justin martyr’s use of the old testament -- by- david e. aune (1)

Journal: Journal of the Evangelical Theological Society Volume: JETS 09:4 (Fall 1966) Article: Justin Martyr’s Use Of The Old Testament Author: David E. Aune Justin Martyr’s Use Of The Old Testament David E. Aune, M.A. I. Introduction Justin Martyr (d. A.D. 165), in addition to being the first great apologist of the Church, also has the honor of being the first comprehensive Christian interpreter of the Old Testament. 1 In spite of the extensive use of the Old Testament in the I Apology and the Dialogue with Trypho, no thorough study of Justin’s exegetical method had been published until Willis A. Shotwell’s book, The Biblical Exegesis of Justin Martyr, appeared in the spring of 1965. 2 The last word on Justin’s exegetical procedures, however, remains to be spoken. The present article is an attempt at a fresh appraisal of Justin’s use of the Old Testament through the use of the most recent literature on the subject. The study of various phases of early patristic exegesis reveals, among other things, the qualitative line which must be drawn between the canonical literature of the New Testament and later writings of the Church. 3 Justin’s own use of early Christian exegetical traditions may be subsumed under three categories: 1. Justin sometimes uses the New Testament exegesis of the Old —whether literal or typological—without alteration. 2. At other times he uses the New Testament exegetical tradition as a basis for his own investigation of Old Testament passages. In these instances his own contributions are liable to lean in the direction of allegory. 3. Frequently Justin attempts his own interpretation of the Old Testament, or relies on earlier non-canonical exegetical tradition such as that embodied in the writings of Clement of Rome or Pseudo-Barnabas. It is here that allegory has free rein. A. Controlling Factor: Received Tradition The chief factor which determined the results of Justin’s exegesis of the Old Testament was that body of Christian tradition which he inherited from his Christian predecessors and which he maintained virtually without alteration. This Christological concern plays the same essential BETS 9:4 (Fall 1966) p. 180 role in Justin’s exegesis as does the regula fidei in that of Irenaeus and Tertullian. 4 Since his philosophic terminology was a cloak for practical and apologetic purposes, 5 his doctrinal understanding of Christianity was not modified by an attempt to unite it organically with his “philosophy.” 6 His alignment with tradition precluded the possibility of his developing a truly systematic hermeneutic. You must have a subscription and be logged in to read the entire article. Click here to subscribe visitor : : uid: ()

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Journal: Journal of the Evangelical Theological SocietyVolume: JETS 09:4 (Fall 1966)Article: Justin Martyrs Use Of The Old TestamentAuthor: David E. Aune

Justin Martyrs Use Of The Old Testament David E. Aune, M.A.

I. IntroductionJustin Martyr (d. A.D. 165), in addition to being the first great apologist of the Church, also has the honor ofbeing the first comprehensive Christian interpreter of the Old Testament. 1 In spite of the extensive use ofthe Old Testament in the I Apology and the Dialogue with Trypho, no thorough study of Justins exegeticalmethod had been published until Willis A. Shotwells book, The Biblical Exegesis of Justin Martyr, appearedin the spring of 1965. 2 The last word on Justins exegetical procedures, however, remains to be spoken.The present article is an attempt at a fresh appraisal of Justins use of the Old Testament through the use ofthe most recent literature on the subject. The study of various phases of early patristic exegesis reveals,among other things, the qualitative line which must be drawn between the canonical literature of the NewTestament and later writings of the Church. 3 Justins own use of early Christian exegetical traditions may besubsumed under three categories: 1. Justin sometimes uses the New Testament exegesis of the Oldwhether literal or typologicalwithout alteration. 2. At other times he uses the New Testament exegeticaltradition as a basis for his own investigation of Old Testament passages. In these instances his owncontributions are liable to lean in the direction of allegory. 3. Frequently Justin attempts his owninterpretation of the Old Testament, or relies on earlier non-canonical exegetical tradition such as thatembodied in the writings of Clement of Rome or Pseudo-Barnabas. It is here that allegory has free rein.

A. Controlling Factor: Received TraditionThe chief factor which determined the results of Justins exegesis of the Old Testament was that body ofChristian tradition which he inherited from his Christian predecessors and which he maintained virtuallywithout alteration. This Christological concern plays the same essential

BETS 9:4 (Fall 1966) p. 180role in Justins exegesis as does the regula fidei in that of Irenaeus and Tertullian. 4 Since his philosophicterminology was a cloak for practical and apologetic purposes, 5 his doctrinal understanding of Christianitywas not modified by an attempt to unite it organically with his philosophy. 6 His alignment with traditionprecluded the possibility of his developing a truly systematic hermeneutic. You must have a subscription and belogged in to read the entire article. Click here to subscribevisitor : : uid: ()