Chp.40 - Christ Is The Fulfillment Of The Law

“The mystery, then, of the lamb which God enjoined to be sacrificed as the passover, was a type of Christ; with whose blood, in proportion to their faith in Him, they anoint their houses, i.e., themselves, who believe on Him." 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. 214). Buffalo, NY: Christian Literature Company.

Justin, here, is going to show us how the Old Covenant was to foreshadow Christ and picture an illustration of his sanctifying offering in his life "and" death. Justin wants Trypho, and us, to see how the O.T. saints obey out of faith in Christ as the sacrificial Lamb; and this alone is what is the continuation of the fulfillment of Christ's first appearing. But looking back, to those things which have been replaced by Christ alone, in these, we are to look forward to his second appearing in the very place and the very soil that these previous sacrifices took place. "And the two goats which were ordered to be offered during the fast, of which one was sent away as the scape [goat], and the other sacrificed, were similarly declarative of the two appearances of Christ: the first, in which the elders of your people, and the priests, having laid hands on Him and put Him to death, sent Him away as the scape [goat]; and His second appearance, because in the same place in Jerusalem you shall recognise Him whom you have dishonoured, and who was an offering for all sinners willing to repent, and keeping the fast which Isaiah speaks of, loosening the terms2 of the violent contracts, and keeping the other precepts, likewise enumerated by him, and which I have quoted,3 which those believing in Jesus do. And further, you are aware that the offering of the two goats, which were enjoined to be sacrificed at the fast, was not permitted to take place similarly anywhere else, but only in Jerusalem." 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. 215). Buffalo, NY: Christian Literature Company. Now by looking back we are to see the image of our sins. Justin calls this a picture of "violence" or a violent "contract". Speaking of the countless sacrifices that continually took place in Jerusalem. And to honor this Sabbath, these sacrifices had to take place "only" in Jerusalem. It was a tremendous burden upon the people to make their pilgrimages to this city and offer their sacrifices "according to the law". This is what Christ has come to replace! The intent of this old law was to empty the pilgrims of all they had and to leave them with nothing. It was to leave them empty -- empty of pride, of human strength, of self-confidence, of everything that a man is. It was intended to make them ready to be filled with the knowledge and glory of the Lord -- to make them teachable. In Christ's first arrival the time was ripe for the harvest of these burdened pilgrims, seeking the glory of the Lord; but those priests forgot the heart and spirit of the law.

They did not see God's purpose in the law, for the law was not a burden to them because they were not pilgrims on this side of the law. The law, rather, had the opposite effect upon them; in that they became self-righteous and so-called keepers of the law. Instead, rather, they failed to fill the pilgrims with the life of these sacrifices to fill their own pride of life. Being filled, then, with the pride of life, fools and blind they became in the nature of the law's cause and effect (Matt.23:32). They were always on the wrong end and perspective of the law and therefore were blind to the doctrine of Christ. The law's purpose was meant to strip us of flesh and of blood and leave us dangling naked in the presence of God; to expose the true nature of man; to expose the motivations of his soul. The image of these violated animals were to picture the image of our sin; even as the death of Christ upon the cross was to reveal the image of our sin. The law was to show us that we are bankrupt in spirit and destitute of spiritual life. But apart from the law's "intent" we are ignorant of this (Rom.7:7-12). It was to make these pilgrims weary in the flesh and have no confidence in its appearance. But the priesthood, being located in Jerusalem, had full confidence in their own flesh and strength, not knowing the law (Mk.12:24). Friends, when you are stripped of all the fleshly appearance of goodness and left naked in the motivations of your soul (1Cor.15:50), will you be found in the image of the living God? Everything that has glorified your fleshly self-image will be taken from you and the foundation of your feet will be removed; whether it be family, friends, work and your reputation in these things; will they justify you on this terrifying day? When you look face to face with the Just Judge of creation and all that covers the nakedness of who you really are in God's sight, will you still proclaim, that apart from Christ's image justifying you, that your self-image will deliver you from the dead nature of your soul (Eph.2:1,5,Col.2:13;Rom.7:8)? Are you aware and alive to your exceedingly sinfulness (Rom.7:13)? Are you alive to who your really are; the way God has observed you from your conception (Ps.51:5)? Sin is contrary to God and cannot abide in God's presence. The Levitical priests, however, were not listening to the burdens of the pilgrims and became hardened; filled with the flesh and the wine of these weary pilgrims seeking forgiveness and salvation. They refused to educate the pilgrims on the purpose of the law, which was given to speak of Christ; instead they made the law into a saving standard that required strict adherence to the poverty and death of their traveling disciples; refusing to show true hospitality in the Lord's house.

