---
title: "The Apostolic Fathers, Justin Martyr and Irenaeus"
author: "Various Church Fathers"
translator: "A. Cleveland Coxe (ed.)"
languages: [en]
shelf: "Church Fathers"
section: 122 of 125
url: https://scriptura.si/works/church-fathers-apostolic-fathers-justin-martyr-irenaeus/122/
cite: "Various Church Fathers, tr. A. Cleveland Coxe (ed.), The Apostolic Fathers, Justin Martyr and Irenaeus, section 122. Scriptura (scriptura.si), https://scriptura.si/works/church-fathers-apostolic-fathers-justin-martyr-irenaeus/122/"
---

# The Apostolic Fathers, Justin Martyr and Irenaeus

*Various Church Fathers, tr. A. Cleveland Coxe (ed.)*

The earliest voices after the apostles: Clement, Ignatius, Polycarp, Justin Martyr and Irenaeus.

## 122. XVIII

Source: https://scriptura.si/works/church-fathers-apostolic-fathers-justin-martyr-irenaeus/122/ · cite a paragraph as https://scriptura.si/works/church-fathers-apostolic-fathers-justin-martyr-irenaeus/122/#p-N

[¶0] And this was not without meaning; but that by means of the number of the ten men, he (Gideon) might appear as having Jesus for a helper, as [is indicated] by the compact entered into with them. And when he did not choose to partake with them in their idol-worship, they threw the blame upon him: for “Jerubbaal” signifies the judgment-seat of Baal.

### XIX

[¶2] “Take unto thee Joshua (᾽Ιησοῦν) the son of Nun.” For it was proper that Moses should lead the people out of Egypt, but that Jesus (Joshua) should lead them into the inheritance. Also that Moses, as was the case with the law, should cease to be, but that Joshua (᾽Ιησοῦν), as the word, and no untrue type of the Word made flesh (ἐνυποστάτου), should be a preacher to the people. Then again, [it was fit] that Moses should give manna as food to the fathers, but Joshua wheat; as the first-fruits of life, a type of the body of Christ, as also the Scripture declares that the manna of the Lord ceased when the people had eaten wheat from the land.

### XX

[¶4] “And he laid his hands upon him.” The countenance of Joshua was also glorified by the imposition of the hands of Moses, but not to the same degree [as that of Moses]. Inasmuch, then, as he had obtained a certain degree of grace, [the Lord] said, “And thou shall confer upon him of thy glory.” For [in this case] the thing given does not cease to belong to the giver.

### XXI

[¶6] But he does not give, as Christ did, by means of breathing, because he is not the fount of the Spirit.

### XXII

[¶8] “Thou shall not go with them, neither shalt thou curse the people.” He does not hint at anything with regard to the people, for they all lay before his view, but [he refers] to the mystery of Christ pointed out beforehand. For as He was to be born of the fathers according to the flesh, the Spirit gives instructions to the man (Balaam) beforehand, lest, going forth in ignorance, he might pronounce a curse upon the people. Not, indeed, that [his curse] could take any effect contrary to the will of God; but [this was done] as an exhibition of the providence of God which He exercised towards them on account of their forefathers.

### XXIII

[¶10] “And he mounted upon his ass.” The ass was the type of the body of Christ, upon whom all men, resting from their labours, are borne as in a chariot. For the Saviour has taken up the burden of our sins. Now the angel who appeared to Balaam was the Word Himself; and in His hand He held a sword, to indicate the power which He had from above.

### XXIV

[¶12] “God is not as a man.” He thus shows that all men are indeed guilty of falsehood, inasmuch as they change from one thing to another (μεταφερόμενοι); but such is not the case with God, for He always continues true, perfecting whatever He wishes.

### XXV

[¶14] “To inflict vengeance from the Lord on Midian.” For this man (Balaam), when he speaks no longer in the Spirit of God, but contrary to God’s law, by setting up a different law with regard to fornication, is certainly not then to be counted as a prophet, but as a soothsayer. For he who did not keep to the commandment of God, received the just recompense of his own evil devices.

### Xxvi

[¶16] Know thou that every man is either empty or full. For if he has not the Holy Spirit, he has no knowledge of the Creator; he has not received Jesus Christ the Life; he knows not the Father who is in heaven; if he does not live after the dictates of reason, after the heavenly law, he is not a sober-minded person, nor does he act uprightly: such an one is empty. If, on the other hand, he receives God, who says, “I will dwell with them, and walk in them, and I will be their God,” such an one is not empty, but full.

### Xxvii

[¶18] The little boy, therefore, who guided Samson by the hand, pre-typified John the Baptist, who showed to the people the faith in Christ. And the house in which they were assembled signifies the world, in which dwell the various heathen and unbelieving nations, offering sacrifice to their idols. Moreover, the two pillars are the two covenants. The fact, then, of Samson leaning himself upon the pillars, [indicates] this, that the people, when instructed, recognized the mystery of Christ.

### Xxviii

[¶20] “And the man of God said, Where did it fall? And he showed him the place. And he cut down a tree, and cast it in there, and the iron floated.” This was a sign that souls should be borne aloft (ἀναγωγῆς ψυχῶν) through the instrumentality of wood, upon which He suffered who can lead those souls aloft that follow His ascension. This event was also an indication of the fact, that when the holy soul of Christ descended [to Hades], many souls ascended and were seen in their bodies. For just as the wood, which is the lighter body, was submerged in the water; but the iron, the heavier one, floated: so, when the Word of God became one with flesh, by a physical and hypostatic union, the heavy and terrestrial [part], having been rendered immortal, was borne up into heaven, by the divine nature, after the resurrection.

### Xxix

[¶22] The Gospel according to Matthew was written to the Jews. For they laid particular stress upon the fact that Christ [should be] of the seed of David. Matthew also, who had a still greater desire [to establish this point], took particular pains to afford them convincing proof that Christ is of the seed of David; and therefore he commences with [an account of] His genealogy.

### XXX

[¶24] “The axe unto the root,” he says, urging us to the knowledge of the truth, and purifying us by means of fear, as well as preparing [us] to bring forth fruit in due season.