Chp.79 - The Armor Of God Will Stand Against The Rebellion Of The Fallen Angels

On this, Trypho, who was somewhat angry, but respected the Scriptures, as was manifest from his countenance, said to me, “The utterances of God are holy, but your expositions are mere contrivances, as is plain from what has been explained by you; nay, even blasphemies, for you assert that angels sinned and revolted from God.” 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. 238). Buffalo, NY: Christian Literature Company. Justin now is confronted with a somewhat irritated response, by Trypho, to what was said about the judgment of Israel in our previous chapter. And the topic keeps getting heated because the debate surrounds Israel's conspiracy concerning their evil plot to remove Christ from the foundation of the Scriptures, even as Justin previously accused them of removing "the wood" from Psalm 96 in chapter 73 of the dialogue. Out of this, is the context of which Trypho is convicted about Justin's interpretation of Isaiah 29; where God makes a judgment concerning the national leaders of Israel. There have been groups throughout church history that believe the nation of Israel is completely cutoff from all hope of salvation and will never again be the instrument that God will use to mediate the message of grace. But this is not the doctrine of our Lord. The fig tree, which Mark records, that Jesus cursed illustrated, not the whole nation of Israel, but only the religious headship who had no fruit in them to bear witness to God. The following day Jesus drove out the "money changers" who have corrupted the "house of prayer" with their politics. The cursing of the tree represents his disgust and hatred for their hypocritical system that offered no hope to the poor of Israel (Mk.11:17). Mark 11:21–27 (NKJV) 21 And Peter, remembering, said to Him, “Rabbi, look! The fig tree which You cursed has withered away.” 22 So Jesus answered and said to them, “Have faith in God. 23 For assuredly, I say to you, whoever says to this mountain, ‘Be removed and be cast into the sea,’ and does not doubt in his heart, but believes that those things he says will be done, he will have whatever he says. 24 Therefore I say to you, whatever things you ask when you pray, believe that you receive them, and you will have them. 25 “And whenever you stand praying, if you have anything against anyone, forgive him, that your Father in heaven may also forgive you your trespasses. 26 But if you do not forgive, neither will your Father in heaven forgive your trespasses.” 27 Then they came again to Jerusalem. And as He was walking in the temple, the chief priests, the scribes, and the elders came to Him. Jesus used the illustration of the cursed fig tree to expose the self-righteous hypocrisy of those who governed the house of prayer. He is pointing out to Peter not to be like those hypocrites who stand in the Temple and curse the whole nation (and the nations) with their unforgiving and unbearable demands of the law which bear no weight upon the souls of the kingdom (Lk.18:11), adding sin to sin; so these are of the rebellion who are led by the fallen Angels into teaching the doctrines of demons, even as Justin said David intended to mean in Ps. 96:5.

In other words, while Trypho mocks the Greco-Roman nations for their idolatry and teaching doctrines of demons, he too worships idols led by the doctrines of demons. Therefore, Justin is saying that Trypho's "discernment" is hypocrisy blinded by self-righteousness; for he too has forged an image of God contrary to the Scriptures by heeding the counsels of the Jewish Sanhedrin. So, Trypho is responding out this context in a sincere desire to hold onto the Jewish traditions of the elders, even though he is convicted they are contrary to the Scriptures, even calling them angels, of which he means elect angels. But the headship of Israel is fallen because of the rebellion the fallen Angels who have taken them captive to teach Jewish fables and myths (Tit.1:14). These are those who are under the curse of the fig tree (Mk.11:14). "And I, wishing to get him to listen to me, answered in milder tones, thus: “I admire, sir, this piety of yours; and I pray that you may entertain the same disposition towards Him to whom angels are recorded to minister, as Daniel says; for [one] like the Son of man is led to the Ancient of days, and every kingdom is given to Him for ever and ever." 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. 238). Buffalo, NY: Christian Literature Company. Because Justin recognizes that Trypho is becoming more unrestrained in his respect for the dialogue, he changes tone and directs Trypho's attention to the promise of God for Israel, that the Christ will use Israel as the final instrument of which He will be head over all the nations, but not without consent to the Lord's rebuke of the rebellious children of Israel. But that you may know, sir,” continued I, “that it is not our audacity which has induced us to adopt this exposition, which you reprehend, I shall give you evidence from Isaiah himself; for he affirms that evil angels have dwelt and do dwell in Tanis, in Egypt. These are [his] words: ‘Woe to the rebellious children! Thus saith the Lord, You have taken counsel, but not through Me; and [made] agreements, but not through My Spirit, to add sins to sins; who have sinned6 in going down to Egypt (but they have not inquired at Me), that they may be assisted by Pharaoh, and be covered with the shadow of the Egyptians. 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. 238). Buffalo, NY: Christian Literature Company.

