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The Apology · Appendix- The remains of the original Greek of the Apology of Aristides by J.Armitage Robinson_1891_Extracts 2:4Aristides the Philosopher(1) In 1855 Cureton published in his Spicilegium Syriacum a treatise bearing the title: 'Hypomnemata, which Ambrose, a chief man of Greece, wrote;' and commencing with the words: 'Do not suppose, men and Greeks, that without fit and just cause is my separation from your customs.' These words are the literal translation of the opening sentence of the Oratio ad |72 Gentiles traditionally ascribed to Justin Martyr: [Greek]The Apology · Introduction 1:2Aristides the PhilosopherThe Church Histories, hitherto in dealing with early Christian literature, have given Aristides along with Quadratus the first place in the list of lost apologists. It was known that there had been such early defenders of the faith, and that Quadratus had seen persons who had been miraculously healed by Christ; but beyond this little more could be said. To Justin Martyr, who flourished about A.D. 150, belonged the honour of heading the series of apologists whose works are extant, viz., Tatian, Melito, Athenagoras, Theophilus, the author of the Epistle to Diognetus, who all belonged to the second century and wrote in Greek; and Tertullian, Minucius Felix, Arnobius, and Lactantius, who wrote in Latin, and Clement and Origen who wrote in Greek, during the third century. While Christianity was winning its way to recognition in the Roman empire, these writers tried to disprove the gross calumnies current about Christians, to enlighten rulers and magistrates as to the real character and conduct of the adherents of the new religion, and to remove the prejudice which led to the violent persecutions of the populace. They also endeavoured to commend Christianity to "the cultured among its despisers," by showing that it is philosophy as well as revelation, that it can supply the answers sought by philosophy, and is unlike human wisdom in being certain because divinely revealed. At the same time they demonstrated the folly of polytheism and pointed out its disastrous effects on morality. This faithful company of the defenders of the faith has now regained Aristides as their leader in place of Justin Martyr. It will be well to recount briefly what was previously known about Aristides, and to tell how the lost Apology has been found.The Apology · Introduction 1:6Aristides the PhilosopherAbout a century later Jerome (died A.D. 420) tells us that Aristides was a philosopher of Athena, that he retained his philosopher's garb after his conversion to Christianity, and that he presented a defence of the faith to Hadrian at the same time as Quadratus. This Apology, he says, was extant in his day, and was largely composed of the opinions of philosophers ("contextum philosophorum sententiis "), and was afterwards imitated by Justin Martyr. After this date Aristides passes out of view. In the mediaeval martyrologies there is a faint reflection of the earlier testimony, as, e.g., the 31st of August is given as the saint's day "of the blessed Aristides, most renowned for faith and wisdom, who presented books on the Christian religion to the prince Hadrian, and most brilliantly proclaimed in the presence of the Emperor himself how that Christ Jesus is the only God."The Apology · Introduction to the 1891 translation 2:20Aristides the PhilosopherOne of the Armenian MSS. (Cod. N) transfers this notice about the Apologists to the following year, and it is believed that this represents more exactly the time of Hadrian's first visit to Athens (125-126 A.D.). With this agrees the dating of the Latin version of Jerome. We may say then that it is the intention of Eusebius to refer the presentation of both these |7 Apologies to the time when Hadrian was spending his first winter in Athens; and to make them the reason for the Imperial rescript to Minucius Fundanus which we find attached to the first Apology of Justin Martyr. And since Minucius Fundanus and his predecessor Granianus were consuls suffect in the years 106 and 107, it is not unreasonable to suppose that they held the Asian pro-consulate in the years A.D. 123 and 124, or 124 and 125. If then Aristides and Quadratus presented apologies to Hadrian, it is reasonable to connect these Apologies with his first Athenian winter and not with the second (A.D. 129-130).The Apology · Introduction to the 1891 translation 5:20Aristides the PhilosopherIt is easy to see how both the Jewish and Christian teachers, starting from the same text, the first verse in the book of Genesis, and formulating the same statement of faith, that the Almighty was 'Maker of Heaven and Earth,' found themselves fighting in the ranks with the Stoics against the Epicureans, and so exposed from time to time to the infinite raillery which seemed to the latter school to be proper to the situation. As we have said, Aristides does not stand alone in the statement. Justin Martyr takes the same ground and implies that it is a part of the regular Christian teaching. "We are taught," says he, "that God in His goodness created all things in the beginning from formless matter, for the sake of man ;" and the unknown writer of the Epistle to Diognetus affirms that "God loved men, for whom He made the world, to whom He subjected all things that are in the earth ."The Apology · Selected Notes on the Syriac Version_1891 1:10Aristides the Philosopher1. 19 (r^ 19). The early Christian teachers emphasised strongly this belief that the world was made for the sake of man: consequently we must not assume, if we find the same statement in Justin Martyr, that the idea was borrowed from Aristides, for it is a part of the regular second -century teaching. The following parallels may be quoted:The Apology · Translation of the Greek and of the Syriac versions in parallel columns 60:16Aristides the Philosopherwithstanding they knew who and whence he was, yet affected to worship as a god."----Justin Martyr quoted in Eusebius Hist.The Proof of the Apostolic Preaching · Introduction 2:2IrenaeusI have retained the chapter divisions of the first editors and translators of the Armenian text. The references to the work Against Heresies are to Harvey's edition (Cambridge, 1857). Though I have not everywhere reproduced the double renderings which are so frequent in the Armenian, I have made the translation sufficiently literal to serve the general needs of the patristic student, |viii even at the cost of some clumsiness of expression. In the Introduction and Notes I have been at some pains to bring out the indebtedness of Irenaeus to Justin Martyr; and in pursuance of the same end I have devoted a section of the Introduction to the teaching of both these writers in regard to the Holy Spirit.The Proof of the Apostolic Preaching · Introduction 2:10IrenaeusII. THE DEBT OF IRENAEUS TO JUSTIN MARTYR 6The Proof of the Apostolic Preaching · Introduction 2:22IrenaeusA tract of this kind from the pen of a great teacher in any age must needs be of interest. How was Christianity presented as a whole to an educated believer? What were the main points of doctrine and of life on which stress was laid? What were the grounds of belief which appeared to be most convincing then? These are the things which the historian of religious development wants to know in each of the Christian centuries, and which he finds it exceptionally difficult to get at. The great events and the leading personalities have left their mark on the records of the time: the development of doctrine and the growth of ecclesiastical institutions can be traced with increasing clearness as the documents are tested and studied and compared: but the religious sense |3 of an age, the beliefs which affected life, and the grounds of those beliefs, the ruling motives of conduct, the things that to the best minds seemed to matter most----these escape us unless we are insistent in our search for them; and often, search as we will, we find little to reward our