JUSTIN MARTYR
Justin Martyr (AD 110-65), a Gentile born in Samaria, was a philosopher who came to Christ upon witnessing the “extraordinary fearlessness which the Christians displayed in the presence of death.”[1] Justin’s writings constitute some of “the most important that have come down to us from the second century” and give “us an insight into the relations existing between heathens and Christians in those days.”[2] The attestation and trustworthiness of his writings give lend greater importance to his writings. In the arena of spiritual warfare, Justin Martyr provides the most significant insight into the Christian understanding of spiritual warfare in the early church.
Justin, The First Apology. In Justin’s apologies, he shares great insights into his understanding of Satan’s work on earth. He counters the accusations of atheists against Christians by identifying Greek gods as being demonic. He argues,
since of old these evil demons, effecting apparitions of themselves, both defiled women and corrupted boys, and showed such fearful sights to men, that those who did not use their reason in judging of the actions that were done, were struck with terror; and being carried away by fear, and not knowing that these were demons, they called them gods, and gave to each the name which each of the demons chose for himself.[3]
Not only does Justin explain the origin of these so-called gods, but denies their deity and again clarifies that they are “wicked and impious demons.”[4] Justin leaves no room to doubt that he believes that the gods of the Greeks and their associated manifestations are the product of real spirits: demons.
Justin also emphasized, like other early church fathers, how the demons seek to deceive. He also explains more clearly that they are accusers who seek to “divert you from reading and understanding” the writing and teaching of Christian leaders.[5] They work not only by attacking truth, but also through manifestations through “appearances in dreams” and “by magical impositions” to subdue hold mankind as “slaves and servants.”[6] Justin asserts that the believer is to “stand aloof from them (i.e. demons)” and “embrace chastity” while dedicating themselves to God and valuing Him above all other things.[7] Putting on righteousness is a key emphasis of Martyr’s approach to spiritual warfare.
Justin expounds on how “the demons still mislead men” through the example of the Samaritans Simon and Meander, “who did many mighty works by magic, and deceived many, and still keep them deceived.”[8] This view of spiritual warfare shows an integration of manifestation with deception through the examples of men. He reminds the reader that Simon appeared before the Roman people and senate during the reign of Claudius Cæsar, leading to his deification and honor through a statue.[9] Justin asks for the destruction of Simon’s statue as well as a reminder not to “be entangled by that man’s doctrines” but rather to “learn the truth, and so be able to escape error.”[10] Justin clearly emphasizes a truth encounter approach to spiritual warfare but also upholds the importance of destroying objects of false, demonic worship.
Lastly, for Justin’s first apology, he explains how some of the false religions, specifically in the temples of Greek gods, are but demonic imitations of biblical worship. He evidences this imitation in the practices of washings, libations, burnt offerings, sprinkling, and shoe removal, directly connecting this with a mockery of Moses’ encounter with God in the burning bush.[11]
Justin, The Second Apology. The Second Apology of Justin continues to reveal how deeply Justin understands spiritual warfare. He describes “the evil demons” as hating Christians and endeavoring to keep unbelievers “subject to themselves.”[12] He specifically credits the demons as influencing human judges with the purpose of putting Christians to death. He further credits the “influence of the wicked demons” for the suffering and persecution of some “earnest men, such as Socrates,” while others such as “Sardanapalus, Epicurus, and the like, seem to be blessed in abundance and glory.”[13]
Despite the activity of Satan and his demons, Justin upholds each man’s personal responsibility for his actions, asserting, “each man by free choice acts rightly or sins.”[14] Demonic influence towards sin occurs through a multitude of avenues, “partly by magical writings, and partly by fears and the punishments they occasioned, and partly by teaching them to offer sacrifices, and incense, and libations, of which things they stood in need after they were enslaved by lustful passions.”[15] Justin reminds us that Christ was incarnate partially “for the destruction of the demons.”[16]
Interestingly, Justin points to the practice of exorcism. This is one of the earliest and most well attested references to the practice and office of exorcist. He describes “numberless demoniacs throughout the whole world, and in your city,” and how “many of our Christian men [are] exorcising them in the name of Jesus Christ, who was crucified under Pontius Pilate.”[17] He points out how these Christians “have healed and do heal, rendering helpless and driving the possessing devils out of the men, though they could not be cured by all the other exorcists, and those who used incantations and drugs.”[18]
Justin, The Dialogue with Trypho. A final important reference for understanding Justin’s understanding of spiritual warfare is found in The Dialogue of Justin, Philosopher and Martyr, with Trypho, a Jew.[19] This work is historically significant as “it is the first elaborate exposition of the reasons for regarding Christ as the Messiah of the Old Testament, and the first systematic attempt to exhibit the false position of the Jews in regard to Christianity.”[20] As Justin explains the faith to Trypho, he uses the opportunity to explain the devil and his demons as well as the corresponding aspects of spiritual warfare.
