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Justin Martyr
Introductory Note to the Writings of Justin Martyr
[1765] See Amyot’s translation, and a more modern one by De Maistre (Œuvres, vol. ii. Paris, 1833). An edition of The Delays (the original, with notes by Professor Hackett) has appeared in America (Andover, circ., 1842), and is praised by Tayler Lewis.
[1766] He quotes Plato’s reference, e.g., to the X.; but the Orientals delighted in such conceits. Compare the Hebrew critics on the ה (in Gen. i. 4), on which see Nordheimer, Gram., vol. i. p. 7, New York, 1838.
[1767] It survives in the pulpits of Christendom—Greek, Latin, Anglican, Lutheran, etc.—to this day, in slightly different forms.
[1768] Literally, “the opinions of the ancients.”
Chapter III.—Claim of judicial investigation.
[1769] Thirlby regarded the clause in brackets as an interpolation. There is considerable variety of opinion as to the exact meaning of the words amongst those who regard them as genuine.
[1770] Plat. Rep., v. 18.
[1771] That is to say, if the Christians refused or neglected to make their real opinions and practices known, they would share the guilt of those whom they thus kept in darkness.
Chapter IV.—Christians unjustly condemned for their mere name.
[1772] Justin avails himself here of the similarity in sound of the words Χριστὸς (Christ) and χρηστὸς (good, worthy, excellent). The play upon these words is kept up throughout this paragraph, and cannot be always represented to the English reader. [But Justin was merely quoting and using, ad hominem, the popular blunder of which Suetonius (Life of Claudius, cap. 25) gives us an example, “impulsore Chresto.” It will be observed again in others of these Fathers.]
Chapter V.—Christians charged with atheism.
[1773] [1 Cor. x. 20. Milton’s admirable economy in working this truth into his great poem (i. 378) affords a sublime exposition of the mind of the Fathers on the origin of mythologies.]
[1774] The word δαίμων means in Greek a god, but the Christians used the word to signify an evil spirit. Justin uses the same word here for god and demon. The connection which Justin and other Christian writers supposed to exist between evil spirits and the gods of the heathens will be apparent from Justin’s own statements. The word διάβολος, devil, is not applied to these demons. There is but one devil, but many demons.
[1775] The word δαίμων means in Greek a god, but the Christians used the word to signify an evil spirit. Justin uses the same word here for god and demon. The connection which Justin and other Christian writers supposed to exist between evil spirits and the gods of the heathens will be apparent from Justin’s own statements. The word διάβολος, devil, is not applied to these demons. There is but one devil, but many demons.
Chapter VI.—Charge of atheism refuted.
[1776] This is the literal and obvious translation of Justin’s words. But from c. 13, 16, and 61, it is evident that he did not desire to inculcate the worship of angels. We are therefore driven to adopt another translation of this passage, even though it be somewhat harsh. Two such translations have been proposed: the first connecting “us” and “the host of the other good angels” as the common object of the verb “taught;” the second connecting “these things” with “the host of,” etc., and making these two together the subject taught. In the first case the translation would stand, “taught these things to us and to the host,” etc.; in the second case the translation would be, “taught us about these things, and about the host of the others who follow Him, viz. the good angels.” [I have ventured to insert parenthetic marks in the text, an obvious and simple resource to suggest the manifest intent of the author. Grabe’s note in loc. gives another and very ingenious exegesis, but the simplest is best.]
Chapter VII.—Each Christian must be tried by his own life.
[1777] i.e., according to Otto, “not on account of the sincere Christians of whom we have been speaking.” According to Trollope, “not on account of (or at the instigation of) the demons before mentioned.”
[1778] Or, “as a Christian who has done no wrong.”
[1779] Compare the Rescript of Adrian appended to this Apology.
Chapter VIII.—Christians confess their faith in God.
[1780] Literally, “persuaded God.”
Chapter IX.—Folly of idol worship.
[1781] [Isa. xliv. 9-20; Jer. x. 3.]
Chapter XIII.—Christians serve God rationally.
[1782] πομπὰς καὶ ὕμνους. “Grabe, and it should seem correctly, understands πομπὰς to be solemn prayers. … He also remarks, that the ὕμνοι were either psalms of David, or some of those psalms and songs made by the primitive Christians, which are mentioned in Eusebius, H. E., v. 28.” —Trollope.
Chapter XIV.—The demons misrepresent Christian doctrine.
[1783] Literally, “would not use the same hearth or fire.”
[1784] See the end of chap. xii.
Chapter XV.—What Christ himself taught.
[1785] The reader will notice that Justin quotes from memory, so that there are some slight discrepancies between the words of Jesus as here cited, and the same sayings as recorded in our Gospels.
[1788] διγαμίας ποιούμενοι, lit. contracting a double marriage. Of double marriages there are three kinds: the first, marriage with a second wife while the first is still alive and recognised as a lawful wife, or bigamy; the second, marriage with a second wife after divorce from the first, and third, marriage with a second wife after the death of the first. It is thought that Justin here refers to the second case.
[1790] Matt. v. 46, 44; Luke vi. 28.
[1791] Luke vi. 30, 34; Matt. vi. 19, Matt. xvi. 26, Matt. vi. 20.
[1792] Luke vi. 36; Matt. v. 45,Matt. vi. 25-26, 33, 21.
Chapter XVI.—Concerning patience and swearing.
[1794] Luke vi. 29; Matt. vi. 22, 41, 16.
[1795] i.e., Christian neighbours.
[1799] Matt. vii. 21, etc.; Luke xiii. 26; Matt. xiii. 42, Matt. vii. 15-16, 19.
Chapter XVII.—Christ taught civil obedience.
[1800] φόρους καὶ εἰσφοράς. The former is the annual tribute; the latter, any occasional assessment. See Otto’s Note, and Thucyd. iii. 19.
[1801] Matt. xxii. 17, 19, 20, 21.
Chapter XVIII.—Proof of immortality and the resurrection.
[1803] ἓρμαιον, a piece of unlooked-for luck, Hermes being the reputed giver of such gifts: vid. Liddell and Scott’s Lex.; see also the Scholiast, quoted by Stallbaum in Plato’s Phæd., p. 107, on a passage singularly analogous to this.
[1804] Boys and girls, or even children prematurely taken from the womb, were slaughtered, and their entrails inspected, in the belief that the souls of the victims (being still conscious, as Justin is arguing) would reveal things hidden and future. Instances are abundantly cited by Otto and Trollope.
[1805] This form of spirit-rapping was familiar to the ancients, and Justin again (Dial. c. Tryph., c. 105) uses the invocation of Samuel by the witch of Endor as a proof of the immortality of the soul.
[1806] Valesius (on Euseb. H. E., iv. 7) states that the magi had two kinds of familiars: the first, who were sent to inspire men with dreams which might give them intimations of things future; and the second, who were sent to watch over men, and protect them from diseases and misfortunes. The first, he says, they called (as here) ὀνειροπομπούς, and the second παρέδρους.
[1807] Justin is not the only author in ancient or recent times who has classed dæmoniacs and maniacs together; neither does he stand alone among the ancients in the opinion that dæmoniacs were possessed by the spirits of departed men. References will be found in Trollope’s note. [See this matter more fully illustrated in Kaye’s Justin Martyr, pp. 105–111.]
[1808] See the Odyssey, book xi. line 25, where Ulysses is described as digging a pit or trench with his sword, and pouring libations, in order to collect around him the souls of the dead.
Chapter XIX.—The resurrection possible.
Chapter XX.—Heathen analogies to Christian doctrine.
[1811] The Sibylline Oracles are now generally regarded as heathen fragments largely interpolated by unscrupulous men during the early ages of the Church. For an interesting account of these somewhat perplexing documents, see Burton’s Lectures on the Ecclesiastical History of the First Three Centuries, Lect. xvii. The prophecies of Hystaspes were also commonly appealed to as genuine by the early Christians. [See (on the Sibyls and Justin M.) Casaubon, Exercitationes, pp. 65 and 80. This work is a most learned and diversified thesaurus, in the form of strictures on Card. Baronius. Geneva, 1663.]
Chapter XXI.—Analogies to the history of Christ.
[1812] i.e., first-born.
[1813] διαφορὰν καὶ προτροπήν. The irony here is so obvious as to make the proposed reading (διαφθορὰν καὶ παρατροπήν, corruption and depravation) unnecessary. Otto prefers the reading adopted above. Trollope, on the other hand, inclines to the latter reading, mainly on the score of the former expressions being unusual. See his very sensible note in loc.
[1814] The Benedictine editor, Maranus, Otto, and Trollope, here note that Justin in this chapter promises to make good three distinct positions: 1st, That Christian doctrines alone are true, and are to be received, not on account of their resemblance to the sentiments of poets and philosophers, but on their own account; 2d, that Jesus Christ is the incarnate Son of God, and our teacher; 3d, that before His incarnation, the demons, having some knowledge of what He would accomplish, enabled the heathen poets and priestis in some points to anticipate, though in a distorted form, the facts of the incarnation. The first he establishes in chap. xxiv-xxix.; the second in chap. xxx.-liii.; and the third in chap. liv. et sq.
[1815] We have here followed the reading and rendering of Trollope. [But see reading of Langus, and Grabe’s note, in the edition already cited, 1. 46.]
Chapter XXIV.—Varieties of heathen worship.
[1816] ἐν γραφαῖς στεφάνους. The only conjecture which seems at all probable is that of the Benedictine editor followed here. [Grabe after Salmasius reads ἐν ῥαφαῖς and quotes Martial, Sutilis aptetur rosa crinibus. Translate, “patch-work garlands.”]
Chapter XXV.—False Gods abandoned by Christians.
[1817] i.e., on account of the assistance gained for him by Thetis, and in return for it.
