Chapter CXIII.—Joshua was a figure of Christ.

“What I mean is this. Jesus (Joshua), as I have now frequently remarked, who was called Oshea, when he was sent to spy out the land of Canaan, was named by Moses Jesus (Joshua). Why he did this you neither ask, nor are at a loss about it, nor make strict inquiries. Therefore Christ has escaped your notice; and though you read, you understand not; and even now, though you hear that Jesus is our Christ, you consider not that the name was bestowed on Him not purposelessly nor by chance. But you make a theological discussion as to why one ‘α’ was added to Abraham’s first name; and as to why one ‘ρ’ was added to Sarah’s name, you use similar high-sounding disputations.426    According to the LXX., Σάρα was altered to Σάῤῥα, and Ἄβραμ to Ἀβραάμ. But why do you not similarly investigate the reason why the name of Oshea the son of Nave (Nun), which his father gave him, was changed to Jesus (Joshua)? But since not only was his name altered, but he was also appointed successor to Moses, being the only one of his contemporaries who came out from Egypt, he led the surviving people into the Holy Land; and as he, not Moses, led the people into the Holy Land, and as he distributed it by lot to those who entered along with him, so also Jesus the Christ will turn again the dispersion of the people, and will distribute the good land to each one, though not in the same manner. For the former gave them a temporary inheritance, seeing he was neither Christ who is God, nor the Son of God; but the latter, after the holy resurrection,427    Or, “resurrection of the saints.” shall give us the eternal possession. The former, after he had been named Jesus (Joshua), and after he had received strength from His Spirit, caused the sun to stand still. For I have proved that it was Jesus who appeared to and conversed with Moses, and Abraham, and all the other patriarchs without exception, ministering to the will of the Father; who also, I say, came to be born man by the Virgin Mary, and I lives for ever. For the latter is He after428    Justin seems to mean that the renewal of heaven and earth dates from the incarnation of Christ. [St. Matt. xix. 28.] whom and by whom the Father will renew both the heaven and the earth; this is He who shall shine an eternal light in Jerusalem; this is he who is the king of Salem after the order of Melchizedek, and the eternal Priest of the Most High. The former is said to have circumcised the people a second time with knives of stone (which was a sign of this circumcision with which Jesus Christ Himself has circumcised us from the idols made of stone and of other materials), and to have collected together those who were circumcised from the uncircumcision, i.e., from the error of the world, in every place by the knives of stone, to wit, the words of our Lord Jesus. For I have shown that Christ was proclaimed by the prophets in parables a Stone and a Rock. Accordingly the knives of stone we shall take to mean His words, by means of which so many who were in error have been circumcised from uncircumcision with the circumcision of the heart, with which God by Jesus commanded those from that time to be circumcised who derived their circumcision from Abraham, saying that Jesus (Joshua) would circumcise a second time with knives of stone those who entered into that holy land.

