Chp.45 - Old Testament Saints Saved By Christ
The Spirit graces Justin and Trypho to communicate peacefully. Trypho waits patiently before hearing the whole matter and gives Justin opportunity to state his case without malicious interruption; and Justin gives Trypho grace to ask sincere questions that press upon his conscience in urgency. But it should be noticed that this was the Spirit's grace that these two oppositions could dialogue peaceably.
"And Trypho said, “If I seem to interrupt these matters, which you say must be investigated, yet the question which I mean to put is urgent. Suffer me first.” And I replied, “Ask whatever you please, as it occurs to you; and I shall endeavour, after questions and answers, to resume and complete the discourse.” Then he said, “Tell me, then, shall those who lived according to the law given by Moses, live in the same manner with Jacob, Enoch, and Noah, in the resurrection of the dead, or not?”"
"I replied to him, “When I quoted, sir, the words spoken by Ezekiel, that ‘even if Noah and Daniel and Jacob were to beg sons and daughters, the request would not be granted them,’ but that each one, that is to say, shall be saved by his own righteousness, I said also, that those who regulated their lives by the law of Moses would in like manner be saved." Justin Martyr. (1885). Dialogue of Justin with Trypho, a Jew. In A. Roberts, J. Donaldson, & A. C. Coxe (Eds.), The Apostolic Fathers with Justin Martyr and Irenaeus (Vol. 1, p. 217). Buffalo, NY: Christian Literature Company. We may be tempted to accuse Justin of saying that the fathers were saved by their own righteousness, but that is not really Justin's point. Justin continues to say that though these men obeyed the revelation that was in the law, it was according to faith, by which Christ would come and be the fulfillment of this law. In other words, these men understood the law's intents and purposes. But it was their children who are warned of straying from this faith to suffer the unceasing judgment and condemnation of fire. Those who obeyed the law in the same manner of faith as Abraham were not obeying law to establish their own righteousness, but obeying out of faith to see the day of the Lord's gladness. Since those who did that which is universally, naturally, and eternally good are pleasing to God, they shall be saved through this Christ in the resurrection equally with those righteous men who were before them, namely Noah, and Enoch, and Jacob, and whoever else there be, along with those who have known8 this Christ, Justin Martyr. (1885). Dialogue of Justin with Trypho, a Jew. In A. Roberts, J. Donaldson, & A. C. Coxe (Eds.), The Apostolic Fathers with Justin Martyr and Irenaeus (Vol. 1, p. 217). Buffalo, NY: Christian Literature Company.
John 8:38–41 (NKJV) 38 I speak what I have seen with My Father, and you do what you have seen with your father.” 39 They answered and said to Him, “Abraham is our father.” Jesus said to them, “If you were Abraham’s children, you would do the works of Abraham. 40 But now you seek to kill Me, a Man who has told you the truth which I heard from God. Abraham did not do this. 41 You do the deeds of your father.” Then they said to Him, “We were not born of fornication; we have one Father—God.” John 8:56 (NKJV) 56 Your father Abraham rejoiced to see My day, and he saw it and was glad.” Romans 4:1–4 (NKJV) 1 What then shall we say that Abraham our father has found according to the flesh? 2 For if Abraham was justified by works, he has something to boast about, but not before God. 3 For what does the Scripture say? “Abraham believed God, and it was accounted to him for righteousness.” 4 Now to him who works, the wages are not counted as grace but as debt. Justin wants Trypho to know that the fathers were indeed righteous men, but this righteousness was not their own. This righteousness was "imputed" to them by God for obeying through the prescribed "objective" faith. These men obeyed God out of a heart that was obedient to the terms that God required for righteousness, but those who continue to follow Christ must continue to submit to his terms. These were the terms of salvation before Christ came in the flesh, but now that Christ has risen from the death of this flesh, new terms have been prescribed. Those who desire to follow Christ must not go back to the elementary terms (the Old Covenant)(Heb.6), but submit to the terms of the graduation of the Law's demands, which is baptism and ongoing fellowship at the Table of the Lord. Only those who submit to these two simple commandments will escape . . . "suffering, corruption and grief in immortality." Paul quotes a portion of the "historical" Genesis account by which Moses uses Abraham's faith to teach the imputation of the Lord's righteousness. This was also to be taught along side the Passover that the children of Israel would know and understand the salvation of the Lord. Failure to do this would result in Israel's seeking to establish their own righteousness through the works of the Law. Romans 10:3 (NKJV) 3 For they being ignorant of God’s righteousness, and seeking to establish their own righteousness, have not submitted to the righteousness of God.