Chapter XXVI.—Magicians not trusted by Christians.
[1818] It is very generally supposed that Justin was mistaken in understanding this to have been a statue erected to Simon Magus. This supposition rests on the fact that in the year 1574, there was dug up in the island of the Tiber a fragment of marble, with the inscription “Semoni Sanco Deo,” etc., being probably the base of a statue erected to the Sabine deity Semo Sancus. This inscription Justin is supposed to have mistaken for the one he gives above. This has always seemed to us very slight evidence on which to reject so precise a statement as Justin here makes; a statement which he would scarcely have hazarded in an apology addressed to Rome, where every person had the means of ascertaining its accuracy. If, as is supposed, he made a mistake, it must have been at once exposed, and other writers would not have so frequently repeated the story as they have done. See Burton’s Bampton Lectures, p. 374. [See Note in Grabe (1. 51), and also mine, at the end.]
[1819] See chap. vii.
[1820] Which were commonly charged against the Christians.
Chapter XXVII.—Guilt of exposing children.
[1821] Thirlby remarks that the serpent was the symbol specially of eternity, of power, and of wisdom, and that there was scarcely any divine attribute to which the heathen did not find some likeness in this animal. See also Hardwick’s Christ and other Masters, vol. ii. 146 (2d ed.).
[1822] [Note how he retaliates upon the calumny (cap. xxvi.) of the “upsetting of the lamp.”]
Chapter XXVIII.—God’s care for men.
[1823] Literally, “For He foreknows some about to be saved by repentance, and some not yet perhaps born.”
[1824] Those things which concern the salvation of man; so Trollope and the other interpreters, except Otto, who reads τούτων masculine, and understands it of the men first spoken of. [See Plato (De Legibus, opp. ix. p. 98, Bipont., 1786), and the valuable edition of Book X. by Professor Tayler Lewis (p. 52. etc.). New York, 1845.]
Chapter XXIX.—Continence of Christians.
[1825] For a sufficient account of the infamous history here alluded to and the extravagant grief of Hadrian, and the servility of the people, see Smith’s Dictionary of Biography: “Antinous.” [Note, “all were prompt, through fear,” etc. Thus we may measure the defiant intrepidity of this stinging sarcasm addressed to the “philosophers,” with whose sounding titles this Apology begins.]
Chapter XXXI.—Of the Hebrew prophets.
[1826] Some attribute this blunder in chronology to Justin, others to his transcribers: it was Eleazar the high priest to whom Ptolemy applied.
Chapter XXXII.—Christ predicted by Moses.
[1828] Grabe would here read, not σπέρμα, but πνεῦμα, the spirit; but the Benedictine, Otto, and Trollope all think that no change should be made.
Chapter XXXIII.—Manner of Christ’s birth predicted.
[1831] Luke i. 32; Matt. i. 21.
[1832] θεοφοροῦνται, lit. are borne by a god—a word used of those who were supposed to be wholly under the influence of a deity.
Chapter XXXIV.—Place of Christ’s birth foretold.
Chapter XXXV.—Other fulfilled prophecies.
[1834] These predictions have so little reference to the point Justin intends to make out, that some editors have supposed that a passage has here been lost. Others think the irrelevancy an insufficient ground for such a supposition. [See below, cap. xl.]
[1836] Isa. lxv. 2, Isa. lviii. 2.
[1838] ἄκτων. These Acts of Pontius Pilate, or regular accounts of his procedure sent by Pilate to the Emperor Tiberius, are supposed to have been destroyed at an early period, possibly in consequence of the unanswerable appeals which the Christians constantly made to them. There exists a forgery in imitation of these Acts. See Trollope.
[1839] The reader will notice that these are not the words of Zephaniah, but of Zechariah (ix. 9), to whom also Justin himself refers them in the Dial. Tryph., c. 53. [Might be corrected in the text, therefore, as a clerical slip of the pen.]
Chapter XXXVII.—Utterances of the Father.
[1841] Isa. i. 3. This quotation varies only in one word from that of the LXX.
[1843] Isa. i. 14,Isa. lviii. 6.
Chapter XXXVIII.—Utterances of the Son.
[1846] Ps. xxii. 18, Ps. iii. 5.
[1848] Comp. Matt. xxvii. 39.
Chapter XXXIX.—Direct predictions by the Spirit.
[1850] Eurip., Hipp., 608.
Chapter XL.—Christ’s advent foretold.
[1851] Ps. xix. 2, etc. [Note how J. excuses himself for the apparent irrelevancy of some of his citations (cap. xxxv., note), though quite in the manner of Plato himself. These Scriptures were of novel interest, and was stimulating his readers to study the Septuagint.]
Chapter XLI.—The crucifixion predicted.
[1853] Ps. xcvi. 1, etc. This last clause, which is not extant in our copies, either of the LXX, or of the Hebrew, Justin charged the Jews with erasing. See Dial. Tryph., c. 73. [Concerning the eighteen Jewish alterations, see Pearson on the Creed, art. iv. p. 335. Ed. London, 1824.]
Chapter XLII.—Prophecy using the past tense.
[1854] A chronological error, whether of the copyist or of Justin himself cannot be known.
Chapter XLIII.—Responsibility asserted.
[1855] Or, “but were made so.” The words are, ἀλλὰ τοῦτο γενόμενος and the meaning of Justin is sufficiently clear.
Chapter XLIV.—Not nullified by prophecy.
[1857] Isa. i. 16, etc.
[1858] Plato, Rep. x. [On this remarkable passage refer to Biog. Note above. See, also, brilliant note of the sophist De Maistre, Œuvres, ii. p. 105. Ed. Paris, 1853.]
[1859] [On the Orphica and Sibyllina, see Bull, Works, vol. vi. pp. 291–298.]
Chapter XLV.—Christ’s session in heaven foretold.
[1860] So, Thirlby, Otto, and Trollope seem all to understand the word κατέχειν; yet it seems worth considering whether Justin has not borrowed both the sense and the word from 2 Thess. ii. 6, 7.
[1861] Or, “before the morning star.”
Chapter XLVI.—The Word in the world before Christ.
[1863] μετὰ λόγου, “with reason,” or “the Word.” [This remarkable passage on the salvability and accountability of the heathen is noteworthy. See, on St.Matt. xxv. 32, Morsels of Criticism by the eccentric but thoughtful Ed. King, p. 341. London, 1788].
Chapter XLVII.—Desolation of Judæa foretold.
[1866] [Ad hominem, referring to the cruel decree of Hadrian, which the philosophic Antonines did not annul.]
Chapter XLVIII.—Christ’s work and death foretold.
Chapter XLIX.—His rejection by the Jews foretold.
Chapter L.—His humiliation predicted.
[1871] Isa. lii. 13-15, Isa. liii. 1-8.
Chapter LI.—The majesty of Christ.
[1874] This prophecy occurs not in Jeremiah, but in Dan. vii. 13.
Chapter LII.—Certain fulfilment of prophecy.
[1876] Ezek. xxxvii. 7, 8;Isa. xlv. 24.
[1878] Zech. xii. 3-14; Isa. lxiii. 17, Isa. lxiv. 11.
Chapter LIII.—Summary of the prophecies.
[1881] The following words are found, not in Isaiah, but in Jer. ix. 26.
Chapter LIV.—Origin of heathen mythology.
[1883] In the ms. the reading is οἶνον (wine); but as Justin’s argument seems to require ὄνον (an ass), Sylburg inserted this latter word in his edition; and this reading is approved by Grabe and Thirlby, and adopted by Otto and Trollope. It may be added, that ἀναγράφουσι is much more suitable to ὄνον than to οἶνον.
Chapter LV.—Symbols of the cross.
[1885] From Lam. iv. 20 (Sept.).
[1886] [The Orientals delight in such refinements, but the “scandal of the cross” led the early Christians thus to retort upon the heathen; and the Labarum may have been the fruit of this very suggestion.]
Chapter LVI.—The demons still mislead men.
[1887] [See cap. xxvi. above, and note p. 187, below.]
Chapter LIX.—Plato’s obligation to Moses.
[1888] Comp. Deut. xxxii. 22.
Chapter LX.—Plato’s doctrine of the cross.
[1889] Literally, “that which is treated physiologically.”
[1890] He impressed him as a χιασμα, i.e., in the form of the letter χ upon the universe. Plato is speaking of the soul of the universe. [Timæus, Opp., vol. ix. p. 314. And see note of Langus (p. 37) on p. 113 of Grabe. Here crops out the Platonic philosopher speaking after the fashion of his contemporaries, perhaps to conciliate his sovereign. See Professor Jowett’s Introduction to the Timæus, which will aid the students.]
[1892] Τὰ δὲ τρίτα περὶ τὸν τρίτον.
Chapter LXI.—Christian baptism.
[1895] Chap. xliv.
Chapter LXII.—Its imitation by demons.
[1897] Thirlby conjectures that Justin here confused in his mind the histories of Moses and Jacob.
Chapter LXIII.—How God appeared to Moses.
[1904] [Rather, “of your empire.”]
Chapter LXIV.—Further misrepresentations of the truth.
[1906] Chap. lix.
[1907] And therefore caused her to preside over the waters, as above.
Chapter LXV.—Administration of the sacraments.
[1908] The kiss of charity, the kiss of peace, or “the peace” (ἡ εἰπήνη), was enjoined by the Apostle Paul in his Epistles to the Corinthians, Thessalonians, and Romans, and thence passed into a common Christian usage. It was continued in the Western Church, under regulations to prevent its abuse, until the thirteenth century. Stanley remarks (Corinthians, i. 414), “It is still continued in the worship of the Coptic Church.”
[1909] τῷ προεστῶτι τῶν ἀδελφῶν. This expression may quite legitimately be translated, “to that one of the brethren who was presiding.”
