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Eusebius of Caesarea, The Church History. — Preface
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§2. Eusebius’ Birth and Training. His Life in Cæsarea until the Outbreak of the Persecution.
§3. The Persecution of Diocletian.
§4. Eusebius’ Accession to the Bishopric of Cæsarea.
§5. The Outbreak of the Arian Controversy. The Attitude of Eusebius .
§7. Continuance of the Arian Controversy. Eusebius’ Relations to the Two Parties.
§3. Eusebius as a Historian. The Merits and Defects of his History .
Testimonies of the Ancients in Favor of Eusebius.
Testimonies of the Ancients Against Eusebius.
The Church History of Eusebius.
Chapter II.— Summary View of the Pre-existence and Divinity of Our Saviour and Lord Jesus Christ.
Chapter IV.— The Religion Proclaimed by Him to All Nations Was Neither New Nor Strange.
Chapter V.— The Time of his Appearance among Men.
Chapter VII.— The Alleged Discrepancy in the Gospels in regard to the Genealogy of Christ.
Chapter VIII.— The Cruelty of Herod toward the Infants, and the Manner of his Death.
Chapter IX.— The Times of Pilate.
Chapter X.— The High Priests of the Jews under whom Christ taught.
Chapter XI.— Testimonies in Regard to John the Baptist and Christ.
Chapter XII.— The Disciples of our Saviour.
Chapter XIII.— Narrative concerning the Prince of the Edessenes.
Chapter I.— The Course pursued by the Apostles after the Ascension of Christ.
Chapter II.— How Tiberius was affected when informed by Pilate concerning Christ.
Chapter III.— The Doctrine of Christ soon spread throughout All the World.
Chapter V.— Philo’s Embassy to Caius in Behalf of the Jews.
Chapter VI.— The Misfortunes which overwhelmed the Jews after their Presumption against Christ.
Chapter VII.— Pilate’s Suicide.
Chapter VIII.— The Famine which took Place in the Reign of Claudius.
Chapter IX.— The Martyrdom of James the Apostle.
Chapter XI.— The Impostor Theudas and his Followers.
Chapter XII.— Helen, the Queen of the Osrhœnians.
Chapter XIV.— The Preaching of the Apostle Peter in Rome.
Chapter XV.— The Gospel according to Mark.
Chapter XVI.— Mark first proclaimed Christianity to the Inhabitants of Egypt.
Chapter XVII.— Philo’s Account of the Ascetics of Egypt.
Chapter XVIII.— The Works of Philo that have come down to us.
Chapter XIX.— The Calamity which befell the Jews in Jerusalem on the Day of the Passover.
Chapter XX.— The Events which took Place in Jerusalem during the Reign of Nero.
Chapter XXI.— The Egyptian, who is mentioned also in the Acts of the Apostles.
Chapter XXIII.— The Martyrdom of James, who was called the Brother of the Lord.
Chapter XXIV.— Annianus the First Bishop of the Church of Alexandria after Mark.
Chapter II.— The First Ruler of the Church of Rome.
Chapter III.— The Epistles of the Apostles.
Chapter IV.— The First Successors of the Apostles.
Chapter V.— The Last Siege of the Jews after Christ.
Chapter VI.— The Famine which oppressed them.
Chapter VII.— The Predictions of Christ.
Chapter VIII.— The Signs which preceded the War.
Chapter IX.— Josephus and the Works which he has left.
Chapter X.— The Manner in which Josephus mentions the Divine Books.
Chapter XI.— Symeon rules the Church of Jerusalem after James.
Chapter XII.— Vespasian commands the Descendants of David to be sought.
Chapter XIII.— Anencletus, the Second Bishop of Rome.
Chapter XIV.— Abilius, the Second Bishop of Alexandria.
Chapter XV.— Clement, the Third Bishop of Rome.
Chapter XVI.— The Epistle of Clement.
Chapter XVII.— The Persecution under Domitian.
Chapter XVIII.— The Apostle John and the Apocalypse.
Chapter XIX.— Domitian commands the Descendants of David to be slain.
Chapter XX.— The Relatives of our Saviour.
Chapter XXI.— Cerdon becomes the Third Ruler of the Church of Alexandria.
Chapter XXII.— Ignatius, the Second Bishop of Antioch.
