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Justin​—Philosopher, Apologist, and Martyr

“WE DEMAND that the charges against the Christians be investigated, and that, if these be substantiated, they be punished as they deserve . . . But if no one can convict us of anything, true reason forbids you, for the sake of a wicked rumour, to wrong blameless men . . . For if, when ye have learned the truth, you do not what is just, you will be before God without excuse.”

With these words, Justin Martyr, a professed Christian of the second century C.E., appealed to Roman emperor Antoninus Pius. Justin asked for a sober-minded judicial inquiry into the lives and beliefs of professing Christians. This demand for justice came from a man with a very interesting background and philosophy.

Early Life and Training

Justin was a Gentile, born about 110 C.E. in Samaria in the city of Flavia Neapolis, the modern Nablus. He called himself a Samaritan, though likely his father and grandfather were Roman or Greek. His upbringing in pagan customs, coupled with a thirst for truth, led to a diligent study of philosophy. Unsatisfied in his search among the Stoics, Peripatetics, and Pythagoreans, he pursued the ideas of Plato.

In one of his works, Justin tells of his desire to converse with philosophers and says: “I surrendered myself to a certain Stoic; and having spent a considerable time with him, when I had not acquired any further knowledge of God (for he did not know himself), . . . I left him and betook myself to another.”​—Dialogue of Justin, Philosopher and Martyr, With Trypho, a Jew.

Justin next went to a Peripatetic who was more interested in money than in truth. “This man, after having entertained me for the first few days,” says Justin, “requested me to settle the fee, in order that our intercourse might not be unprofitable. Him, too, for this reason I abandoned, believing him to be no philosopher at all.”

Eager to hear the “choice philosophy,” Justin “came to a Pythagorean, very celebrated​—a man who thought much of his own wisdom.” Justin says: “When I had an interview with him, willing to become his hearer and disciple, he said, ‘What then? Are you acquainted with music, astronomy, and geometry? Do you expect to perceive any of those [godly] things which conduce to a happy life, if you have not been first informed on [these]?’ . . . He dismissed me when I confessed to him my ignorance.”

Though discouraged, Justin kept on searching for truth by turning to the renowned Platonists. He states: “I thereupon spent as much of my time as possible with one who had lately settled in our city​—a sagacious man, holding a high position among the Platonists,—​and I progressed, and made the greatest improvements daily . . . , so that in a little while I supposed that I had become wise; and such,” Justin concludes, “was my stupidity.”

Justin’s search for truth through contacts with philosophers had been in vain. But while meditating at the seashore, he met an aged Christian, “a certain old man, by no means contemptible in appearance, exhibiting meek and venerable manners.” The ensuing conversation directed his attention to basic Bible teachings that focus on the need for accurate knowledge of God.​—Romans 10:2, 3.

The unnamed Christian told Justin: “There existed, long before this time, certain men more ancient than all those who are esteemed philosophers, both righteous and beloved of God, who . . . foretold events which would take place, and which are now taking place. They are called prophets. These alone both saw and announced the truth to men, . . . being filled with the Holy Spirit.” Further whetting Justin’s appetite, the Christian said: “Their writings are still extant, and he who has read them is very much helped in his knowledge of the beginning and end of things.” (Matthew 5:6; Acts 3:18) As the kindly gentleman urged, Justin diligently examined the Scriptures and seems to have gained a measure of appreciation for them and Bible prophecy, as seen in his writings.

A Closer Look at His Works

Justin was impressed with the fearlessness of Christians in the face of death. He also appreciated the truthful teachings of the Hebrew Scriptures. To support arguments in his Dialogue With Trypho, Justin quoted from Genesis, Exodus, Leviticus, Deuteronomy, 2 Samuel, 1 Kings, Psalms, Isaiah, Jeremiah, Ezekiel, Daniel, Hosea, Joel, Amos, Jonah, Micah, Zechariah, and Malachi, as well as the Gospels. His appreciation of these Bible books is seen in the dialogue with Trypho, in which Justin dealt with the Judaism that believed in the Messiah.

It is reported that Justin was an evangelizer, declaring the good news at every opportunity. Likely, he traveled extensively. Some of his time was spent in Ephesus, and he apparently resided in Rome for a considerable period.

