Dialogue of Justin, Philosopher and Martyr, with Trypho, a Jew

 Chapter I.—Introduction.

 Chapter II.—Justin describes his studies in philosophy.

 Chapter III.—Justin narrates the manner of his conversion.

 Chapter IV.—The soul of itself cannot see God.

 Chapter V.—The soul is not in its own nature immortal.

 Chapter VI.—These things were unknown to Plato and other philosophers.

 Chapter VII.—The knowledge of truth to be sought from the prophets alone.

 Chapter VIII.—Justin by his colloquy is kindled with love to Christ.

 Chapter IX.—The Christians have not believed groundless stories.

 Chapter X.—Trypho blames the Christians for this alone—the non-observance of the law.

 Chapter XI.—The law abrogated the New Testament promised and given by God.

 Chapter XII.—The Jews violate the eternal law, and interpret ill that of Moses.

 Chapter XIII.—Isaiah teaches that sins are forgiven through Christ’s blood.

 Chapter XIV.—Righteousness is not placed in Jewish rites, but in the conversion of the heart given in baptism by Christ.

 Chapter XV.—In what the true fasting consists.

 Chapter XVI.—Circumcision given as a sign, that the Jews might be driven away for their evil deeds done to Christ and the Christians.

 Chapter XVII.—The Jews sent persons through the whole earth to spread calumnies on Christians.

 Chapter XVIII.—Christians would observe the law, if they did not know why it was instituted.

 Chapter XIX.—Circumcision unknown before Abraham. The law was given by Moses on account of the hardness of their hearts.

 Chapter XX.—Why choice of meats was prescribed.

 Chapter XXI.—Sabbaths were instituted on account of the people’s sins, and not for a work of righteousness.

 Chapter XXII.—So also were sacrifices and oblations.

 Chapter XXIII.—The opinion of the Jews regarding the law does an injury to God.

 Chapter XXIV.—The Christians’ circumcision far more excellent.

 Chapter XXV.—The Jews boast in vain that they are sons of Abraham.

 Chapter XXVI.—No salvation to the Jews except through Christ.

 Chapter XXVII.—Why God taught the same things by the prophets as by Moses.

 Chapter XXVIII.—True righteousness is obtained by Christ.

 Chapter XXIX.—Christ is useless to those who observe the law.

 Chapter XXX.—Christians possess the true righteousness.

 Chapter XXXI.—If Christ’s power be now so great, how much greater at the second advent!

 Chapter XXXII.—Trypho objecting that Christ is described as glorious by Daniel, Justin distinguishes two advents.

 Chapter XXXIII.—Ps. cx. is not spoken of Hezekiah. He proves that Christ was first humble, then shall be glorious.

 Chapter XXXIV.—Nor does Ps. lxxii. apply to Solomon, whose faults Christians shudder at.

 Chapter XXXV.—Heretics confirm the Catholics in the faith.

 Chapter XXXVI.—He proves that Christ is called Lord of Hosts.

 Chapter XXXVII.—The same is proved from other Psalms.

 Chapter XXXVIII.—It is an annoyance to the Jew that Christ is said to be adored. Justin confirms it, however, from Ps. xlv.

 Chapter XXXIX.—The Jews hate the Christians who believe this. How great the distinction is between both!

 Chapter XL.—He returns to the Mosaic laws, and proves that they were figures of the things which pertain to Christ.

 Chapter XLI.—The oblation of fine flour was a figure of the Eucharist.

 Chapter XLII.—The bells on the priest’s robe were a figure of the apostles.

 Chapter XLIII.—He concludes that the law had an end in Christ, who was born of the Virgin.

 Chapter XLIV.—The Jews in vain promise themselves salvation, which cannot be obtained except through Christ.

 Chapter XLV.—Those who were righteous before and under the law shall be saved by Christ.

 Chapter XLVI.—Trypho asks whether a man who keeps the law even now will be saved. Justin proves that it contributes nothing to righteousness.

 Chapter XLVII.—Justin communicates with Christians who observe the law. Not a few Catholics do otherwise.