Chapter XXIII.— Narrative Concerning John the Apostle.
Chapter XXIV.— The Order of the Gospels.
Chapter XXV.— The Divine Scriptures that are accepted and those that are not.
Chapter XXVI.— Menander the Sorcerer.
Chapter XXVII.— The Heresy of the Ebionites.
Chapter XXVIII.— Cerinthus the Heresiarch.
Chapter XXIX.— Nicolaus and the Sect named after him.
Chapter XXX.— The Apostles that were Married.
Chapter XXXI.— The Death of John and Philip.
Chapter XXXII.— Symeon, Bishop of Jerusalem, suffers Martyrdom.
Chapter XXXIII.— Trajan forbids the Christians to be sought after.
Chapter XXXIV.— Evarestus, the Fourth Bishop of the Church of Rome.
Chapter XXXV.— Justus, the Third Bishop of Jerusalem.
Chapter XXXVI.— Ignatius and His Epistles.
Chapter XXXVII.— The Evangelists that were still Eminent at that Time.
Chapter XXXVIII.— The Epistle of Clement and the Writings falsely ascribed to him.
Chapter XXXIX.— The Writings of Papias.
Chapter II.— The Calamities of the Jews during Trajan’s Reign.
Chapter III.— The Apologists that wrote in Defense of the Faith during the Reign of Adrian.
Chapter IV.— The Bishops of Rome and of Alexandria under the Same Emperor .
Chapter V.— The Bishops of Jerusalem from the Age of our Saviour to the Period under Consideration
Chapter VI.— The Last Siege of the Jews under Adrian .
Chapter VII.— The Persons that became at that Time Leaders of Knowledge falsely so-called .
Chapter VIII.— Ecclesiastical Writers .
Chapter IX.— The Epistle of Adrian, decreeing that we should not be punished without a Trial .
Chapter X.— The Bishops of Rome and of Alexandria during the Reign of Antoninus .
Chapter XI.— The Heresiarchs of that Age .
Chapter XII.— The Apology of Justin addressed to Antoninus.
ChapterXIII.— The Epistle of Antoninus to the Common Assembly of Asia in Regard to our Doctrine .
Chapter XIV.— The Circumstances related of Polycarp, a Friend of the Apostles .
Chapter XV.— Under Verus, Polycarp with Others suffered Martyrdom at Smyrna
Chapter XVI.— Justin the Philosopher preaches the Word of Christ in Rome and suffers Martyrdom.
Chapter XVII.— The Martyrs whom Justin mentions in his Own Work.
Chapter XVIII.— The Works of Justin which have come down to us.
Chapter XIX.— The Rulers of the Churches of Rome and Alexandria during the Reign of Verus.
Chapter XX.— The Rulers of the Church of Antioch.
Chapter XXI.— The Ecclesiastical Writers that flourished in Those Days.
Chapter XXII.— Hegesippus and the Events which he mentions.
Chapter XXIII.— Dionysius, Bishop of Corinth, and the Epistles which he wrote.
Chapter XXIV.— Theophilus Bishop of Antioch.
Chapter XXV.— Philip and Modestus.
Chapter XXVI.— Melito and the Circumstances which he records.
Chapter XXVII.— Apolinarius, Bishop of the Church of Hierapolis.
Chapter XXVIII.— Musanus and His Writings.
Chapter XXIX.— The Heresy of Tatian.
Chapter XXX.— Bardesanes the Syrian and his Extant Works.
Chapter II.— The Martyrs, beloved of God, kindly ministered unto those who fell in the Persecution.
Chapter III.— The Vision which appeared in a Dream to the Witness Attalus.
Chapter IV.— Irenæus commended by the Witnesses in a Letter.
Chapter VI.— Catalogue of the Bishops of Rome.
Chapter VII.— Even down to those Times Miracles were performed by the Faithful.
Chapter VIII.— The Statements of Irenæus in regard to the Divine Scriptures.
Chapter IX.— The Bishops under Commodus.
Chapter X.— Pantænus the Philosopher.
Chapter XI.— Clement of Alexandria.
Chapter XII.— The Bishops in Jerusalem.
Chapter XIII.— Rhodo and his Account of the Dissension of Marcion.
