"But if some, even now, wish to live in the observance of the institutions given by Moses, and yet believe in this Jesus who was crucified, recognising Him to be the Christ of God, and that it is given to Him to be absolute Judge of all, and that His is the everlasting kingdom, can they also be saved? "he inquired of me." (Dialogue with Trypho the Jew, 46:1)
"And Trypho again inquired, "But if some one, knowing that this is so, after he recognises that this man is Christ, and has believed in and obeys Him, wishes, however, to observe these [institutions], will he be saved? "....I said, "In my opinion, Trypho, such an one will be saved, if he does not strive in every way to persuade other men,-I mean those Gentiles who have been circumcised from error by Christ, to observe the same things as himself, telling them that they will not be saved unless they do so" (Dialogue, 47.1)
The above passages show that some Jews accepted Jesus as the Christ, and yet observed the Mosaic institutions. These were equal brethren, according to Justin, and differed in custom, not Christology. But there might have been another, smaller group who accepted Christ publicly but apparently tried to make others obey the Law--to be saved (notice how this belief is held by the "Christian Pharisees" in Acts 15,5).
But did this first group of Law-keeping (but not Pharisaical) Jews 'deify' Christ? They were obviously believers, and Justin is explicit in saying that they recognized "Him to be the Christ of God". But what did that phrase "Christ of God" mean to Justin? If it meant 'accepting the deity of Jesus', then these Jews DID 'deify' Jesus. On the other hand, if 'Christ of God' merely meant 'an annointed man' or 'the best prophet' then we would be unwarranted in saying these Jews believed in the deity of Christ.
Fortunately, we only have to go a couple of paragraphs later in the Dialogue for a full explication of what Justin meant by the phrase. He first puts the words in Trypho the Jew's mouth and then gives it himself in more detail.
"And Trypho said, "We have heard what you think of these matters. Resume the discourse where you left off, and bring it to an end. For some of it appears to me to be paradoxical, and wholly incapable of proof. For when you say that this Christ existed as God before the ages, then that He submitted to be born and become man, yet that He is not man of man, this [assertion] appears to me to be not merely paradoxical, but also foolish."
"And I replied to this, "I know that the statement does appear to be paradoxical, especially to those of your race, who are ever unwilling to understand or to perform the [requirements] of God, but [ready to perform] those of your teachers, as God Himself declares. Now assuredly, Trypho," I continued," [the proof] that this man is the Christ of God does not fail, though I be unable to prove that He existed formerly as Son of the Maker of all things, being God, and was born a man by the Virgin. But since I have certainly proved that this man is the Christ of God, whoever He be, even if I do not prove that He pre-existed, and submitted to be born a man of like passions with us, having a body, according to the Father's will; in this last matter alone is it just to say that I have erred, and not to deny that He is the Christ, though it should appear that He was born man of men, and [nothing more] is proved [than this], that He has become Christ by election. For there are some, my friends," I said, "of our race, who admit that He is Christ, while holding Him to be man of men; with whom I do not agree, nor would I, (Dialogue, 48)
A simple inspection of the passage above reveals a 'high Christology' for Justin, relative to the phrase 'Christ of God'. Listed above is deity, divine Sonship, pre-existent before time, and not 'simply human'. Since this complex of beliefs was held by Law-keeping Jews (above), it would be quite safe to say that such Jews DEFINITELY "deified" Jesus. Justin does mention at the end of the citation that some people (it is not clear whether the 'our race' refers to Jews or Gentiles) DO hold Christ to be a mere man, but Justin is very intolerant of this view (as opposed to his attitude toward the Jews who were Law-keepers). [These 'mere man' and 'Law-absolutely' views will show up in the later Ebionites, which are sometimes confused in the Fathers with the Nazarenes. So Pritz [NT:NJC:9]:
"To the student of early Christianity one thing becomes quickly apparent: in the early centuries there were many offshoot sects having some connection both to New Testament and to Jewish thought...Even in the writings of some of the Church Fathers from the third and fourth centuries and later, this proliferation of 'Jewish Christian' sects led to confusion and to the confounding of different sects under the name 'Ebionite.' So convenient (and subtle) was this that it has caused not a few modern scholars to make the mistake of thinking that if we can box in the phenomenon known as Ebionism we will have defined Jewish Christianity. But Ebionism was not the direct heir of the Jewish apostolic church; it was at best only third generation, and to reconcile its doctrines with those of the New Testament requires no small amount of mental gymnastics."
So, the data from Justin indicates (155-160 A.D.) that there were two types of self-called Christians of the Jewish race, which he distinguishes on the basis of Christology. The smaller group holds to a 'mere man' and 'Law-absolutely' view (which will look like the later Ebionite view) and is rejected by Justin as being non-Christian. The other group of Jewish believers looks just like Justin, with a high Christology , yet with the practice of keeping the Law (without pushing it on others as being necessary for salvation).