pains. We have special reason to be grateful for a plain statement of the Christian religion as it presented itself to a master mind at the end of the second century. A long and varied experience had qualified Irenaeus for such a task. As a boy he had listened to St Polycarp at Smyrna, and he may have conversed with others----the Elders, as he calls them----who had seen the Apostles. He had visited Rome on business of ecclesiastical moment, and as Bishop of Lyons he had long presided over the churches of Southern Gaul. Moreover he had explored every maze of heresy, and had confronted what we now call "Gnosticism," in all its divergent forms, with the Christian truth as he had come to conceive it in a long life of patient study and practical ministry. He had given to the Church his five books of The Exposure and Overthrow of Knowledge (Gnosis) falsely so called. When such a man lays controversy aside and takes up his pen to talk, as he says, to his absent friend, and furnish him with a summary statement of the Apostolic message and the reasons for believing it in terms of his own day, he deserves our close attention. We shall make little of him if we insist on judging him by modern standards: we shall miss the definite-ness of post-Nicene doctrine; we shall be disappointed at finding nothing about ecclesiastical |4 organization; we shall be distressed at the quaint conceits of his exposition of Old Testament prophecies. But if we come to him fresh from the study of Justin Martyr's First Apology, written some thirty-five years before, we shall appreciate the atmosphere in which he had grown up and shall recognize the advance which he had made in the thoughtful interpretation of the Faith.The Proof of the Apostolic Preaching · Introduction 3:1IrenaeusTHE DEBT OF IRENAEUS TO JUSTIN MARTYRThe Proof of the Apostolic Preaching · Introduction 4:5IrenaeusAnother example of a whole section drawn from Justin Martyr will be found in cc. 44 f. Here it is the Dialogue with Trypho the Jew to which Irenaeus is indebted. The whole of these two chapters should be read consecutively: but the chief parts must be given here. Irenaeus cites Gen. xviii. 1 ff., to show that it was the Son of God who spake with Abraham. This is Justin's view also, but the nearest parallels come after the quotation of Gen. xix. 24. At this point Irenaeus says:The Proof of the Apostolic Preaching · Introduction 5:12IrenaeusWe may now consider the use made of these texts by Justin Martyr. In his Dialogue with the Jew Trypho (c. 45) he speaks of Christ, as "the Son of God, who was before the morning-star and the moon" and was incarnate and born of the Virgin. This is not exactly a mixed quotation, but we see how readily phrases from the two Psalms are combined. Then in c. 63 he quotes "that which was spoken by David: In the brightness of thy holy ones, from the womb before the morning-star I begat thee: " and he comments thus: "Does this not show you that from of old ( ἄνωθεν ) and through a human womb the God and Father of all was to beget Him? "Here there is no combination of texts: but in c. 76 we have the three texts brought together, though "the morning-star" is not mentioned: "And David proclaimed that before sun (Ps. lxxii. 17) and moon (Ps. lxxii. 5) He should be begotten from the womb (Ps. cx. 3), according to the counsel of the Father."The Proof of the Apostolic Preaching · THE DEMONSTRATION OF THE APOSTOLIC PREACHING 6:7Irenaeus27. Compare the reason given by Justin Martyr (Dial. 22) for the worship in the Temple: ....The Proof of the Apostolic Preaching · THE DEMONSTRATION OF THE APOSTOLIC PREACHING 7:10Irenaeus53. The Armenian corresponds to the Greek o( new&teroj (Gen. ix. 24). As there were three sons of Noah, the comparative causes difficulty. Origen took it as a superlative: for in later Greek (as in French) the comparative with the article is used as a superlative. He went on to argue that as Ham was not the youngest son of Noah, the word "son" was used for grandson, and that "Noah knew what his grandson (Canaan) had done to him": hence the curse falls on Canaan. This accorded with a tradition given him by his Hebrew teacher ( Comm. in Gen. ix. 18; Lomm. viii, p. 65). The trouble arose from the fact that "the curse of Ham" was not pronounced on Ham, but on his son Canaan. Justin Martyr (Dial . 139) says that Noah cursed his son's son; "for the prophetic Spirit would not curse his son, who had been blessed together with the other sons by God."The Proof of the Apostolic Preaching · THE DEMONSTRATION OF THE APOSTOLIC PREACHING 8:12Irenaeus80. Num. xiii. 16 ... . Justin Martyr (Dial. 75, 113) has much to say on this change of name. Cf. Barn. xii. 8 f.The Proof of the Apostolic Preaching · THE DEMONSTRATION OF THE APOSTOLIC PREACHING 9:1Irenaeus94. The same parallel is worked out in III, xxxii. 1, and V, xix. 1. It is found earlier in Justin Martyr (Dial. 100), and later in Tertullian (De carne Chr. 17).Pseudo-Tertullian · Appendix. Against All Heresies 7:2TertullianTo all these heretics is added one Tatian, a brother-heretic. This man was Justin Martyr's disciple. After Justin's death he began to cherish different opinions from his. For he wholly savours of Valentinus; adding this, that Adam cannot even attain salvation: as if, when the branches become salvable, the root were not!The Preparation of the Gospel · Introduction 3:20Eusebius of Caesarea4. THE METHOD. In explaining the plan of his treatise Eusebius promises (7 a 1) that his purpose shall be worked out in a way of his own, differing from the methods of the many Christian authors who had preceded him. This promise is further explained (17 a 1) as meaning that his arguments will not depend on his own statements, but will be given in the very words of the most learned and best known advocates of the Pagan religions, that so the evidence alleged may not be suspected of being invented by himself. The cogency of |xvi this mode of argument truthfully and fairly conducted is unquestionable, but it had not in this case such entire novelty as Eusebius seems to claim for it. We shall find as we proceed that many of his arguments are the same as those of the earlier Apologists, Aristides, Justin Martyr, Tatian, Clement of Alexandria, and Origen; that he constantly borrows long passages from their writings, including the same quotations from Greek authors, reproduced word for word with due acknowledgement. Those earlier authors had in fact adopted the very same method which Eusebius announced as distinctive of his own work. The quotations thus borrowed are however few in comparison with the great multitude gathered by Eusebius himself from all parts of the Greek literature of a thousand years, from works both known and unknown of poets, historians, and philosophers.Theophania · Book 1 5:3Eusebius of Caesarea20. It may perhaps be supposed that our author shews his Arian propensity here. But the same might be said of Justin Martyr, and, indeed, of the Fathers generally, if this were allowed. See Whitby on Eph. iv. 6. and the note on Book ii. sect. 3. below.Theophania · Book 2 6:20Eusebius of Caesarea42. Aristotle, De anima, Lib. n. eap. i. seq. Diog. Laert. in vita Arist. prope finem. Plutarch de Placitis Philos. (p. 875.) [Greek] " Tum ipsa forma, quam vocamus entelecheian." The origin of this he ascribes to Aristotle, (ib. p. 878.) as a principle in nature. [Greek] Aristotle made Entelechia, or form, matter, and privation, principles, &c. But, how this is said to be ascribed to the soul by Aristotle and his followers, may be seen in an extract from Plotinus, Prep. Evang. Lib. xv. cap. x. Edit. Viger. p. 811. seq. and Bruckeri Hist. Crit. Philos. Tom. i. p. 821. seq. Cicero (Tuscul. Qusest. Lib. i. cap. x. 22.), tells us that this was a fifth element with Aristotle: i. e. in addition to those of earth, air, fire, and water: his words are, "Quintum genus adhibet, vacans nomine; et sic ipsum animum e0ntele/xeian appellat novo nomine: quasi quandam continuatam motionem et perennem." See also Justin Martyr. Orat. Parenet. Ed. Steph. p. 13. 