Chapter LXVI.—Of the Eucharist.
[1910] Literally, thanksgiving. See Matt. xxvi. 27.
[1911] This passage is claimed alike by Calvinists, Lutherans, and Romanists; and, indeed, the language is so inexact, that each party may plausibly maintain that their own opinion is advocated by it. [But the same might be said of the words of our Lord himself; and, if such widely separated Christians can all adopt this passage, who can be sorry?] The expression, “the prayer of His word,” or of the word we have from Him, seems to signify the prayer pronounced over the elements, in imitation of our Lord’s thanksgiving before breaking the bread. [I must dissent from the opinion that the language is “inexact:” he expresses himself naturally as one who believes it is bread, but yet not “common bread.” So Gelasius, Bishop of Rome (a.d. 490), “By the sacraments we are made partakers of the divine nature, and yet the substance and nature of bread and wine do not cease to be in them,” etc. (See original in Bingham’s Antiquities, book xv. cap. 5. See Chryost., Epist. ad. Cæsarium, tom. iii. p. 753. Ed. Migne.) Those desirous to pursue this inquiry will find the Patristic authorities in Historia Transubstantionis Papalis, etc., Edidit F. Meyrick, Oxford, 1858. The famous tractate of Ratranin (a.d. 840) was published at Oxford, 1838, with the homily of Ælfric (a.d. 960) in a cheap edition.]
Chapter LXVII.—Weekly worship of the Christians.
[1913] τῇ τοῦ ῾Ηλίου λεγομένη ἡμέρᾳ.
[1914] ὅση δύναμις αὐτῷ,—a phrase over which there has been much contention, but which seems to admit of no other meaning than that given above. [No need of any “contention.” Langus renders, Pro virili suâ, and Grabe illustrates by reference to Apost. Const., lib. viii. cap. 12. Our own learned translators render the same phrase (cap. xiii., above) “to the utmost of our power.” Some say this favours extemporary prayers, and others object. Oh! what matter either way? We all sing hymns, “according to our ability.”]
[1915] Or, of the eucharistic elements.
Epistle of Adrian in behalf of the Christians.
[1916] Addressed to Minucius Fundanus. [Generally credited as genuine.]
Epistle of Antoninus to the common assembly of Asia.
[1917] [Regarded as spurious.]
[1918] That is, if any one accuses a Christian merely on the ground of his being a Christian.
[1919] [Spurious, no doubt; but the literature of the subject is very rich. See text and notes, Milman’s Gibbon, vol. ii. 46.]
[1920] Literally, “fiery.”
[1921] [Note I. (See capp. xxvi. and lvi.)
In 1851 I recognised this stone in the Vatican, and read it with emotion. I copied it, as follows:
“Semoni Sanco Deo Fidio Sacrvm Sex. Pompeius. S. P. F. Col. Mussianvs. Quinquennalis Decur Bidentalis Donum Dedit.”
The explanation is possibly this: Simon Magus was actually recognised as the God Semo, just as Barnabas and Paul were supposed to be Zeus and Hermes (Acts xiv. 12.), and were offered divine honours accordingly. Or the Samaritans may so have informed Justin on their understanding of this inscription, and with pride in the success of their countryman (Acts viii. 10.), whom they had recognised “as the great power of God.” See Orelli (No. 1860), Insc., vol. i. 337.
Note II. (The Thundering Legion.)
The bas-relief on the column of Antonine, in Rome, is a very striking complement of the story, but an answer to prayer is not a miracle. I simply transcribe from the American Translation of Alzog’s Universal Church History the references there given to the Legio Fulminatrix: “Tertull., Apol., cap. 5; Ad Scap., cap. 4; Euseb., v. 5; Greg. Nyss. Or., II in Martyr.; Oros., vii. 15; Dio. Cass. Epit.: Xiphilin., lib. lxxi. cap. 8; Jul. Capitol, in Marc. Antonin., cap. 24.”]
[1922] Literally, “both yesterday and the day before.”
[1923] [See Grabe’s note on the conjecture of Valesius that this prefect was Lollius Urbicus, the historian (vol. i. p. 1. and notes, p. 1).]
[1924] [He has addressed them as “Romans,” because in this they gloried together,—emperor, senate, soldiers, and citizens.]
Chapter II.—Urbicus condemns the Christians to death.
[1925] ἀκολασταίνοντι, which word includes unchastity, as well as the other forms of intemperance. [As we say, dissolute.]
[1926] ῥεπούδιον, i.e., “repudium,” a bill of repudiation.
[1927] [Rather, “to thee, autocrat:” a very bold apostrophe, like that of Huss to the Emperor Sigismund, which crimsoned his forehead with a blush of shame.]
[1928] i.e., Ptolemæus.
[1929] On this passage, see Donaldson’s Critical History, etc., vol. ii. p. 79.
Chapter III.—Justin accuses Crescens of ignorant prejudice against the Christians.
[1930] Words resembling “philosopher” in sound, viz. φιλοψόφου καὶ φιλοκόμπου. [This passage is found elsewhere. See note, cap. viii., in the text preferred by Grabe.]
[1931] φιλόδοξος, which may mean a lover of vainglory.
[1932] See Plato, Rep., p. 595.
Chapter VII.—The world preserved for the sake of Christians. Man’s responsibility.
[1933] This is Dr. Donaldson’s rendering of a clause on which the editors differ both as to reading and rendering.
[1934] Literally, “becoming (γινόμενον) both through the parts and through the whole in every wickedness.”
Chapter VIII.—All have been hated in whom the Word has dwelt.
[1935] [Here, in Grabe’s text, comes in the passage about Crescens.]
Chapter IX.—Eternal punishment not a mere threat.
[1936] These words can be taken of the Logos as well as of the right reason diffused among men by Him.
Chapter X.—Christ compared with Socrates.
[1937] Plato, Rep., x. c. i. p. 595.
[1938] Plat., Timæus, p. 28, C. (but “possible,” and not “safe,” is the word used by Plato).
[1939] [Certainly the author of this chapter, and others like it, cannot be accused of a feeble rhetoric.]
Chapter XI.—How Christians view death.
[1940] Another reading is πρὸς τὰς ὄψεις, referring to the eyes of the beholder; and which may be rendered, “speedily fascinating to the sight.”
[1941] Καὶ φευκτοῦ θανάτου may also be rendered, “even of death which men flee from.”
Chapter XII.—Christians proved innocent by their contempt of death.
[1942] Alluding to the common accusation against the Christians.
[1943] Literally, “with a tragic voice,”—the loud voice in which the Greek tragedies were recited through the mask [persona].
Chapter XIII.—How the Word has been in all men.
[1944] The word disseminated among men. [St.Jas. i. 21.]
[1945] Literally, dimly seen at a distance.
[1946] [Simon Magus appears to be one with whom Justin is perfectly familiar, and hence we are not to conclude rashly that he blundered as to the divine honours rendered to him as the Sabine God.]
[1947] [Another apostrophe, and a home thrust for “Pius the philosopher” and the emperor.]
[1948] This Xystus, on the authority of Euseb. (iv. 18), was at Ephesus. There, Philostratus mentions, Appolonius was wont to have disputations.—Otto.
[1949] Euseb. (iv. 11): “Justin, in philosopher’s garb, preached the word of God.”
[1950] In jest, no doubt, because quoting a line from Homer, Il., vi. 123. τίς δὲ σύ ἐσσι, φέριστε, καταθνητῶν ἀνθρώπων.
[1951] [i.e., “A Hebrew of the Hebrews” (Phil. iii. 5).]
[1952] The war instigated by Bar Cochba.
[1953] The opinions of Stoics.—Otto.
[1954] The Platonists.
Chapter II.—Justin describes his studies in philosophy.
[1955] ὧ some omit, and put θεῷ of prev. cl. in this cl., reading so: “Philosophy is the greatest possession, and most honourable, and introduces us to God,” etc.
[1956] Maranus thinks 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.
[1957] 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.”
[1958] Either Flavia Neapolis is indicated, or Ephesus.—Otto.
[1959] Narrating his progress in the study of Platonic philosophy, he elegantly employs this trite phrase of Plato’s.—Otto.
Chapter III.—Justin narrates the manner of his conversion.
[1960] Philology, used here to denote the exercise of reason.
[1961] Philology, used here to denote the exercise of speech. The two-fold use of λόγος— oratio and ratio—ought to be kept in view. The old man uses it in the former, Justin in the latter, sense.
Chapter V.—The soul is not in its own nature immortal.
[1962] “Beside.”
[1963] Otto says: If the old man begins to speak here, then ἔχει must be read for ἔχειν. The received text makes it appear that Justin continues a quotation, or the substance of it, from Plato.
Chapter VIII.—Justin by his colloquy is kindled with love to Christ.
[1964] 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.
[1965] Literally: having become perfect. Some refer the words to perfection of character; some initiation by baptism.
[1966] Latin version, “beloved Pompeius.”
Chapter IX.—The Christians have not believed groundless stories.
[1967] According to another reading, “I did not leave.”
Chapter XI.—The law abrogated; the New Testament promised and given by God.
[1968] 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.
[1969] According to the LXX, Isa. li. 4, 5.
Chapter XII.—The Jews violate the eternal law, and interpret ill that of Moses.
[1971] Isa. lv. 3 ff. according to LXX.
[1972] 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. Jer. vii. 24, 26,Jer. xi. 8, and Jer. xvii. 23.]
Chapter XIII.—Isaiah teaches that sins are forgiven through Christ’s blood.
[1973] 1 Cor. x. 4. Otto reads: which he mentioned and which was for those who repented.
[1974] Three times in Justin, not in LXX.
