Dialogue with Trypho

St. Justin Martyr

1. 1. Introduction
2. 2. Justin describes his studies in philosophy
3. 3. Justin narrates the manner of his conversion
4. 4. The soul of itself cannot see God
5. 5. The soul is not in its own nature immortal
6. 6. These things were unknown to Plato and other philosophers
7. 7. The knowledge of truth to be sought from the prophets alone
8. 8. Justin by his colloquy is kindled with love to Christ
9. 9. The Christians have not believed groundless stories
10. 10. Trypho blames the Christians for this alone— the non-observance of the law
11. 11. The law abrogated; the New Testament promised and given by God
12. 12. The Jews violate the eternal law, and interpret ill that of Moses
13. 13. Isaiah teaches that sins are forgiven through Christ's blood
14. 14. Righteousness is not placed in Jewish rites, but in the conversion of the heart given in baptism by Christ
15. 15. In what the true fasting consists
16. 16. Circumcision given as a sign, that the Jews might be driven away for their evil deeds done to Christ and the Christians
17. 17. The Jews sent persons through the whole earth to spread calumnies on Christians
18. 18. Christians would observe the law, if they did not know why it was instituted
19. 19. Circumcision unknown before Abraham. The law was given by Moses on account of the hardness of their hearts
20. 20. Why choice of meats was prescribed
21. 21. Sabbaths were instituted on account of the people's sins, and not for a work of righteousness
22. 22. So also were sacrifices and oblations
23. 23. The opinion of the Jews regarding the law does an injury to God
24. 24. The Christians' circumcision far more excellent
25. 25. The Jews boast in vain that they are sons of Abraham
26. 26. No salvation to the Jews except through Christ
27. 27. Why God taught the same things by the prophets as by Moses
28. 28. True righteousness is obtained by Christ
29. 29. Christ is useless to those who observe the law
30. 30. Christians possess the true righteousness
31. 31. If Christ's power be now so great, how much greater at the second advent!
32. 32. Trypho objecting that Christ is described as glorious by Daniel, Justin distinguishes two advents
33. 33. Psalm 110 is not spoken of Hezekiah. He proves that Christ was first humble, then shall be glorious
34. 34. Nor does Psalm 72 apply to Solomon, whose faults Christians shudder at
35. 35. Heretics confirm the Catholics in the faith
36. 36. He proves that Christ is called Lord of Hosts
37. 37. The same is proved from other Psalms
38. 38. It is an annoyance to the Jew that Christ is said to be adored. Justin confirms it, however, from Psalm 45
39. 39. The Jews hate the Christians who believe this. How great the distinction is between both!
40. 40. He returns to the Mosaic laws, and proves that they were figures of the things which pertain to Christ
41. 41. The oblation of fine flour was a figure of the Eucharist
42. 42. The bells on the priest's robe were a figure of the apostles
43. 43. He concludes that the law had an end in Christ, who was born of the Virgin
44. 44. The Jews in vain promise themselves salvation, which cannot be obtained except through Christ
45. 45. Those who were righteous before and under the law shall be saved by Christ
46. 46. Trypho asks whether a man who keeps the law even now will be saved. Justin proves that it contributes nothing to righteousness
47. 47. Justin communicates with Christians who observe the law. Not a few Catholics do otherwise
48. 48. Before the divinity of Christ is proved, he [Trypho] demands that it be settled that He is Christ
49. 49. To those who object that Elijah has not yet come, he replies that he is the precursor of the first advent
50. 50. It is proved from Isaiah that John is the precursor of Christ
51. 51. It is proved that this prophecy has been fulfilled
52. 52. Jacob predicted two advents of Christ
53. 53. Jacob predicted that Christ would ride on an ass, and Zechariah confirms it
54. 54. What the blood of the grape signifies
55. 55. Trypho asks that Christ be proved God, but without metaphor. Justin promises to do so
56. 56. God who appeared to Moses is distinguished from God the Father
57. 57. The Jew objects, why is He said to have eaten, if He be God? Answer of Justin
58. 58. The same is proved from the visions which appeared to Jacob
59. 59. God distinct from the Father conversed with Moses
60. 60. Opinions of the Jews with regard to Him who appeared in the bush
61. 61. Wisdom is begotten of the Father, as fire from fire
62. 62. The words Let Us make man agree with the testimony of Proverbs
63. 63. It is proved that this God was incarnate
64. 64. Justin adduces other proofs to the Jew, who denies that he needs this Christ
65. 65. The Jew objects that God does not give His glory to another. Justin explains the passage
66. 66. He proves from Isaiah that God was born from a virgin
67. 67. Trypho compares Jesus with Perseus; and would prefer [to say] that He was elected [to be Christ] on account of observance of the law. Justin speaks of the law as formerly
68. 68. He complains of the obstinacy of Trypho; he answers his objection; he convicts the Jews of bad faith
69. 69. The devil, since he emulates the truth, has invented fables about Bacchus, Hercules, and Æsculapius
70. 70. So also the mysteries of Mithras are distorted from the prophecies of Daniel and Isaiah
71. 71. The Jews reject the interpretation of the Septuagint, from which, moreover, they have taken away some passages
72. 72. Passages have been removed by the Jews from Esdras and Jeremiah
73. 73. [The words] From the wood have been cut out of Psalm 96
74. 74. The beginning of Psalm 96 is attributed to the Father [by Trypho]. But [it refers] to Christ by these words: Tell among the nations that the Lord, etc
