[1164] Comp. Matt. 24:33, 36; Mark 13:32; Acts 1:7; 1 Thess. 5:1, 2; 2 Pet. 3:10; Rev. 1:3; 3:3.

[1164] Comp. Matt. 24:33, 36; Mark 13:32; Acts 1:7; 1 Thess. 5:1, 2; 2 Pet. 3:10; Rev. 1:3; 3:3.

[1165] Barn. Epist. ch. 15. He seems to have drawn his views from Ps. 90:4, 2 Pet. 3:8, but chiefly from Jewish tradition. He does not quote the Apocalypse. See Otto in Hilgenfeld's "Zeitschrift für wissenschaftliche Theologie." 1877, p. 525-529, and Funk's note in Patr. Apost. I. 46.

[1166] Adv. Haer. V. 33, § 3 (ed. Stieren I. 809), quoted from the fourth book of The Oracles of the Lord:" " The days will come when vines shall grow, each having ten thousand branches, and in each branch ten thousand twigs, and in each true twig ten thousand shoots, and in every one of the shoots ten thousand clusters, and on every one of the clusters ten thousand grapes, and every grape when pressed will give five-and-twenty measures of wine. And when any one of the saints shall lay hold of a cluster, another shall cry out, 'I am a better cluster, take me; bless the Lord through me.' In like manner [He said], 'that a grain of wheat shall produce ten thousand ears, and that every ear shall have ten thousand grains, and every grain shall yield ten pounds of pure, fine flour; and that apples, and seeds, and grass shall produce in similar proportions; and that all animals, feeding on the productions of the earth, shall then live in peace and harmony, and be in perfect subjection to man."' These words were communicated to Papias by " the presbyters, who saw John the disciple of the Lord." and who remembered having beard them from John as coming from the Lord. There is a similar description of the Messianic times in the twenty-ninth chapter of the Apocalypse of Baruch, from the close of the first or beginning of the second century, as follows: " The earth shall yield its fruits, one producing ten thousand, and in one vine shall be a thousand bunches, and one bunch shall produce one thousand grapes, and one grape shall produce one thousand berries, and one berry shall yield a measure of wine. And those who have been hungry shall rejoice, and they shall again see prodigies every day. For spirits shall go forth from my sight to bring every morning the fragrance of spices, and at the end of the day clouds dropping the dew of health. And it shall come to pass, at that time, that the treasure of manna shall again descend from above, and they shall eat of it in these years." See the Latin in Fritzsche's ed. of the Libri Apoc. V. T., p. 666.

[1167] Dial.c. Tryph. c. 32, 51, 110. Comp. Dan. 7:25 and 2 Thess. 2:8.

[1168] Dial.c. 80 and 81. He appeals to the prophecies of Isaiah (65:17 sqq.), Ezekiel, Ps. 90:4, and the Apocalypse of "a man named John, one of the apostles of Christ." In another passage, Dial. c. 113, Justin says that as Joshua led Israel into the holy land and distributed it among the tribes, so Christ will convert the diaspora and distribute the goodly land, yet not as an earthly possession, but give us (hemin) an eternal inheritance. He will shine in Jerusalem as the eternal light, for he is the King of Salem after the order of Melchisedek, and the eternal priest of the Most High. But be makes no mention of the loosing of Satan after the millennium. Comp. the discussion of Justin's eschatology by M. von Engelhardt, Das Christenthum Justins des Märt. )1878), p. 302-307, and by Donaldson, Crit. Hist. of Christ. Lit. II 316-322.

[1169] This point is disputed. Semisch contends for annihilation, Weizsäcker for transformation. von Engelhardt (p. 309) leaves the matter undecided. In the Dial. c. 113 Justin says that God through Christ will renew (kainourgein ) the heaven and the earth; in the Apologies, that the world will be burnt up.

[1170] Apol. I. 50, 51, 52. For this reason Donaldson (11. 263), and Dr. Briggs (l.c. p. 21) suspect that the chiliastic passages in the Dialogue (at least ch. 81) are an interpolation, or corrupted, but without any warrant. The omission of Justin in Jerome's lists of Chiliasts can prove nothing against the testimony of all the manuscripts.

[1171] Adv. Haer. V. 23-36. On the eschatology of Irenaeus see Ziegler, Iren.der B. v. Lyon (Berl. 1871), 298-320; and Kirchner, Die Eschatol. d. Iren. in the "Studien und Kritiken" for 1863, p. 315-358.

[1172] De Res. Carn. 25; Adv. Marc. III. 24; IV. 29, etc. He discussed the subject in a special work, De Spe Fidelium, which is lost.

[1173] See § 111, p. 424 sq.

[1174] Instruct. adv. Gentium Deos, 43, 44, with the Jewish notion of fruitful millennial marriages.

[1175] Instit. VII. 24; Epit. 71, 72. He quotes from the Sibylline books, and expects the speedy end of the world, but not while the city of Rome remains.

[1176] In his Commentary on Revelation, and the fragment De Fabrica Mundi (part of a Com. on Genesis). Jerome classes him among the Chiliasts.

[1177] In his Banquet of the Ten Virgins, I X. 5, and Discourse on Resurrection

[1178] Euseb. H. E. II. 25 (against the Montanist Proclus), and III. 28 (against chiliasm).

[1179] De Princ. II. 11. He had, however, in view a very sensuous idea of the millennium with marriages and luxuriant feasts.

[1180] Euseb. VII. 24, 25.

[1181] De Civit. Dei, XX. 6-10.

[1182] The Augsburg Confession, Art. XVII., condemns the Anabaptists and others "who now scatter Jewish opinions that, before the resurrection of the dead, the godly shall occupy the kingdom of the world, the wicked being everywhere suppressed." The 41st of the Anglican Articles, drawn up by Cranmer (1553), but omitted afterwards in the revision under Elizabeth (1563), describes the millennium as "a fable of Jewish dotage."