1. 15. Theodoret Graec. affect. curat. p. 195. Edit. Gaisford. [Greek]Theophania · Book 2 7:23Eusebius of Caesarea70. It is probable, I think, that Eusebius had a passage, in a work ascribed to Justin Martyr, here in view: viz. " [Greek] . For Plato indeed, as coming from above, and having seen and learned accurately all things in the heavens, says, that the most high God exists in a fiery essence. Paeren. ad Graecos, p. 12. Edit. Steph.Theophania · Book 2 8:4Eusebius of Caesarea76. Justin Martyr (Param. ad Graecos. p. 27.) thus introduces a part of this passage;...[Greek].. . which, he says, is copied, from the Cherubim of Scripture. This passage, occurring amongst the most fanciful and silly matter of any in Plato, and honoured probably more frequently by citation than any other, is to be found in the Phaedrus (Edit. Lond. 1826.) Vol. i. p. 78, where it stands thus: [Greek] See the notes here. It has been cited by Clemens Alexand. Cohort. ad Gentes. et Strom. v. 598. Sylb. (T. ii. p. 709. Potter) Stob. Serm. v. p. 67. v. 32. Spanheim. ad Julian. Orat. i. p. 119. and Athenagoras, Legat. pro Christ, p. 69, &c.Theophania · Book 4 4:23Eusebius of Caesarea30. Matt. xvi. 15. seq. As this passage is important, I give the Syriac of it here, which stands thus: [Syriac]. Justin Martyr takes this passage in the same way : (Dialog. cum Tryphone. p. 255. 48. Ed. Sylburg,) [Greek]. Euthymius gives the sense thus: Thou art Peter, as about to be a rock of the faith, after the denial (of Christ); or, as already being firm in mind: thence, upon this firmness I will build my Church,, or, I will lay thee (as) a foundation of the Believers. For the Church are the Believers, &c. [Greek] See Hammond's admirable note on this place. It is also thus given in the Syriac, (in this MS.) in the work of Titus Bishop of Bozrah on the Manicheans, near the end. [Syriac] That is: " On this rock do I build my Church, and the gate-bars of Hull shall not prevail against it." 'He calls every thing therefore gate-bars, by means of which those, who should take upon themselves a complete readiness to encounter the death of martyrdom, for the sake of the fear of God. And, after a few other things, when Simon said to Him,' " Thou art the Christ ," ' He returned the answer,' " Upon this rock do I build my Church." -- 'Upon what? Upon this faith, that' " Thou art the Christ the Son of the living God." -- He goes on to say, not as the mad Manes affirms of Him, that the Messiah is the five elements. -- He might have added, -- and probably would, had the thing existed in his days, -- nor as the arrogant Papists do, that by "Cephas" (Peter), is here meant the Popes of Rome.Theophania · Preface 3:7Eusebius of CaesareaThe rules, under which I have proceeded in making my translation from the Syriac, are the following. As I professed to undertake the office of a translator, and not of a commentator, I thought it right to confine myself as closely to my original, as the nature of the case and my best endeavours would enable me. If therefore, I have followed my original as closely as I could, I trust I have not done this to such a degree, as to have made my English either harsh, or difficult of apprehension. Where I found the Syriac greatly obscure, I generally added a note, and referred to the Greek, if accessible. And, for the better understanding of the mind of my author, I have occasionally pointed out parallel passages occurring in the Fathers, who were either prior to him, and therefore probably imitated by him, as Justin Martyr, Theophilus of Antioch, Tatian, Origen, Clemens Alexandrinus, and others; or, who succeeded him, particularly Theodoret, who was evidently a great imitator of him. I have also cited such passages from the classical, and other writers, as my author either referred to, or commented upon, as Herodotus, Thucydides, Diogenes Laer-tius, Plato, Aristotle, Josephus and others; which cost me much time and trouble. I did not however deem it necessary to make a collation of all, or of any, of the Greek or Latin Fathers for this purpose: all I have done, or intended to do, was, to mark down such coincidences as occurred generally in my reading, during the time in which I was engaged in this work. Many other similar passages might doubtless be found in the writings of the Fathers of the Church, and particularly in Justin |20 Martyr, Tatian, Tertullian, Origen, Clemens Alexandrinus, Arnobius, Lactantius, Chrysostom, and Theodoret, which I leave to the greater industry and time of others, who may choose to follow out the enquiry. Such illustrations and notes as are given on the Syriac text, were intended for the use of students who may be induced to read that work. I trust I have, in this way, provided a very useful Chresto-mathy for the advancement of Syriac literature.The Canons 1:8Council of GangraWhen one considers how deeply the early church was impressed with those passages of Holy Scripture which she understood to set forth the superiority of the virgin over the married estate, it ceases to be any source of astonishment that some should have run into the error of condemning marriage as sinful. The saying of our Blessed Lord with reference to those who had become "eunuchs for the kingdom of heaven's sake," and those words of St. Paul "He that giveth his virgin in marriage doeth well, but he that giveth her not in marriage doeth better," together with the striking passage in the Revelation of those that were "not defiled with women for they are virgins," were considered as settling the matter for the new dispensation. The earliest writers are filled with the praises of virginity. Its superiority underlies the allegories of the Hermes Pastor; St. Justin Martyr speaks of "many men and women of sixty and seventy years of age who from their childhood have been the disciples of Christ, and have kept themselves uncorrupted," and from that time on there is an ever-swelling tide of praise; the reader must be referred to SS. Cyprian, Athanasius, Cyril of Jerusalem, Jerome, Augustine, etc., etc. In fact the Council of Trent (it cannot be denied) only gave expression to the view of all Christian antiquity both East and West, when it condemned those who denied that "it is more blessed to remain virgin or celibate than to be joined in marriage."The Canons 9:10Council of LaodiceaSt. Paul is by some learned writers supposed to have quoted in several places the already existing liturgy, especially in I. Cor. ij. 9., and there can be no doubt that the Lord's prayer was used and certain other formulas which are referred to by St. Luke in the Acts of the Apostles as "the Apostles' prayers." How early these forms were committed to writing has been much disputed among the learned, and it would be rash to attempt to rule this question. Pierre Le Brun presents most strongly the denial of their having been written during the first three centuries, and Probst argues against this opinion. While it does not seem possible to prove that before the fourth century the liturgical books were written out in full, owing no doubt to the influence of the disciplina arcani, it seems to be true that much earlier than this there was a definite and fixed order in the celebration of divine worship and in the administration of the sacraments. The famous passage in St Justin Martyr seems to point to the existence of such a form in his day, shewing how even then the service for the Holy Eucharist began with the Epistle and Gospel. St. Augustine and St. Chrysostom bear witness to the same thing.The Longer Rules 3:7Basil of Caesarea2 Lit. “‘a certain spermatic word was implanted in men.” The Christian use of this expression goes back to Justin Martyr IT aay 13.Lives of Illustrious Men 9:2JeromeJohn, the apostle whom Jesus most loved, the son of Zebedee and brother of James, the apostle whom Herod, after our Lord's passion, beheaded, most recently of all the evangelists wrote a Gospel, at the request of the bishops of Asia, against Cerinthus and other heretics and