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Justin Martyr
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Introductory Note to the Writings of Justin Martyr
[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.]
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