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Dialogue with Trypho

About this book
Chapter 40

1 “The mystery of the lamb that God commanded to be sacrificed as the Passover, then, was a type of Christ; and those who believe in Him anoint their houses, that is, themselves, with His blood in proportion to their faith in Him. For you can all understand that the creature God formed, namely Adam, was a house for the breath that came from God. And I prove that this command was temporary as follows. 2 God does not allow the Passover lamb to be sacrificed anywhere except the place where His name has been named, since He knew that days would come, after the suffering of Christ, when even the place in Jerusalem would be handed over to your enemies, and all offerings, in short, would cease. 3 And that lamb, which was commanded to be roasted whole, was a symbol of the suffering of the cross which Christ would undergo. For the lamb, when it is roasted, is arranged in the shape of a cross as it roasts. One spit is driven straight through from the lower parts up to the head, and another across the back, to which the legs of the lamb are fastened. 4 And the two goats that were ordered to be offered during the fast, of which one was sent away as the scape [goat] and the other sacrificed, likewise announced the two comings of Christ: the first, in which the elders of your people and the priests laid hands on Him, put Him to death, and sent Him away as the scape [goat]; and the second, because in the same place in Jerusalem you will recognize Him whom you dishonored, who was an offering for all sinners who are willing to repent and to keep the fast Isaiah speaks of, untying the knots of forced contracts and keeping the other precepts he likewise lists, which I have quoted and which those who believe in Jesus do.⁠ 5 And further, you know that the offering of the two goats commanded for the fast was not permitted anywhere else either, but only in Jerusalem.

Texts in conversation

Compare Leviticus 16:9–10 and Justin Martyr, Dialogue with Trypho 40.4

Hebrew Bible · Early Christian

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Summary

In Leviticus, one goat is sacrificed and another sent away to Azazel on the Day of Atonement. In his Dialogue with Trypho, Justin interprets the goats as symbols of Jesus appearing in suffering and returning in glory.

Passages

Leviticus 16:9–10

Hebrew Bible
5 He must also take two male goats from the congregation of the Israelites for a sin offering and one ram for a burnt offering. 6 Then Aaron is to present the sin-offering bull which is for himself and is to make atonement on behalf of himself and his household. 7 Next he must take the two goats and stand them before the Lord at the entrance of the Meeting Tent, 8 and Aaron is to cast lots over the two goats, one lot for the Lord and one lot for Azazel. 9 Aaron must then present the goat which has been designated by lot for the Lord, and he is to make it a sin offering, 10 but the goat which has been designated by lot for Azazel is to be stood alive before the Lord to make atonement on it by sending it away into the desert to Azazel.
750–400 BCE (scholarly estimate) Read in Leviticus

Justin Martyr, Dialogue with Trypho 40.4

Early Christian
4 And the two goats that were ordered to be offered during the fast, of which one was sent away as the scape [goat] and the other sacrificed, likewise announced the two comings of Christ: the first, in which the elders of your people and the priests laid hands on Him, put Him to death, and sent Him away as the scape [goat]; and the second, because in the same place in Jerusalem you will recognize Him whom you dishonored, who was an offering for all sinners who are willing to repent and to keep the fast Isaiah speaks of, untying the knots of forced contracts and keeping the other precepts he likewise lists, which I have quoted and which those who believe in Jesus do. 5 And further, you know that the offering of the two goats commanded for the fast was not permitted anywhere else either, but only in Jerusalem.
155–160 CE (scholarly estimate) Read in Justin Martyr, Dialogue with Trypho

References

“... to both goats. The scapegoat refers only to the Passion. the saerificial goat to the Second Parousia. Some motifs from Barnabas are missing, e.g. thc eating of the goat and the scarlet wool. Apparently, Justin's text is not a reworking of Bamabas but depends directly on the proto-typology. This is shown, for exa:mple, by the reference to the death of the scapegoat, a fact Justin could not have learot from the Bible or from Barnabas, but only from Jewish tradition.33 Justin explicitly intcrprets the theological implica- tions of the sacrificial goat typology of Christ as vicarious atonement for all sinners. This is somewhat strange considering the association of the scapegoat, not the sacrificial goat, with the Passion. The ceference to Jeru- salem as merely a sacrificial place is a favorite idea of Justin's and was therefore most probably inserted by him.34 Furthennore, Justin refers to lsaiah 58 in the context of Yom K.ippur and is the earllest text to do so. ...”
Daniel Stökl Ben Ezra, The Impact of Yom Kippur on Early Christianity (Tübingen: Mohr Siebeck, 2003), 155–156.

References are not endorsements of their contents. Read each reference in full to understand its author's intentions in using these texts.

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Leviticus 16:9–10 and Justin Martyr, Dialogue with Trypho 40.4

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