especially against the then growing dogma of the Ebionites, who assert that Christ did not exist before Mary. On this account he was compelled to maintain His divine nativity. But there is said to be yet another reason for this work, in that when he had read Matthew, Mark, and Luke, he approved indeed the substance of the history and declared that the things they said were true, but that they had given the history of only one year, the one, that is, which follows the imprisonment of John and in which he was put to death. So passing by this year the events of which had been set forth by these, he related the events of the earlier period before John was shut up in prison, so that it might be manifest to those who should diligently read the volumes of the four Evangelists. This also takes away the discrepancy which there seems to be between John and the others. He wrote also one Epistle which begins as follows "That which was from the beginning, that which we have heard, that which we have seen with our eyes and our hands handled concerning the word of life" which is esteemed of by all men who are interested in the church or in learning. The other two of which the first is "The eider to the elect lady and her children" and the other "The elder unto Gaius the beloved whom I love in truth," are said to be the work of John the presbyter to the memory of whom another sepulchre is shown at Ephesus to the present day, though some think that there are two memorials of this same John the evangelist. We shall treat of this matter in its turn when we come to Papias his disciple. In the fourteenth year then after Nero Domitian having raised a second persecution he was banished to the island of Patmos, and wrote the Apocalypse, on which Justin Martyr and Irenaeus afterwards wrote commentaries. But Domitian having been put to death and his acts, on account of his excessive cruelty, having been annulled by the senate, he returned to Ephesus under Pertinax and continuing there until the tithe of the emperor Trajan, founded and built churches throughout all Asia, and, worn out by old age, died in the sixty-eighth year after our Lord's passion and was buried near the same city.Lives of Illustrious Men 29:2JeromeTatian who, while teaching oratory, won not a little glory in the rhetorical art, was a follower of Justin Martyr and was distinguished so long as he did not leave his master's side. But afterwards, inflated by a swelling of eloquence, he rounded a new heresy which is called that of the Encratites, the heresy which Severus afterwards augmented in such wise that heretics of this party are called Severians to the present day. Tatian wrote besides innumerable volumes, one of which, a most successful book Against the nations, is extant, and this is considered the most significant of all his works. He flourished in the reign of Marcus Antoninus Verus and Lucius Aurelius Commodus.The Perpetual Virginity of Blessed Mary 2:4Jerome19. Now that I have cleared the rocks and shoals I must spread sail and make all speed to reach his epilogue. Feeling himself to be a smatterer, he there produces Tertullian as a witness and quotes the words of Victorinus bishop of Petavium. Of Tertullian I say no more than that he did not belong to the Church. But as regards Victorinus, I assert what has already been proved from the Gospel-that he spoke of the brethren of the Lord not as being sons of Mary, but brethren in the sense I have explained, that is to say, brethren in point of kinship not by nature. We are, however, spending our strength on trifles, and, leaving the fountain of truth, are following the tiny streams of opinion. Might I not array against you the whole series of ancient writers? Ignatius, Polycarp, Irenaeus, Justin Martyr, and many other apostolic and eloquent men, who against Ebion, Theodotus of Byzantium, and Valentinus, held these same views, and wrote volumes replete with wisdom. If you had ever read what they wrote, you would be a wiser man. But I think it better to reply briefly to each point than to linger any longer and extend my book to an undue length.Commentary on the Gospel of Luke · Sermons 1-11 (Luke 1-1-3-3-23) 7:5Cyril of Alexandria22. So Justin Martyr's Dial. with Trypho. (p. 201. ed. F. Sylburgii, Heidelb. 1793.) "The ordinance of circumcision, which commanded infants to be circumcised on the eighth day only, was a type of the true circumcision from error and wickedness by means of the resurrection from the dead of our Lord Jesus Christ on the first day of the week. For the first day of the week, while remaining the first of all the days, is, nevertheless, in its relation to the whole circle of the week, called the eighth, and yet continues to be the first." So again, p. 288. "The ark, in which were eight persons, symbolizes by that number the eighth day, on which Christ arose from the dead."Pirkei DeRabbi Eliezer 3:13Pirkei DeRabbi EliezerWith these three attributes will the Holy One, blessed be He, give three good gifts to Israel in the future, as it is said, "For the Lord will give [ The next sentence should precede the rest of the quotation if we follow the order of the words in the MS. It is omitted in the printed editions.] wisdom, out of his mouth cometh knowledge and understanding" (ibid. ii. 6). [ See Jalḳuṭ, Prov. § 935, where attention is drawn to the verb “will give” in the imperfect tense indicating the future. This point is lost sight of in the R.V.; see also Ex. Rab. xli. 3, and cf. T.B. Berakhoth, 5a.] It is not said, "The Lord has given wisdom." These three attributes will be given [ The 1st ed. adds “in double measure”; this has been adopted by later editions.] to King Messiah, as it is said, "And the spirit of the Lord shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and of the fear of the Lord" (Isa. 11:2). [ This famous passage from Isaiah is quoted by Justin Martyr in his Dialogue with Trypho, lxxxvii., as referring to the Messiah.]Pirkei DeRabbi Eliezer 7:6Pirkei DeRabbi EliezerAll the great [ The 1st ed. reads “small.”] luminaries of the stars [ The expression is borrowed from Ezek. 32:8. The seven planets are not referred to in this connection. The Pal. Targum, Ex. 40:4, “And thou shalt bring in the lamp-stand on the south side, because thence are the paths of the sun and moon, and the pathways of the luminaries.”] are situated in the south except Ursa Major, [ ענלה, “waggon.” The constellation Taurus of the Zodiac or Ursa Major as a star is probably implied; see Rashi on T.B. Berakhoth, 58b.] which is placed in the north. All the Mazziḳin [ See supra, p. 14, note 8.] which move in the firmament and the angels [ The fall of the angels recalls Jude 6; Jubilees v. 6, 7; Slav. Enoch xviii.; Eth. Enoch vi.–xvi., xix., and lxxxvi.; Test. XII Pat. (Reuben, v. 6, 7), and Fragments of a Zadokite Work (ed. Schechter, iii. 18). See infra, pp. 99 and 160. The fall of the angels is a favourite subject with the Church Fathers, e.g. Athenagoras, Embassy, xxiv.; Justin Martyr, Second Apology, v.; and Dialogue with Trypho, lxxix.] who fell [ The first editions add: “from their greatness.”] from their holy place (even) from heaven, [ The first editions add: “in the days of the generation of Enosh.” This view opposes the doctrine of the Book of Jubilees v. 6–9, which holds that the fall of the angels took place in the days of Noah. Cf. Eth. Enoch vi. 4–6. On the “generation of Enosh” see Rabbinic Philosophy and Ethics, pp. 37, 193, and 248; Jeraḥmeel xxiv. 9, xxvi. 20; Pal. Targum, Gen. 4:26. On the “fall of the angels” see Gen. Rab. 26:7; Pal. Targum, Gen. 6:4; Jeraḥmeel xxv., and Gaster’s Introduction, p. lxxiii, for further parallels. In Christian literature this legend also occurs; see The Clementine Homilies, xiii.] (when) they ascend to hear the (Divine) Word behind the veil [ See supra, p. 23, note 5.] they are pursued [ 1st ed. reads: “they are separated.”] with a rod of fire, and they return [ The first editions add: “backwards.”] to their place. [ This is missing in the 1st ed.]Pirkei DeRabbi Eliezer 7:11Pirkei DeRabbi EliezerIn three cycles of the sun or in four cycles of the moon [ The lunar cycle referred to here consists of 21 years, as stated supra, p. 43. The solar cycle consists of 28 years, see supra, p. 34.] there are 84 years, which are one hour [ God’s day equals 1000 years, therefore 1 hour (reckoning 12 hours to the day) equals 83⅓ years. The third part of the year is reckoned as a whole year. This is another instance of the use of fractions as whole numbers, which seems to be a characteristic of our author. The Church Fathers use this idea of God’s day lasting 1000 years; see Justin Martyr, Dialogue with Trypho, lxxxi., and Irenæus, adv. Hær. v. 28. 