Eusebius of Caesarea — Commentary on Scripture

These things said Esaias, when he saw his glory, and spake of him.

In approaching the account of his coming to humanity, the prophecy before us tells first of his divine kingdom, in which it says that the prophet saw him sitting on a throne high and exalted. This is that throne that is mentioned in the psalm of the Beloved. … John the Evangelist supports my interpretation of this passage, when he quotes the words of Isaiah, where it is said, “For this people’s heart has become fat, and their ears are dull of hearing, and they have closed their eyes,” referring them to Christ, saying, “This is what Isaiah said when he saw his glory and bore witness of him.” The prophet then seeing our Savior sitting on his Father’s throne in the divine and glorious kingdom, and moved by the Holy Spirit and being about to describe next his coming among humanity and his birth of a Virgin, foretells that his knowledge and praise would be over all the earth.

John 16:33

These things I have spoken unto you, that in me ye might have peace. In the world ye shall have tribulation: but be of good cheer; I have overcome the world.

When the Master gave them gloomy prophecies, if they paid attention to the things he said to them … they demonstrated the strength and depth of their nature, since it is evident they had no fear of disciplining the body, nor did they run after pleasure. And their master too, as one who himself would not soothe them by deceit, was like them in renouncing his property. And so, when he prophesied about the future in such an open and honest way, he convinced them to choose his way of life. These were prophecies of what would happen to them for his name’s sake that told how they would be brought before rulers and kings and undergo all sorts of punishments, not for any wrong they had done due to any reasonable charge, but solely for this: his name’s sake. And we who see it now fulfilled ought to be struck by the prediction. For the confession of the name of Jesus always inflames the minds of rulers. And even though one who confesses Christ has done no evil, they still punish him with every kind of contempt “for his name’s sake,” as the worst of evildoers. But if someone else swears away th…

When the Master gave them gloomy prophecies, if they paid attention to the things he said to them … they demonstrated the strength and depth of their nature, since it is evident they had no fear of disciplining the body, nor did they run after pleasure. And their master too, as one who himself would not soothe them by deceit, was like them in renouncing his property. And so, when he prophesied about the future in such an open and honest way, he convinced them to choose his way of life. These were prophecies of what would happen to them for his name’s sake that told how they would be brought before rulers and kings and undergo all sorts of punishments, not for any wrong they had done due to any reasonable charge, but solely for this: his name’s sake. And we who see it now fulfilled ought to be struck by the prediction. For the confession of the name of Jesus always inflames the minds of rulers. And even though one who confesses Christ has done no evil, they still punish him with every kind of contempt “for his name’s sake,” as the worst of evildoers. But if someone else swears away the name and denies that he is one of Christ’s disciples, he is let off scot-free, even if he has been convicted of many crimes.

John 18:13-14

And led him away to Annas first; for he was father in law to Caiaphas, which was the high priest that same year.

The divine Scripture says that he completed the entire time of his teaching while Annas and Caiaphas were high priest, showing that the entire time of his teaching was included within the years of their administration. Since he began in the high priesthood of Annas and continued until the reign of Caiaphas, the entire intervening time does not amount to four years. For, since the regulations of the law of that time were already being destroyed, somehow, there was a relaxation of the rule by which the duties of the service of God were for life and by hereditary descent, and different men at different times were entrusted with the high priesthood by the Roman governors and continued in this office for no more than one year. Josephus relates that four high priests intervened in succession from Annas to Caiaphas, speaking as follows in the same text of the Antiquities: “Valerius Gratus put an end to the priesthood of Annas and appointed Ishmael the son of Phabi as high priest, and after a short time he removed this one and named as high priest Eliezer, the son of Annas the high priest. A…

The divine Scripture says that he completed the entire time of his teaching while Annas and Caiaphas were high priest, showing that the entire time of his teaching was included within the years of their administration. Since he began in the high priesthood of Annas and continued until the reign of Caiaphas, the entire intervening time does not amount to four years. For, since the regulations of the law of that time were already being destroyed, somehow, there was a relaxation of the rule by which the duties of the service of God were for life and by hereditary descent, and different men at different times were entrusted with the high priesthood by the Roman governors and continued in this office for no more than one year. Josephus relates that four high priests intervened in succession from Annas to Caiaphas, speaking as follows in the same text of the Antiquities: “Valerius Gratus put an end to the priesthood of Annas and appointed Ishmael the son of Phabi as high priest, and after a short time he removed this one and named as high priest Eliezer, the son of Annas the high priest. And after a year had passed he removed this one also and passed over the high priesthood to Simon, the son of Kamithus. But no more than a year passed with him in office when Josephus, known also as Caiaphas, became his successor.” So, the entire period of our Savior’s teaching is shown to be not even a complete period of four years, since four high priests from Annas to the appointment of Caiaphas fulfilled an annual service over a period of four years. The Gospel, therefore, has rightly indicated Caiaphas as the high priest of the year in which the events of the Savior’s passion were fulfilled, and from this we also can see that the time of Christ’s ministry does not disagree with the foregoing investigation.