Therefore, Justin isn't about to submit himself to these elementary signs designated for the Sabbath ceremonies. To bring himself back under this form would be to live a lie; and Justin nor the apostles were willing to lay down their life for a lie. But the resurrection? This is what the apostles and church lived for! The resurrection is their reward, because they cherish the Christ and his doctrines. They will abide in no other! Even if it means their death. Christ replaces all these things and calls these pilgrims to find rest and hospitality in him (Matt.11:28). Chp.41 - On What Side Of The Law Do You Stand?

“And the offering of fine flour, sirs,” I said, “which was prescribed to be presented on behalf of those purified from leprosy, was a type of the bread of the Eucharist, the celebration of which our Lord Jesus Christ prescribed, in remembrance of the suffering which He endured on behalf of those who are purified in soul from all iniquity, in order that we may at the same time thank God for having created the world, with all things therein, for the sake of man, and for delivering us from the evil in which we were, and for utterly overthrowing4 principalities and powers by Him who suffered according to His will. . . . The command of circumcision, again, bidding [them] always circumcise the children on the eighth day, was a type of the true circumcision, by which we are circumcised from deceit and iniquity through Him who rose from the dead on the first day after the Sabbath, [namely through] our Lord Jesus Christ. For the first day after the Sabbath, remaining the first7 of all the days, is called, however, the eighth, according to the number of all the days of the cycle, and [yet] remains the first." 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. 215). Buffalo, NY: Christian Literature Company.

Justin, here, is not teaching that the first day of the week is the now a Christian Sabbath or a replacement of the previous Sabbath. Justin clearly maintains that the Sabbath is the seventh day and that Christ rose "after" the Sabbath. He is not joining the two illustrations, types, but fulfilling and replacing the old form with Christ; and more specifically the Christ's resurrection. Therefore the "unleavened" bread was to foreshadow Christ emptying himself of life to pour out his life into His bride upon a new covenant (contract). The first day of the week symbolizes not his death but his resurrection. Therefore this is "not" a Sabbath -- at all -- to reflect on Christ's sufferings alone, but a thanksgiving offering that is "risen" out of the life Christ gave for His people. It is a celebration of "activity" and joy to have life in His name. It is not intended to be a law that binds the conscience but a celebration that is intended to stir up love and good "works" (Heb.10:23-25). For Christ has said as "often" as we eat this bread and drink this cup we proclaim his death until he comes to drink it anew with his people in glory (1Cor.11:25;Matt.26:29).

This is a mark of "distinction" that says to his people that they are no longer abiding in the image and pattern of his death, for Christ is their Passover; but now they abide in the image and pattern of his life in his resurrection (Jn.11:25). If we identify ourselves in the Sabbath and its laws, we are bound to fulfill the law and forfeit Christ (Gal.5:3). In other words, we will live after those images of the dead animals that are continually required to be offered up for sin (Rom.3:23;Heb.10:11). These images were to terrorize us of the reality of a living hell (2Cor.5:11). Those images are to picture and illustrate the Justice of God "against" our image and what we are as sinners (Jn.8:34;Rom.5:19;9:20;Eph.2:3). To live in the "Circumcision" and their elementary Sabbath order is to abide in the doctrine of death and reject Christ (Gal.5:6;1Cor.7:9). Therefore, Justin is neither teaching that the external (water) baptism is now the replacement of the Hebrew circumcision but that salvation in Christ alone is the abrogation of the doctrine of death, which is against the children of men (Col.2:11;2Cor.3:4-6;Isa.28:18;Heb.7:18). The believer's baptism is the "new" commandment that gives public expression and witness to the commitment to this truth. Therefore it is not a replacement but an addition according to the doctrine of life in the Lord Jesus Christ. Water baptism is a public testimony that says the law's demands that once have stood against us have been annulled or wiped out in Christ's sacrifice (Col.2:14). Obedience to this command says that we desire to be in the fellowship of the divine nature, consisting in the three persons of God; for the believer is baptized in the name of the Father and of the Son and of the Holy Spirit and these three agree as one to confirm you in the faith once and for all delivered to the saints. Though you still have a sinful nature, you are no longer observed after the flesh as a sinner, but are observed "in Christ" as a new creature in the one new man -- the body of Christ on earth -- upheld by the divine nature of the Holy Spirit who testifies to these members individually and corporately in the Christian church.