 Chapter XLVIII.—Before the divinity of Christ is proved, he [Trypho] demands that it be settled that He is Christ.

 Chapter XLIX.—To those who object that Elijah has not yet come, he replies that he is the precursor of the first advent.

 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.

 Chapter LII.—Jacob predicted two advents of Christ.

 Chapter LIII.—Jacob predicted that Christ would ride on an ass, and Zechariah confirms it.

 Chapter LIV.—What the blood of the grape signifies.

 Chapter LV.—Trypho asks that Christ be proved God, but without metaphor. Justin promises to do so.

 Chapter LVI.—God who appeared to Moses is distinguished from God the Father.

 Chapter LVII.—The Jew objects, why is He said to have eaten, if He be God? Answer of Justin.

 Chapter LVIII.—The same is proved from the visions which appeared to Jacob.

 Chapter LIX.—God distinct from the Father conversed with Moses.

 Chapter LX.—Opinions of the Jews with regard to Him who appeared in the bush.

 Chapter LXI—Wisdom is begotten of the Father, as fire from fire.

 Chapter LXII.—The words “Let Us make man” agree with the testimony of Proverbs.

 Chapter LXIII.—It is proved that this God was incarnate.

 Chapter LXIV.—Justin adduces other proofs to the Jew, who denies that he needs this Christ.

 Chapter LXV.—The Jew objects that God does not give His glory to another. Justin explains the passage.

 Chapter LXVI.—He proves from Isaiah that God was born from a virgin.

 Chapter LXVII.—Trypho compares Jesus with Perseus and would prefer [to say] that He was elected [to be Christ] on account of observance of the law. J

 Chapter LXVIII.—He complains of the obstinacy of Trypho he answers his objection he convicts the Jews of bad faith.

 Chapter LXIX.—The devil, since he emulates the truth, has invented fables about Bacchus, Hercules, and Æsculapius.

 Chapter LXX.—So also the mysteries of Mithras are distorted from the prophecies of Daniel and Isaiah.

 Chapter LXXI.—The Jews reject the interpretation of the LXX., from which, moreover, they have taken away some passages.

 Chapter LXXII.—Passages have been removed by the Jews from Esdras and Jeremiah.

 Chapter LXXIII.—[The words] “From the wood” have been cut out of Ps. xcvi.

 Chapter LXXIV.—The beginning of Ps. xcvi. is attributed to the Father [by Trypho]. But [it refers] to Christ by these words: “Tell ye among the nation

 Chapter LXXV.—It is proved that Jesus was the name of God in the book of Exodus.

 Chapter LXXVI.—From other passages the same majesty and government of Christ are proved.

 Chapter LXXVII.—He returns to explain the prophecy of Isaiah.

 Chapter LXXVIII.—He proves that this prophecy harmonizes with Christ alone, from what is afterwards written.

 Chapter LXXIX.—He proves against Trypho that the wicked angels have revolted from God.

 Chapter LXXX.—The opinion of Justin with regard to the reign of a thousand years. Several Catholics reject it.

 Chapter LXXXI.—He endeavours to prove this opinion from Isaiah and the Apocalypse.

 Chapter LXXXII.—The prophetical gifts of the Jews were transferred to the Christians.

 Chapter LXXXIII.—It is proved that the Psalm, “The Lord said to My Lord,” etc., does not suit Hezekiah.

 Chapter LXXXIV.—That prophecy, “Behold, a virgin,” etc., suits Christ alone.

 Chapter LXXXV.—He proves that Christ is the Lord of Hosts from Ps. xxiv., and from his authority over demons.

 Chapter LXXXVI.—There are various figures in the Old Testament of the wood of the cross by which Christ reigned.

 Chapter LXXXVII.—Trypho maintains in objection these words: “And shall rest on Him,” etc. They are explained by Justin.

 Chapter LXXXVIII.—Christ has not received the Holy Spirit on account of poverty.

 Chapter LXXXIX.—The cross alone is offensive to Trypho on account of the curse, yet it proves that Jesus is Christ.