Justin wants Trypho to perceive this sin in order to see how they have been taken captive to these idols--these doctrines of demons. It is here where the fables have been born in Israel, but Tryhpo is to look up to the Creator and perceive the power of His name, even as Justin quotes Job, a man whom was corrected by God out the whirlwind. Job 40:6–14 (NKJV) 6 Then the Lord answered Job out of the whirlwind, and said: 7 “Now prepare yourself like a man; I will question you, and you shall answer Me: 8 “Would you indeed annul My judgment? Would you condemn Me that you may be justified? 9 Have you an arm like God? Or can you thunder with a voice like His? 10 Then adorn yourself with majesty and splendor, And array yourself with glory and beauty. 11 Disperse the rage of your wrath; Look on everyone who is proud, and humble him. 12 Look on everyone who is proud, and bring him low; Tread down the wicked in their place. 13 Hide them in the dust together, Bind their faces in hidden darkness. 14 Then I will also confess to you That your own right hand can save you.

For the shadow of Pharaoh shall be a disgrace to you, and a reproach to those who trust in the Egyptians; for the princes in Tanis7 are evil angels. In vain will they labour for a people which will not profit them by assistance, but [will be] for a disgrace and a reproach [to them].’8 And, further, Zechariah tells, as you yourself have related, that the devil stood on the right hand of Joshua the priest, to resist him; and [the Lord] said, ‘The Lord, who has taken9 Jerusalem, rebuke thee.’10 And again, it is written in Job,11 as you said yourself, how that the angels came to stand before the Lord, and the devil came with them. And we have it recorded by Moses in the beginning of Genesis, that the serpent beguiled Eve, and was cursed. And we know that in Egypt there were magicians who emulated12 the mighty power displayed by God through the faithful servant Moses. And you are aware that David said, ‘The gods of the nations are demons.’ ”13 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. 238). Buffalo, NY: Christian Literature Company. Justin's prayer is that Trypho and his friends would not be carried away by the "delusions" of these fallen Angels who sinned (Zech.10:2;Lam.2:14). Justin prays that they would have a desire to understand the Scriptures from the LORD's perspective, as he previously agreed with David that the gods of "all" the nations, even those of Israel in this day, are demons. Justin's prayer is that these Jewish men would put on the full armor of God and be clothed in His power--the power of the Gospel.

2 Thessalonians 2:11 (NKJV) 11 And for this reason God will send them strong delusion, that they should believe the lie, Romans 1:16 (NKJV) 16 For I am not ashamed of the gospel of Christ, for it is the power of God to salvation for everyone who believes, for the Jew first and also for the Greek. Ephesians 6:10–20 (NKJV) 10 Finally, my brethren, be strong in the Lord and in the power of His might. 11 Put on the whole armor of God, that you may be able to stand against the wiles of the devil. 12 For we do not wrestle against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this age, against spiritual hosts of wickedness in the heavenly places. 13 Therefore take up the whole armor of God, that you may be able to withstand in the evil day, and having done all, to stand. 14 Stand therefore, having girded your waist with truth, having put on the breastplate of righteousness, 15 and having shod your feet with the preparation of the gospel of peace; 16 above all, taking the shield of faith with which you will be able to quench all the fiery darts of the wicked one. 17 And take the helmet of salvation, and the sword of the Spirit, which is the word of God; 18 praying always with all prayer and supplication in the Spirit, being watchful to this end with all perseverance and supplication for all the saints—19 and for me, that utterance may be given to me, that I may open my mouth boldly to make known the mystery of the gospel, 20 for which I am an ambassador in chains; that in it I may speak boldly, as I ought to speak.