Chp.80 & 81- Justin Stands Upon The Promise Of The Resurrection Of The Just

The translator and commentator of this dialogue really needs to be examined as to why he would title this chapter in such a manner. For he has titled it: CHAP. LXXX.—THE OPINION OF JUSTIN WITH REGARD TO THE REIGN OF A THOUSAND YEARS. SEVERAL CATHOLICS REJECT IT. Is he a Roman Catholic? What does he mean by several Catholics reject Justin's "opinion" regarding a literal 1000 year reign? And if he is Catholic, why would/should Catholics reject it?

First, if you already have a system of theology that rejects Israel from ever being used as the instrument of God's kingdom again, then you have reason to reject what Justin teaches regarding this promised kingdom to Israel. But was Justin Roman Catholic? Justin certainly was Roman, but speaks nothing of a Roman Catholic kingdom of God; in fact, he speaks of "the Baptized" when speaking of those "called" Jews. This is not to say that everyone who is baptized and names the name of Christ is truly Christian; but to say that everyone who does, identifies with the heritage of the Jews as it was in Christ. Therefore, whoever is in Christ receives all the promises (and curses for unbelief) given to the Jews. And so every nation that confesses Christ will be disciplined in the same manner that God has disciplined Israel; and therefore "Rome" is not superior to Israel simply because the LORD instituted a new covenant, but instead has made a promise to Israel of the new covenant from the old one, and so the two work together to achieve the superior end (Jer.31:31). Why then do several Catholics reject it? Because they believe their kingdom is superior to the kingdom of the LORD. The Lord will build his kingdom and the doctrines of demons will not prevail against the wisdom of our God. Justin's "opinion," though having been born a generation immediately after John, the author of Revelation, is now observed by the commentators as mere opinion, but I would suggest that it is more than an opinion; it is an exposition of John's Revelation of Christ. Justin himself, therefore, is to be more trusted than his commentators and translators, as we shall see. "And Trypho to this replied, “I remarked to you sir, that you are very anxious to be safe in all respects, since you cling to the Scriptures. But tell me, do you really admit that this place, Jerusalem, shall be rebuilt; and do you expect your people to be gathered together, and made joyful with Christ and the patriarchs, and the prophets, both the men of our nation, and other proselytes who joined them before your Christ came? or have you given way, and admitted this in order to have the appearance of worsting us in the controversies?”" 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. 239). Buffalo, NY: Christian Literature Company.

Trypho is clearly intrigued by Justin's hope that Jerusalem will be rebuilt, but his personal theology prevents him from believing that Justin, a "practicing" Gentile, will have any hope of being gathered with the patriarchs, like Abraham, in this kingdom. From here we can see that Trypho is a Pharisee who believes in a resurrection, but limits it (the resurrection of the just) to the Jews only. This also would expose Trypho's fallacy and false hope of trusting in his heritage rather than his God. God did not chose Israel because they were better or greater than the other nations, but only because "He chose" to set His eternal love upon them (Deut.7:6-8), and nothing can separate Israel from this eternal love. They shall always be a chosen instrument through which God will show His love to all the nations; whether for blessing or for cursing, Israel will be an example to the nations of how God deals with the sons of men. Trypho is also anxious that Justin is merely leading him along to accuse the Jews of more controversy regarding the Scriptures. Trypho sincerely wants to defend his heritage, but fails to truly understand what his heritage really is, having been lied to through the idolatries of his fathers. This is everyone's stumbling block, for every generation must overcome the depravity of the previous one, until Israel is fully cleansed from all her idols, which the LORD has promised to perform (Ezk.36:25-28). Then I answered, “I am not so miserable a fellow, Trypho, as to say one thing and think another. I admitted to you formerly,1 that I and many others are of this opinion, and [believe] that such will take place, as you assuredly are aware;2 but, on the other hand, I signified to you that many who belong to the pure and pious faith, and are true Christians, think otherwise. Moreover, I pointed out to you that some who are called Christians, but are godless, impious heretics, teach doctrines that are in every way blasphemous, atheistical, and foolish. . . . For I choose to follow not men or men’s doctrines, but God and the doctrines [delivered] by Him. For if you have fallen in with some who are called Christians, but who do not admit this [truth],4 and venture to blaspheme the God of Abraham, and the God of Isaac, and the God of Jacob; who say there is no resurrection of the dead, and that their souls, when they die, are taken to heaven; do not imagine that they are Christians, even as one, if he would rightly consider it, would not admit that the Sadducees, or similar sects of Genistæ, Meristæ,5 Galilæans, Hellenists,6 Pharisees, Baptists, are Jews (do not hear me impatiently when I tell you what I think), but are [only] called Jews and children of Abraham, worshipping God with the lips, as God Himself declared, but the heart was far from Him. But I and others, who are right-minded Christians on all points, are assured that there will be a resurrection of the dead, and a thousand years7 in Jerusalem, which will then be built, adorned, and enlarged, [as] the prophets Ezekiel and Isaiah and others declare. 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. 239). Buffalo, NY: Christian Literature Company. A commentator questions if Justin ever alluded to this "judgment," (what he translates as "opinion"), at all. But if we understand from the beginning what motivated Justin in this dialogue, we will see his love for the Jewish nation, and that his commentator failed to read Justin objectively; for he doesn't believe Justin ever alluded to Jerusalem being rebuilt or ever entering a 1000 years of peace with Christ and the nations. However, going back to chapters 14 & 51, we shall see Justin building his whole premise on this conclusion (opinion). And the Lord shall be for a name, and for an everlasting sign, and He shall not fail!’1 Of these and such like words written by the prophets, O Trypho,” said I, “some have reference to the first advent of Christ, in which He is preached as inglorious, obscure, and of mortal appearance: but others had reference to His second advent, when He shall appear in glory and above the clouds; and your nation shall see and know Him whom they have pierced, as Hosea, one of the twelve prophets, and Daniel, foretold. 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. 202). Buffalo, NY: Christian Literature Company.