[1975] Deviating slightly from LXX., omitting a clause.
[1976] LXX. “not as,” etc.
[1977] LXX. “not as,” etc.
[1978] Isa. lii. 10 ff. following LXX. on to liv. 6.
[1979] Isa. lv. 3 to end.
Chapter XV.—In what the true fasting consists.
[1980] ἱμάτια; some read ἰάματα, as in LXX., “thy health,” the better reading probably.
[1984] 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.
Chapter XVII.—The Jews sent persons through the whole earth to spread calumnies on Christians.
[1987] Isa. iii. 9 ff.
[1990] This and following quotation taken promiscuously from Matt. xxiii. and Luke xi.
[1992] [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, Gen. viii. 10, 12.]
Chapter XX.—Why choice of meats was prescribed.
[1996] νεκριμαῖον, or “dieth of itself;” com. reading was ἐκριμαῖον, which was supposed to be derived from ἐκρίπτω, and to mean “which ought to be cast out:” the above was suggested by H. Stephanus.
[1997] ἄὸικος καὶ παράνομος.
[1998] “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.
Chapter XXII.—So also were sacrifices and oblations.
[2001] Amos v. 18 to end, Amos vi. 1-7.
Chapter XXIII.—The opinion of the Jews regarding the law does an injury to God.
[2005] The man he met by the sea-shore.
Chapter XXIV.—The Christians’ circumcision far more excellent.
[2006] Josh. v. 2; Isa. xxvi. 2, 3.
Chapter XXV.—The Jews boast in vain that they are sons of Abraham.
[2009] Other edd. have, “with us.”
[2010] Otto reads: “Thy works which Thou shalt do to those who wait for mercy.”
[2011] Some suppose the correct reading to be, “our glorious institutions [manners, customs, or ordinances] have,” etc., ἔθη for ἔθνη.
[2012] Isa. lxiii. 15 to end, and Isa. lxiv.
Chapter XXVI.—No salvation to the Jews except through Christ.
[2014] συσσεισμόν, “a shaking,” is the original reading; but LXX has σύσσημον, a standard or signal, and this most edd. adopt.
[2015] Isa. lxii. 10 to end, Isa. lxiii. 1-6.
Chapter XXVII.—Why God taught the same things by the prophets as by Moses.
[2018] Various passages strung together; comp. Rom. iii. 10, and foll. verses.
Chapter XXVIII.—True righteousness is obtained by Christ.
[2020] So in A.V., but supposed to be Idumæa.
[2022] Mal. i. 10, etc.
Chapter XXIX.—Christ is useless to those who observe the law.
[2024] [This striking claim of the Old Testament Scriptures is noteworthy.]
Chapter XXX.—Christians possess the true righteousness.
[2025] Or, “repentance of the Father;” πατρός for πνεύματος. Maranus explains the confusion on the ground of the similarity between the contractions for the words, πρς and πνς.
Chapter XXXI.—If Christ’s power be now so great, how much greater at the second advent!
[2027] Literally, “And the ten horns, ten kings shall arise after them.”
[2031] πληρώσει πτώματα; Lat. version, implebit ruinas. Thirlby suggested that an omission has taken place in the mss. by the transcriber’s fault.
[2032] πεπήρωνται. Maranus thinks πεπώρωνται more probable, “hardened.”
Chapter XXXIV.—Nor does Ps. lxxii. apply to Solomon, whose faults Christians shudder at.
[2034] [A striking passage in De Maistre (Œuvres, vol. vi. p. 275) is worthy of comparison.]
Chapter XXXV.—Heretics confirm the Catholics in the faith.
Chapter XXXVI.—He proves that Christ is called Lord of Hosts.
[2039] Maranus remarks from Thirlby: “As Justin wrote a little before, ‘and is called Jacob in parable,’ it seems to convince us that Justin wrote, ‘thy face, O Jacob.’ ” [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.]
Chapter XXXVII.—The same is proved from other Psalms.
[2041] Ps. xlvii. 5-9. [The diapsalm is here used for what follows the “Selah.”]
[2042] “For” wanting in both Codd.
[2044] [Hebrew and Greek, “a good word,” i.e., the Logos.]
[2045] Or, “God, thy God.”
[2046] στακτή.
[2047] Literally, “garments of gold, variegated.”
[2048] Literally, “of a hard-hearted opinion.”
[2050] ὦ οὑτος. [Or, Look you, listen!]
[2051] Literally, “carry us captive.”
[2054] Contrasting either Catholics with heretics, or Christians with Jews. [Note this word Catholic, as here used in its legitimate primitive sense.]
[2055] Some think this particularly refers to the paschal lamb, others to any lamb which is roasted.
[2056] Literally, “cords.”
[2057] Chap. xv.
Chapter XLI.—The oblation of fine flour was a figure of the Eucharist.
[2058] Literally, “overthrowing with a perfect overthrow.”
[2059] Chap. xxviii.
[2061] Or, “being the first.”
Chapter XLII.—The bells on the priest’s robe were a figure of the apostles.
[2062] Ex. xxviii. 33 gives no definite number of bells. Otto presumes Justin to have confounded the bells and gems, which were twelve in number.
[2065] Chap. xiii.
[2066] ἐκκλησία Lat. vers. has conventus.
[2067] Literally, “to the discourse in order.”
Chapter XLIII.—He concludes that the law had an end in Christ, who was born of the Virgin.
[2068] Chap. xiii.
[2069] Or, “was I led.”
[2071] Literally, “He was in the world, being born.”
[2072] See Chap. lxvi.
[2073] Literally, “disobeys evil” (ἀπειθεῖ πονηρά). Conjectured: ἀπωθεῖ, and ἀπειθεῖ πονηρία.
[2074] The mss. of Justin read, “shall be taken:” καταληφθήσεται. This is plainly a mistake for καταλειφθήσεται; but whether the mistake is Justin’s or the transcribers’, it would be difficult to say, as Thirlby remarks.
[2075] The rendering of this doubtful: literally, “from the face of the two kings,” and the words might go with “shall be forsaken.”
[2076] 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.”
[2077] i.e., of Abraham’s seed.
[2078] 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.
[2079] More probably, “or on account of,” etc.
[2080] In Bible, “Job;” Maranus prefers “Jacob,” and thinks the mention of his name very suitable to disprove the arrogant claims of Jacob’s posterity.
[2083] Some refer this to Christ’s baptism. See Cyprian, Adv. Jud. i. 24.— Otto.
Chapter XLV.—Those who were righteous before and under the law shall be saved by Christ.
[2084] It, i.e., the law, or “what in the law,” etc.
[2085] Those who live after Christ.
[2086] “Eternal,” i.e., as the Jew thinks.
[2087] Literally, “put you out of countenance.”
[2090] Literally, “importuning.”
[2091] “Or, Are there not some,” etc.
[2092] 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.
[2094] [Comp. St. John xii. 47, 48.] Grabius thinks this taken from the [apocryphal] 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?]
[2095] Comp. Isa. xxix. 13.
[2096] Or, “such a man.”
[2097] 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.
[2098] Langus translates: “Nor would, indeed, many who are of the same opinion as myself say so.”
[2099] [Note this emphatic testimony of primitive faith.]
[2102] Literally, “cousin.”
[2104] Num. xi. 17, spoken of the seventy elders. Justin confuses what is said here with Num. xxvii. 18 and Deut. xxxiv. 9.
[2105] The meaning is, that no division of person took place. Elijah remained the same after as before his spirit was shed on John.
[2106] Literally, “fruit.”
Chapter L.—It is proved from Isaiah that John is the precursor of Christ.
Chapter LI.—It is proved that this prophecy has been fulfilled.
[2109] Chap. xxv.
[2110] “Are willing.”
Chapter LII.—Jacob predicted two advents of Christ.
[2112] [Gen. xlix. 5, 8, 9, 10, 11, 18, 24. These texts are frequently referred to by Justin.]
[2113] Or, “in comparison of.”
[2115] ἀφ’ οὗ; many translated “under whom,” as if ἐφ’ οὗ. This would be erroneous. Conjectured also ἔφυγε for ἔπαθεν.
Chapter LIII.—Jacob predicted that Christ would ride on an ass, and Zechariah confirms it.
Chapter LIV.—What the blood of the grape signifies.
[2118] Literally, “inquired into.”
Chapter LV.—Trypho asks that Christ be proved God, but without metaphor. Justin promises to do so.
[2119] Deut. iv. 19, an apparent [i.e., evident] misinterpretation of the passage. [But see St.John x. 33-36.]
[2120] Or, “misusing.”
[2122] Com. reading, “you;” evidently wrong.
[2123] Literally, “for.”
[2124] Two constructions, “which” referring either to Scriptures as whole, or to what he records from them. Last more probable.
Chapter LVI.—God who appeared to Moses is distinguished from God the Father.
[2126] Gen. xix. 27, 28; “and so on” inserted probably not by Justin, but by some copyist, as is evident from succeeding words.
[2127] Some, “besides;” but probably as above.
[2128] Or, “going away, departed.”
[2131] 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 ἀγγέλλω, to convey messages, to announce. The similarity between ἄγγελος and ἀγγέλλω cannot be retained in English, and therefore the point of Justin’s remarks is lost to the English reader.
[2132] Some supply, “or said.”
[2134] 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.”
[2135] 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.
[2138] [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.]
[2141] Literally, “is multiplied.”
[2143] Comp. Note 2, p. 223.
[2144] Gen. xviii. 33, Gen. xix. 1.
[2146] Literally, “I have admired thy face.”
Chapter LVII.—The Jew objects, why is He said to have eaten, if He be God? Answer of Justin.
[2148] Literally, “hear.”
Chapter LVIII.—The same is proved from the visions which appeared to Jacob.