John 18:18

And the servants and officers stood there, who had made a fire of coals; for it was cold: and they warmed themselves: and Peter stood with them, and warmed himself.

See how clearly this description of the day of our Savior’s passion, a day in which “there shall be no light,” was fulfilled, since “from the sixth hour to the ninth hour there was darkness over all the earth.” And also the “frost and cold,” since according to Luke: “They led Jesus to the palace of the high priest. And Peter followed afar off. And while they kindled a fire in the midst of the hall, he sat down,” according to Mark, with the others to warm himself. And John, too, especially mentions the cold, saying, “The servants and the ministers stood, having made a fire of coals, for it was cold, and they warmed themselves.” And this day, he says, was known to the Lord and was not night. It was not day, because, as has been said already, “there shall be no light.” This was fulfilled when “from the sixth hour there was darkness over all the earth until the ninth hour.” Nor was it night, because “at eventide it shall be light” was added, which also was fulfilled when the day regained its natural light after the ninth hour.

John 18:36

Jesus answered, My kingdom is not of this world: if my kingdom were of this world, then would my servants fight, that I should not be delivered to the Jews: but now is my kingdom not from hence.

And when they were asked about Christ and his kingdom, of what nature it was, and where and when it would appear, they answered that it was neither of the world, nor earthly, but heavenly and angelic, and would appear at the end of the world when he would come in glory to judge the living and the dead and to give to every one according to his works.

John 18:37 · 2 passages

Pilate therefore said unto him, Art thou a king then? Jesus answered, Thou sayest that I am a king. To this end was I born, and for this cause came I into the world, that I should bear witness unto the truth. Every one that is of the truth heareth my voice.

The throne of the kingdom conferred on Jesus is nothing mortal or temporal. Rather, it truly extended throughout the whole world like light shining as the moon established forever, enlightening understanding souls through his divine and heavenly teaching.

His kingdom and throne were not human. They were not of this world. Therefore he said before Pilate, “My kingdom is not of this world.” And when he was asked by him if he were a king, Jesus answered, “For this also I have been born.” So if he has been born for this, he will remain for this … for the kingdom of this world is not able to endure forever, nor is it endless as if extended indefinitely.

John 19:25 · 2 passages

Now there stood by the cross of Jesus his mother, and his mother's sister, Mary the wife of Cleophas, and Mary Magdalene.

1. It is reported that after the age of Nero and Domitian, under the emperor whose times we are now recording, a persecution was stirred up against us in certain cities in consequence of a popular uprising. In this persecution we have understood that Symeon, the son of Clopas, who, as we have shown, was the second bishop of the church of Jerusalem, suffered martyrdom. Hegesippus, whose words we have already quoted in various places, is a witness to this fact also. Speaking of certain heretics he adds that Symeon was accused by them at this time; and since it was clear that he was a Christian, he was tortured in various ways for many days, and astonished even the judge himself and his attendants in the highest degree, and finally he suffered a death similar to that of our Lord. But there is nothing like hearing the historian himself, who writes as follows: "Certain of these heretics brought accusation against Symeon, the son of Clopas, on the ground that he was a descendant of David and a Christian; and thus he suffered martyrdom, at the age of one hundred and twenty years, while Tr…

1. It is reported that after the age of Nero and Domitian, under the emperor whose times we are now recording, a persecution was stirred up against us in certain cities in consequence of a popular uprising. In this persecution we have understood that Symeon, the son of Clopas, who, as we have shown, was the second bishop of the church of Jerusalem, suffered martyrdom.

Hegesippus, whose words we have already quoted in various places, is a witness to this fact also. Speaking of certain heretics he adds that Symeon was accused by them at this time; and since it was clear that he was a Christian, he was tortured in various ways for many days, and astonished even the judge himself and his attendants in the highest degree, and finally he suffered a death similar to that of our Lord.

But there is nothing like hearing the historian himself, who writes as follows: "Certain of these heretics brought accusation against Symeon, the son of Clopas, on the ground that he was a descendant of David and a Christian; and thus he suffered martyrdom, at the age of one hundred and twenty years, while Trajan was emperor and Atticus governor."