Chapter XIV.— The False Prophets of the Phrygians.
Chapter XV.— The Schism of Blastus at Rome.
Chapter XVI.— The Circumstances related of Montanus and his False Prophets.
Chapter XVII.— Miltiades and His Works.
Chapter XIX.— Serapion on the Heresy of the Phrygians.
Chapter XX.— The Writings of Irenæus against the Schismatics at Rome.
Chapter XXI.— How Appolonius suffered Martyrdom at Rome.
Chapter XXII.— The Bishops that were well known at this Time.
Chapter XXIII.— The Question then agitated concerning the Passover.
Chapter XXIV.— The Disagreement in Asia.
Chapter XXV.— How All came to an Agreement respecting the Passover.
Chapter XXVI.— The Elegant Works of Irenæus which have come down to us.
Chapter XXVII.— The Works of Others that flourished at that Time.
Chapter II.— The Training of Origen from Childhood.
Chapter III.— While still very Young, he taught diligently the Word of Christ.
Chapter IV.— The pupils of Origen that became Martyrs.
Chapter VI.— Clement of Alexandria.
Chapter VII.— The Writer, Judas.
Chapter VIII.— Origen’s Daring Deed.
Chapter IX.— The Miracles of Narcissus.
Chapter X.— The Bishops of Jerusalem.
Chapter XII.— Serapion and his Extant Works.
Chapter XIII.— The Writings of Clement.
Chapter XIV.— The Scriptures mentioned by Him.
Chapter XVI.— Origen’s Earnest Study of the Divine Scriptures.
Chapter XVII.— The Translator Symmachus.
Chapter XIX.— Circumstances Related of Origen.
Chapter XX.— The Extant Works of the Writers of that Age.
Chapter XXI.— The Bishops that were well known at that Time.
Chapter XXII.— The Works of Hippolytus which have reached us.
Chapter XXIII.— Origen’s Zeal and his Elevation to the Presbyterate.
Chapter XXIV.— The Commentaries which he prepared at Alexandria.
Chapter XXV.— His Review of the Canonical Scriptures.
Chapter XXVI.— Heraclas becomes Bishop of Alexandria.
Chapter XXVII.— How the Bishops regarded Origen.
Chapter XXVIII.— The Persecution under Maximinus.
Chapter XXIX.— Fabianus, who was wonderfully designated Bishop of Rome by God.
Chapter XXX.— The Pupils of Origen.
Chapter XXXII.— The Commentaries which Origen composed in Cæsarea in Palestine.
Chapter XXXIII.— The Error of Beryllus.
Chapter XXXV.— Dionysius succeeds Heraclas in the Episcopate.
Chapter XXXVI.— Other Works of Origen.
Chapter XXXVII.— The Dissension of the Arabians.
Chapter XXXVIII.— The Heresy of the Elkesites.
Chapter XXXIX.— The Persecution under Decius, and the Sufferings of Origen.
Chapter XL.— The Events which happened to Dionysius.
Chapter XLI.— The Martyrs in Alexandria.
Chapter XLII.— Others of whom Dionysius gives an Account.
Chapter XLIII.— Novatus, his Manner of Life and his Heresy.
Chapter XLIV.— Dionysius’ Account of Serapion.
Chapter XLV.— An Epistle of Dionysius to Novatus.
Chapter XLVI.— Other Epistles of Dionysius.
Chapter I.— The Wickedness of Decius and Gallus.
Chapter II.— The Bishops of Rome in those Times.
Chapter IV.— The Epistles which Dionysius wrote on this Subject.
Chapter V.— The Peace following the Persecution.
Chapter VI.— The Heresy of Sabellius.
Chapter VIII.— The Heterodoxy of Novatus.
Chapter IX.— The Ungodly Baptism of the Heretics.
Chapter X.— Valerian and the Persecution under him.
Chapter XI.— The Events which happened at this Time to Dionysius and those in Egypt.
Chapter XII.— The Martyrs in Cæsarea in Palestine.
Chapter XIII.— The Peace under Gallienus.
Chapter XIV.— The Bishops that flourished at that Time.
Chapter XV.— The Martyrdom of Marinus at Cæsarea.
Chapter XVI.— Story in Regard to Astyrius.