[2149] Literally, “for this sake.” [Note here and elsewhere the primitive rule as to the duty of all men to search the Scriptures.]
[2150] Or, “speak otherwise.”
[2151] Literally, “in the place of God.”
[2153] Some read, “a man.”
[2154] Literally, “the face of God.”
[2157] Or, “Beersheba.”
[2158] So, LXX. and N.T.; Heb. “Haran.”
[2159] Literally, “was set up.”
[2160] Gen. xxviii. 10-19. [Οὐλαμλοὺζ. Sept. Luz Eng.]
Chapter LIX.—God distinct from the Father conversed with Moses.
[2161] 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.]
Chapter LX.—Opinions of the Jews with regard to Him who appeared in the bush.
[2166] Literally, “judgment.”
Chapter LXI—Wisdom is begotten of the Father, as fire from fire.
[2167] Or, “in the beginning, before all creatures.” [Justin’s reference to Josh. i. 13-15 deserves special consideration; for he supposes that the true Joshua (Jesus) was the substance, and the true “captain of salvation,” of whom this one was but a shadow (Heb. iv. 8, margin), type, and pledge. See cap. lxii.]
[2168] The act of will or volition is on the part of the Father.
[2169] Or, “Do we not see,” etc.
[2170] The word, λόγος translated “word,” means both the thinking power or reason which produces ideas and the expression of these ideas. And Justin passes here from the one meaning to the other. When we utter a thought, the utterance of it does not diminish the power of thought in us, though in one sense the thought has gone away from us.
[2171] The mss. of Justin read “sleeping,” but this is regarded as the mistake of some careless transcriber.
[2172] Prov. viii. 21 ff.
Chapter LXII.—The words “Let Us make man” agree with the testimony of Proverbs.
[2173] Justin, since he is of opinion that the Word is the beginning of the universe, thinks that by these words, “in the beginning,” Moses indicated the Word, like many other writers. Hence also he says in Ap. i. 23, that Moses declares the Word “to be begotten first by God.” If this explanation does not satisfy, read, “with regard to Him whom I have pointed out” (Maranus).
[2176] Heresy or sect.
[2177] Or, “among us.” Maranus pronounces against this latter reading for the following reasons: (1.) The Jews had their own heresies which supplied many things to the Christian heresies, especially to Menander and Saturninus. (2.) The sect which Justin here refutes was of opinion that God spoke to angels. But those angels, as Menander and Saturninus invented, “exhorted themselves, saying, Let us make,” etc. (3.) The expression διδάσκαλοι suits the rabbins well. So Justin frequently calls them. (4.) Those teachers seem for no other cause to have put the words in the angels’ mouths than to eradicate the testimony by which they proved divine persons.
[2178] Josh. v. 13 ad fin., and Josh.vi. 1, 2.
Chapter LXIII.—It is proved that this God was incarnate.
[2180] Note this beautiful rendering, Ps. 110:3.
[2182] Or, “to us.”
[2183] ἄνωθεν; in Lat. vers. antiquitus, which Maranus prefers.
[2184] Literally, “garments of gold, variegated.”
[2186] The incarnation, etc.
[2187] “Being so,” literally.
Chapter LXIV.—Justin adduces other proofs to the Jew, who denies that he needs this Christ.
[2188] Literally, “but only sharpen yourselves to say something.”
[2189] [Or, “this one.”]
[2191] Or, “to judge,” as in chap. xxxiv.
[2192] Ps. lxxii. 1, etc.
[2194] Literally, “importuned.”
[2196] Literally, “fixed.”
[2197] Or, “ye islands which sail on it;” or without “continually.”
Chapter LXVI.—He proves from Isaiah that God was born from a virgin.
[2199] Chap. xliii.
[2200] ἣν, which is in chap. xliii., is here omitted, but ought to be inserted without doubt.
[2201] Isa. vii. 10-17, with Isa. viii. 4 inserted between vers. 16 and 17.
[2202] We have not seen that Justin admitted this; but it is not to be supposed that the passage where he did admit it has been lost, as Perionius suspected; for sometimes Justin refers to passages at other places, which he did not relate in their own place. —Maranus.
[2203] [Note the courteous admission of Trypho, and the consent of both parties to the duty of searching the Scriptures.]
[2204] τέως: Vulg. παρὰ Θεῷ, vitiose. —Otto.
[2205] The text is corrupt, and various emendations have been proposed.
[2206] Or, “and to be worshipped as God.”
[2207] Or, “an ass.” The ass was sacred to Bacchus; and many fluctuate between οἶνον and ὄνον.
[2210] The text here has ταῦτα ποιῆσαι ὁμοίως. Maranus suggests ᾽Ησαίου for ποιῆσαι; and so we have translated.
[2211] Justin says that the priests of Mithras imitated all the words of Isaiah about to be quoted; and to prove it, is content with a single example, namely, the precepts of righteousness, which they were wont to relate to him, as in these words of Isaiah: “He who walks in righteousness,” etc. Justin omitted many other passages, as easy and obvious. For since Mithras is the same as fire, it manifestly answers to the fire of which Isaiah speaks. And since Justin reminded them who are initiated, that they are said to be initiated by Mithras himself, it was not necessary to remind them that the words of Isaiah are imitated in this: “You shall see the King with glory.” Bread and water are referred to by Isaiah: so also in these mysteries of Mithras, Justin testifies that bread and a cup of water are placed before them (Apol. i.).—Maranus.
[2212] i.e., the devils.
[2213] i.e., the priests of Mithras.
[2215] Literally, “to do,” ποιεῖν. [The horrible charge of banqueting on blood, etc., constantly repeated against Christians, was probably based on the Eucharist. See Kaye’s Illustrations from Tatian, Athenagorus, and Theoph. Antioch., cap. ix. p. 153.]
[2216] Literally, “to do,” ποιεῖν. [The horrible charge of banqueting on blood, etc., constantly repeated against Christians, was probably based on the Eucharist. See Kaye’s Illustrations from Tatian, Athenagorus, and Theoph. Antioch., cap. ix. p. 153.]
[2217] Or, “profess.”
Chapter LXXII.—Passages have been removed by the Jews from Esdras and Jeremiah.
[2218] Or, “even if we.”
[2219] It is not known where this passage comes from.
[2221] This is wanting in our Scriptures: it is cited by Iren., iii. 20, under the name of Isaiah, and in iv. 22 under that of Jeremiah.—Maranus.
Chapter LXXIII.—[The words] “From the wood” have been cut out of Ps. xcvi.
[2222] These words were not taken away by the Jews, but added by some Christian.—Otto. [A statement not proved.]
[2223] It is strange that “from the wood” is not added; but the audacity of the copyists in such matters is well known.—Maranus.
[2224] Many think, “you.”
[2225] In text, “you.” Maranus suggests, as far better, “we.”
[2226] Something is here wanting; the suggested reading of Maranus has been adopted. [As to omissions between this chapter and the next, critics are not agreed. The Benedictine editors see no proofs of them.]
[2228] Literally, “for food.”
[2229] The first conference seems to have ended hereabout. [It occupied two days. But the student must consult the learned note of Kaye (Justin Martyr, p. 20. Rivingtons, London. 1853).]
Chapter LXXV.—It is proved that Jesus was the name of God in the book of Exodus.
[2233] Or, “so many.”
Chapter LXXVI.—From other passages the same majesty and government of Christ are proved.
[2234] [Isa. ix. 6, according to LXX.]
[2235] Not in all edd.
[2239] Luke x. 19. [“And on scolopendras” (i.e. centipedes) not in the original.]
[2241] Justin puts “sun and moon” instead of “Lucifer.” [Ps. 110:3, Sept, compounded with Prov. viii. 27.] Maranus says, David did predict, not that Christ would be born of Mary before sun and moon, but that it would happen before sun and moon that He would be born of a virgin.
Chapter LXXVII.—He returns to explain the prophecy of Isaiah.
[2244] Text has, by “them;” but Maranus says the artifice lay in the priest’s compelling the initiated to say that Mithras himself was the initiator in the cave.
[2246] Literally, “spoiled.”
[2247] Justin thinks the “spoils of Samaria” denote spoils of Satan; Tertull. thinks that they are spoils of Christ.
[2248] Literally, “add.”
Chapter LXXIX.—He proves against Trypho that the wicked angels have revolted from God.
[2250] LXX. “who walk,” πορευόμενοι for πονηρευόμενοι.
[2251] In E. V. “Zoan.”
[2253] ἐκδεξάμενος; in chap. cxv. inf. it is ἐκλεξάμενος.
[2256] Maranus suggests the insertion of ἐποίησαν or ἐπείρασαν before ἐξισοῦσθαι.
[2258] Justin made no previous allusion to this point, so far as we know from the writing preserved.
[2259] Or, “so as to believe thoroughly that such will take place” (after “opinion”).
[2260] [A hint of the origin of this work. See Kaye’s Note, p. 18].
[2261] i.e., resurrection.
[2262] Maranus says, Hieron. thinks the Genistæ were so called because they were sprung from Abraham (γένος) the Meristæ so called because they separated the Scriptures. Josephus bears testimony to the fact that the sects of the Jews differed in regard to fate and providence; the Pharisees submitting all things indeed to God, with the exception of human will; the Essenes making no exceptions, and submitting all to God. I believe therefore that the Genistæ were so called because they believed the world to be in general governed by God; the Meristæ, because they believed that a fate or providence belonged to each man.
[2263] Otto says, the author and chief of this sect of Galilæans was Judas Galilæus, who, after the exile of king Archelaus, when the Romans wished to raise a tax in Judæa, excited his countrymen to the retaining of their former liberty.—The Hellenists, or rather Hellenæans. No one mentions this sect but Justin; perhaps Herodians or Hillelæans (from R. Hillel).