Chp.46 - Justin Continues To Show Trypho How Law-keeping Contributes Nothing To Eternal Righteousness
“But if some, even now, wish to live in the observance of the institutions given by Moses, and yet believe in this Jesus who was crucified, recognising Him to be the Christ of God, and that it is given to Him to be absolute Judge of all, and that His is the everlasting kingdom, can they also be saved?” he inquired of me. And I replied, “Let us consider that also together, whether one may now observe all the Mosaic institutions.” And he answered, “No. For we know that, as you said, it is not possible either anywhere to sacrifice the lamb of the passover, or to offer the goats ordered for the fast; or, in short, [to present] all the other offerings.” Justin Martyr. (1885). Dialogue of Justin with Trypho, a Jew. In A. Roberts, J. Donaldson, & A. C. Coxe (Eds.), The Apostolic Fathers with Justin Martyr and Irenaeus (Vol. 1, p. 217). Buffalo, NY: Christian Literature Company. Justin confronts Trypho with an intelligent question to stir up his thinking about how righteousness in the law could not save anyone. Justin is trying to direct the conversation toward the reality of the cessation of the sacrificial system, which was the Mosaic institution that granted forgiveness of sins for the nation of Israel, but having been taken over by Roman government these institutions (surrounding the Jerusalem temple) have ceased; so then how can righteousness and forgiveness come through the Mosaic institution?
Trypho is prepared for this question having a well thought out answer which points to the personal and external commandments; such as circumcision, the Sabbath, the feasts, and certain dietary and cleanliness standards, which Jews were free to practice under Roman law. But Justin wants Trypho to admit the fact that, if righteousness were through the law, God would not have given Rome authority and superiority over the Mosaic institutions. Therefore, Justin is making the point that forgiveness and salvation is according to knowledge not according to human works. This saving knowledge is according to the works of God, and a personal trust in this knowledge, and an abiding relationship with Yahweh. The terms of this forgiveness is found not in circumcision but in baptism and the abiding at the Table of the Lord (the eternal Word). But Trypho persists to abide by those elementary means; and Justin having compassion on the condition Trypho's soul, speaking of the Mosaic institutions, testifies to Trypho, that God: " . . . by these means stirring you up4 to retain a constant remembrance of God: at the same time, however, convincing you, that in your hearts you have not even a faint remembrance of God’s worship. Yet not even so were you dissuaded from idolatry: for in the times of Elijah, when [God] recounted the number of those who had not bowed the knee to Baal, He said the number was seven thousand; and in Isaiah He rebukes you for having sacrificed your children to idols. But we, because we refuse to sacrifice to those to whom we were of old accustomed to sacrifice, undergo extreme penalties, and rejoice in death,—believing that God will raise us up by His Christ, and will make us incorruptible, and undisturbed, and immortal; and we know that the ordinances imposed by reason of the hardness of your people’s hearts, contribute nothing to the performance of righteousness and of piety.”" Justin Martyr. (1885). Dialogue of Justin with Trypho, a Jew. In A. Roberts, J. Donaldson, & A. C. Coxe (Eds.), The Apostolic Fathers with Justin Martyr and Irenaeus (Vol. 1, p. 218). Buffalo, NY: Christian Literature Company. All of this is to stir us to answer Paul's question: Romans 8:31–37 (NKJV) 31 What then shall we say to these things? If God is for us, who can be against us? 32 He who did not spare His own Son, but delivered Him up for us all, how shall He not with Him also freely give us all things? 33 Who shall bring a charge against God’s elect? It is God who justifies. 34 Who is he who condemns? It is Christ who died, and furthermore is also risen, who is even at the right hand of God, who also makes intercession for us. 35 Who shall separate us from the love of Christ? Shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword? 36 As it is written: “For Your sake we are killed all day long; We are accounted as sheep for the slaughter.” 37 Yet in all these things we are more than conquerors through Him who loved us. Romans 9:30–33 (NKJV) 30 What shall we say then? That Gentiles, who did not pursue righteousness, have attained to righteousness, even the righteousness of faith; 31 but Israel, pursuing the law of righteousness, has not attained to the law of righteousness. 32 Why? Because they did not seek it by faith, but as it were, by the works of the law. For they stumbled at that stumbling stone. 33 As it is written: “Behold, I lay in Zion a stumbling stone and rock of offense, And whoever believes on Him will not be put to shame.”
Will we allow our hearts to be hardened at this Rock of offense? Will we allow our hearts to pursue righteousness apart from Christ who is the Father's appointed means of justification? Will we continue to stumble in the darkness over this truth? Are we willing to be observed, in the eyes of "mankind", as sheep for the slaughter? Are we going to trust in the power of the Lord's resurrection and his power over death?