Chapter XVII.— The Signs at Paneas of the Great Might of our Saviour.
Chapter XVIII.— The Statue which the Woman with an Issue of Blood erected.
Chapter XIX.— The Episcopal Chair of James.
Chapter XX.— The Festal Epistles of Dionysius, in which he also gives a Paschal Canon.
Chapter XXI.— The Occurrences at Alexandria.
Chapter XXII.— The Pestilence which came upon them.
Chapter XXIII.— The Reign of Gallienus.
Chapter XXIV.— Nepos and his Schism.
Chapter XXV.— The Apocalypse of John.
Chapter XXVI.— The Epistles of Dionysius.
Chapter XXVII.— Paul of Samosata, and the Heresy introduced by him at Antioch.
Chapter XXVIII.— The Illustrious Bishops of that Time.
Chapter XXX.— The Epistle of the Bishops against Paul.
Chapter XXXI.— The Perversive Heresy of the Manicheans which began at this Time.
Chapter I.— The Events which preceded the Persecution in our Times.
Chapter II.— The Destruction of the Churches.
Chapter III.— The Nature of the Conflicts endured in the Persecution.
Chapter V.— Those in Nicomedia.
Chapter VI.— Those in the Palace.
Chapter VII.— The Egyptians in Phœnicia.
Chapter VIII.— Those in Egypt .
Chapter IX.— Those in Thebais.
Chapter X.— The Writings of Phileas the Martyr describing the Occurrences at Alexandria.
Chapter XI.— Those in Phrygia.
Chapter XII.— Many Others, both Men and Women, who suffered in Various Ways.
Chapter XIV.— The Character of the Enemies of Religion.
Chapter XV.— The Events which happened to the Heathen.
Chapter XVI.— The Change of Affairs for the Better.
Chapter XVII.— The Revocation of the Rulers.
Chapter II.— The Subsequent Reverse.
Chapter III.— The Newly Erected Statue at Antioch.
Chapter IV.— The Memorials against us.
Chapter VI.— Those who suffered Martyrdom at this Time.
Chapter VII.— The Decree against us which was engraved on Pillars.
Chapter IX.— The Victory of the God-Beloved Emperors.
Chapter X.— The Overthrow of the Tyrants and the Words which they uttered before their Death.
Chapter XI.— The Final Destruction of the Enemies of Religion.
Chapter II.— The Restoration of the Churches.
Chapter III.— The Dedications in Every Place.
Chapter IV.— Panegyric on the Splendor of Affairs.
Chapter V.— Copies of Imperial Laws.
Chapter VI. — Copy of an Imperial Epistle in which Money is granted to the Churches.
Chapter VII.— The Exemption of the Clergy.
Chapter VIII.— The Subsequent Wickedness of Licinius, and his Death.
Supplementary Notes and Tables.
On Bk. III. chap. 3, § 5 (note 17, continued).
On Bk. III. chap. 3, § 6 (note 22, continued).
On Bk. III. chap. 24, § 17 (note 18 continued).
On Bk. III. chap. 25, § 4 (note 18 continued).
On Bk. III. chap. 32, § 6 (note 14 a ).
On Bk. III. chap. 39, § 1 (note 1, continued).
On Bk. V. Introd. § I (note 3, continued). The Successors of Antoninus Pius .
On Bk. V. chap. 1, § 27 (note 26, continued).
On Bk. VI. chap. 2 (note 1, continued). Origen’s Life and Writings .
On Bk. VI. chap. 8, § 5 (note 4). Origen and Demetrius .
On Bk. VI. chap. 23, § 4 (note 6). Origen’s Visit to Achaia .
On Bk. VII. chap. 26, § 1 (note 4, continued).
On Bk. VIII. chap. 2, § 4 (note 3, continued). The Causes of the Diocletian Persecution .
On Bk. X. chap. 8, § 4 (note I, a).
The Bishops of Rome, Alexandria, Antioch, and Jerusalem, mentioned by Eusebius.
Table showing the Roman Method of counting the Days of the Month.
Chapter III.— The Name Jesus and also the Name Christ were known from the Beginning, and were honored by the Inspired Prophets.