 Chapter XC.—The stretched-out hands of Moses signified beforehand the cross.

 Chapter XCI.—The cross was foretold in the blessings of Joseph, and in the serpent that was lifted up.

 Chapter XCII.—Unless the scriptures be understood through God’s great grace, God will not appear to have taught always the same righteousness.

 Chapter XCIII.—The same kind of righteousness is bestowed on all. Christ comprehends it in two precepts.

 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.

 Chapter XCVII.—Other predictions of the cross of Christ.

 Chapter XCVIII.—Predictions of Christ in Ps. xxii.

 Chapter XCIX.—In the commencement of the Psalm are Christ’s dying words.

 Chapter C.—In what sense Christ is [called] Jacob, and Israel, and Son of Man.

 Chapter CI.—Christ refers all things to the Father

 Chapter CII.—The prediction of the events which happened to Christ when He was born. Why God permitted it.

 Chapter CIII.—The Pharisees are the bulls: the roaring lion is Herod or the devil.

 Chapter CIV.—Circumstances of Christ’s death are predicted in this Psalm.

 Chapter CV.—The Psalm also predicts the crucifixion and the subject of the last prayers of Christ on Earth.

 Chapter CVI.—Christ’s resurrection is foretold in the conclusion of the Psalm.

 Chapter CVII.—The same is taught from the history of Jonah.

 Chapter CVIII.—The resurrection of Christ did not convert the Jews. But through the whole world they have sent men to accuse Christ.

 Chapter CIX.—The conversion of the Gentiles has been predicted by Micah.

 Chapter CX.—A portion of the prophecy already fulfilled in the Christians: the rest shall be fulfilled at the second advent.

 Chapter CXI.—The two advents were signified by the two goats. Other figures of the first advent, in which the Gentiles are freed by the blood of Chris

 Chapter CXII.—The Jews expound these signs jejunely and feebly, and take up their attention only with insignificant matters.

 Chapter CXIII.—Joshua was a figure of Christ.

 Chapter CXIV.—Some rules for discerning what is said about Christ. The circumcision of the Jews is very different from that which Christians receive.

 Chapter CXV.—Prediction about the Christians in Zechariah. The malignant way which the Jews have in disputations.

 Chapter CXVI.—It is shown how this prophecy suits the Christians.

 Chapter CXVII.—Malachi’s prophecy concerning the sacrifices of the Christians. It cannot be taken as referring to the prayers of Jews of the dispersio

 Chapter CXVIII.—He exhorts to repentance before Christ comes in whom Christians, since they believe, are far more religious than Jews.

 Chapter CXIX.—Christians are the holy people promised to Abraham. They have been called like Abraham.

 Chapter CXX.—Christians were promised to Isaac, Jacob, and Judah.

 Chapter CXXI.—From the fact that the Gentiles believe in Jesus, it is evident that He is Christ.

 Chapter CXXII.—The Jews understand this of the proselytes without reason.

 Chapter CXXIII.—Ridiculous interpretations of the Jews. Christians are the true Israel.

 Chapter CXXIV.—Christians are the sons of God.

 Chapter CXXV.—He explains what force the word Israel has, and how it suits Christ.

 Chapter CXXVI.—The various names of Christ according to both natures. It is shown that He is God, and appeared to the patriarchs.

 Chapter CXXVII.—These passages of Scripture do not apply to the Father, but to the Word.

 Chapter CXXVIII.—The Word is sent not as an inanimate power, but as a person begotten of the Father’s substance.

 Chapter CXXIX.—That is confirmed from other passages of Scripture.

 Chapter CXXX.—He returns to the conversion of the Gentiles, and shows that it was foretold.

 Chapter CXXXI.—How much more faithful to God the Gentiles are who are converted to Christ than the Jews.

 Chapter CXXXII.—How great the power was of the name of Jesus in the Old Testament.

 Chapter CXXXIII.—The hard-heartedness of the Jews, for whom the Christians pray.

