What evidence does he present? Does he actually say that he got his ideas from Moses or does Justin Martyr assert this from his own beliefs?
Plato never credits Moses at all.
With regards to the arguments of Justin Martyr, I think we should first consider that he would not think it possible that a heathen like Plato would receive revelation directly himself. Certainly Plato makes no claims to revelation like Moses did, so it is reasonable to think that he borrowed his ideas from others whom he had read. Justin Martyr argues from the fact that Moses was much more ancient than Plato and that Plato had access to the writings of Moses. Justin Martyr quotes many of the similar teachings of Plato, comparing them to Moses. Basically, Justin Martyr argues that Plato plagerized from the Hebrews the correct viewpoint concerning the spirit world, monotheism, the nature of God being fiery, the goodness of God, the impending judgment of men for how they have lived, etc. He argues that Plato, in order to safeguard himself from the criticism that he was borrowing from the Hebrews, changed some of the terminology.
Following are some quotes to give you a taste of how he argues such:
Justin Martyr (110 - 165 A.D.) The First Apology of Justin -------------------------------- CHAPTER 44 NOT NULLIFIED BY PROPHECY ... ... And so, too, Plato, when he says, "The blame is his who chooses, and God is blameless," took this from the prophet Moses and uttered it. For Moses is more ancient than all the Greek writers. And whatever both philosophers and poets have said concerning the immortality of the soul, or punishments after death, or contemplation of things heavenly, or doctrines of the like kind, they have received such suggestions from the prophets as have enabled them to understand and interpret these things. And hence there seem to be seeds of truth among all men; but they are charged with not accurately understanding [the truth] when they assert contradictories. So that what we say about future events being foretold, we do not say it as if they came about by a fatal necessity; but God foreknowing all that shall be done by all men, and it being His decree that the future actions of men shall all be recompensed according to their several value, He foretells by the Spirit of prophecy that He will bestow meet rewards according to the merit of the actions done, always urging the human race to effort and recollection, showing that He cares and provides for men. But by the agency of the devils death has been decreed against those who read the books of Hystaspes, or of the Sibyl, or of the prophets, that through fear they may prevent men who read them from receiving the knowledge of the good, and may retain them in slavery to themselves; which, however, they could not always effect. For not only do we fearlessly read them, but, as you see, bring them for your inspection, knowing that their contents will be pleasing to all. And if we persuade even a few, our gain will be very great; for, as good husbandmen, we shall receive the reward from the Master.
...
Chapter 59 PLATO'S OBLIGATION TO MOSES And that you may learn that it was from our teachers - we mean the account given through the prophets - that Plato borrowed his statement that God, having altered matter which was shapeless, made the world, hear the very words spoken through Moses, who, as above shown, was the first prophet, and of greater antiquity than the Greek writers; and through whom the Spirit of prophecy, signifying how and from what materials God at first formed the world, spake thus: "In the beginning God created the heaven and the earth. And the earth was invisible and unfurnished, and darkness was upon the face of the deep; and the Spirit of God moved over the waters. And God said, Let there be light; and it was so." So that both Plato and they who agree with him, and we ourselves, have learned, and you also can be convinced, that by the word of God the whole world was made out of the substance spoken of before by Moses. And that which the poets call Erebus, we know was spoken of formerly by Moses.
CHAPTER 60
PLATO'S DOCTRINE OF THE CROSS
And the physiological discussion concerning the Son of God in the
Timaeus of Plato, where he says, "He placed him crosswise in the
universe," he borrowed in like manner from Moses; for in the writings of
Moses it is related how at that time, when the Israelites went out of Egypt
and were in the wilderness, they fell in with poisonous beasts, both vipers
and asps, and every kind of serpent, which slew the people; and that
Moses, by the inspiration and influence of God, took brass, and made it
into the figure of a cross, and set it in the holy tabernacle, and said to the
people, "If ye look to this figure, and believe, ye shall be saved thereby."
And when this was done, it is recorded that the serpents died, and it is
handed down that the people thus escaped death. Which things Plato
reading, and not accurately understanding, and not apprehending that it
was the figure of the cross, but taking it to be a placing crosswise, he said
that the power next to the first God was placed crosswise in the universe.
And as to his speaking of a third, he did this because he read, as we said
above, that which was spoken by Moses, "that the Spirit of God moved
over the waters." For he gives the second place to the Logos which is with
God, who he said was placed crosswise in the universe; and the third place
to the Spirit who was said to be borne upon the water, saying, "And the
third around the third." And hear how the Spirit of prophecy signified
through Moses that there should be a conflagration. He spoke thus:
"Everlasting fire shall descend, and shall devour to the pit beneath." It is
not, then, that we hold the same opinions as others, but that all speak in
imitation of ours. Among us these things can be heard and learned from
persons who do not even know the forms of the letters, who are
uneducated and barbarous in speech, though wise and believing in mind;
some, indeed, even maimed and deprived of eyesight; so that you may
understand that these things are not the effect of human wisdom, but are
uttered by the power of God.
--------------------------------
Justin Martyr (110 - 165 A.D.) Justin's Hortatory Address to the Greeks -------------------------------- CHAPTER 33 PLATO'S IDEA OF THE BEGINNING OF TIME DRAWN FROM MOSES And from what source did Plato draw the information that time was created along with the heavens? For he wrote thus: "Time, accordingly, was created along with the heavens; in order that, coming into being together, they might also be together dissolved, if ever their dissolution should take place." Had he not learned this from the divine history of Moses? For he knew that the creation of time had received its original constitution from days and months and years. Since, then, the first day which was created along with the heavens constituted the beginning of all time (for thus Moses wrote, "In the beginning God created the heavens and the earth," and then immediately subjoins, "And one day was made," as if he would designate the whole of time by one part of it), Plato names the day "time," lest, if he mentioned the "day," he should seem to lay himself open to the accusation of the Athenians, that he was completely adopting the expressions of Moses. And from what source did he derive what he has written regarding the dissolution of the heavens? Had he not learned this, too, from the sacred prophets, and did he not think that this was their doctrine? --------------------------------
Peace be with you.
David Miller.
---------- "Let your speech be always with grace, seasoned with salt, that you may know how you ought to answer every man." (Colossians 4:6) http://www.InnGlory.org
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