.
Rachel stole the gods of Laban, and hid them to this day ; and our ancestral and material gods are lost us.
Jacob was always hated by his brother ; and we now, and our Lord Himself, are hated by you and by all other men, who are all by nature brothers.
Jacob was surnamed Israel ; and Christ also, who both is and is called Jesus, has been proved to be Israel.
Christ 135.
" And when Scripture says, I am the Lord God, the KiVg of Holy One of Israel, who shewed Israel your King, will you
Israel, ^ot understand it to mean really Christ, the everlasting ChrisKing? for you know that Jacob the son of Isaac never became tiansare Y\x\^\ wherefore Scripture, explaining to us whom it the race c> '
^ , ° oflsrael. means by Jacob and Israel the King, says thus ; Jacob is my 14* ' servant, I will uphold Him ; and Israel is mine elect, my soul
Is. 42, shall embrace Him.
I have put my Spirit upon Him, and '
* He shall bring forth judgment to the Gentiles.
He shall not cry, nor shall His voice be heard abroad, A bruised reed
and Christians the true seed of Israel.
shall He not break, and smoking flax shall He not quench, Dial. till He shall bring forth judgment unto victory"^.
He shall ^^-^^' shine, and shall not be broken, till He shall have put judgment in the earth ; and in His name shall the Gentiles trust.
Is it then in the Patriarch Jacob, and not in Christ, that the Gentiles and you yourselves trust ?
As therefore Scripture thus Ccills Christ Israel and Jacob, so we also who are quarried from the bowels of Christ are the true race of Israel : but let us rather attend to the very passage And I will bring forth, says he, the seed of Jacob and Ts. 65, of Judah, and it shall inherit my holy mountain.
And mine elect shall inherit it, and my servants, and they shall dwell there; and in the wood there shall be folds of flocks, and the valley of Achor shall be for a place of rest for the herds, for the people that have sought me.
But you which forsake me, and forget my holy mountain, and prepare a table for devils, and flll up a mixed liquor to the devil, I will deliver you up to the sword; ye shall all fall by slaughter ; because I called you, and ye did not obey, I spake, and ye did not heed, and ye have done evil before mi7ie eyes, and did choose that loherein I delight not.
And these are indeed the words of Scripture ; and ye yourselves perceive that this is another seed of Jacob which is now spoken of, nor would any one suppose that this was spoken of your nation.
For it is not possible that the descendants of Jacob should leave an entrance for the seed of Jacob, nor that He who upbraided His people as being unworthy of His inheritance, should, on the other hand, promise it to the same people as if He approved them ; but as the Prophet there says. And ?iow, thou house of Jacob, come ye, Is.2,5.6. and let us walk in the light of the Lord; for He hath dismissed His people, the house of Jacob ; because their land, as from the beginning, is full of prophesyhigs and divinations.
So here also we must understand two seeds of Judah and two races, as two houses of Jacob, one born of flesh and blood, the other of faith and the Spirit.
136. **For you see how He now speaks to the people; after The He had said above. As the grape-stone shall be found in the arTr^g1 Thirlby's reading, ews ov ^U viKos Otto, has been followed. See §. 123. t elotarei Kplaiu.
' ApaAa/xr^/Gi, adopted by of their wicked-
Wickedness of the Jews in rejecting Christ.
Just, cluster^ and they shall say^ Hurt it not, for a blessing is in it :
~ T^~ so will I dofor my servant's sake ; for his sake I will not destroy putting them all ; upon this also he adds, And I will bring forth the Sh"° [seed] of Jacob and of Judah.
It is plain then, that if He is and the go angry with them, and threatens to leave a very small axe renumber of them, He promised to bring in certain others v^ho ceived shall inherit in His mountain ; and these are they that He ID their .
"^ stead, said He would sow and beget; for you neither bear with Him Is.6o,8.^l^^^ He calls you, nor listen to Him when He speaks, but you have even done evil before the Lord.
And herein consists the exceedhig greatness of your wickedness, that you even hate that Just One whom you put to death, and those who have received from Him to be what they are.