Justin’s literary works include apologies written in defense of Christianity. In his First Apology, he seeks to dispel the gross darkness of pagan philosophy by means of light from the Scriptures. He declares that the wisdom of philosophers is false and hollow in contrast with the forceful words and works of Christ. (Compare Colossians 2:8.) Justin pleads for the despised Christians with whom he identifies himself. After his conversion, he continued to wear a philosopher’s attire, saying that he had attained the only true philosophy.

For refusing to worship pagan gods, second-century Christians were considered atheistic. “We are not atheists,” countered Justin, “worshipping as we do the Maker of the universe . . . Our teacher of these things is Jesus Christ . . . He is the Son of the true God.” Regarding idolatry, Justin said: “They make what they call a god; which we consider not only senseless, but to be even insulting to God . . . What infatuation! that dissolute men should be said to fashion and make gods for your worship.”​—Isaiah 44:14-20.

With numerous references to the Christian Greek Scriptures, Justin expresses his belief in the resurrection, Christian morals, baptism, Bible prophecy (especially concerning Christ), and Jesus’ teachings. Regarding Jesus, Justin quotes Isaiah, stating: “The government shall be upon [Christ’s] shoulders.” Justin also says: “If we looked for a human kingdom, we should also deny our Christ.” He discusses the trials and obligations of Christians, maintains that proper service to God requires being a doer of His will, and further says that “persons should be sent by Him into every nation to publish these things.”

The Second Apology of Justin (believed to be merely a continuation of the first) is addressed to the Roman Senate. Justin appeals to the Romans by relating the experiences of Christians, who were persecuted after coming to an accurate knowledge of Jesus Christ. The moral excellence of Jesus’ teachings, reflected in the conduct of Christian citizens, seemed of little value to Roman authorities. Rather, merely confessing discipleship could have fatal consequences. Regarding a former teacher of Christian doctrines, Justin quoted an individual named Lucius, who asked: “Why have you punished this man, not as an adulterer, nor fornicator, nor murderer, nor thief, nor robber, nor convicted of any crime at all, but who has only confessed that he is called by the name of Christian?”

The extent of prejudice against professed Christians at that time is indicated by Justin’s statement: “I too, therefore, expect to be plotted against and fixed to the stake, by some of those I have named, or perhaps by Crescens, that lover of bravado and boasting; for the man is not worthy of the name of philosopher who publicly bears witness against us in matters which he does not understand, saying that the Christians are atheists and impious, and doing so to win favour with the deluded mob, and to please them. For if he assails us without having read the teachings of Christ, he is thoroughly depraved, and far worse than the illiterate, who often refrain from discussing or bearing false witness about matters they do not understand.”

His Death

Whether at the hands of Crescens or other Cynics, Justin was denounced to the Roman prefecture as a subversive and was condemned to die. In about 165 C.E., he was beheaded in Rome and became a “martyr” (meaning “witness”). Hence, he is called Justin Martyr.

The writing style of Justin may lack the luster and tact of other learned men of his day, but his zeal for truth and righteousness was apparently genuine. To what extent he lived in harmony with the Scriptures and Jesus’ teachings cannot be said with certainty. Yet, Justin’s works are valued for their historical content and many Scriptural references. They provide insight into the lives and experiences of professed Christians of the second century.

Noteworthy are Justin’s efforts to show the emperors the injustice of persecution directed against Christians. His rejection of pagan religion and philosophy in favor of accurate knowledge of God’s Word reminds us that in Athens the apostle Paul boldly spoke to Epicurean and Stoic philosophers about the true God and the resurrected Jesus Christ.​—Acts 17:18-34.

Justin himself had some knowledge of a resurrection of the dead during the Millennium. And how faith-strengthening the Bible’s true resurrection hope is! It has sustained Christians in the face of persecution and has enabled them to endure great trials, even to death.​—John 5:28, 29; 1 Corinthians 15:16-19; Revelation 2:10; 20:4, 12, 13; 21:2-4.

So, then, Justin sought truth and rejected Greek philosophy. As an apologist, he defended the teachings and practices of professed Christians. And for professing Christianity himself, he suffered martyrdom. Especially noteworthy was Justin’s appreciation for truth and his bold witnessing in the face of persecution, for these qualities are found in the lives of Jesus’ genuine followers today.​—Proverbs 2:4-6; John 10:1-4; Acts 4:29; 3 John 4.