 Chapter CXXXIV.—The marriages of Jacob are a figure of the Church.

 Chapter CXXXV.—Christ is king of Israel, and Christians are the Israelitic race.

 Chapter CXXXVI.—The Jews, in rejecting Christ, rejected God who sent him.

 Chapter CXXXVII.—He exhorts the Jews to be converted.

 Chapter CXXXVIII.—Noah is a figure of Christ, who has regenerated us by water, and faith, and wood: [i.e., the cross .]

 Chapter CXXXIX.—The blessings, and also the curse, pronounced by Noah were prophecies of the future.

 Chapter CXL.—In Christ all are free. The Jews hope for salvation in vain because they are sons of Abraham.

 Chapter CXLI.—Free-will in men and angels.

 Chapter CXLII.—The Jews return thanks, and leave Justin.

Chapter CII.—The prediction of the events which happened to Christ when He was born. Why God permitted it.

“And what follows —‘My hope from the breasts of my mother. On Thee have I been cast from the womb; from my mother’s belly Thou art my God: for there is no helper. Many calves have compassed me; fat bulls have beset me round. They opened their mouth upon me, as a ravening and a roaring lion. All my bones are poured out and dispersed like water. My heart has become like wax melting in the midst of my belly. My strength is become dry like a potsherd; and my tongue has cleaved to my throat’ —foretold what would come to pass; for the statement, ‘My hope from the breasts of my mother,’ [is thus explained]. As soon as He was born in Bethlehem, as I previously remarked, king Herod, having learned from the Arabian Magi about Him, made a plot to put Him to death, and by God’s command Joseph took Him with Mary and departed into Egypt. For the Father had decreed that He whom He had begotten should be put to death, but not before He had grown to manhood, and proclaimed the word which proceeded from Him. But if any of you say to us, Could not God rather have put Herod to death? I return answer by anticipation: Could not God have cut off in the beginning the serpent, so that he exist not, rather than have said, ‘And I will put enmity between him and the woman, and between his seed and her seed?’390    Gen. iii. 15. Could He not have at once created a multitude of men? But yet, since He knew that it would be good, He created both angels and men free to do that which is righteous, and He appointed periods of time during which He knew it would be good for them to have the exercise of free-will; and because He likewise knew it would be good, He made general and particular judgments; each one’s freedom of will, however, being guarded. Hence Scripture says the following, at the destruction of the tower, and division and alteration of tongues: ‘And the Lord said, Behold, the people is one, and they have all one language; and this they have begun to do: and now nothing will be restrained from them of all which they have attempted to do.’391    Gen. xi. 6. And the statement, ‘My strength is become dry like a potsherd, and my tongue has cleaved to my throat,’ was also a prophecy of what would be done by Him according to the Father’s will. For the power of His strong word, by which He always confuted the Pharisees and Scribes, and, in short, all your nation’s teachers that questioned Him, had a cessation like a plentiful and strong spring, the waters of which have been turned off, when He kept silence, and chose to return no answer to any one in the presence of Pilate; as has been declared in the memoirs of His apostles, in order that what is recorded by Isaiah might have efficacious fruit, where it is written, ‘The Lord gives me a tongue, that I may know when I ought to speak.’392    Isa. l. 4. Again, when He said, ‘Thou art my God; be not far from me,’ He taught that all men ought to hope in God who created all things, and seek salvation and help from Him alone; and not suppose, as the rest of men do, that salvation can be obtained by birth, or wealth, or strength, or wisdom. And such have ever been your practices: at one time you made a calf, and always you have shown yourselves ungrateful, murderers of the righteous, and proud of your descent. For if the Son of God evidently states that He can be saved, [neither]393    Not found in mss. because He is a son, nor because He is strong or wise, but that without God He cannot be saved, even though He be sinless, as Isaiah declares in words to the effect that even in regard to His very language He committed no sin (for He committed no iniquity or guile with His mouth), how do you or others who expect to be saved without this hope, suppose that you are not deceiving yourselves?