Is. 3, 9. righteous, just, and lovers of mankind; wherefore, woe to their soul, says the Lord, because they have taken evil counsel against themselves, saying, Let us take away the Just One, because He is not for our turn.
For you have not sacrificed- » eTTotto Baal, like your fathers, nor offered' cakes in groves or in ^*^^' high places to the host of heaven ; but you have not received the Christ of God.
For he that knows not Him, knows not the will of God, and he that insults and hates
Him, hates and insults Him also that sent Him ; and if any believe not on Him, he believes not the preachings of the Prophets, which foretold and preached Him to all.
S.Justin 137.
" Do not then, my brethren, speak evil of Him who theJews was crucified, nor mock His stripes, by which all may be to conhealed, as we have been healed ; for it would be well if version. you would be persuaded by the Scriptures, and receive the circumcision of the hardness of your hearts, and not that which you practise from the o]Dinion which is instilled into you : since this was given for a sign, and not for the practice of righteousness, as the Scriptures compel us to believe.
Agree with us then, and do not scoff" at the Son of God, nor persuaded by your teachers the Pharisees, ever heap insults on the King of Israel, as the rulers of your synagogues teach you to do after your prayers.
For if he who touches those who are displeasing to God is as one who touches the apple
Zech. 2, of God's eye, much more so is he who touches His Beloved: but that this is He, has been sufficiently proved."
And as they kept silence, I said, '* I will now also, my
Noah, a type of Christ,
friends, cite the Scriptures as the Seventy translated them ; Dial. for when I quoted them before as you read them, I was -— making a trial of your disposition ; for in reciting the passage which says, Woe unto them, because they have taken evilcou7iselis. 3, 9. against themselves, saying, I added as the Seventy translated it, Let us take away the Just One, because He is not for our turn, when at the beginning of this discussion^ I cited it ^ See as you would have it said. Let us bind the Just One, because
He is not for our turn, but you were occupied with something else, and appear to me not to have heard with attention what
I said; but since the day is now drawing to its close, for the sun is even now on the point of setting, I will make one more observation, and conclude; and even this has been mentioned by me already, although I think it would be right for me to . treat of it again.
138. " You know then, Sirs, I said, that in Isaiah God Noah is has said to Jerusalem, In the deluge of Noah I saved thee^; Christ, but what God said is this, that the mystery of mankind who ^^° ^^^
. regeneare saved was^ in the deluge.
For righteous Noah with the rated us others at the deluge, that is, his wife and his three sons, and ^at^T/ their wives, making eight persons in number, were a type of f^'fh, that day on which our Christ appeared when He arose from wood. the dead, which in number indeed is the eighth, but in^y^yov^u power is always the first; for Christ being the first-born of every creature, was also made again the beginning of a new race which is regenerated by Him through water, and faith, and wood, which contains the mystery of the cross; as Noah also was saved in wood, being borne upon the waters with his family.
When the prophet therefore says, In the time ofNoah I saved thee, as I have observed, God speaks to the people who were in like manner faithful to Him, and had these types ; for Moses with his rod in his hand led your people through the sea.
But you suppose that this was spoken only to your nation or land ; but the Scripture says that the whole earth was covered, and that the water was fifteen cubits above all the mountains; so that it is Gen. 7, 19. 20.
^ " In the deluge of Noah I saved liv. 8. 9; but how he came to derive thee."
These precise words are not to this reading from it, is difficult to say. be found in Isaiah, or in any other part
Brown :
Otto in loc. of Scripture.
It seems to lefer to Isaiah
Noah's blessings and curse prophetic.
Just, plain that God spoke this not to your land, but to the ^^^"^^ people who are obedient to Him, for whom He has also prepared a rest in Jerusalem, as has been foreshewn by all the types in the deluge.
I mean, that by water, and faith, and wood, they who are prepared and who repent of the sins they have committed, shall escape the judgment of God which is about to come.
The 139. " For another mystery also, completed in the time of irr^s '
Noah, was foretold, of which you have no knowledge.