3; and cf. Slavonic Enoch xxxiii. 1 f.] of the day of the Holy One, blessed be He. When the sun and moon become equal [ That is, they begin their courses as at the Creation.] at the beginning of the eve of the fourth day and at the hour of Saturn in the hour when they were created, and in the hour when the flames of the moon reach the sun by day at the degree (or ascent) of 60 (degrees), it passes therein and extinguishes its light; and in the hour when the flames of the sun reach the moon at night in the degree (or ascent) of 40 (degrees), it passes through it and extinguishes its light. [ This refers to the eclipses. It is not clear what the 60 or 40 degrees or ascents mean here.]Pirkei DeRabbi Eliezer 12:4Pirkei DeRabbi EliezerAnd (Adam) was at his leisure in the garden of Eden, like one of the ministering angels. [ Man is become “like one of us,” was interpreted by the Midrash, Gen. Rab. 21:5, and Mekhilta, Beshallach, vi. p. 33a (n. 18 for parallels) as meaning: “like one of the ministering angels.” This idea of the Midrash was known to Justin Martyr, Dial. c. Tryph. lxii.] The Holy One, blessed be He, said: I am alone in My world and this one (Adam) also is alone in his [ Some texts read: “My.” See Pal. Targum, Gen. 2:18.] world. There is no propagation before Me and this one (Adam) has no propagation in his life; [ Lit. “before him.”] hereafter all the creatures [ Supra, p. 79, we read that the animals wished to worship Adam, thinking he was their Maker. The belief was prevalent in former days that all the animals in Paradise were endowed with speech and reasoning power. See Jubilees iii. 28 (n. 28), and Grünbaum, op. cit. pp. 56, 60.] will say: Since there was no propagation in his life, [ Lit. “before him.”] it is he who has created us. [ Our author may wish to refute the notion obtaining in some non-Jewish religions that God had physical offspring.] It is not good for man to be alone, as it is said, "And the Lord God said, It is not good for man to be alone; I will make him an help meet for him …" (Gen. 2:18). [ Thereby divine attributes will not be given to him by the other creatures. They will perceive that man is not omnipotent. Our Midrash may also hint that Adam (first or Second Adam) was not the Creator. As we have pointed out, the view that the Second Adam was the Creator obtained in early Christian circles. See Gen. Rab. 12:7.]Pirkei DeRabbi Eliezer 12:6Pirkei DeRabbi EliezerWhen the earth heard this expression [ i.e. of man’s supremacy over it. Man was to increase and multiply, to fill the earth and to subdue it (Gen. 1:28). The Oxford MS. (d. 35) reads: “When the earth heard the expression help-meet.”] thereupon it trembled and quaked, crying before its Creator: Sovereign of all worlds ! I have not the power to feed the multitude [ Lit. sheep or herd.] of mankind. The Holy One, blessed be He, replied: I and thou will (together) feed the multitude [ Lit. sheep or herd.] of mankind. They agreed to divide (the task) between themselves: the night was for the Holy One, blessed be He, || and the day (was apportioned) to the earth. [ See Ps. 42:8.] What did the Holy One, blessed be He, do? He created the sleep of life, [ See Ps. 3:5; T.B. Berakhoth, 58b; Gen. Rab. 14:9, and Shocher Ṭob, Ps. 25:2; and cf. infra, p. 253. For further references to Adam legends see Die Sagen der Juden, ed. Micha Josef bin Gorion, 1913 (Anhang). Two volumes of this Midrashic collection have appeared, and in the appendix the sources are given for the legends dealing with the Creation, the Patriarchs, etc. Equally interesting and valuable are the Legends of the Jews, by L. Ginzberg; the sources of the legends have not yet appeared in the promised final volume. Parallels to the Midrashim in Christian literature are dealt with by L. Ginzberg in his Haggada b. d. Kirchenvätern, i., Amsterdam, 1899. Parallels in Mohammedan literature are given by Geiger, Was hat Mohammed, etc., and M. Grünbaum, op. cit. pp. 60 ff., and in Z.D.M.G. xxxi. pp. 183 ff.; the monographs by Rahmer (on Jerome), Funk (on Aphraates), Gerson, and Goldfahn (on Justin Martyr) should be consulted for “Christian” Midrashic parallels.] so that man lies down and sleeps whilst He sustains him and heals him and (gives) him life and repose, as it is said, "I should have slept: then had I been at rest" (Job 3:18). The Holy One, blessed be He, supports (man) with [ The first editions read: “supports the earth.”] the earth, giving it water; and it yields its fruit and food for all creatures—but the first [ The first editions omit: “the first.”] man's food "in toil [ Or “sorrow,” see 4 Ezra 7:12, and Jewish Sources of the Sermon on the Mount, p. 191.] shalt thou eat of it all the days of thy life" (Gen. 3:17).Pirkei DeRabbi Eliezer 15:4Pirkei DeRabbi EliezerThe cruel angels [ See Prov. 17:11 and cf. Shocher Ṭob, Ps. 1:22, p. 11b, and cf. Justin Martyr, Dialogue with Trypho, cv., on the “evil angel taking our soul.” See also Hippolytus (Against Plato. ed Lagarde, p. 69).] say: Since he would not hearken to the first (angels), let us cause his spirit to depart, as it is said, "Let his spirit go forth, let him return to his earth" (ibid. cxlvi. 4). And concerning them [ The unrepentant.] (the Scripture) says: [ The printed texts omit the quotation from Ex. 20:5 and conclude the quotation from Job 33:29 with the word “work,” adding “etc.”] "Upon the third and upon the fourth generation of them that hate me" (Ex. 20:5); and another verse says: "Lo, all these things doth God work, twice, yea thrice, with a man" (Job 33:29). And thus He calls to Eliezer. [ Luria thinks that probably the text originally ended with a reference to Samuel. The first editions agree with our MS. and read “to Eliezer,” indicating Rabbi Eliezer ben Hyrḳanos, whose name also occurs at the beginning of the chapter.]Pirkei DeRabbi Eliezer 19:8Pirkei DeRabbi Eliezer"For thou, O Lord, hast made me glad through thy work" (ibid. 4). Adam said: The Holy One, blessed be He, had made me glad and brought me into the garden of Eden, and showed me the place of the abode of the righteous in the garden of Eden, [ Slav. Enoch viii. 1 ff.–ix. 1 describes the heavenly garden of Eden: “This place is prepared for the righteous.” See Introduction.] and He showed me the four kingdoms, [ Luria adds in his text: “namely, Babylon, Media, Macedonia, and Syria.” The last name should probably be Edom (i.e. Rome).] their rule and their destruction; [ The first editions read: “ruling and destroying.” The Shocher Ṭob (in loc.), p. 204b, agreeing with our MS., reads: “And He led me into the garden of Eden and showed me the place of the abode of the righteous, and He showed me the four kingdoms.” The printed editions omit the passage referring to the abode of the righteous.] and He showed me David, [ i.e. the Messiah.] the son of Jesse, and his dominion in the future that is to come. [ The Messianic kingdom. This is to be followed by the “Future World.” The two periods, in contradistinction to the present age, are often spoken of as “the future that is to come.”] I took from my years seventy years [ This Haggadic fancy, which occurs in Jubilees iv. 30, was known to Justin Martyr, Dial. c. Tryph. lxxxi.: “For according to the days of the tree of life… we believe a thousand years to be figuratively expressed. For as it was said to Adam, ‘In the day that he should eat of the tree, he