[102] Καὶ τὰ ἑξῆς: Ἡ ἐλπίς μου ἀπὸ μασθῶν τῆς μητρός μου: ἐπὶ σὲ ἐπερρίφην ἐκ μήτρας, ἀπὸ γαστρὸς μητρός μου θεός μου εἶ σύ, ὅτι οὐκ ἔστιν ὁ βοηθῶν μοι. περιεκύκλωσάν με μόσχοι πολλοί, ταῦροι πίονες περιέσχον με: ἤνοιξαν ἐπ' ἐμὲ τὸ στόμα αὐτῶν, ὡς λέων ἁρπάζων καὶ ὠρυόμενος. ὡσεὶ ὕδωρ ἐξεχύθη καὶ διεσκορπίσθη πάντα τὰ ὀστᾶ μου. ἐγενήθη ἡ καρδία μου ὡσεὶ κηρὸς τηκόμενος ἐν μέσῳ τῆς κοιλίας μου: ἐξηράνθη ὡς ὄστρακον ἡ ἰσχύς μου, καὶ ἡ γλῶσσά μου κεκόλληται τῷ λάρυγγί μου: τῶν γεγενημένων τὴν προαγγελίαν ἐποιεῖτο. τὸ γὰρ Ἡ ἐλπίς μου ἀπὸ μασθῶν τῆς μητρός μου. ἅμα γὰρ τῷ γεννηθῆναι αὐτὸν ἐν Βηθλεέμ, ὡς προέφην, παρὰ τῶν ἀπὸ Ἀρραβίας μάγων μαθὼν Ἡρώδης ὁ βασιλεὺς τὰ κατ' αὐτὸν ἐπεβούλευσεν ἀνελεῖν αὐτόν, καὶ κατὰ τὴν τοῦ θεοῦ κέλευσιν Ἰωσὴφ λαβὼν αὐτὸν ἅμα τῇ Μαρίᾳ ἀπῆλθεν εἰς Αἴγυπτον: μετὰ γὰρ τὸ κηρύξαι αὐτὸν τὸν παρ' αὐτοῦ λόγον ἀνδρωθέντα ὁ πατὴρ θανατωθήσεσθαι αὐτὸν ἐκεκρίκει ὃν ἐγεγεννήκει. ἐὰν δέ τις ἡμῖν λέγῃ: Μὴ γὰρ οὐκ ἠδύνατο ὁ θεὸς μᾶλλον τὸν Ἡρώδην ἀποκτεῖναι; προλαβὼν λέγω: Μὴ γὰρ οὐκ ἠδύνατο ὁ θεὸς τὴν ἀρχὴν καὶ τὸν ὄφιν ἐξᾶραι τοῦ μὴ εἶναι, καὶ μὴ εἰπεῖν ὅτι Καὶ ἔχθραν θήσω ἀνὰ μέσον αὐτοῦ καὶ τῆς γυναικός, καὶ τοῦ σπέρματος αὐτοῦ καὶ τοῦ σπέρματος αὐτῆς; μὴ γὰρ οὐκ ἠδύνατο εὐθὺς πλῆθος ἀνθρώπων ποιῆσαι; ἀλλ', ὡς ἐγίνωσκε καλὸν εἶναι γενέσθαι, ἐποίησεν αὐτεξουσίους πρὸς δικαιοπραξίαν καὶ ἀγγέλους καὶ ἀνθρώπους, καὶ χρόνους ὥρισε μέχρις οὗ ἐγίνωσκε καλὸν εἶναι τὸ αὐτεξούσιον ἔχειν αὐτούς: καὶ ὅτι καλὸν εἶναι ὁμοίως ἐγνώριζε, καὶ καθολικὰς καὶ μερικὰς κρίσεις ἐποίει, πεφυλαγμένου μέντοι τοῦ αὐτεξουσίου. ὅθεν φησὶν ὁ λόγος καὶ ἐν τῇ ἐπὶ τοῦ πύργου καταβολῇ καὶ τῇ τῶν γλωσσῶν πολυφθογγίᾳ καὶ ἐξαλλοιώσει