1. It is now the proper place to show that the very name Jesus and also the name Christ were honored by the ancient prophets beloved of God. 42 Compare the Dem. Evang. iv. 17. Compare the Dem. Evang. iv. 17. Compare the Dem. Evang. iv. 17.
2. Moses was the first to make known the name of Christ as a name especially august and glorious. When he delivered types and symbols of heavenly things, and mysterious images, in accordance with the oracle which said to him, “Look that thou make all things according to the pattern which was shown thee in the mount,” 43 Ex. xxv. 40. Ex. xxv. 40. Ex. xxv. 40. he consecrated a man high priest of God, in so far as that was possible, and him he called Christ. 44 “Eusebius here has in mind the passages Lev. iv. 5, 16, and Lev. vi. 22, where the LXX. reads ὁ ἱερεὺς ὁ χριστός: The priest, the anointed one” (Closs). The Authorized Version reads, The priest that was anointed; the Revised Version, The anointed priest. “Eusebius here has in mind the passages Lev. iv. 5, 16, and Lev. vi. 22, where the LXX. reads ὁ ἱερεὺς ὁ χριστός: The priest, the anointed one” (Closs). The Authorized Version reads, The priest that was anointed; the Revised Version, The anointed priest. “Eusebius here has in mind the passages Lev. iv. 5, 16, and Lev. vi. 22, where the LXX. reads ὁ ἱερεὺς ὁ χριστός: The priest, the anointed one” (Closs). The Authorized Version reads, The priest that was anointed; the Revised Version, The anointed priest. And thus to this dignity of the high priesthood, which in his opinion surpassed the most honorable position among men, he attached for the sake of honor and glory the name of Christ.
3. He knew so well that in Christ was something divine. And the same one foreseeing, under the influence of the divine Spirit, the name Jesus, dignified it also with a certain distinguished privilege. For the name of Jesus, which had never been uttered among men before the time of Moses, he applied first and only to the one who he knew would receive after his death, again as a type and symbol, the supreme command.
4. His successor, therefore, who had not hitherto borne the name Jesus, but had been called by another name, Auses, 45 A few mss., followed by Laemmer and Heinichen, read here Ναυῇ, but the best mss. followed by the majority of editors read ᾽Αυσῇ, which is a corruption of the name Oshea, which means “Salvation,” and which Joshua bore before his name was changed, by the addition of a syllable, to Jehoshua=Joshua=Jesus, meaning “God’s salvation” (Num. xiii. 16). Jerome (de vir. ill. c. I.) speaks of this corruption as existing in Greek and Latin mss. of the Scriptures, and as having no sense, and contends that Osee is the proper form, Osee meaning “Salvator.” The same corruption (Auses) occurs also in Tertullian, Adv. Marc. iii. 16, and Adv. Jud. 9 (where the English translator, as Crusè also does in the present passage, in both cases departs from the original, and renders ‘Oshea,’ Ante-Nicene Fathers, Am. Ed. III. p. 334, 335, and 163), and in Lactantius, Institutes, iv. 17. A few mss., followed by Laemmer and Heinichen, read here Ναυῇ, but the best mss. followed by the majority of editors read ᾽Αυσῇ, which is a corruption of the name Oshea, which means “Salvation,” and which Joshua bore before his name was changed, by the addition of a syllable, to Jehoshua=Joshua=Jesus, meaning “God’s salvation” (Num. xiii. 16). Jerome (de vir. ill. c. I.) speaks of this corruption as existing in Greek and Latin mss. of the Scriptures, and as having no sense, and contends that Osee is the proper form, Osee meaning “Salvator.” The same corruption (Auses) occurs also in Tertullian, Adv. Marc. iii. 16, and Adv. Jud. 9 (where the English translator, as Crusè also does in the present passage, in both cases departs from the original, and renders ‘Oshea,’ Ante-Nicene Fathers, Am. Ed. III. p. 334, 335, and 163), and in Lactantius, Institutes, iv. 17. A few mss., followed by Laemmer and Heinichen, read here Ναυῇ, but the best mss. followed by the majority of editors read ᾽Αυσῇ, which is a corruption of the name Oshea, which means “Salvation,” and which Joshua bore before his name was changed, by the addition of a syllable, to Jehoshua=Joshua=Jesus, meaning “God’s salvation” (Num. xiii. 16). Jerome (de vir. ill. c. I.) speaks of this corruption as existing in Greek and Latin mss. of the Scriptures, and as having no sense, and contends that Osee is the proper form, Osee meaning “Salvator.” The same corruption (Auses) occurs also in Tertullian, Adv. Marc. iii. 16, and Adv. Jud. 9 (where the English translator, as Crusè also does in the present passage, in both cases departs from the original, and renders ‘Oshea,’ Ante-Nicene Fathers, Am. Ed. III. p. 334, 335, and 163), and in Lactantius, Institutes, iv. 17. which had been given him by his parents, he now called Jesus, bestowing the name upon him as a gift of honor, far greater than any kingly diadem. For Jesus himself, the son of Nave, bore a resemblance to our Saviour in the fact that he alone, after Moses and after the completion of the symbolical worship which had been transmitted by him, succeeded to the government of the true and pure religion.