should surely die’ (Gen. 2:17), so we know he did not live a thousand years. We believe also this expression, ‘The day of the Lord is a thousand years’ (Ps. 90:4; 2 Pet. iii. 8) relates to this.” See also Epistle of Barnabas xv. The origin of the legend is to be traced to the verse quoted (Ps. 61:6) and the psalmist’s interpretation of man’s life which is said to consist of seventy years; see Ps. 90:10; see also Gen. Rab. 19:8, and Num. Rab. 14:12.] and added them to his days, [ i.e. David’s life, which lasted seventy years.] as it is said, "Thou wilt add days to the days of the king; [ In the MS. the quotation ends here; the first editions continue the verse.] his years shall be as many generations" (ibid. lxi. 6). The Holy One, blessed be He, said to him: Thou wilt add days to the days of (the king Messiah); I also will add to his years in the future which is to come, as though they were many generations, as it is said, "His years shall be as many generations" (ibid.). [ This entire sentence is missing in the printed texts.] I have given to God praise, and song (lauding) His works, as it is said, "I will sing of the works of thy hands" (ibid. xcii. 4).Pirkei DeRabbi Eliezer 23:12Pirkei DeRabbi EliezerNoah found a vine which was lying there, [ The first editions read: “which had been cast forth.”] which had come out of the garden of Eden. [ Pal. Targum, Gen. 9:20, reads: “And he found a vine which the river had brought away from the garden of Eden.” Apparently our Midrash wishes to connect the folly of Noah with the sin of Adam; see Siphrê, Deut. § 323. Cf. T.B. Synhedrin, 70a, Gen. Rab. 36:3, and Ẓohar, Gen. 73a. See 3 Baruch iv. 10 ff.] It had its clusters with it, and he took of its fruit and ate, and rejoiced in his heart, [ The first editions read: “and he desired them in his heart.” The quotation which follows in our text is omitted by the printed editions.] as it is said, "My wine, which cheereth God and man" (Judg. 9:13). He planted a vineyard with it. On the selfsame day it produced and became ripe [ The 1st ed. and several later editions read: “its fruits ripened.”] with its fruits, as it is said, "In the day of thy planting thou dost make it grow, [ The quotation ends here in the MS. and first editions.] and in the morning thou makest thy seed to blossom" (Isa. 17:11). [ Note the preceding verse in Isaiah. See Rabbinic Philosophy and Ethics, p. 43.] He drank wine thereof, and he became exposed in the midst of the tent, as it is said, "And he drank of the wine, and was drunken; and he was uncovered within his tent" (Gen. 9:21). [ The quotation does not occur in the printed editions of our book.] Canaan entered and saw the nakedness of Noah, and he bound a thread (where the mark of) the Covenant [ i.e. Circumcision. The legend that Noah was an eunuch occurs also in Theophilus of Antioch (To Autolycus, iii. 19). See also Ẓohar, Gen. 73b, and Grünbaum, op. cit. p. 86.] was, and emasculated him. He went forth and told his brethren. Ham entered and saw his nakedness. He did not take to heart the duty of honouring (one's father [ Our MS. reads: “the duty (or precept) of ‘Honour’” (Ex. 20:12). Some editions (Amsterdam) add: “and mother.” See Book of Adam and Eve (ed. Malan) 111. xiii. According to Luria the text should continue: “therefore was he cursed by being called a slave”; see Tanchuma, ed. Buber, Gen. 24b.] ). But he [ The first editions read: “He went forth and told.”] told his two brothers in the market, [ So also the Targumim, in loc. Perhaps the translation should be “outside.”] making sport [ See Justin Martyr, Dial. c. Tryph. cxxxix.; “who mocked at his father’s nakedness.”] of his father. His two brothers rebuked him. What did they do? They took the curtain of the east [ Or “veil of the east,” the veil or curtain used to shield one from the heat and glare of the sun. The 2nd ed. reads: “the cover.”] with them, and they went backwards and covered [ See Midrash Agadah, Gen. p. 23, note 16.] the nakedness of their father, as it is said, "And Shem and Japheth took a garment, [ The quotation ends here in the MS. and first editions.] and laid it upon both their shoulders, and went backward, and covered the nakedness of their father; and their faces were backward, and they saw not their father's nakedness" (ibid. 23).Pirkei DeRabbi Eliezer 23:13Pirkei DeRabbi EliezerNoah awoke from his wine, and he knew what the younger son of Ham had done unto him, and he cursed him, [ See Gen. Rab., loc. cit., and Justin Martyr, Dial. c. Tryph., loc. cit.; for other references to Church Fathers see Ginzberg, op. cit. p. 86.] as it is said, "And he said, Cursed be Canaan" (ibid. 25). Noah sat and mused in his heart, saying: The Holy One, blessed be He, delivered me || from the waters of the Flood, and brought me forth from that prison, and am I not obliged to bring before Thee a sacrifice and burnt offerings? [ See Ẓohar, Gen. 70a. There is considerable agreement between the Ẓohar and P.R.E. in this and the next chapter.] What did Noah do? He took from the clean [ See Book of Adam and Eve (ed. Malan) 111. xi.] animals an ox and a sheep, [ The first editions add: “and a goat.”] and from all the clean birds, a turtle-dove and pigeons; and he built up the first altar upon which Cain and Abel [ Pal. Targum, Gen. 8:20, reads: “And Noah built an altar before the Lord; that altar which Adam had built at the time when he was cast forth from the garden of Eden, and had offered an offering upon it; and upon it had Cain and Abel offered their offerings.” Cf. also T.B. Ẓebachim, 115b, and Gen. Rab. 34:9.] had brought offerings, and he brought four burnt offerings, as it is said, "And Noah builded an altar unto the Lord; and took of every [ The quotation ends here in the MS.] clean beast, and of every clean fowl, and he offered burnt offerings on the altar" (ibid. viii. 20). It is written here only, "and he offered burnt offerings on the altar," and the sweet savour ascended before the Holy One, blessed be He, and [ The first editions add: “as it is said, ‘and he offered burnt offerings on the altar’” (Gen. 8:20).] it was pleasing to Him, as it is said, "And the Lord smelled the sweet savour" (ibid. 21). What did the Holy One, blessed be He, do? He put forth His right hand, and swore to Noah [ See infra, pp. 335, 347; and cf. Tanchuma, Noah § xi.] that He would not [ The first editions add here: “again.”] bring the waters of the Flood upon the earth, as it is said, "For this is as the waters of Noah unto me; for as I have sworn [ The quotation ends here in the MS. and the first editions, which add: “etc.”] that the waters of Noah should no more go over the earth" (Isa. 54:9). And He gave a sign in the rainbow as a sign of the covenant of the oath between Himself and the people, as it is said, "I do set my bow in the cloud, [ In the MS. the quotation ends here; it is continued in the first editions.] and it shall be for a token of a covenant" (Gen. 9:13).Pirkei DeRabbi Eliezer 31:4Pirkei DeRabbi EliezerAbraham rose up early in the morning, and he took with him Ishmael, and Eliezer, and Isaac his son, and he saddled the ass. Upon this ass did Abraham ride. This was the ass, the offspring of that ass which was created during the twilight, [ Preceding the first Sabbath in the week of creation. See Aboth 5:9; Jalḳuṭ Gen. § 98; Jalḳuḳ on Zech. 9:9 (ed. King, p. 48); and cf. supra, p. 124.] as it is said, "And Abraham rose early in the morning, and saddled his ass" (ibid. 8). [ This quotation should probably belong to the previous sentence, and follow the word “ass.”] The same ass was also ridden upon by Moses when he came to Egypt, as it is said, "And Moses took his wife and his sons, and set them upon the ass" (Ex. 4:20). This || same ass will be ridden upon in the future by the Son of David, [ The Messiah; see Rabbinic Philosophy and Ethics, p. 71, note 2, and Jewish Sources of the Sermon on the Mount, p. 143, for the strange interpretation given to this Messianic function by Matthew (xxi. 7), and cf. Justin Martyr, Dial. c. Tryph. liii.] as it is said, "Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: behold, thy king cometh unto thee: he is just, and saved; [ In the MS. this first part of the verse is not quoted.] lowly, and riding upon an ass, even upon a colt, the foal of an ass" [ Later Rabbinic interpretation applied this verse sometimes to the Messiah ben Joseph. See Ibn Ezra, in loc.] (Zech. 9:9).Pirkei DeRabbi Eliezer 33:17Pirkei DeRabbi EliezerRabbi Joshua ben Ḳorchah said: There came down upon them the quickening dew [ See infra, p. 260.] from heaven, which was like a fountain, [ This is also the reading in Jalḳuṭ, Ezekiel, loc. cit.] which was bubbling and bringing forth water; so likewise (the bones) were moving and bringing forth upon themselves flesh, (other) bones [ Instead of “bones” we should probably read “skin”; see supra, p. 249, note 5.] and sinews, as it is said, "And I beheld, and lo, there were sinews upon them, and flesh came up, and skin covered them above" (ibid. 8). He said to him: Prophesy unto the wind, as it is said, "Then said he unto me, Prophesy unto [ The MS. reads incorrectly “against.”] the wind.