75. 75. It is proved that Jesus was the name of God in the book of Exodus
76. 76. From other passages the same majesty and government of Christ are proved
77. 77. He returns to explain the prophecy of Isaiah
78. 78. He proves that this prophecy harmonizes with Christ alone, from what is afterwards written
79. 79. He proves against Trypho that the wicked angels have revolted from God
80. 80. The opinion of Justin with regard to the reign of a thousand years. Several Catholics reject it
81. 81. He endeavours to prove this opinion from Isaiah and the Apocalypse
82. 82. The prophetical gifts of the Jews were transferred to the Christians
83. 83. It is proved that the Psalm, The Lord said to My Lord, etc., does not suit Hezekiah
84. 84. That prophecy, Behold, a virgin, etc., suits Christ alone
85. 85. He proves that Christ is the Lord of Hosts from Psalm 24, and from his authority over demons
86. 86. There are various figures in the Old Testament of the wood of the cross by which Christ reigned
87. 87. Trypho maintains in objection these words: And shall rest on Him, etc. They are explained by Justin
88. 88. Christ has not received the Holy Spirit on account of poverty
89. 89. The cross alone is offensive to Trypho on account of the curse, yet it proves that Jesus is Christ
90. 90. The stretched-out hands of Moses signified beforehand the cross
91. 91. The cross was foretold in the blessings of Joseph, and in the serpent that was lifted up
92. 92. Unless the scriptures be understood through God's great grace, God will not appear to have taught always the same righteousness
93. 93. The same kind of righteousness is bestowed on all. Christ comprehends it in two precepts
94. 94. In what sense he who hangs on a tree is cursed
95. 95. Christ took upon Himself the curse due to us
96. 96. That curse was a prediction of the things which the Jews would do
97. 97. Other predictions of the cross of Christ
98. 98. Predictions of Christ in Psalm 22
99. 99. In the commencement of the Psalm are Christ's dying words
100. 100. In what sense Christ is [called] Jacob, and Israel, and Son of Man
101. 101. Christ refers all things to the Father
102. 102. The prediction of the events which happened to Christ when He was born. Why God permitted it
103. 103. The Pharisees are the bulls: the roaring lion is Herod or the devil
104. 104. Circumstances of Christ's death are predicted in this Psalm
105. 105. The Psalm also predicts the crucifixion and the subject of the last prayers of Christ on Earth
106. 106. Christ's resurrection is foretold in the conclusion of the Psalm
107. 107. The same is taught from the history of Jonah
108. 108. The resurrection of Christ did not convert the Jews. But through the whole world they have sent men to accuse Christ
109. 109. The conversion of the Gentiles has been predicted by Micah
110. 110. A portion of the prophecy already fulfilled in the Christians: the rest shall be fulfilled at the second advent
111. 111. 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 Christ
112. 112. The Jews expound these signs jejunely and feebly, and take up their attention only with insignificant matters
113. 113. Joshua was a figure of Christ
114. 114. Some rules for discerning what is said about Christ. The circumcision of the Jews is very different from that which Christians receive
115. 115. Prediction about the Christians in Zechariah. The malignant way which the Jews have in disputations
116. 116. It is shown how this prophecy suits the Christians
117. 117. Malachi's prophecy concerning the sacrifices of the Christians. It cannot be taken as referring to the prayers of Jews of the dispersion
118. 118. He exhorts to repentance before Christ comes; in whom Christians, since they believe, are far more religious than Jews
119. 119. Christians are the holy people promised to Abraham. They have been called like Abraham
120. 120. Christians were promised to Isaac, Jacob, and Judah
121. 121. From the fact that the Gentiles believe in Jesus, it is evident that He is Christ
122. 122. The Jews understand this of the proselytes without reason
123. 123. Ridiculous interpretations of the Jews. Christians are the true Israel
124. 124. Christians are the sons of God
125. 125. He explains what force the word Israel has, and how it suits Christ
126. 126. The various names of Christ according to both natures. It is shown that He is God, and appeared to the patriarchs
127. 127. These passages of Scripture do not apply to the Father, but to the Word
128. 128. The Word is sent not as an inanimate power, but as a person begotten of the Father's substance
129. 129. That is confirmed from other passages of Scripture
130. 130. He returns to the conversion of the Gentiles, and shows that it was foretold
131. 131. How much more faithful to God the Gentiles are who are converted to Christ than the Jews
132. 132. How great the power was of the name of Jesus in the Old Testament
133. 133. The hard-heartedness of the Jews, for whom the Christians pray
134. 134. The marriages of Jacob are a figure of the Church
135. 135. Christ is king of Israel, and Christians are the Israelitic race
136. 136. The Jews, in rejecting Christ, rejected God who sent him
137. 137. He exhorts the Jews to be converted
138. 138. Noah is a figure of Christ, who has regenerated us by water, and faith, and wood: [i.e., the cross .]
139. 139. The blessings, and also the curse, pronounced by Noah were prophecies of the future
140. 140. In Christ all are free. The Jews hope for salvation in vain because they are sons of Abraham
141. 141. Free-will in men and angels
142. 142. The Jews return thanks, and leave Justin

