the dead?" JUSTIN. w that 6. Who also say " there is no resurrection of the dead.' 7. In his oration to 7. "Gal. iv. 12. “Bre- the Greeks: Be you as I thren, I beseech you, am, for I also was as you I am : for I am as ye are." be as are.' 6 8. The Jew in the Dialogue allows, that the Messiah might suffer; but it seems incredible to him that he should be so ignominiously crucified: 'For,' says he, we read ' in the law, that he who is crucified is accursed :' referring to Deut. xxi. 23; which is also observed, Gal. iii. 13. Justin afterwards answers this; but his respect to the epistle to the Galatians is not very manifest. N. T. "And 9. Eph. ii. 20. are built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner stone." JUSTIN. 9. • But our circumcision manifested next after yours has been made by sharp stones, that is, by the words of the apostles of the chief corner stone.' He argues from the words of Ps. lxviii. 18, which are quoted, Eph. iv. 8, but his reference to that epistle is not very clear. N. T. 10. Philip. iv. 8. “Whatsoever things are true, whatsoever things are honest, just,—pure,—lovely,-think of these things." 11. Col. i. 15. "Whof is the first-born of every creature." V Πως λεγεσι τινες εν ύμιν, ότι αναςασις νεκρών εκ εσιν ; * Οι και λεγεσι μη ειναι νεκρων αναςασιν. * Γινεσθε ως εγω, ότι καγω ὡς ὑμεις. καγω ημην ὡς ὑμεις. p. 40. D. a P. 322, 323. b Οντος ακρογωνιαιο αυτο Ιησε Χρισε. - Δια λιθων ακροτομών, τετεςι, δια των λόγων των δια των αποςόλων το ακρογωνιαίο λίθε. p. 342. Α. e Dial. p. 263. D. ď P. 258. B. f Πρωτοτοκος πασης κτίσεως. h Πρωτοτοκες 8 Πρωτοτοκον των παντων ποιηματων. p. 310. Β. πάσης κτίσεως. p. 311. Β. 6 14. In another place Justin says of Christ, the Word, and Son of God: That he is also called both angel and apostle.' As Christ is no where in the scriptures of the Old and New Testament called apostle,' except in Heb. iii. 1, Grabe thinks, it may be hence not unfairly collected, that Justin knew and approved of that epistle. N. T. 6 JUSTIN. VI. 2 Pet. iii. 8. "But, VI. We have also unbeloved, be not ignorant of derstood, that the saying, this one thing, that one day that a day of the Lord is as is with the Lord as a thou-a thousand years,' belongs sand years, and a thousand to this matter.' years as one day.” xc. 4. See Ps. VII. ' And a man from among us, by name John, one * Ότι εαν μη ελθη αποςασία πρωτον, και αποκαλυφθη ὁ ανθρωπος της ἁμαρτίας, κ. λ. · Όταν και ὁ της αποςασίας ανθρωπος, κ. λ. " P. 341. in. p. 336. D. - Και αιωνιον τ8 Θεο ἱερεα, και βασιλεα, και Χρισον μελλοντα γινεσθαι, p. 323. C. Και αγγελος δε καλείται, και αποςολος. Αp. i. p. 95. D. P Vid. ejusd. Annot. ad Justin. loc. ed. Oxon. 8vo. cap. 82. p. 121. 9 Συνηκαμεν και το ειρημενον, ὅτι ἡμερα Κυριε ὡς χιλια ετη, εις τετο συνάγει, p. 308. A. * Και επειδη και παρ' ἡμιν ανηρ τις φ ονομα Ιωαννης, εἰς των αποςόλων τε Χρισε, εν αποκαλυψει γενομενη αυτῷ, κ. λ. p. 308. Α. of the apostles of Christ, in the revelation made to him, has prophesied, that the believers in our Christ shall live a thousand years in Jerusalem; and after that shall be the general, and in a word the eternal resurrection and judgment of all men together. [See Revel. ch. xx.] The same thing, which also our Lord has said: "That they shall neither marry, nor be given in marriage, but shall be equal to the angels, and shall be the children of God, being [the children] of the resurrection," Luke xx. 35, 36. It deserves to be considered likewise, whether the expression of eternal resurrection and judgment' do not allude to Heb. vi. 2, " And of resurrection of the dead, and of eternal judgment." 