We cannot be sure that the traditions Papias reported from these prophetesses were derived at first hand, though it is not impossible that Papias himself may have seen them. However it is certain that many of his traditions of 'the Elders' had to do with eschatology, and aimed to prove the material and concrete character of the rewards of the kingdom; for we have several examples of these traditions, attributing to Jesus apocryphal descriptions of the marvellous fertility of Palestine in the coming reign of Messiah, and particularizing about the abodes of the blessed. Moreover Eusebius blames Papias for the crude ideas of Irenæus and other second century fathers who held the views called "chiliastic" (_i. e._ based on the "thousand" year reign of Christ in Rev. xx. 2 f.). We also know that Papias defended the "trustworthiness" of Revelation, a book which served as the great authority of the "chiliasts" for the next fifty years in their fight against the deniers of the resurrection. He quoted from it, in fact, the passage above referred to; so that if reason must be sought for his placing "John and Matthew" together at the end of his list of seven apostles instead of in their usual place, it is probably because they were his ultimate apostolic authorities for the "word of prophecy" and for the "commandment of the Lord" respectively. Justin Martyr, Papias' contemporary at Rome, though converted in Ephesus, and unquestionably determined in his mould of thought by Asiatic Paulinism, has, like Papias, but two _authorities_ for his gospel teaching: (1) the commandment of the Lord represented in the Petrine and Matthæan tradition; (2) prophecy, represented in the Christian continuation of the Old Testament gift. This second authority, however, is not appealed to without the support of apostolicity. Revelation is quoted as among "our writings," like "the memorabilia of the apostles called Gospels," but not without the additional assurance that the seer was "John, one of the _apostles_ of Christ."