It is which i\^[g^ jj-^ the blessinofs with which Noah blessed his two sons, were . given by and in the curse which he uttered against his son's son
: for ' the prophetic spirit would not curse that son who was blessed ^^ even his by God together with the other sons, but as the penalty of wer?a ^i^ sin was to pass through the whole race of the son who predicderided his nakedness, he made the curse begin from his tion of I'lTVTt'ii^ 1T1 what son^^; but m what Noah said, he foretold tnat the posterity come^to ^^ Shem should possess the property and habitations of pass.
Canaan, and the posterity of Japhet again were to take * ' those of the Semites, which the latter possessed from the 22.
Canaanites, despoiling the posterity of Shem, as the Semites themselves possessed them when the race of Canaan was deprived of them.
And hear how it has come to pass accordingly ; for you who are descended from the race of Shem, came according to the counsel of God against the land of the sons of Canaan, and took possession of it ; and it is plain that the posterity of Japhet have, by the judgment of God, come in their turn against you, and taken away your land, and possessed it.
Now these things have been Gen. 9, thus expressed : And Noah awoke from his wine, and knew what his younger so7i had done unto him, and said, Cursed be
24—27.
Canaan the servant, a servant shall he be unto his brethren.
And he said. Blessed be the Lord God of Shem, and Canaan shall be his servant.
May the Lord enlarge Japhet, and let him inhabit the houses of Shem, and let Canaan become his servant.
So that as two people were blessed, the sons of Shem and of Japhet, and the sons of Shem were first decreed to possess the habitations of Canaan, and the sons of Japhet were foretold as about in their turn to take the same pos- ° That is, from the son of Ham, who Justin may have written vmvov for the wa8 Canaan.
Otto supposes that St. uioG of the text.
Rejection of the Jews.
sessions from them ; and as one people, that of Canaan, was Di^r-. delivered into servitude to the two people ; Christ came '^^T"according to the power of the Omnipotent Father given to Him, and calling men to friendship, and blessing, and repentance, and dwelling together, has promised, as has been shewn, the future possession of all the saints in the same land.
Whence men from every country, whether slaves or free, if they believe in Christ, and acknowledge the truth in His Words and in those of His prophets, know that they shall be together with Him in that land, and shall have an eternal and incorruptible inheritance.
140. " Hence Jacob, being himself also, as I said, a type inChrist of Christ, married the two handmaids of his two free wives, \^l^^ and begot sons from them, to foreshew that Christ will receive the even all those descendants of Canaan that are amopgst the hope for race of Japhet, equally with the free sons, and wiM consider ^^^"^^: them all children and co-heirs : and these indeed are we : vain, as but you cannot understand it, because you cannot drink of ^^^"^^ God's living water, but from broken cisterns, that, as thetheehilScripture says, can hold no water.
But these broken cisterns Abrawhich hold no water, are those which your teachers have dug^^^f^' for you, as Scripture plainly says, teaching for doctrines the 13. commandments of men.
And moreover, they deceive both j^* ' themselves and you, supposing that to those who are of the seed of Abraham according to the flesh, even though they be sinners, and unbelieving, and disobedient to God, His eternal kingdom shall assuredly be given, the falseness of which is proved by the Scriptures themselves.
Else Isaiah had not spoken thus. And except the Lord of Hosts had left jg.
|^ 9. unto us a seed, we should have been as Sodom and as Gomorrah.
And Ezekiel, Though Noah, and Jacob [Job'], and Daniel, y.^^^^, '^^' shall pray for their sons or their daughters, they shall not be ^^j given them.
But neither shall the father perish for the son, Ezek. nor the son for the father; but every one shall perish for his^^^^f^' own sin, and every one shall be saved by his own righteous '^'i, 16. acts.
And Isaiah again.
They shall look upon the limbs u.qq^ of them that have transgressed against me; their worm shall'^^not rest, and their fire shall not be quenched, and they shall be for a spectacle to all flesh.
And our Lord, according to the will of Him who sent Him, who is the Father and R
24:2
Free ivill granted to men and angels.
Just. Lord of all, would not have said, They shall come from the ^^'^' east and west, and shall sit down with Abraham, and Isaac,
Matt. 8, 11. 12. a?id Jacob, in the kingdom of heaven ; but the children of the kingdom shall be cast out into outer darkness.