66 St. Jeromt seems to say, that Justin and Irenæus explained, or wrote commentaries upon, the Revelation. But perhaps we misunderstand him. He may only mean, that they had quoted it, and made some remarks upon it, in their works. If he intends any commentary of theirs, he must have been mistaken. Divers learned men have shown there is no ground to think, that either of those fathers wrote any commentary upon that book. I shall place in the margin a note of" Fabricius. Huet' also writes to the same purpose. VIII. Thus far of quotations, or allusions of Justin Martyr, to our books of the New Testament commonly received. There is likewise a passage or two, in which some have supposed him to refer to apocryphal writings. 1. In his Dialogue with Trypho he says: WhereforeTM also our Lord Jesus Christ has said: "In whatsoever [things, or actions, or ways] I shall find you, in the same I will also judge you.' 999 $ Eusebius may be supposed to refer to this very passage, when, in his account of Justin's works, he observes: Meμvntai de kaι тng Iwavve anoκαλύψεως, σαφως τε αποτολε αυτην ειναι λεγων. Hist. Ec. 1. 4. c. 18. p. 140. D. t Scripsit [Joannes] Apocalypsim, quam interpretantur Justinus Martyr et Irenæus. De Vir. Ill. Joannes, c. ix. u Hieronymus in chronico: Sub eo [Domitiano] apostolus Joannes in Patmum insulam relegatus Apocalypsim vidit, quam Irenæus interpretatur.' In Græco Eusebii est, ώς δηλοι Ειρηναιος. Itaque nec de Justini nec Irenai commentario in Apocalypsin cogitandum, quem nec Hieronymus infra, ubi horum scripta persequitur, neque alius quisquam veterum, memorat. Saltem illud interpretatur, sive ut Græcus interpres, uerεppaσev, non potest nisi de illis locis scriptorum Justini M. et Irenæi intelligi, in quibus Apocalypseos Joannis mentionem faciunt, vel verba quædam illius explicant. Vide Tillemontium, Tom. I. Mem. Ec. p. 637. [St. Jean l' Evangeliste, Note x.] et Spicilegium Patrum, J. E. Grabe, T. II. p. 170. Fabric. ad. loc. Hieron. de Vir. III. ▾ Demonst. E. Propos. i. sect. 9. * Διο και ὁ ἡμετέρος Κύριος Ιησες Χριςος ειπεν· Εν οἷς αν ύμας καταλαβω, εν τέτοις και κρινω. Apol. p. 267. Α. ; I think I need not stay long upon this passage. Possibly Justin designed not to quote any text, but to represent the sense of many of our Lord's sayings. Fabricius* has observed, that this saying has been quoted by many writers, and that Justin is the only one who ascribes it to our Lord and that there are words resembling these in Ezekiel: “I will judge them according to their ways," Ezek. vii. 3, 8; and xviii. 30; xxiv. 14; xxiii. 20. Moreover Justin had but just before expressly quoted Ezekiel. Mr. Jonesy conjectures, that Justin wrote only the Lord hath said;' and that some scribe, ignorantly imagining these to be the words of Christ, inserted in his copy the words 'our,' and 'Jesus Christ.' 2. In another place, in the same Dialogue, Justin' says: And then when Jesus came to the river Jordan, where John was baptizing, as Jesus descended into the water, a fire also was kindled in Jordan: and when he came up out of the water, the apostles of this our Christ have written, that the Holy Ghost lighted upon him as a dove.' 6 Somewhat like this there was in the gospel made use of by the Nazarenes, or Ebionites. Epiphanius," in his account of the Ebionites, says, that in their gospel it is written, that when Jesus came up out of the water, the heavens were opened, and he saw the Holy Spirit of God in 'the shape of a dove descending and entering into himself. And there was a voice out of heaven, saying, "Thou art my beloved Son, in thee I am well pleased." And again, "I have this day begotten thee." And immediately a 'great light shone round about the place.' 