Signs that Justin was Behind Against Marcion 5

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Secret Alias
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Signs that Justin was Behind Against Marcion 5

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I know Justin didn't use the Pauline letters. So why would I say that he was behind Against Marcion 5 which is often a line by line reading of Paul? Because this section in Book 5 seems to be almost lifted from the Dialogue:
But at this point402 (the apostle) has made a parenthetical statement403 concerning Christ, which, bearing as it does on our present discussion, must not pass unnoticed. [6] For the resurrection of the body will receive all the better proof, in proportion as I shall succeed in showing that Christ belongs to that God who is believed to have provided this resurrection of the flesh in His dispensation. When he says, "For He must reign, till He hath put all enemies under His feet,"404 we can see at once405 from this statement that he speaks of a God of vengeance, and therefore of Him who made the following promise to Christ: "Sit Thou at my right hand, until I make Thine enemies Thy footstool. The rod of Thy strength shall the Lord send forth from Sion, and He shall rule along with Thee in the midst of Thine enemies."406 [7] It is necessary for me to lay claim to those Scriptures which the Jews endeavour to deprive us of, and to show that they sustain my view. Now they say that this Psalm407 was a chant in honour of Hezekiah,408 because "he went up to the house of the Lord,"409 and God turned back and removed his enemies. Therefore, (as they further hold, ) those other words, "Before the morning star did I beget thee from the womb,"410 are applicable to Hezekiah, and to the birth of Hezekiah. We on our side411 have published Gospels (to the credibility of which we have to thank412 them413 for having given some confirmation, indeed, already in so great a subject414 ); and these declare that the Lord was born at night, that so it might be "before the morning star," as is evident both from the star especially, and from the testimony of the angel, who at night announced to the shepherds that Christ had at that moment been born,415 and again from the place of the birth, for it is towards night that persons arrive at the (eastern)" inn." [8] Perhaps, too, there was a mystic purpose in Christ's being born at night, destined, as He was, to be the light of the truth amidst the dark shadows of ignorance. Nor, again, would God have said, "I have begotten Thee," except to His true Son. For although He says of all the people (Israel), "I have begotten416 children,"417 yet He added not "from the womb." Now, why should He have added so superfluously this phrase "from the womb" (as if there could be any doubt about any one's having been born from the womb), unless the Holy Ghost had wished the words to be with especial care418 understood of Christ? "I have begotten Thee from the womb," that is to say, from a womb only, without a man's seed, making it a condition of a fleshly body419 that it should come out of a womb. What is here added (in the Psalm), "Thou art a priest for ever,"420 relates to (Christ) Himself. Hezekiah was no priest; and even if he had been one, he would not have been a priest for ever. "After the order," says He, "of Melchizedek." [9] Now what had Hezekiah to do with Melchizedek, the priest of the most high God, and him uncircumcised too, who blessed the circumcised Abraham, after receiving from him the offering of tithes? To Christ, however, "the order of Melchizedek" will be very suitable; for Christ is the proper and legitimate High Priest of God. He is the Pontiff of the priesthood of the uncircumcision, constituted such, even then, for the Gentiles, by whom He was to be more fully received, although at His last coming He will favour with His acceptance and blessing the circumcision also, even the race of Abraham, which by and by is to acknowledge Him. Well, then, there is also another Psalm, which begins with these words: "Give Thy judgments, O God, to the King," that is, to Christ who was to come as King, "and Thy righteousness unto the King's son,"421 that is, to Christ's people; [10] for His sons are they who are born again in Him. But it will here be said that this Psalm has reference to Solomon. However, will not those portions of the Psalm which apply to Christ alone, be enough to teach us that all the rest, too, relates to Christ, and not to Solomon? "He shall come down," says He, "like rain upon a fleece,422 and like dropping showers upon the earth,"423 describing His descent from heaven to the flesh as gentle and unobserved.424 Solomon, however, if he had indeed any descent at all, came not down like a shower, because he descended not from heaven. But I will set before you more literal points.425 [11] "He shall have dominion," says the Psalmist, "from sea to sea, and from the river unto the ends of the earth."426 To Christ alone was this given; whilst Solomon reigned over only the moderately-sized kingdom of Judah. "Yea, all kings shall fall down before Him." Whom, indeed, shall they all thus worship, except Christ? "All nations shall serve Him."427 To whom shall all thus do homage, but Christ? "His name shall endure for ever." Whose name has this eternity of fame, but Christ's? "Longer than the sun shall His name remain," for longer than the sun shall be the Word of God, even Christ. [12] "And in Him shall all nations be blessed."428 In Solomon was no nation blessed; in Christ every nation. And what if the Psalm proves Him to be even God? "They shall call Him blessed."429 (On what ground? ) Because blessed Is the Lord God of Israel, who only doeth wonderful things."430 "Blessed also is His glorious name, and with His glory shall all the earth be filled."431 [13] On the contrary, Solomon (as I make bold to affirm) lost even the glory which he had from God, seduced by his love of women even into idolatry. And thus, the statement which occurs in about the middle of this Psalm, "His enemies shall lick the dust"432 (of course, as having been, (to use the apostle's phrase, ) "put under His feet"433 ), will bear upon the very object which I had in view, when I both introduced the Psalm, and insisted on my opinion of its sense,----namely, that I might demonstrate both the glory of His kingdom and the subjection of His enemies in pursuance of the Creator's own plans, with the view of laying down434 this conclusion, that none but He can be believed to be the Christ of the Creator.

[1] Let us now return to the resurrection, to the defence of which against heretics of all sorts we have given indeed sufficient attention in another work of ours.435 But we will not be wanting (in some defence of the doctrine) even here, in consideration of such persons as are ignorant of that little treatise. "What," asks he, "shall they do who are baptized for the dead, if the dead rise not? "436 Now, never mind437 that practice, (whatever it may have been.) The Februarian lustrations438 will perhaps439 answer him (quite as well), by praying for the dead.440 Do not then suppose that the apostle here indicates some new god as the author and advocate of this (baptism for the dead. His only aim in alluding to it was) that he might all the more firmly insist upon the resurrection of the body, in proportion as they who were vainly baptized for the dead resorted to the practice from their belief of such a resurrection. [2] We have the apostle in another passage defining "but one baptism."441 To be "baptized for the dead" therefore means, in fact, to be baptized for the body;442 for, as we have shown, it is the body which becomes dead. What, then, shall they do who are baptized for the body,443 if the body444 rises not again? We stand, then, on firm ground (when we say) that445 the next question which the apostle has discussed equally relates to the body. But "some man will say, 'How are the dead raised up? With what body do they come? '"446
“Finally, from so little sleeping and so much reading, his brain dried up and he went completely out of his mind.”
― Miguel de Cervantes Saavedra, Don Quixote
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