Moreover I have proved already that it is not from the fault of God that they, whether angels or men, who were foreknown and about to become wicked, become wicked, but it is by his own fault that each one is that which he shall prove to be.
Freewill \4<\.
" But that you may have no pretence for saying that parted Christ must have been crucified, or that the transgression to men j^i^gi^ have been in your nation, and it was impossible to angels, be otherwise, I said briefly before, that God, wishing angels and men to follow His will, was pleased to create them with free power to practise righteousness, with reason to know Him by whom they were created, and through whom they, who were not previously in existence, derive their being; and with a law that they should be judged by Him if they act contrarily to right reason.
And it is through our own fault that we, both men and angels, shall be convicted of sin, unless we hasten to repent.
And if the word of God foretells that some, both angels and men, shall certainly be punished, it does so because God foreknew that they would become unchangeably wicked, and not because He made them so.
Wherefore if they repent, all who wish can obtain mercy from God ; and the Scripture pronounces Ps.32,2. them blessed, saying, Blessed is the man to whom the Lord will not impute sin, that is, that having repented of his sins, he may obtain remission of them from God ; but not, as you, and some others who resemble you in this particular, deceive yourselves, and say, that even if they be sinners and know God, the Lord will not impute sin to them.
As a proof of this we have the one transgression of David, which occurred through his boasting, which was then remitted when he so wept and lamented, as is written.
And if to such an one as he, forgiveness was not granted before repentance, but only when he who was the great king, and anointed, and a prophet, thus wept and acted ; how can the impure and utterly abandoned, unless they mourn and lament and repent, entertain hope that the Lord will not impute sin to them ?
Yea and this one transgression of David with the
Trypho thanks Justin, and they part.
24S wife of Uriah proves, Sirs, I said, that the Patriarchs did not Dial. marry many wives as if in fornication, but that all things ~ -' were accomplished by them as a kind of economy and as mysteries ; for if any one were permitted to take whom he would to wife, and as he pleased, and as many as he liked, as your countrymen do throughout the world, wherever they are sojourning, or to whatever place they are sent, taking women in the name of marriage, much more would it have been permitted to David to do so."
Having said this, dearest Marcus Pompeius, I ceased speaking.
Trypho after pausing for a time said, ^' You see that it was The not from design that we entered on a conversation with yoUgi^e on these subjects, and I confess that I have been exceedingly J^^stin gratified by ourmeeting, and I think that these friends of mine thanks will feel like myself ; for we have found more than we ex- ^^^^^^ pected, or than it was possible for us ever to have expected. I'im.
But if we could do this more frequently, we should derive more profit, examining the very words [of Scripture] : but since, he said, you are on the point of leaving, and daily expect to sail, do not think it a trouble to remember us as your friends when you go away."
" For my part,"
I replied, " if I had to remain, I would have wished to do this same thing every day
: but expecting now, God willing and aiding, to set sail, I exhort you to apply yourselves to this very great struggle' for your own' ayuua. salvation, and to be careful to prefer the Christ of Almighty
God to your teachers."
After this they left me, praying that I might be preserved both from the dangers of my voyage, and from every calamity.
And I prayed for them, and said, " I cannot wish you. Sirs, any greater benefit, than that, knowing that through this way wisdom is given to every man, you may assuredly believe ° with us that ours^ is the Christ of God." o The original reading is 'iua .
. that you may believe with us; the TTctj/Tws Koi avTol 7]iuv I^fx-Oia TTOL-fjj-rjTe, to latter we have followed in the text, which the Benedictine proposes either p For the t6 tj/jiwu dvai rhv Xpiarhu to supply the word vovv, reading '6ij.oi.ov rod &eov of the text, the same Editor for 'dfxoia, that you may have the same would substitute t6»/ 'iTjcroyj/eTi/at, jc.t.>.. conviction, &c. or, still better perhaps, that Jesus is the Christ of God. for TroiTjarjTC he would read Trto'Teuo-TjTe,
R 2