[2264] We have translated the text of Justin as it stands. Commentators make the sense, “and that there will be a thousand years in Jerusalem,” or “that the saints will live a thousand years in Jerusalem.”
Chapter LXXXI.—He endeavours to prove this opinion from Isaiah and the Apocalypse.
[2265] Literally, “time.”
[2266] Literally, “the son of an hundred years.”
[2267] Literally, “the son of an hundred years.”
[2268] Or, as in margin of A. V., “they shall make the works of their toil continue long,” so reading παλαιώσουσιν for πλεονάσουσιν: thus also LXX.
[2269] Isa. lxv. 17 to end.
[2270] These words are not found in the mss.
[2271] Ps. xc. 4; 2 Pet. iii. 8.
[2272] Literally, “make.” [A very noteworthy passage, as a primitive exposition of Rev. xx. 4-5. See Kaye, chap. v.]
[2273] Luke xx. 35:35f.
Chapter LXXXII.—The prophetical gifts of the Jews were transferred to the Christians.
[2276] ἐπί, but afterwards εἰς. Maranus thinks that ἐπί is the insertion of some copyist.
[2277] Or better, “His.” This quotation from Ps. 110 is put very differently from the previous quotation of the same Psalm in chap. xxxii. [Justin often quotes from memory. Kaye, cap. viii.]
[2278] This last clause is thought to be an interpolation.
Chapter LXXXIV.—That prophecy, “Behold, a virgin,” etc., suits Christ alone.
[2279] Or, “why was it.”
[2281] Chap. lxxvi.
[2282] κατάδεσμοι, by some thought to be verses by which evil spirits, once expelled, were kept from returning. Plato (Rep.) speaks of incantations by which demons were summoned to the help of those who practised such rites; but Justin refers to them only as being expelled. Others regard them as drugs.
[2283] Ps. 148:1, 2. [Kaye’s citations (chap. ix. p. 181) from Tatian, concerning angels and demons, are valuable aids to the understanding of Justin in his frequent references to this subject.]
[2284] In both mss. “people.”
[2286] [Myrrh. Christ the (Anointed) Rock is also referred to by Jacob (Gen. xlix. 24).]
[2287] In chap. lxiii. probably, where the same Psalm is quoted.
[2290] The Red Sea, not the Jordan. [Ex. xv. 27.]
[2291] Literally, “a tree.”
[2292] Isa. xi. 1 ff.
[2293] He, that is, the Spirit. The following “He” is Christ.
[2294] Or, “wrought out amongst His people.” So Otto.
[2295] Literally, “He said accordingly.” Ps. lxviii. 18.
Chapter LXXXVIII.—Christ has not received the Holy Spirit on account of poverty.
[2297] [The Shechinah probably attended the descent of the Holy Spirit, and what follows in the note seems a gratuitous explanation. The Ebionite corruption of a truth need not be resorted to. See chap. cxxviii: The fire in the bush.] Justin learned this either from tradition or from apocryphal books. Mention is made of a fire both in the Ebionite Gospel and in another publication called Pauli prædicatio, the readers and users of which denied that the rite of baptism had been duly performed, unless quam mox in aquam descenderunt, statim super aquam ignis appareat.
[2298] Literally, “sat.”
[2301] The repetition seems quite superfluous.
Chapter XC.—The stretched-out hands of Moses signified beforehand the cross.
[2302] [This intense abhorrence of the cross made it worth while to show that these similitudes existed under the law. They were ad hominem appeals, and suited to Jewish modes of thought.]
[2303] There is a variety of reading here: either ἀβύσσου πηγῶν κάτωθεν καθαρῶν: or, ἀβύσσου πηγῶν κάτωθεν, καὶ καθ’ ὥραν γεννημάτων, κ.τ.λ., which we prefer.
[2304] The translation in the text is a rendering of the Septuagint. The mss. of Justin read: “Being glorified as the first-born among his brethren.”
[2306] [A clumsy exposition of St. John iii. 14.]
[2307] Or, “ashes,” σποδῶν for σπονδῶν.
[2308] We have adopted the parenthesis inserted by Maranus. Langus would insert before it, τί ἕξετε ἀποκρίνασθαι; “What will you have to answer?”
[2310] We have supplied this phrase twice above.
[2311] Literally, salvation along with Christ, that is, salvation by the aid of Christ.
[2312] ἀνδρομανία is read in mss. for ἀνδροφονία.
Chapter XCIV.—In what sense he who hangs on a tree is cursed.
Chapter XCV.—Christ took upon Himself the curse due to us.
Chapter XCVI.—That curse was a prediction of the things which the Jews would do.
[2317] We read ἐπισταμένων for ἐπιστάμενον. Otherwise to be translated: “God foretold that which you did not know,” etc.
[2318] λεγομένων for γενομένων.
Chapter XCVII.—Other predictions of the cross of Christ.
[2321] Isa. lxv. 2; comp. also Rom. x. 21.
[2323] That is, Ps. xxii. 16-18.
Chapter XCVIII.—Predictions of Christ in Ps. xxii.
[2324] Probably should be “Thy.”
Chapter XCIX.—In the commencement of the Psalm are Christ’s dying words.
[2325] [Jewish computation of the evening as part of the succeeding day.]
[2327] Ibid.
Chapter C.—In what sense Christ is [called] Jacob, and Israel, and Son of Man.
[2330] [Note this testimony to Mary’s descent from David.]
[2331] The text is, αὐτὸν τὸν ᾽Αβραὰμ πατέρα. Thirlby proposed αὐτὸν τὸυ ᾽Αδὰμ: Maranus changed this into αὐτοῦ τὸν ᾽Αδὰμ πατέρα.
[2332] It is not easy, says Maranus, to say in what Scripture Christ is so called. [Clearly he refers to the Dayspring (St. Luke i. 78) as the LXX. render many texts of the O.T. See Zech. iii. 8.] Perhaps Justin had in his mind the passage, “This the day which the Lord hath made” (Ps. 118:24). Clem. Alex. teaches that Christ is here referred to.
[2333] Luke i. 35. See Meyer in loc.
Chapter CI.—Christ refers all things to the Father
[2336] The text is corrupt, and the meaning doubtful. Otto translates: naribus inter se certantes.
[2340] Not found in mss.
Chapter CIII.—The Pharisees are the bulls: the roaring lion is Herod or the devil.
[2341] καὶ τῶν διδασκάλων, adopted instead of κατὰ τὴν διδασκαλίαν, “according to their instructions.”
[2342] ἀπὸ τοῦ ὄρους. Justin seems to have supposed that the Jews came on Christ from some point of the hill while He was in the valley below. ᾽Επὶ τοῦ ὄρους and ἐπὶ τὸ ὄρος have been suggested.
[2344] Ps. ii. 7;Matt. iii. 17.
[2346] Literally, “said.”
[2347] Maranus says it is hardly to be doubted that Justin read, “I am poured out like water,” etc.
[2349] [Breast, rather. The (κοίλη) cavity of the nobler viscera.]
[2350] Justin refers to the opinion of the Docetes, that Christ suffered in appearance merely, and not in reality.
[2351] See note on chap. xcviii.
[2352] Ibid.
[2353] This demonstration is not given. [It could not be. The woman was herself frightened by the direct interposition of God. 1 Sam. xxviii. 12, 13.]
[2354] Sylburg proposed δικαίους γίνεσθαι for δἰ οὔς γίν, “to strive earnestly to become righteous, and at death to pray.”
Chapter CVI.—Christ’s resurrection is foretold in the conclusion of the Psalm.
[2358] [Or, “Dayspring.”] Zech. vi. 12 (according to LXX.).
Chapter CVII.—The same is taught from the history of Jonah.
[2360] In the LXX. only three days are recorded, though in the Hebrew and other versions forty. The parenthetic clause is probably the work of a transcriber.
[2361] Read κικυῶνα for σικυῶνα.
[2363] Chap. xvii.
Chapter CIX.—The conversion of the Gentiles has been predicted by Micah.
[2364] Read μαθόντα for παθόντα.
[2365] Literally, “people shall place a river in it.”
[2366] Mic. iv. 1 ff.
[2367] 2 Thess. ii. 3; and see chap. xxxii.
[2372] Matt. xxiii. 27, 23, 24. [Note the examples he gives of the rabbinical expositions. He consents to their principle, but gives nobler analogies.]
Chapter CXIII.—Joshua was a figure of Christ.
[2373] According to the LXX., Σάρα was altered to Σάῤῥα, and Ἄβραμ to Ἀβραάμ.
[2374] Or, “resurrection of the saints.”
[2375] Justin seems to mean that the renewal of heaven and earth dates from the incarnation of Christ. [St. Matt. xix. 28.]
[2380] Literally, “the operation of His words.” Editors have changed τῶν λόγων into τὸν λόγον or τοῦ λόγου: but there is no need of change.
[2382] Omitted by Justin in this place.
[2383] Zech. ii. 10-13,Zech. iii. 1, 2.
[2384] The reading suggested by Maranus, εἰ μὲν ἦν.
[2385] [Noteworthy as to prophetic vision.]
Chapter CXVI.—It is shown how this prophecy suits the Christians.
[2386] Maranus changed ἀποσπᾷ into ἀποσπᾶν, an emendation adopted in our translation. Otto retains the reading of the ms. “out of which Jesus the Son of God again snatches us. He promised that He would clothe us with,” etc.
[2387] Justin either confuses Joshua son of Josedech with Hosea the prophet, or he refers to the Jewish tradition that “filthy garments” signified either an illicit marriage, or sins of the people, or the squalor of captivity.
[2388] [Isa. lxvi. 21; Rom. xv. 15, 16, 17 (Greek);1 Pet. ii. 9.]