5. Thus Moses bestowed the name of our Saviour, Jesus Christ, as a mark of the highest honor, upon the two men who in his time surpassed all the rest of the people in virtue and glory; namely, upon the high priest and upon his own successor in the government.
6. And the prophets that came after also clearly foretold Christ by name, predicting at the same time the plots which the Jewish people would form against him, and the calling of the nations through him. Jeremiah, for instance, speaks as follows: “The Spirit before our face, Christ the Lord, was taken in their destructions; of whom we said, under his shadow we shall live among the nations.” 46 Lam. iv. 20. Lam. iv. 20. Lam. iv. 20. And David, in perplexity, says, “Why did the nations rage and the people imagine vain things? The kings of the earth set themselves in array, and the rulers were gathered together against the Lord and against his Christ”; 47 Ps. ii. 1, 2. Ps. ii. 1, 2. Ps. ii. 1, 2. to which he adds, in the person of Christ himself, “The Lord said unto me, Thou art my Son, this day have I begotten thee. Ask of me, and I will give thee the nations for thine inheritance, and the uttermost parts of the earth for thy possession.” 48 Ps. ii. 7, 8. Ps. ii. 7, 8. Ps. ii. 7, 8.
7. And not only those who were honored with the high priesthood, and who for the sake of the symbol were anointed with especially prepared oil, were adorned with the name of Christ among the Hebrews, but also the kings whom the prophets anointed under the influence of the divine Spirit, and thus constituted, as it were, typical Christs. For they also bore in their own persons types of the royal and sovereign power of the true and only Christ, the divine Word who ruleth over all.
8. And we have been told also that certain of the prophets themselves became, by the act of anointing, Christs in type, so that all these have reference to the true Christ, the divinely inspired and heavenly Word, who is the only high priest of all, and the only King of every creature, and the Father’s only supreme prophet of prophets.
9. And a proof of this is that no one of those who were of old symbolically anointed, whether priests, or kings, or prophets, possessed so great a power of inspired virtue as was exhibited by our Saviour and Lord Jesus, the true and only Christ.
10. None of them at least, however superior in dignity and honor they may have been for many generations among their own people, ever gave to their followers the name of Christians from their own typical name of Christ. Neither was divine honor ever rendered to any one of them by their subjects; nor after their death was the disposition of their followers such that they were ready to die for the one whom they honored. And never did so great a commotion arise among all the nations of the earth in respect to any one of that age; for the mere symbol could not act with such power among them as the truth itself which was exhibited by our Saviour.
11. He, although he received no symbols and types of high priesthood from any one, although he was not born of a race of priests, although he was not elevated to a kingdom by military guards, although he was not a prophet like those of old, although he obtained no honor nor pre-eminence among the Jews, nevertheless was adorned by the Father with all, if not with the symbols, yet with the truth itself.
12. And therefore, although he did not possess like honors with those whom we have mentioned, he is called Christ more than all of them. And as himself the true and only Christ of God, he has filled the whole earth with the truly august and sacred name of Christians, committing to his followers no longer types and images, but the uncovered virtues themselves, and a heavenly life in the very doctrines of truth.
