[2125] Gen. xviii. 1, 2.
[2126] Gen. xix. 27, 28; "and so on" inserted probably not by Justin, but by some copyist, as is evident from succeeding words.
[2127] Some, "besides;" but probably as above.
[2128] Or, "going away, departed."
[2129] Gen. xviii. 10.
[2130] Gen. xxi. 9-12.
[2131] Or, "Messenger." [The "Jehovah-angel" of the Pentateuch, passim.] In the various passages in which Justin assigns the reason for Christ being called angel or messenger, Justin uses also the verb angello, to convey messages, to announce. The similarity between angelos and angello cannot be retained in English, and therefore the point of Justin's remarks is lost to the English reader.
[2132] Some supply, "or said."
[2133] Gen. xix. 23.
[2134] Or, "We must of necessity think, that besides the one of the two angels who came down to Sodom, and whom the Scripture by Moses calls Lord, God Himself appeared to Abraham."
[2135] This passage is rather confused: the translation is necessarily free, but, it is believed, correct. Justin's friend wishes to make out that two distinct individuals are called Lord or God in the narrative.
[2136] Ps. cx. 1.
[2137] Ps. xlv. 6, 7.
[2138] [Note again the fidelity of Justin to this principle, and the fact that in no other way could a Jew be persuaded to listen to a Christian. Acts xvii. 11.]
[2139] Gen. xviii. 13, 14.
[2140] Gen. xviii. 16, 17.
[2141] Literally, "is multiplied."
[2142] Gen. xviii. 20-23.
[2143] Comp. Note 2, p. 223.
[2144] Gen. xviii. 33, Gen. xix. 1.
[2145] Gen. xix. 10.
[2146] Literally, "I have admired thy face."
[2147] Gen. xix. 16-25.
Chapter LVII.--The Jew objects, why is He said to have eaten, if He be God? Answer of Justin.
Then Trypho said when I was silent, "That Scripture compels us to admit this, is manifest; but there is a matter about which we are deservedly at a loss --namely, about what was said to the effect that [the Lord] ate what was prepared and placed before him by Abraham; and you would admit this."
I answered, "It is written that they ate; and if we believe [2148] that it is said the three ate, and not the two alone--who were really angels, and are nourished in the heavens, as is evident to us, even though they are not nourished by food similar to that which mortals use--(for, concerning the sustenance of manna which supported your fathers in the desert, Scripture speaks thus, that they ate angels' food): [if we believe that three ate], then I would say that the Scripture which affirms they ate bears the same meaning as when we would say about fire that it has devoured all things; yet it is not certainly understood that they ate, masticating with teeth and jaws. So that not even here should we be at a loss about anything, if we are acquainted even slightly with figurative modes of expression, and able to rise above them."
And Trypho said, "It is possible that [the question] about the mode of eating may be thus explained: [the mode, that is to say,] in which it is written, they took and ate what had been prepared by Abraham: so that you may now proceed to explain to us how this God who appeared to Abraham, and is minister to God the Maker of all things, being born of the Virgin, became man, of like passions with all, as you said previously."
Then I replied, "Permit me first, Trypho, to collect some other proofs on this head, so that you, by the large number of them, may be persuaded of [the truth of] it, and thereafter I shall explain what you ask."
And he said, "Do as seems good to you; for I shall be thoroughly pleased."
[2148] Literally, "hear."
Chapter LVIII.--The same is proved from the visions which appeared to Jacob.
Then I continued, "I purpose to quote to you Scriptures, not that I am anxious to make merely an artful display of words; for I possess no such faculty, but God's grace alone has been granted to me to the understanding of His Scriptures, of which grace I exhort all to become partakers freely and bounteously, in order that they may not, through want of it, [2149] incur condemnation in the judgment which God the Maker of all things shall hold through my Lord Jesus Christ."
And Trypho said, "What you do is worthy of the worship of God; but you appear to me to feign ignorance when you say that you do not possess a store of artful words."
I again replied, "Be it so, since you think so; yet I am persuaded that I speak the truth. [2150] But give me your attention, that I may now rather adduce the remaining proofs."
"Proceed," said he.