… Come from the four winds, O breath, and breathe upon these slain, that they may live" (ibid. 9). In that hour the four winds of the heaven went forth, and opened the treasure-house of the souls, and each spirit returned to the body of flesh of man, as it is said, "So I prophesied as he commanded me, and the breath came into them, and they lived,… an exceeding great army" (ibid. 10); and it is written about Egypt, "And the children of Israel were fruitful,… and waxed exceeding mighty" (Ex. 1:7). What is the meaning of "exceeding"? Just as in the latter case there were 600,000 (men), so in the former case there were 600,000 (men), and they all stood upon their feet except one man. The prophet said: Sovereign of all the worlds ! What is the nature of this man? He answered him: He gave out money for usury, [ See Jalḳuṭ on Ezekiel, loc. cit., which reads: “And he took usury and he shall not live (eternally).” This is based on Ezek. 18:8. See Ex. Rab. xxxi. 3, and see Tosaphoth T.B. Baba Mezi’a, 70b, catch-word, “Thou mayest lend”; cf. Pal. Targum, Ex. 13:17. See also Tosaphoth Soṭah, 5a.] and he took with interest. || As I live, he shall not live. In that hour the Israelites were sitting and weeping, and saying: We hoped for light, and darkness came. We hoped to stand up with all Israel at the resurrection of the dead, and now "our hope is lost" (Ezek. 37:11). We hoped to arise so as to be gathered with all Israel, and now "we are clean cut off" (ibid.). In that hour the Holy One, blessed be He, said to the prophet: Therefore, say to them, As I live, I will cause you to stand at the resurrection of the dead in the future that is to come, and I will gather you with all Israel [ The Venice edition reads here: “for the ingathering of the exiles to the land of Israel.” On the vision in Ezek. 37 see Cant. Rab. 7:9. Maimonides, Moreh Nebukhim, ii. 46, regarded the “resurrection” as a prophetic vision; see T.B. Synhedrin, loc. cit., for the Talmudic account. The doubt of Ezekiel is noted by Tertullian, On the Resurrection of the Flesh, xxx. In this passage the Church Father interprets the vision in a literal sense, rejecting the allegorical meaning which was given to the vision in his day. Justin Martyr (First Apology, lii.) refers to this prophecy as pointing to the resurrection to be brought about by the Christian Messiah at his second coming; his words are: “By Ezekiel the prophet it was said: ‘Joint shall be joined to joint, and bone to bone, and flesh shall grow again; and every knee shall bow to the Lord, and every tongue shall confess Him’” (Ezek. 37:7, 8, and Isa. 45:23). This may serve as a fair illustration of the method of quoting the Hebrew Scriptures by the Church Fathers.] to the land, as it is said, "Behold, I will open your graves, and cause you to come up out of your graves… and I will bring you into the land of Israel.… And I will put my spirit in you, and ye shall live" (ibid. 12, 14).Pirkei DeRabbi Eliezer 51:1Pirkei DeRabbi EliezerCHAPTER LI THE NEW HEAVENS AND EARTH [73B. i.] RABBAN GAMALIEL said: Just as the New Moons are renewed [ The first editions read: “are sanctified and renewed.” The reference is to the “Benediction pronounced at the beginning of every lunar month.” See T.B. Synhedrin, 42a; Sopherim 25:1, p. 280; Ex. Rab. xv. 24; and cf. T.B. Rosh Ha-Shanah, 24a, and supra, p. 354.] and sanctified in this world, so will Israel [ It is only natural that the authors of the Midrashim should think of Israel in the same way as the Christian writers in all ages think of Christians. Thus Justin Martyr, in his Second Apology, vii., declares that the whole world is preserved only for the sake of Christians.] be sanctified [ Cf. Ezek. 36:23, and T.B. Synhedrin, 90b, on the future life. The Church Fathers also discuss the passing away of the heavens and their renewal, see Methodius, On the Resurrection, viii. f.] and renewed in the future world just like the New Moons, as it is said, "Speak unto all the congregation of the children of Israel, and say unto them, Ye shall be holy: [ The quotation ends here in the MS.] for I the Lord your God am holy" (Lev. 19:2). The sages say: The heavens and the earth are destined to pass away and to be renewed. What is written concerning them? "And all the host of the heaven shall be dissolved, [ This part of the verse is omitted by the MS. and the first editions.] and the heavens shall be rolled together as a scroll" (Isa. 34:4). Just as when a man reads in a scroll of the Torah and he rolls it, [ R.S. b. Adereth in his Responsa, i. ix, and R. Bechai on Gen. 1:22, add here: “again he opens it and reads therein and rolls it together.” This agrees with the reading of our MS. The first editions omit this. The opening of the scroll the first time might be for the purpose of airing the parchment, the second time to find the place which was to be read.] and again he opens it to read therein and he rolls it (together), likewise in the future will the Holy One, blessed be He, roll together the heavens like a scroll, as it is said, "And the heavens shall be rolled together as a scroll" [ R.S. b. Adereth, loc. cit., and R. Bechai, loc. cit., agree here also with the reading in our MS. The text is corrupt in the first editions.] (ibid.); "And the earth shall wax old like a garment" (ibid. li. 6); just as a man spreads out his garment and folds it [ Unless we adopt this reading, which is probably the correct text, we should read: “and shakes it.” The first editions have an abbreviated text.] up, and again he unfolds it || and puts it on and renews it (thereby), likewise the Holy One, blessed be He, in the future will fold up the earth and again will He spread it out and put it in its place like a garment, as it is said. "And the earth shall wax old like a garment" (ibid.).Works · Introduction to vol. 2 2:10Pseudo-Dionysius the Areopagite4th. Justin Martyr----for Liturgy.Commentary on Revelation · Translation-Litteral 13:15OecumeniusFor the Devil does not cease, Peter says, prowls around like a roaring lion, seeking someone to devour; to whom you also resist with firm strength of mind. Concerning such sharp snares and the precise deceit of him against us, the holy Justin Martyr also brings forth the case, stating that the Devil did not clearly know the power of his punishment before the coming of the Lord, when the divine prophets had announced it mysteriously: just as Isaiah (14:4), under the persona of the Assyrian, tragically narrates the entire representation of the Devil. But when the Lord had come and had openly said that the eternal fire is reserved and prepared for the Devil and his angels (Matt. 25:41), upon hearing this, he does not cease to lie in wait for the faithful, wanting to have many companions in his defection, lest he be ashamed to cling to this alone, applauding himself with this cold and envious consolation. [Fragments of St. Justin Martyr, 4]Commentary on Revelation · Translation-Litteral 13:49Oecumenius4. Oecumenius, in his commentary on 1 Peter 5:8 says, “For the Devil does not cease, Peter says, prowls around like a roaring lion, seeking someone to devour; to whom you also resist with firm strength of mind. Concerning such sharp snares and the precise deceit of him against us, the holy Justin Martyr (Fragments of Justin Martyr, 4) also brings forth the case, stating that the Devil did not clearly know the power of his punishment before the coming of the Lord, when the divine prophets had announced it mysteriously: just as Isaiah (14:4), under the persona of the Assyrian, tragically narrates the entire representation of the Devil. But when the Lord had come and had openly said that the eternal fire is reserved and prepared for the Devil and his angels (Matt. 25:41), upon hearing this, he does not cease to lie in wait for the faithful, wanting to have many companions in his defection, lest he be ashamed to cling to this alone, applauding himself with this cold and envious consolation.Commentary on the Catholic Epistles · Translation-Litteral 10:15OecumeniusFor the Devil does not cease, Peter says, prowls around like a roaring lion, seeking someone to devour ; to whom you also resist with firm strength of mind. Concerning such sharp snares and the precise deceit of him against us, the holy Justin Martyr 8 also brings forth the case, stating that the Devil did not clearly know the power of his punishment before the coming of the Lord, when the divine prophets had announced it mysteriously: just as Isaiah (14:4), under the persona of the Assyrian, tragically narrates the entire representation of the Devil. But when the Lord had come and had openly said that the eternal fire is reserved and prepared for the Devil and his angels (Matt. 25:41), upon hearing this, he does not cease to lie in wait for the faithful, wanting to have many companions in his defection, lest he be ashamed to cling to this alone, applauding himself with this cold and envious consolation.Commentary on the Catholic Epistles · Translation-Litteral 13:34Oecumenius8 Fragments of St. Justin Martyr, 4An Exact Exposition of the Orthodox Faith · Book 4 28:173John Damascene1 Clem., Constit., bk. viii.; Justin Martyr., Apol. i .; Iren., v.2.Christian Life in the Second and Third Centuries 3:23JB LightfootThis, however, was not a principle of their faith, but rather a necessity of their position. corporation they were not recognized by the law; it was therefore impossible for them to hold corporate property. Moreover, common prudence would deter them from any display which might arouse the fury of the populace, or invite the repression of the magistrates. Hence there is not, so far as I am aware, any explicit notice of a church erected either at Rome or in the provinces before the close of the second century. Beyond the limits of the Empire the case would be different. In Syria, for instance, where the kings of Edessa early embraced Christianity, no such restraints would be imposed upon the Christians. Accordingly, as early as the year 202, when a sudden inundation swept over the city of Edessa, destroying the royal palace, the city walls, and other important buildings, the "temple of the Church of the Christians" is mentioned among the edifices thus demolished.. The expression points to a building of some pretensions. How long it had been standing we do not know; but there is no reason to suppose that it was either the first or the only erection of the kind. But meanwhile, in the Metropolis and in the great cities of the Empire, the meetings for public worship would be held in a commodious room attached to the residence of some private Christian. "Where do you assemble?" asks the Roman prefect of Justin Martyr, when brought before him for trial. "Where each man will and can; thinkest thou that we all meet in the same place?" is the reply. "Tell me," the prefect urges again, "where do you assemble; in what place dost thou gather thy disciples together?" "I have lodged," he replies, "over the house of Martin at the Timotine bath during the whole of my present stay. This is my second visit to the city of Rome; and I know no other place of meeting besides his house." A period of a century and a quarter has now elapsed since those first gatherings of the Apostles after the Resurrection; yet still the disciples, as of old, meet in an upper room, for fear, not now of the Jews, but of the Gentiles.The Brethren of the Lord 4:23JB LightfootIn Cowper’s Syriac Miscell. p. 61, I find an extract, ‘Justin one of the authors who were in the days of Augustus and Tiberius and Gaius wrote in the third discourse: That Mary the Galilean, who was the mother of Christ who was crucified in Jerusalem, had not been with a husband. And Joseph did not repudiate her, but Joseph continued in holiness without a wife, he and his five sons by a former wife: and Mary continued without a husband.’ The editor assigns this passage to Justin Martyr; but not to mention the anachronism, the whole tenor of the passage and the immediate neighbourhood of similar extracts shows that it was intended for the testimony (unquestionably spurious) of some contemporary heathen writer to the facts of the Gospel.The Essay 24:28An Essay on the Development of Christian Doctrine"When [the reader of Christian history] comes to the second century," says Dr. Burton, "he finds that Gnosticism, under some form or other, was professed in every part of the then civilized world. He finds it divided into schools, as numerously and as zealously attended as any which Greece or Asia could boast in their happiest days. He meets with names totally unknown to him before, which excited as much sensation as those of Aristotle or Plato. He hears of volumes having been written in support of this new philosophy, not one of which has survived to our own day."[221:1] Many of the founders of these sects had been Christians; others were of Jewish parentage; others were more or less connected in fact with the Pagan rites to which their own bore so great a resemblance. Montanus seems even to have been a mutilated priest of Cybele; the followers of Prodicus professed to possess the secret books of Zoroaster; and the doctrine of dualism, which so many of the sects held, is to be traced to the same source. Basilides seems to have recognized Mithras as the Supreme Being, or the Prince of Angels, or the Sun, if Mithras is equivalent to Abraxas, which was inscribed upon his amulets: on the other hand, he is said to have been taught by an immediate disciple of St. Peter, and Valentinus by an immediate disciple of St. Paul. Marcion was the son of a Bishop of Pontus; Tatian, a disciple of St. Justin Martyr.The Essay 30:28An Essay on the Development of Christian DoctrineThis mention of Angels leads me to a memorable passage about the honour due to them in Justin Martyr.Grammar of Assent 10:130An Essay in Aid of a Grammar of AssentThe writing from which I have been quoting is of the early part of the second century. Twenty or thirty years after it St. Justin Martyr speaks as strongly of the spread of the new Religion: "There is not any one race of men," he says, "barbarian or Greek, nay, of those who live in waggons, or who are Nomads, or Shepherds in tents, among whom prayers and eucharists are not offered to the Father and Maker of the Universe, through the name of the crucified Jesus."October 19:3The Roman MartyrologyAt Rome, under the Emperor Mark Antonine, the holy martyrs Ptolemy and Lucius. Of these it is recorded by Justin Martyr that Ptolemy brought a lewd woman to believe in Christ, and taught her to honour chastity, for the which cause he was accused by an unclean man before Urbicius the Prefect. He suffered a long and foul imprisonment, and at length made a public confession of Christ's teaching, and was sentenced to death. Lucius blamed the sentence and openly avowed himself also to be a Christian, for the which cause he was sent to death likewise, and with them was sent a third under the same condemnation.