6 Ittigius observes, that the accounts given of our Lord's baptism by Justin and the Nazarene gospel are different; and concludes therefore, that Justin did not take his account from thence. It is plain I think they differ, in that * Cæterum non putem apocryphum Ezechielis librum ab autore vitæ Antonii, vel Joh. Climacho inspectum esse; sed potius ex prophetiâ Ezechielis, qualis hodie extat, ab aliquo exculptam, et deinde pluribus repetentibus invaluisse, licet non eadem plane verba apud Ezechielem leguntur. Deinde, nisi Justinum M. memoriâ lapsum dicere velimus, qui solus verba illa Christo tribuit, et plus simplici vice in allegandis scriptoribus hallucinatus est, probabile sane fuerit ab eo lecta esse in apocrypho aliquo evangelio. Cod. Apocr. N. T. p. 333. y New and Full Method, V. i. p. 539. * Και τοτε ελθοντος του Ιησε επι τον Ιορδανην ποταμον, ενθα ὁ Ιωαννης εβαπτίζε, κατελθοντος του Ιησε επι το ύδωρ, και πυρ ανήφθη εν τῳ Ιορδανη και αναδυντος αυτου απο του ύδατος, ὡς περιςεραν το άγιον πνευμα επίπτηναι επ' αυτον, εγραψαν οἱ αποςολοι αυτου τετε του Χρισου ήμων. Dialog. Part. 2 p. 315. D. a Hær. 30. sect. 13. b Και ευθυς περιελαμψε τον τόπον φως μεγα. Appendix ad Diss. de Hæres. p. 24. c 6 Justin says, as Jesus descended into the water,' there was a great light kindled in Jordan: whereas, according to that gospel, the light appeared after Jesus was come up out of the water, and after the voice from heaven.' Mr. Jones has observed another disagreement. The one speaks of a fire kindled in the river:' the other of a great light encircling, or shining round all the place.' Grabe has an observation, which, I think, is not contemptible: that Justin does not say, the apostles have related any thing of this fire, but only, that when he came up out of the water, the Holy Ghost lighted upon him as a dove. This account therefore of the fire in the river Jordan, seems to be only a story which Justin had received by tradition. And perhaps it is only a conclusion from those words in our gospels, that the heavens were opened to him,' or a particular explication of them. But I think we need not any farther concern ourselves with these passages. It is plain from his numerous quotations, that our gospels are the books Justin made use of, as authentic histories of Jesus Christ. IX. It is time we sum up the evidence of this writer. He has numerous quotations of our gospels, except that of St. Mark, which he has seldom quoted. He quotes them, as containing authentic accounts of Jesus Christ and his doctrine. He speaks of memoirs,' or records, written by apostles' and their companions;' plainly meaning the apostles and evangelists, Matthew and John; and by companions, or disciples of apostles, Mark and Luke. These gospels were read and expounded in the solemn assemblies of the christians, as the books of the Old Testament were; and as they had been before in the Jewish synagogues. Whether any other books of the New Testament were so read, he does not inform us. This reading of the gospels he mentions in his first Apology to Antoninus the pious. He must have been well assured of the truth of what he says: and, it is likely, knew it to be the ordinary custom of the christian churches he had visited in his travels. it had not been a general practice, or had obtained in some few places only, he must have spoken more cautiously, and d As before, V. i. p. 542. If e Verum Justinus ipsâ verborum constructione, quasi studio, indicâsse videtur, verba, 'scripserunt apostoli,' posteriorem propositionem de columbæ descensu, quem Matthæus et Johannes apostoli memoriæ prodiderunt, non item priorem de igne splendescente, spectare, siquidem illa solum in modo infinitivo ad expressa To scripserunt,' relationem habet, non prior, quæ modo indicativo posita est, ideoque merito in impressis exemplaribus per colon distincta. Spic. T. I. p. 19, 20. 6 |