And I continued: "It is again written by Moses, my brethren, that He who is called God and appeared to the patriarchs is called both Angel and Lord, in order that from this you may understand Him to be minister to the Father of all things, as you have already admitted, and may remain firm, persuaded by additional arguments. The word of God, therefore, [recorded] by Moses, when referring to Jacob the grandson of Abraham, speaks thus: And it came to pass, when the sheep conceived, that I saw them with my eyes in the dream: And, behold, the he-goats and the rams which leaped upon the sheep and she-goats were spotted with white, and speckled and sprinkled with a dun colour. And the Angel of God said to me in the dream, Jacob, Jacob. And I said, What is it, Lord? And He said, Lift up thine eyes, and see that the he-goats and rams leaping on the sheep and she-goats are spotted with white, speckled, and sprinkled with a dun colour. For I have seen what Laban doeth unto thee. I am the God who appeared to thee in Bethel, [2151] where thou anointedst a pillar and vowedst a vow unto Me. Now therefore arise, and get thee out of this land, and depart to the land of thy birth, and I shall be with thee.' [2152] And again, in other words, speaking of the same Jacob, it thus says: And having risen up that night, he took the two wives, and the two women-servants, and his eleven children, and passed over the ford Jabbok; and he took them and went over the brook, and sent over all his belongings. But Jacob was left behind alone, and an Angel [2153] wrestled with him until morning. And He saw that He is not prevailing against him, and He touched the broad part of his thigh; and the broad part of Jacob's thigh grew stiff while he wrestled with Him. And He said, Let Me go, for the day breaketh. But he said, I will not let Thee go, except Thou bless me. And He said to him, What is thy name? And he said, Jacob. And He said, Thy name shall be called no more Jacob, but Israel shall be thy name; for thou hast prevailed with God, and with men shalt be powerful. And Jacob asked Him, and said, Tell me Thy name. But he said, Why dost thou ask after My name? And He blessed him there. And Jacob called the name of that place Peniel, [2154] for I saw God face to face, and my soul rejoiced.' [2155] And again, in other terms, referring to the same Jacob, it says the following: And Jacob came to Luz, in the land of Canaan, which is Bethel, he and all the people that were with him. And there he built an altar, and called the name of that place Bethel; for there God appeared to him when he fled from the face of his brother Esau. And Deborah, Rebekah's nurse, died, and was buried beneath Bethel under an oak: and Jacob called the name of it The Oak of Sorrow. And God appeared again to Jacob in Luz, when he came out from Mesopotamia in Syria, and He blessed him. And God said to him, Thy name shall be no more called Jacob, but Israel shall be thy name.' [2156] He is called God, and He is and shall be God." And when all had agreed on these grounds, I continued: "Moreover, I consider it necessary to repeat to you the words which narrate how He who is both Angel and God and Lord, and who appeared as a man to Abraham, and who wrestled in human form with Jacob, was seen by him when he fled from his brother Esau. They are as follows: And Jacob went out from the well of the oath, [2157] and went toward Charran. [2158] And he lighted on a spot, and slept there, for the sun was set; and he gathered of the stones of the place, and put them under his head. And he slept in that place; and he dreamed, and, behold, a ladder was set up on the earth, whose top reached to heaven; and the angels of God ascended and descended upon it. And the Lord stood [2159] above it, and He said, I am the Lord, the God of Abraham thy father, and of Isaac; be not afraid: the land whereon thou liest, to thee will I give it, and to thy seed; and thy seed shall be as the dust of the earth, and shall be extended to the west, and south, and north, and east: and in thee, and in thy seed, shall all families of the earth be blessed. And, behold, I am with thee, keeping thee in every way wherein thou goest, and will bring thee again into this land; for I will not leave thee, until I have done all that I have spoken to thee of. And Jacob awaked out of his sleep, and said, Surely the Lord is in this place, and I knew it not. And he was afraid, and said, How dreadful is this place! this is none other than the house of God, and this is the gate of heaven. And Jacob rose up in the morning, and took the stone which he had placed under his head, and he set it up for a pillar, and poured oil upon the top of it; and Jacob called the name of the place The House of God, and the name of the city formerly was Ulammaus.' " [2160]
[2149] Literally, "for this sake." [Note here and elsewhere the primitive rule as to the duty of all men to search the Scriptures.]
[2150] Or, "speak otherwise."
[2151] Literally, "in the place of God."
[2152] Gen. xxxi. 10-13.
[2153] Some read, "a man."
[2154] Literally, "the face of God."
[2155] Gen. xxxii. 22-30.
[2156] Gen. xxxv. 6-10.
[2157] Or, "Beersheba."
[2158] So, LXX. and N.T.; Heb. "Haran."
[2159] Literally, "was set up."
[2160] Gen. xxviii. 10-19. [Oulamlouz. Sept. Luz Eng.]