13. And he was not anointed with oil prepared from material substances, but, as befits divinity, with the divine Spirit himself, by participation in the unbegotten deity of the Father. And this is taught also again by Isaiah, who exclaims, as if in the person of Christ himself, “The Spirit of the Lord is upon me; therefore hath he anointed me. He hath sent me to preach the Gospel to the poor, to proclaim deliverance to captives, and recovery of sight to the blind.” 49 Isa. lxi. 1. Eusebius as usual follows the LXX., which in this case differs somewhat from the Hebrew, and hence the translation differs from the English version. The LXX., however, contains an extra clause which Eusebius omits. See Heinichen’s edition, Vol. I. p. 21, note 49. Isa. lxi. 1. Eusebius as usual follows the LXX., which in this case differs somewhat from the Hebrew, and hence the translation differs from the English version. The LXX., however, contains an extra clause which Eusebius omits. See Heinichen’s edition, Vol. I. p. 21, note 49. Isa. lxi. 1. Eusebius as usual follows the LXX., which in this case differs somewhat from the Hebrew, and hence the translation differs from the English version. The LXX., however, contains an extra clause which Eusebius omits. See Heinichen’s edition, Vol. I. p. 21, note 49.
14. And not only Isaiah, but also David addresses him, saying, “Thy throne, O God, is forever and ever. A scepter of equity is the scepter of thy kingdom. Thou hast loved righteousness and hast hated iniquity. Therefore God, thy God, hath anointed thee with the oil of gladness above thy fellows.” 50 Ps. xlv. 6, 7. Ps. xlv. 6, 7. Ps. xlv. 6, 7. Here the Scripture calls him God in the first verse, in the second it honors him with a royal scepter.
15. Then a little farther on, after the divine and royal power, it represents him in the third place as having become Christ, being anointed not with oil made of material substances, but with the divine oil of gladness. It thus indicates his especial honor, far superior to and different from that of those who, as types, were of old anointed in a more material way.
16. And elsewhere the same writer speaks of him as follows: “The Lord said unto my Lord, Sit thou at my right hand until I make thine enemies thy footstool”; 51 Ps. cx. 1. Ps. cx. 1. Ps. cx. 1. and, “Out of the womb, before the morning star, have I begotten thee. The Lord hath sworn and he will not repent. Thou art a priest forever after the order of Melchizedec.” 52 Ps. cx. 4. Ps. cx. 4. Ps. cx. 4.
17. But this Melchizedec is introduced in the Holy Scriptures as a priest of the most high God, 53 See Gen. xiv. 18; Heb. v. 6, 10; vi. 20; viii. See Gen. xiv. 18; Heb. v. 6, 10; vi. 20; viii. See Gen. xiv. 18; Heb. v. 6, 10; vi. 20; viii. not consecrated by any anointing oil, especially prepared, and not even belonging by descent to the priesthood of the Jews. Wherefore after his order, but not after the order of the others, who received symbols and types, was our Saviour proclaimed, with an appeal to an oath, Christ and priest.
18. History, therefore, does not relate that he was anointed corporeally by the Jews, nor that he belonged to the lineage of priests, but that he came into existence from God himself before the morning star, that is before the organization of the world, and that he obtained an immortal and undecaying priesthood for eternal ages.
19. But it is a great and convincing proof of his incorporeal and divine unction that he alone of all those who have ever existed is even to the present day called Christ by all men throughout the world, and is confessed and witnessed to under this name, and is commemorated both by Greeks and Barbarians and even to this day is honored as a King by his followers throughout the world, and is admired as more than a prophet, and is glorified as the true and only high priest of God. 54 Eusebius, in this chapter and in the Dem. Evang. IV. 15, is the first of the Fathers to mention the three offices of Christ. Eusebius, in this chapter and in the Dem. Evang. IV. 15, is the first of the Fathers to mention the three offices of Christ. Eusebius, in this chapter and in the Dem. Evang. IV. 15, is the first of the Fathers to mention the three offices of Christ. And besides all this, as the pre-existent Word of God, called into being before all ages, he has received august honor from the Father, and is worshiped as God.
20. But most wonderful of all is the fact that we who have consecrated ourselves to him, honor him not only with our voices and with the sound of words, but also with complete elevation of soul, so that we choose to give testimony unto him rather than to preserve our own lives.
21. I have of necessity prefaced my history with these matters in order that no one, judging from the date of his incarnation, may think that our Saviour and Lord Jesus, the Christ, has but recently come into being.