In lieu of an abstract, here is a brief excerpt of the content:

A F I N A L A P P E A L c h a p t e r 137 “My brothers, do not speak anything evil against the crucified one, nor scoff at his wounds, by which every one may be healed, as we have been healed.1 For it would be wonderful if you in obedience to the Scriptures would be circumcised from the hardness of your heart,2 not with the circumcision which you have according to your deep-rooted idea, for the Scriptures convince us that such a circumcision was given as a sign and not as a work of righteousness.3 2. “Act in accord with us, therefore, and do not insult the Son of God; ignore your Pharisaic teachers and do not scorn the king of Israel (as the chiefs of your synagogues instruct you to do after prayers). For, if he who touches those who are not pleasing to God is as he who touches the apple of God’s eye,4 how much more so is he who touches his Beloved. And it has been proved sufficiently that this is he.” 3. When they remained silent, I went on, “My friends, I will now quote Scripture according to the Septuagint version. For, when I cited those passages as you read them, I was trying to ascertain your frame of mind. In quoting the passage, Woe to them, because they have taken evil counsel against themselves, saying,5 I added the words of the Septuagint, Let us take away the Just One, for he is distasteful to us. Yet, at the beginning of our discussion I cited it according to your version: Let us bind the Just One, for he is distasteful to us.6 4. “At the time you seemed to have been preoccupied, and 206 1. See Is 53.5. 2. See Dt 10.16. 3. See Dial. 16.2. 4. See Zec 2.8 (12). 5. Is 3.9. See Skarsaune, 30–32, 114. 6. Justin is wrong about the LXX reading; the LXX has “let us bind.” “Let us take away” may represent a text influenced by Prv 1.12b. to have heard my words without due attention. But, since the day is now almost at an end—for the sun is about to set—I will add one more observation and then conclude. Although I have already mentioned this point before, I think it ought to be explained once more. c h a p t e r 138 “You are aware then, gentlemen,” I said, “that in Isaiah God has said to Jerusalem, In the deluge of Noah I saved you.7 By this, God meant that the mystery of redeemed humanity was implicit in the deluge. At the time of the flood, Noah the just with other people, that is, his wife and three sons and their wives, making eight persons in all, were a figure of that eighth day (which is, however, potentially the first day) on which our Lord appeared, risen from the dead. 2. “Now, Christ, the first-born of every creature, founded a new race which is regenerated by him through water and faith and wood, which held the mystery of the cross (just as the wood saved Noah and his family, when it held them safely on the waters ). Therefore, when the prophet declares, In the deluge of Noah I saved you, as I said before, he addresses those people who were likewise faithful to God, and possess the same signs. Moses led your people safely through the sea when he held the staff in his hand. 3. “But you are mistaken when you think that he spoke these words to your people only or to your land. Yet, when the Scripture states that the entire earth was inundated, as the water reached a height of fifteen feet above the highest mountains,8 it is evident that God did not address your land, but the people who are faithful to him, for whom he has prearranged a restful haven in Jerusalem, as all the signs that accompanied the flood prove. For, as I said, by water and faith and wood,9 they who A final appeal 207 7. Isaiah does not say this, but it may be a reconstruction of Is 54.8–9. On typology of Noah’s ark see Daniélou, 277. 8. See Gn 7.19–20; Smit Sibinga, 102–3. 9. I.e., through baptism and the cross...


Additional Information

Related ISBN
MARC Record
Launched on MUSE
Open Access
Back To Top

This website uses cookies to ensure you get the best experience on our website. Without cookies your experience may not be seamless.