While I was going about one morning in the walks of the Xystus, a certain man [Trypho], with others in his company, met me.

> Trypho: Hail, O philosopher!

And immediately after saying this, he turned round and walked along with me; his friends likewise followed him.

> Justin: What is there important? Trypho: I was instructed by Corinthus the Socratic in Argos, that I ought not to despise or treat with indifference those who array themselves in this dress but to show them all kindness, and to associate with them, as perhaps some advantage would spring from the intercourse either to some such man or to myself. It is good, moreover, for both, if either the one or the other be benefited. On this account, therefore, whenever I see any one in such costume, I gladly approach him, and now, for the same reason, have I willingly accosted you; and these accompany me, in the expectation of hearing for themselves something profitable from you. Justin: (In jest.) But who are you, most excellent man?

Justin: What is there important?

Trypho: I was instructed by Corinthus the Socratic in Argos, that I ought not to despise or treat with indifference those who array themselves in this dress but to show them all kindness, and to associate with them, as perhaps some advantage would spring from the intercourse either to some such man or to myself. It is good, moreover, for both, if either the one or the other be benefited. On this account, therefore, whenever I see any one in such costume, I gladly approach him, and now, for the same reason, have I willingly accosted you; and these accompany me, in the expectation of hearing for themselves something profitable from you.

Justin: (In jest.) But who are you, most excellent man?

Then he told me frankly both his name and his family.

> Trypho: Trypho, I am called; and I am a Hebrew of the circumcision, and having escaped from the war lately carried on there I am spending my days in Greece, and chiefly at Corinth. Justin: And in what would you be profited by philosophy so much as by your own lawgiver and the prophets? Trypho: Why not? Do not the philosophers turn every discourse on God? And do not questions continually arise to them about His unity and providence? Is not this truly the duty of philosophy, to investigate the Deity? Justin: Assuredly, so we too have believed. But the most have not taken thought of this whether there be one or more gods, and whether they have a regard for each one of us or no, as if this knowledge contributed nothing to our happiness; nay, they moreover attempt to persuade us that God takes care of the universe with its genera and species, but not of me and you, and each individually, since otherwise we would surely not need to pray to Him night and day. But it is not difficult to understand the upshot of this; for fearlessness and license in speaking result to such as maintain these opinions, doing and saying whatever they choose, neither dreading punishment nor hoping for any benefit