ταῦτα: Καὶ εἶπε κύριος: Ἰδοὺ γένος ἓν καὶ χεῖλος ἓν πάντων, καὶ τοῦτο ἤρξαντο ποιῆσαι: καὶ νῦν οὐκ ἐκλείψει ἐξ αὐτῶν πάντα ὅσα ἂν ἐπιθῶνται ποιεῖν. καὶ τό τε Ἐξηράνθη ὡς ὄστρακον ἡ ἰσχύς μου, καὶ ἡ γλῶσσά μου κεκόλληται τῷ λάρυγγί μου, ὁμοίως τῶν ὑπ' αὐτοῦ μελλόντων γίνεσθαι κατὰ τὸ τοῦ πατρὸς θέλημα προαγγελία ἦν. ἡ γὰρ τοῦ ἰσχυροῦ αὐτοῦ λόγου δύναμις, δι' ἧς ἀεὶ ἤλεγχε τοὺς συζητοῦντας αὐτῷ Φαρισαίους καὶ γραμματεῖς καὶ ἁπλῶς τοὺς ἐν τῷ γένει ὑμῶν διδασκάλους, ἐποχὴν ἔσχε δίκην πολυΰδρου καὶ ἰσχυρᾶς πηγῆς, ἧς τὸ ὕδωρ ἀπεστράφη, σιγήσαντος αὐτοῦ καὶ μηκέτι ἐπὶ Πιλάτου ἀποκρίνασθαι μηδὲν μηδενὶ βουλομένου, ὡς ἐν τοῖς ἀπομνημονεύμασι τῶν ἀποστόλων αὐτοῦ δεδήλωται, ὅπως καὶ τὸ διὰ Ἠσαίου εἰρημένον καρπὸν ἐνεργῆ ἔχῃ, ὅπου εἴρηται: Κύριος δίδωσί μοι γλῶσσαν τοῦ γνῶναι ἡνίκα με δεῖ εἰπεῖν λόγον. τὸ δὲ καὶ εἰπεῖν αὐτόν: Θεός μου εἶ σύ, μὴ ἀποστῇς ἀπ' ἐμοῦ, διδάσκοντος ἅμα ὅτι ἐπὶ θεὸν τὸν πάντα ποιήσαντα ἐλπίζειν δεῖ πάντας καὶ παρ' ἐκείνου μόνου σωτηρίαν καὶ βοήθειαν ζητεῖν, ἀλλὰ μή, ὡς τοὺς λοιποὺς τῶν ἀνθρώπων, διὰ γένος ἢ πλοῦτον ἢ ἰσχὺν ἢ σοφίαν νομίζειν δύνασθαι σώζεσθαι: ὁποῖον καὶ ὑμεῖς ἀεὶ ἐπράξατε, ποτὲ μὲν μοσχοποιήσαντες, ἀεὶ δὲ ἀχάριστοι καὶ φονεῖς τῶν δικαίων καὶ τετυφωμένοι διὰ τὸ γένος φαινόμενοι. εἰ γὰρ ὁ υἱὸς τοῦ θεοῦ φαίνεται μήτε διὰ τὸ εἶναι υἱὸς μήτε κατὰ τὸ εἶναι ἰσχυρὸς μήτε διὰ τὸ σοφὸς λέγων δύνασθαι σώζεσθαι, ἀλλὰ πρὸς τὸ ἀναμάρτητος εἶναι, ὡς Ἠσαίας φησίν, μηδὲ μέχρι φωνῆς ἡμαρτηκέναι αὐτόν, ἀνομίαν γὰρ οὐκ ἐποίησεν οὐδὲ δόλον τῷ στόματι, ἄνευ τοῦ θεοῦ σωθήσεσθαι μὴ δύνασθαι, πῶς ὑμεῖς ἢ καὶ οἱ ἄλλοι οἱ ἄνευ τῆς ἐλπίδος ταύτης σωθήσεσθαι προσδοκῶντες οὐχ ἑαυτοὺς ἀπατᾶν λογίζεσθε;