[2390] Or, “God of God.”
[2391] [Note this testimony to the catholicity of the Church in the second century. And see Kaye (compare with Gibbon), cap. vi. 112.]
[2392] εἶτα δὲ for εἰδότες.
[2395] 2 Sam. vii. 14:14f.
[2397] The mss. read “them.” Otto has changed it to “Him.”
[2398] Isa. lii. 15,Isa. liii. 1.
[2399] [Let this apology be noted.]
[2400] Literally, “in the time of Moses.”
[2403] See chap. cx.
Chapter CXX.—Christians were promised to Isaac, Jacob, and Judah.
[2409] [Note this important point. He forbears to cite the New Testament.]
[2411] The Apology, i. chap. xxvi.; ii. chap. xv.
Chapter CXXI.—From the fact that the Gentiles believe in Jesus, it is evident that He is Christ.
[2413] So Justin concludes from Deut. iv. 19; comp. chap. lv. [The explanation is not very difficult (see Rom. i. 28), but the language of Justin is unguarded.]
Chapter CXXII.—The Jews understand this of the proselytes without reason.
[2417] Γηόρα or Γειόρα. Found in LXX.,Ex. xii. 19 and Isa. xiv. 1.
[2419] Isa. xlii. 16, Isa. xliii. 10.
Chapter CXXIII.—Ridiculous interpretations of the Jews. Christians are the true Israel.
[2424] Literally, “a native of the land.”
[2425] Deut. xxxii. 20;Isa. xlii. 19 f.
[2430] [I cannot forbear to note this “Americanism” in the text.]
[2431] LXX. ἀναλάμψει, as above. The reading of the text is ἀναληψει.
Chapter CXXIV.—Christians are the sons of God.
[2434] In the text there is certainly no distinction given. But if we read ὡς ἄνθρωπος (כְּאָדָם), “as a man,” in the first quotation we shall be able to follow Justin’s argument.
Chapter CXXV.—He explains what force the word Israel has, and how it suits Christ.
[2435] The reading here is ἐπίσταμαι αὐτός, which is generally abandoned for ἀπατᾶν ἑαυτούς.
[2437] [On Justin’s Hebrew, see Kaye, p. 19.]
[2439] [By Isaiah. “Counsellor” in English version.]
Chapter CXXVII.—These passages of Scripture do not apply to the Father, but to the Word.
[2448] ὅταυ πον instead of ὅταν μου.
Chapter CXXIX.—That is confirmed from other passages of Scripture.
[2457] Prov. viii. 22 ff.
Chapter CXXX.—He returns to the conversion of the Gentiles, and shows that it was foretold.
[2460] The reading is, “and calls them by the same name.” But the whole argument shows that the Jews and Gentiles are distinguished by name. [But that Gentiles are also called (Israel) by the same name is the point here.]
[2461] Deut. xxxii. 7 ff.
Chapter CXXXII.—How great the power was of the name of Jesus in the Old Testament.
[2462] [Another Americanism. Greek, θεάσασθαι.]
[2463] The anacoluthon is in the original.
[2465] Or, “by the power of the name.” [1 Sam. vi. 14. Joshua in English version.]
Chapter CXXXIII.—The hard-heartedness of the Jews, for whom the Christians pray.
[2467] Literally, “provoked.”
[2468] Literally, “turned away.”
Chapter CXXXV.—Christ is king of Israel, and Christians are the Israelitic race.
[2473] Isa. ii. 5 f.
Chapter CXXXVI.—The Jews, in rejecting Christ, rejected God who sent him.
Chapter CXXXVII.—He exhorts the Jews to be converted.
[2477] [Justin’s varied quotations of the same text seem to have been of purpose. But consult Kaye’s most useful note as to the text of the LXX., in answer to objections of Wetstein, p. 20. ff.]
[2479] Isa. liv. 9 comes nearer to these words than any other passage; but still the exact quotation is not in Isaiah, or in any other part of Scripture. [It is quite probable that Isa. liv. 9 was thus misunderstood by the Jews, as Trypho seems to acquiesce.]
Chapter CXXXIX.—The blessings, and also the curse, pronounced by Noah were prophecies of the future.
[2480] [But Justin goes on to show that it was prophetic foresight only: the curse cleaves only to wicked descendants, the authors of idolatry. It was removed by Christ. St.Matt. xv. 22-28.]
[2487] Literally, “limbs.”
[2490] Chap. lxxxviii, cii.
Chapter CXLI.—Free-will in men and angels.
Chapter CXLII.—The Jews return thanks, and leave Justin.
[2492] The last sentence is very dubious. For παντὶ ἀνθρώπινον νοῦν read παντὶ ἀνθρώπῳ τὸν νοῦν. For ποιήσητε read πιστεύσητε. And lastly, for τὸ ἡμῶν read τὸν ᾽Ιησοῦν.
[But there is no doubt about the touching beauty of this close; and truly Trypho seems “not far from the kingdom of God.” Note the marvellous knowledge of the Old Testament Scriptures, which Justin had acquired, and which he could use in conversation. His quotations from the Psalms, memoriter, are more accurate than others. See Kaye, p. 141.]
Chapter I.—Justin justifies his departure from Greek customs.
[2493] Potter would here read λιπαροῦ, “elegant” [ironically for effeminate]; but the above reading is defended by Sylburg, on the ground that shepherds were so greatly despised, that this is not too hard an epithet to apply to Paris.
[2494] Of the many attempts to amend this clause, there seems to be none satisfactory.
[2495] Or, won the reputation of the virtue of wisdom by the vice of deceit.
[2496] That is, the manner in which he did it, stopping his companions’ ears with wax, and having himself bound to the mast of his ship.
Chapter II.—The Greek theogony exposed.
[2497] Or, Saturn son of Heaven.
[2498] In the mysteries of Eleusis, the return of Proserpine from the lower world was celebrated.
[2499] Apollo accidentally killed Hyacinthus by striking him on the head with a quoit.
Chapter III.—Follies of the Greek mythology.
[2500] Τριέσπερον, so called, as some think, [from his origin: “ex concubitu trium noctium.”]
[2501] Thyestes seduced the wife of his brother Atreus, whence the tragic career of the family.
[2502] There is no apodosis in the Greek.
[2503] Not, as the editors dispute, either the tongue of the buckle with which he put out his eyes, nor the awl with which his heels were bored through, but the goad with which he killed his father.
[2504] Αὐτὸς γὰρ ἡμῶν.
[2505] [He seems to quote Gal. iv. 12.]
[2506] [N. B. —It should be stated that modern critics consider this work as not improbably by another author.]
Chapter I.—Reasons for addressing the Greeks.
[2507] Literally, “former.”
Chapter II—The poets are unfit to be religious teachers.
[2508] Iliad, xiv. 302.
[2509] Iliad, xix. 224.
[2510] That is, Venus, who, after Paris had sworn that the war should be decided by single combat between himself and Menelaus, carried him off, and induced him, though defeated, to refuse performance of the articles agreed upon.
[2511] Iliad, xvi. 433. Sarpedon was a son of Zeus.
[2512] Iliad, xxii. 168.
[2513] Iliad, i. 399, etc.
[2514] Iliad, xiv. 315. (The passage is here given in full from Cowper’s translation. In Justin’s quotation one or two lines are omitted.)
[2515] Iliad, v. 382 (from Lord Derby’s translation).
[2516] Iliad, xx. 66 (from Lord Derby’s translation).
Chapter III.—Opinions of the school of Thales.
[2517] i.e., these teachers.
[2518] Literally, “those who knew.”
Chapter IV.—Opinions of Pythagoras and Epicurus.
[2519] μονάδα καὶ τὴν ἀόριστον δυάδα. One, or unity, was considered by Pythagoras as the essence of number, and also as God. Two, or the indefinite binary, was the equivalent of evil. So Plutarch, De placit. philosoph., c. 7; from which treatise the above opinions of the various sects are quoted, generally verbatim.
[2520] ἀμέτοχα κενοῦ: the void being that in which these bodies move, while they themselves are of a different nature from it.
[2521] Or, accord and discord, attraction and repulsion.
Chapter V.—Opinions of Plato and Aristotle.
[2522] Or, “is of a fiery nature.”
[2523] See the Republic, x. 2. By the Platonic doctrine, the ideas of things in the mind of God were the realities; the things themselves, as seen by us, were the images of these realities; and poetry, therefore, describing the images of realities, was only at the third remove from nature. As Plato puts it briefly in this same passage, “the painter, the bed-maker, God—these three are the masters of three species of beds.”
[2524] Iliad, xv. 192.
[2525] i.e., from Homer; using Homer’s words as suggestive and confirmatory of his doctrine.
[2526] Iliad, xiv. 246.
Chapter VI.—Further disagreements between Plato and Aristotle.
[2527] τὸ λογικόν τὸ θυμικόν, τὸ ἐπιθυμητικόν, —corresponding to what we roughly speak of as reason, the heart, and the appetites.
[2528] ἐντελέχεια, —the completion or actuality to which each thing, by virtue of its peculiar nature (or potentiality, δύναμις), can arrive.
Chapter VII.—Inconsistencies of Plato’s doctrine.
[2529] Literally, “unbegotten.”
[2530] Or, “liable to destruction.”
Chapter VIII.—Antiquity, inspiration, and harmony of Christian teachers.
[2531] Literally, “the art of words.”
[2532] Literally, “clean,” free from other influences.
[2533] [The diversities of Christian theology are to be regretted; but Justin here shows the harmony and order of truths, such as are everywhere received by Christians, to be an inestimable advantage.]
Chapter IX.—The antiquity of Moses proved by Greek writers.
[2534] The incongruity in this sentence is Justin’s.