[113] Ὃ δὲ λέγω τοιοῦτόν ἐστιν. Ἰησοῦν, ὡς προέφην πολλάκις, Αὐσῆν καλούμενον, ἐκεῖνον τὸν μετὰ τοῦ Χαλὲβ κατάσκοπον εἰς τὴν Χαναὰν ἐπὶ τὴν γῆν ἀποσταλέντα, Ἰησοῦν Μωυσῆς ἐκάλεσε. τοῦτο σὺ οὐ ζητεῖς δι' ἣν αἰτίαν ἐποίησεν, οὐκ ἀπορεῖς, οὐδὲ φιλοπευστεῖς: τοιγαροῦν λέληθέ σε ὁ Χριστός, καὶ ἀναγινώσκων οὐ συνίης, οὐδὲ νῦν, ἀκούων ὅτι Ἰησοῦς ἐστιν ὁ Χριστὸς ἡμῶν, συλλογίζῃ οὐκ ἀργῶς οὐδ' ὡς ἔτυχεν ἐκείνῳ τεθεῖσθαι τοὔνομα. ἀλλὰ διὰ τί μὲν ἓν ἄλφα πρώτῳ προσετέθη τῷ Ἀβραὰμ ὀνόματι, θεολογεῖς, καὶ διὰ τί ἓν ῥῶ τῷ Σάρρας ὀνόματι, ὁμοίως κομπολογεῖς: διὰ τί δὲ τὸ πατρόθεν ὄνομα τῷ Αὐσῇ, τῷ υἱῷ Ναυῆ, ὅλον μετωνόμασται τῷ Ἰησοῦ, οὐ ζητεῖς ὁμοίως. ἐπεὶ δὲ οὐ μόνον μετωνομάσθη αὐτοῦ τὸ ὄνομα, ἀλλὰ καὶ διάδοχος γενόμενος Μωυσέως, μόνος τῶν ἀπ' Αἰγύπτου ἐξελθόντων ἐν ἡλικίᾳ τοιαύτῃ ὄντων εἰσήγαγεν εἰς τὴν ἁγίαν γῆν τὸν περιλειφθέντα λαόν: καὶ ὃν τρόπον ἐκεῖνος εἰσήγαγεν εἰς τὴν ἁγίαν γῆν τὸν λαόν, οὐχὶ Μωυσῆς, καὶ ὡς ἐκεῖνος ἐν κλήρῳ διένειμεν αὐτὴν τοῖς εἰσελθοῦσι μετ' αὐτοῦ, οὕτως καὶ Ἰησοῦς ὁ Χριστὸς τὴν διασπορὰν τοῦ λαοῦ ἐπιστρέψει, καὶ διαμεριεῖ τὴν ἀγαθὴν γῆν ἑκάστῳ, οὐκέτι δὲ κατὰ ταὐτά. ὁ μὲν γὰρ πρόσκαιρον ἔδωκεν αὐτοῖς τὴν κληρονομίαν, ἅτε οὐ Χριστὸς ὁ θεὸς ὢν οὐδὲ υἱὸς θεοῦ, ὁ δὲ μετὰ τὴν ἁγίαν ἀνάστασιν αἰώνιον ἡμῖν τὴν κατάσχεσιν δώσει. τὸν ἥλιον ἔστησεν ἐκεῖνος, μετονομασθεὶς πρότερον τῷ Ἰησοῦ ὀνόματι καὶ λαβὼν ἀπὸ τοῦ πνεύματος αὐτοῦ ἰσχύν. ὅτι γὰρ Ἰησοῦς ἦν ὁ Μωυσεῖ καὶ τῷ Ἀβραὰμ καὶ τοῖς ἄλλοις ἁπλῶς πατριάρχαις φανεὶς καὶ ὁμιλήσας, τῷ τοῦ πατρὸς θελήματι ὑπηρετῶν, ἀπέδειξα: ὃς καὶ ἄνθρωπος γεννηθῆναι διὰ τῆς παρθένου Μαρίας ἦλθε, καὶ ἔστιν ἀεί. οὗτος γάρ ἐστιν ἀφ' οὗ καὶ τὸν οὐρανὸν καὶ τὴν γῆν καὶ δι' οὗ ὁ πατὴρ μέλλει καινουργεῖν, οὗτός ἐστιν ὁ ἐν Ἰερουσαλὴμ αἰώνιον φῶς λάμπειν μέλλων, οὗτός ἐστιν ὁ κατὰ τὴν τάξιν Μελχισεδὲκ βασιλεὺς Σαλὴμ καὶ αἰώνιος ἱερεὺς ὑψίστου ὑπάρχων. ἐκεῖνος λέγεται δευτέραν περιτομὴν μαχαίραις πετρίναις τὸν λαὸν περιτετμηκέναι, ὅπερ κήρυγμα ἦν τῆς περιτομῆς ταύτης ἧς περιέτεμεν ἡμᾶς αὐτὸς Ἰησοῦς Χριστὸς ἀπὸ τῶν λίθων καὶ τῶν ἄλλων εἰδώλων, καὶ θημωνιὰς ποιήσας τῶν ἀπὸ ἀκροβυστίας, τοῦτ' ἔστιν ἀπὸ τῆς πλάνης τοῦ κόσμου, ἐν παντὶ τόπῳ περιτμηθέντων πετρίναις μαχαίραις, τοῖς Ἰησοῦ τοῦ κυρίου ἡμῶν λόγοις. ὅτι γὰρ λίθος καὶ πέτρα ἐν παραβολαῖς ὁ Χριστὸς διὰ τῶν προφητῶν ἐκηρύσσετο, ἀποδέδεικταί μοι. καὶ τὰς μαχαίρας οὖν τὰς πετρίνας τοὺς λόγους αὐτοῦ ἀκουσόμεθα, δι' ὧν ἀπὸ τῆς ἀκροβυστίας οἱ πλανώμενοι τοσοῦτοι καρδίας περιτομὴν περιετμήθησαν, ἣν περιτμηθῆναι καὶ τοὺς ἔχοντας τὴν ἀπὸ τοῦ Ἀβραὰμ ἀρχὴν λαβοῦσαν περιτομὴν ὁ θεὸς διὰ τοῦ Ἰησοῦ προὔτρεπεν ἔκτοτε, καὶ τοὺς εἰσελθόντας εἰς τὴν γῆν ἐκείνην τὴν ἁγίαν δευτέραν περιτομὴν πετρίναις μαχαίραις εἰπὼν τὸν Ἰησοῦν περιτετμηκέναι αὐτούς.