Justin characterizes Satan principally as a liar, “as therefore the devil lied at the beginning, so did he also in the end.”[21] Satan’s battle is clearly to “to deceive and lead astray the mind of man into disobeying the commandments of God, and gradually to darken the hearts of those who would endeavour to serve him, to the forgetting of the true God, but to the adoration of himself as God.”[22]
Martyr describes the call for believers to “pray to be kept by Him from strange, … wicked and deceitful, spirits.”[23] He reemphasizes the specific needs for continual prayers of protection. He states that before conversion, believers served such demons, but now they have the power of Jesus’ name that “even the demons do fear; and at this day, when they are exorcised in the name of Jesus Christ, crucified under Pontius Pilate, governor of Judæa, they are overcome.”[24] In describing non-believers, Justin categorizes them alongside the demonic, as both refuse to obey the will of God and “do the works of the devil.”[25] In such categorization, he affirms that there is no middle ground or neutral territory in spiritual warfare.
As mentioned in his Apologies, Martyr asserts that false religious practices originate with the devil and are but imitations of God’s great work. He points biblically to the Magi in Egypt and the false prophets in Elijah’s days but then connects such false worship to Greek gods such as Bacchus son of Jupiter, Semele, Hercules, Jove of Alcmene, and Æsculapius. Justin reminds the believer of his authority in Christ when they “exorcise all demons and evil spirits, have them subjected to us.”[26] He holds that this authority to overcome and subdue the evil spirits is effective over “every demon.”[27] Such authority is only definitively extended in the name of Christ, never in the names of “kings, or righteous men, or prophesy, or patriarchs” and only possibly if exorcised in the name of “the God of Abraham, and the God of Isaac, and the God of Jacob.”[28] He again reminds Trypho of how other Jewish and Gentile exorcists attempt exorcism with craft, but to no avail.
Justin Martyr exposes a comprehensive and thoroughly biblical understanding of spiritual warfare. He reveals that demonic possession and exorcism did not cease with the apostolic age but continued into the early church. He emphasizes the power of Christ’s name and the knowledge of truth while condemning human-crafted techniques in spiritual warfare. Although some of Justin’s other writings reveal some spiritual warfare themes, the Apologies and The Dialogue with Trypho presents an accurate understanding of his views and practices.[29]
[1]A. Cleveland Coxe, “Introductory Note to the Writings of Justin Martyr” (ANF 1:159), accessed December 30, 2013, http://www.ccel.org/ccel/schaff/anf01.viii.i.html.
[2]Ibid.
[3]Justin Martyr, The First Apology of Justin (ANF 1:163), accessed December 30, 2013, http://www.ccel.org/ccel/schaff/anf01.viii.ii.html.
[4]Ibid.
[5]Justin Martyr, The First Apology of Justin (ANF 1:167).
[6]Ibid.
[7]Ibid.
[8]Justin Martyr, The First Apology of Justin (ANF 1:183).
[9]See notes under Irenæus for a more detailed description of Simon.
[10]Justin Martyr, The First Apology of Justin (ANF 1:167).
[11]Justin Martyr, The First Apology of Justin (ANF 1:183).
[12]Justin Martyr, The Second Apology of Justin for the Christians Addressed to the Roman Senate (ANF 1:188), accessed December 30, 2013, http://www.ccel.org/ccel/schaff/anf01.viii.iii.html.
[13]Justin Martyr, The Second Apology of Justin (ANF 1:191).
[14]Justin Martyr, The Second Apology of Justin (ANF 1:191).
[15]Justin Martyr, The Second Apology of Justin (ANF 1:190).
[16]Ibid.
[17]Ibid.
[18]Ibid.
[19]Justin Martyr, The Dialogue of Justin, Philosopher and Martyr, with Trypho, a Jew (ANF 1:194), accessed December 30, 2013, http://www.ccel.org/ccel/schaff/anf01.viii.iv.html.
[20]A. Cleveland Coxe, “Introductory Note to the Writings of Justin Martyr” (ANF 1:159).
[21]Justin Martyr, The Dialogue of Justin, Philosopher and Martyr, with Trypho, a Jew (ANF 1:206).
[22]Ibid.
[23]Justin Martyr, The Dialogue of Justin, Philosopher and Martyr, with Trypho, a Jew (ANF 1:209).
[24]Ibid.
[25]Justin Martyr, The Dialogue of Justin, Philosopher and Martyr, with Trypho, a Jew (ANF 1:215).
[26]Justin Martyr, The Dialogue of Justin, Philosopher and Martyr, with Trypho, a Jew (ANF 1:237).
[27]Justin Martyr, The Dialogue of Justin, Philosopher and Martyr, with Trypho, a Jew (ANF 1:242).
[28]Ibid.
[29]“But since the adversary does not cease to resist many, and uses many and divers arts to ensnare them, that he may seduce the faithful from their faith, and that he may prevent the faithless from believing, it seems to me necessary that we also, being armed with the invulnerable doctrines of the faith, do battle against him in behalf of the weak.” Justin Martyr, Fragments of the Lost Work of Justin on the Resurrection, (ANF1:294), accessed December 30, 2013, http://www.ccel.org/ccel/schaff anf01.viii.viii.html.