III. Justin’s Primary Definitions and Usage of Basic Terms

In order to grasp Justin’s views on the nature and destiny of man, and his position on the nature and duration of the future punishment of the wicked, certain basic definitions of terms as used by him must be noted. These will help to clarify common misconceptions as to his teaching. This is essential, for Justin has been claimed and quoted on both sides of the immortality issue. He has, by many, been considered as inconsistent and contradictory. However, it might be remarked here that it is not uncommon for men to change their views in the course of time when they find that what they once wrote contravenes their later convictions. This doubtless has a bearing in the case of Justin. And because of his importance and timing, his position will be set forth rather fully.CFF1 811.1

1. “IMMORTAL EXISTENCE” AND “CEASING TO EXIST.”

Take the term existence, or to exist (eimi). When it is applied to living creatures it means only that they have life or animation. In several places Justin states his belief that no wicked person will continue to have an eternal existence. In one preserved Fragment from his lost writings, Justin refers to the original transgression of Adam as having exposed him to that very peril.CFF1 811.2

“When God formed man at the beginning, He suspended the things of nature on his will, and made an experiment by means of one commandment. For He ordained that, if he [man] kept this, he should partake of immortal existence; but if he transgressed it, the contrary [to “immortal existence”] should be his lot. Man having thus been made, and immediately looking towards transgression, naturally became subject to corruption.” ^{88) Justin, Other Fragments From Lost Writings of Justin, No. 11, in ANF, vol. 1, p. 301. (Italics supplied.}CFF1 811.3

“Immortal existence” was thus contingent on obedience; and contrariwise, disobedience would and did forfeit eternal existence. The conditional “if’s” in this excerpt determine the individual outcome. In several places Justin speaks of the ultimate nonexistence of the souls of the wicked. Thus wicked men along with fallen angels are doomed to final destruction. For example: “God delays causing the confusion and destruction of the whole world, by which the wicked angels and demons and men shall cease to exist [meketi osi].” ^{99) Justin, Second Apology, chap. 7, in ANF vol. 1, p. 190. (Italics supplied.}CFF1 812.1

The time will come, then, though delayed, when the wicked will no longer exist.CFF1 812.2

2. “DESTRUCTION” IS CESSATION OF EXISTENCE

As to Justin’s use of “destroy” (apollumi), there can be no doubt that by this term he meant to bring to an end, to cause to cease to exist, because not eternal. The idea of Endless Torment did not enter the picture, nor eternal suffering of pain. That was a later concept. And Justin expressly distinguishes “torment” from “destruction.” Thus in his Hortatory Address to the Greeks—possibly by Justin—in speaking of Plato’s opinion of the gods of the heathen—in which Plato held that they are not truly eternal, but at some time came into existence and at another time would cease to exist—Justin then observes: “These expressions declare to those who can rightly understand them the death and destruction of the gods that have been brought into being.” ^{1010) Justin Martyr, Hortatory Address to the Greeks, chap. 22, in ANF, vol. 1, p. 282. (Italics supplied.}CFF1 812.3

There can be no doubt as to Justin’s meaning of “destruction.” The concept of endless misery is not involved in it, but instead a cessation of existence, or termination of being. Advocates of the Eternal Torment school of thought hold that “destruction” means to be endlessly “tormented in pain.” But Justin expressly distinguishes between “torment” and “destruction,” as illustrated in Christ’s punishment of the devils. Thus Justin says: “This is, was, and shall be the strength of Him alone, whose name every [evil] power dreads, being very much tormented because they shall be destroyed by Him.” ^{1111) Justin, Dialogue With Trypho, chap. 111, in ANF, vol. 1, p 254. (Italics supplied.}CFF1 812.4

The “torment” was a present actuality, then being experienced; whereas the “destruction” was yet future, in dread prospect. Justin’s meaning is consequently the usual intent of Greek writers generally, employing the natural sense. Here is one of many similar passages in Justin’s various writings:CFF1 813.1

“By whom [through Christ] God destroys both the serpent and those angels and men who are like him; but works deliverance from death to those who repent of their wickedness and believe upon Him.” ^{1212) Ibid., chap. 100, p 249. (Italics supplied.) See also chap. 39, p. 214; Justin, Second Apology, chap. 7, in ANF, vol. 1, p. 190.}CFF1 813.2

“Destruction” and “death” are thus equated as identical.CFF1 813.3

3. “IMMORTALITY” MEANS “NOT SUBJECT TO DEATH.”

Justin’s use of the words “immortal” and “immortality” (athanasia), indicates deathlessness, that is, not subject to death or loss of existence. Justin frequently asserts that Immortality will be the peculiar, exclusive possession of the redeemed, and that the wicked will not obtain it. He likewise repeatedly lays down the principle that Immortality is a gift of God, not bestowed on any as yet, but to be received at the resurrection. Thus: “He shall raise all men from the dead, and appoint some to be incorruptible, immortal, and free from sorrow in the everlasting and imperishable kingdom.” ^{1313) Justin, Dialogue With Trypho, chap. 117, in ANF, vol. 1, p. 257. (Italics supplied.) See also chaps. 5, p. 197; 46, p. 218; 69, p. 233; First Apology, chap. 43, p. 177.}CFF1 813.4

So much for definitions. Now to usages.CFF1 813.5