But if John came first calling on men to repent, and Christ, while [John] still sat by the river Jordan, having come, put an end to his prophesying and baptizing, and preached also Himself, saying that the kingdom of heaven is at hand, and that He must suffer many things from the Scribes and Pharisees, and be crucified, and on the third day rise again, and would appear again in Jerusalem, and would again eat and drink with His disciples; and foretold that in the interval between His [first and second] advent, as I previously said,1 priests and false prophets would arise in His name, which things do actually appear; then how can they be ambiguous, when you may be persuaded by the facts? Moreover, He referred to the fact that there would be no longer in your nation any prophet, and to the fact that men recognised how that the New Testament, which God formerly announced [His intention of] promulgating, was then present, i.e., Christ Himself; and in the following terms: ‘The law and the prophets were until John the Baptist; from that time the kingdom of heaven suffereth violence, and the violent take it by force. And if you can2 receive it, he is Elijah, who was to come. He that hath ears to hear, let him hear.’3 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. 221). Buffalo, NY: Christian Literature Company. Therefore, on this premise of love for the heritage of Israel, Justin judges those "called Christians" in the same manner as those "called Jews" as godless heretics who teach doctrines that are blasphemous, atheistical, and foolish towards the image of God "in Christ Jesus." In other words, Christians and Jews who are "in name only" but deny God's love for all people, equally, are demonstrating the fact that they do not know God and pay mere lip service to their love for God. And in denying all peoples access to this resurrection of the just, through the exclusivity of Christ, assures them nothing of the peace that is promised to Israel, in the literal city of Jerusalem, when the whole world will be subject to his "exclusive" rule. In this, they also demonstrate their hardness of heart and lack of love for the glory of God in Christ Jesus, the Firstborn of many brethren, the Lion of the tribe of Judah. “For Isaiah spake thus concerning this space of a thousand years: ‘For there shall be the new heaven and the new earth, and the former shall not be remembered, or come into their heart; but they shall find joy and gladness in it, which things I create. For, Behold, I make Jerusalem a rejoicing, and My people a joy; and I shall rejoice over Jerusalem, and be glad over My people. And the voice of weeping shall be no more heard in her, or the voice of crying. And there shall be no more there a person of immature years, or an old man who shall not fulfil his days.8 For the young man shall be an hundred years old;9 but the sinner who dies an hundred years old,10 he shall be accursed. And they shall build houses, and shall themselves inhabit them; and they shall plant vines, and shall themselves eat the produce of them, and drink the wine. They shall not build, and others inhabit; they shall not plant, and others eat. For according to the days of the tree of life shall be the days of my people; the works of their toil shall abound.11 Mine elect shall not toil fruitlessly, or beget children to be cursed; for they shall be a seed righteous and blessed by the Lord, and their offspring with them. And it shall come to pass, that before they call I will hear; while they are still speaking, I shall say, What is it? Then shall the wolves and the lambs feed together, and the lion shall eat straw like the ox; but the serpent [shall eat] earth as bread. They shall not hurt or maltreat each other on the holy mountain, saith the Lord.’12 Now we have understood that the expression used among these words, ‘According to the days of the tree [of life13] shall be the days of my people; the works of their toil shall abound,’ obscurely predicts a thousand years. For as Adam was told that in the day he ate of the tree he would die, we know that he did not complete a thousand years. We have perceived, moreover, that the expression, ‘The day of the Lord is as a thousand years,’1 is connected with this subject. And further, there was a certain man with us, whose name was John, one of the apostles of Christ, who prophesied, by a revelation that was made to him, that those who believed in our Christ would dwell2 a thousand years in Jerusalem; and that thereafter the general, and, in short, the eternal resurrection and judgment of all men would likewise take place. Just as our Lord also said, ‘They shall neither marry nor be given in marriage, but shall be equal to the angels, the children of the God of the resurrection.’3 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, pp. 239–240). Buffalo, NY: Christian Literature Company. I am not going to go into much detail for the sake of staying on topic as we study Justin's theology; nevertheless Justin unpacks a plethora of knowledge concerning this kingdom, though not in great detail, yet gives much insight with little information as to the prophetic Revelation of John. While Isaiah omits the space of time of the 1000 years, he does describe the "former," which shall not be remembered, by the activities of this space of time. During this time we still see sin and death, but not as a result of wars between nations, or from a lack of prosperity and economy, but we do see the presence of long life as a result of access to the tree of life, which every nation will be able to freely eat from for eternal life. Those who eat from this tree will be blessed with the blessing of Jerusalem. It is the elect of the LORD alone who shall be stand at the end of this time and escape the final resurrection of the damned. And Justin quotes a saying of the Lord to expound and apply this passage of Isaiah to the kingdom of the just, who rule from the world capitol in Jerusalem, which says, "They shall neither marry nor be given in marriage, but be equal to the angels, the children of the God of the resurrection." In other words, Isaiah doesn't mean this kingdom, which is of the Son of His love, is the new earth and new heavens which follows this 1000 year reign of Christ, but that the children of this generation, though born in sin, will eat of the tree of life and escape the second death, as a result of the righteous government of those resurrected in glory for the rule of this age. Sin and death will exist, but its power will be weakened by the absence of deception, which is the absence of Satan, so that all born into it will have opportunity to know the LORD OUR RIGHTEOUSNESS.