[2535] [Autochthones]. That is, sprung from the soil; and hence the oldest inhabitants, the aborigines.
[2536] Literally, archæology.
[2537] Unfortunately, Justin here mistook Menes for Moses. [But he may have so read the name in his copy. See Grabe’s note on Diodorus, and the quotation following in another note.]
[2538] This sentence must be so completed from the context in Diodorus. See the note of Maranus.
Chapter X—Training and inspiration of Moses.
[2539] [Consult the ponderous learning of Warburton’s Divine Legation, passim.]
Chapter XII.—Antiquity of Moses proved.
[2540] Literally, “without,” not belonging to the true faith.
[2541] C. 3.
Chapter XIII.—History of the Septuagint.
[2542] [Doubtless Justin relates the tradition as he received it. Consult Dr. Selwyn’s full account of the fables concerning the LXX., in Smith’s Dict. of the Bible, iii. p. 1203 ff.]
Chapter XVII.—Testimony of Homer.
[2543] Iliad, ix. 445.
[2544] Iliad, ii. 204.
Chapter XIX.—Testimony of Pythagoras.
[2545] Has no fellow.
Chapter XX.—Testimony of Plato.
[2546] Or, “uncreated.”
[2547] ὁ ὢν, “He who is; the Being.”
Chapter XXI.—The namelessness of God.
[2549] Literally, “with the not-beings.”
[2550] Literally, “between the God being and not-beings.”
Chapter XXII.—Studied ambiguity of Plato.
[2551] That is, “is not produced or created; has no birth.”
[2552] Or, “are born and die.”
[2553] κατὰ ταὐτά “according to the same things,” i.e., in eternal immutability.
[2554] Or, “demiurge or maker.”
Chapter XXIII.—Plato’s self-contradiction.
[2555] That is, “my will to the contrary.” See Plato, Tim., p. 41 [cap 13].
Chapter XXIV.—Agreement of Plato and Homer.
[2556] Iliad, ix. 497.
[2557] That is, by the challenge of the chain introduced—Iliad, viii. 18.
[2558] Iliad, ix. 238.
Chapter XXV.—Plato’s knowledge of God’s eternity.
[2559] Iliad, i. 526.
Chapter XXVI.—Plato indebted to the prophets.
[2560] Plato, Tim., p. 53 D, [cap. 20].
[2561] Pind., Fr., 233, a fragment preserved in this place.
[2562] Plato, Rep., p. 330 D.
Chapter XXVII.—Plato’s knowledge of the judgment.
[2563] Plato, Rep., p. 615, [lib. x. p. 325. Ed. Bipont, 1785.]
[2564] The bellowing of the mouth of the pit.
Chapter XXVIII.—Homer’s obligations to the sacred writers.
[2565] Odyssey, xi, 576 (Pope’s translation, line 709).
[2566] Odyssey, iv. 221; [Milton’s Comus, line 675].
[2568] Iliad, xviii. 483.
[2569] Odyssey, vii. 114 (Pope’s translation, line 146.).
[2570] Odyssey, xi. 312 (Pope’s translation, line 385).
[2571] The false accuser; one who does injury by slanderous accusations.
[2572] ᾽Ατη, the goddess of mischief, from whom spring all rash, blind deeds and their results.
[2573] Iliad, xix. 126.
Chapter XXIX.—Origin of Plato’s doctrine of form.
Chapter XXX.—Homer’s knowledge of man’s origin.
[2580] Iliad, xxii.
[2581] Iliad, vii. 99.
Chapter XXXI.—Further proof of Plato’s acquaintance with Scripture.
Chapter XXXIV.—Whence men attributed to God human form.
[2584] Literally, “those without.”
Chapter XXXV.—Appeal to the Greeks.
[2585] Literally, “sacred men.”
[2586] [A noteworthy apology for early Christian writers.]
Chapter XXXVI.—True knowledge not held by the philosophers.
[2587] This is now supposed to be fable.
[2588] Literally, “sacred men.”
[2589] [In Grabe’s edition consult notes of Lang and Kortholt, ii. p. 45.]
[2590] [Travellers must recognise the agreement of Justin’s story with the traditional cave still shown in this region.]
Chapter XXXVIII.—Concluding appeal.
[2591] [The fascinating use made of this by Virgil must not be overlooked:—
“Ultima Cumæi venit jam carminis ætas,” etc. Ecl., iv. (Pollio) 4.]
[2592] [Hermes Trismegistus. Milton (Penseroso, line 88,) translates this name.]
[2593] [N.B.— This work is not supposed to be Justin’s by modern critics.]
Justin on the Sole Government of God
[2594] Θεοῦ is omitted in mss., but μοναρχία of itself implies it.
Chapter I.—Object of the author.
[2595] i.e., the doctrine that God only is to be worshipped.
[2596] Literally, “history.”
Chapter II.—Testimonies to the unity of God.
[2597] Grotius supposes this to be Æschylus the younger in some prologue.
[2598] This may also be translated: “expounding the set of opinions prevalent in his day.”
[2599] “Pythagorei cujusdam fetus.”—Otto, after Goezius.
Chapter III.—Testimonies to a future judgment.
[2600] [Langus compares 2 Pet. iii. 7.]
[2601] Some propose to insert these three lines in the centre of the next quotation from Philemon, after the line, “Nay, there’s an eye,” etc.
[2602] Some say Diphilus.
[2603] Grotius joins these lines to the preceding. Clement of Alexandria assigns them, and the others, which are under the name of Euripides, to Diphilus.
Chapter IV.—God desires not sacrifices, but righteousness.
[2604] Some attribute these lines to Menander, others regard them as spurious.
[2605] P. 68, D, [cap. 30.]
[2606] The mss. are corrupt here. They seem to read, and one actually does read, “all” for “many.” “Many” is in Plato, and the clause in brackets is taken from Plato to fill up the sense.
Chapter V.—The vain pretensions of false gods.
[2607] κακά in Euripedes, καλά in text.
[2608] [See Warburton’s Divine Legation (book ii. § 4), vol. ii. p. 20. Ed. London, 1811.]
[2609] These lines are assigned to Diphilus.
[2610] The words from “but” to “all” are assigned by Otto to Justin, not to Menander.
Chapter VI.—We should acknowledge one only God.
[2611] See chap. i., the opening sentence.
[2612] Odyssey, xxii. 347.
[2613] [N. B.—This tractate is probably the genuine work of Justin.]
Chapter II.—Objections to the resurrection of the flesh.
Chapter III.—If the members rise, must they discharge the same functions as now?
[2615] That is to say, their lives are a protest against entering into marriage for any other purpose than that of begetting children.
[2616] i.e., to the devil. [St. John xii. 31, John xiv. 30, John xvi. 11.]
Chapter IV.—Must the deformed rise deformed?
Chapter V.—The resurrection of the flesh is not impossible.
[2619] Odyssey, ii. 304.
[2622] i.e., by actually happening under our observation.
[2623] ἔξωθεν, “without” or “outside,” to which reference is made in the next clause, which may be translated, “because nothing is outside God,” or, “because to God nothing is ‘without.’ ”
[2624] κοσμικῶν, arguments drawn from the laws by which the world is governed.
Chapter VI.—The resurrection consistent with the opinions of the philosophers.
[2625] τὸ κενόν, the void of space in which the infinity of atoms moved.
Chapter VII.—The body valuable in God’s sight.
[2626] Or, “citizenship.”
[2627] This might also be rendered, “and the things in the world, on account of which he was made;” but the subsequent argument shows the propriety of the above rendering.
Chapter VIII.—Does the body cause the soul to sin?
[2631] Migne proposes to read here καὶ οὐ σὺν αὐτῇ, “without the flesh,” which gives a more obvious meaning. The above reading is, however, defensible. Justin means that the flesh was not merely partaking of the soul’s faith and promise, but had rights of its own.
[2632] It is supposed that a part of the treatise has been here dropped out.
Chapter IX.—The resurrection of Christ proves that the body rises.
[2633] Comp.Luke xxiv. 32, etc.
Chapter X.—The body saved, and will therefore rise.
[2635] [N.B.—These fragments are probably genuine.]
[2636] [See, on the Resurrection, cap. vi.; and compare, —
“And of those demons that are found
In fire, air, flood, or under ground,” etc.
Milton, Pens., line 93.]
[2637] See Lev. xiv. 49-53.
[2638] Literally, “living.”
[2639] The Gentiles are here referred to, who saw no necessity for the incarnation.
[2640] Jer. ii. 19, etc. (LXX.)
[2641] It is doubtful if these words are really Justin’s, or, if so, from which, or what part, of his Apologies they are derived.
Introductory Note to the Martyrdom of Justin Martyr
[2642] [See Cave, Lives of the Fathers, i. 243. Epiphanius, by fixing the martyrdom under the prefecture of Rusticus, seems to identify this history; but, then, he also connects it with the reign of Hadrian. Ed. Oehler, tom ii. 709. Berlin, 1859.]
Chapter I.—Examination of Justin by the prefect.
[2643] i.e., the emperors.
[2644] Μετὰ δόγματος ὀρθοῦ, orthodoxy.
[2645] That is, that a prophetic inspiration is required to speak worthily of Christ.
Chapter IV.—Rusticus threatens the Christians with death.
[2646] Another reading is δόγματα, which may be translated, “I shall have what He teaches [us to expect].”
[2647] This passage admits of another rendering. Lord Hailes, following the common Latin version, thus translates: “It was our chief wish to endure tortures for the sake of our Lord Jesus Christ, and so to be saved.”
Chapter V.—Sentence pronounced and executed.
[2648] [This wholesale sentence implies a great indifference to the probable Roman citizenship of some of them, if not our heroic martyr himself; but Acts xxii. 25-29 seems to allow that the condemned were not protected by the law.]
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