And the same writer says that his accusers also, when search was made for the descendants of David, were arrested as belonging to that family. And it might be reasonably assumed that Symeon was one of those that saw and heard the Lord, judging from the length of his life, and from the fact that the Gospel makes mention of Mary, the wife of Clopas, who was the father of Symeon, as has been already shown.

The same historian says that there were also others, descended from one of the so-called brothers of the Saviour, whose name was Judas, who, after they had borne testimony before Domitian, as has been already recorded, in behalf of faith in Christ, lived until the same reign.

He writes as follows: "They came, therefore, and took the lead of every church as witnesses and as relatives of the Lord. And profound peace being established in every church, they remained until the reign of the Emperor Trajan, and until the above-mentioned Symeon, son of Clopas, an uncle of the Lord, was informed against by the heretics, and was himself in like manner accused for the same cause before the governor Atticus. And after being tortured for many days he suffered martyrdom, and all, including even the proconsul, marveled that, at the age of one hundred and twenty years, he could endure so much. And orders were given that he should be crucified."

They all with one consent pronounced Symeon, the son of Clopas, of whom the Gospel also makes mention; to be worthy of the episcopal throne of that parish. He was a cousin, as they say, of the Saviour. For Hegesippus records that Clopas was a brother of Joseph.

John 19:30

When Jesus therefore had received the vinegar, he said, It is finished: and he bowed his head, and gave up the ghost.

He cried out with a loud voice to the Father, “I commend my spirit” and freely departed from the body. He did not wait for death, which was lagging behind as it were in fear to come to him. Instead, he pursued it from behind and drove it on and trampled it under his feet as it was fleeing. He burst the eternal gates of death’s dark realms and made a road of return back again to life for the dead bound there with the bonds of death.

John 20:2

Then she runneth, and cometh to Simon Peter, and to the other disciple, whom Jesus loved, and saith unto them, They have taken away the Lord out of the sepulchre, and we know not where they have laid him.

Question: How is it that in John the disciples hearing Mary, and then coming to the sepulcher, believed. But in Luke it is said that “their words appeared in their sight as an idle tale and they did not believe?Answer: Mary, in John, told what she had seen to the chief apostles Peter and John alone, as declaring some secret. And they again, unknown to the other disciples, ran to the sepulcher, saw and believed. And there was nothing strange in the chief apostles having seen and believed while the rest to whom the women reported, not having received with their own eyes, did not believe them. Indeed, when the Savior appeared to the assembled disciples themselves, according to John, those who saw him rejoiced. But Thomas, since he was not with them and did not see, was not persuaded. But if he disbelieved the apostles, one would scarcely blame the rest because, not having as yet beheld him, they disbelieved the women. The Scripture shows much examination and carefulness on the part of the disciples, not readily assenting to their words but at first suspending judgment until they recogni…

Question: How is it that in John the disciples hearing Mary, and then coming to the sepulcher, believed. But in Luke it is said that “their words appeared in their sight as an idle tale and they did not believe?Answer: Mary, in John, told what she had seen to the chief apostles Peter and John alone, as declaring some secret. And they again, unknown to the other disciples, ran to the sepulcher, saw and believed. And there was nothing strange in the chief apostles having seen and believed while the rest to whom the women reported, not having received with their own eyes, did not believe them. Indeed, when the Savior appeared to the assembled disciples themselves, according to John, those who saw him rejoiced. But Thomas, since he was not with them and did not see, was not persuaded. But if he disbelieved the apostles, one would scarcely blame the rest because, not having as yet beheld him, they disbelieved the women. The Scripture shows much examination and carefulness on the part of the disciples, not readily assenting to their words but at first suspending judgment until they recognized the truth fully and clearly.

John 20:3-4

Peter therefore went forth, and that other disciple, and came to the sepulchre.

Peter and John seem to come to the sepulcher in broad daylight (an opportune time). By not coming during the night and in darkness, no one can suspect them of what the chief priests falsely accused them, that is, that they came by night and stole him. Therefore the men did not come by night or while it was still dark but while it was broad daylight. But if the Gospel says that the disciples were gathered together for fear of the Jews, someone may object, “How then did those who were shut up visit the sepulcher in broad daylight?” We respond that it was natural that those who were living in the city in the midst of the Jews would be closed in, gathered together in one house. But those who came to the tomb, since they were outside the city, were far from fear of the Jews since they were going to a place deserted and empty of people. But perhaps it may also be the case that Peter and John, being above the fear of the other disciples, ventured more boldly to go out from the house while the others were too scared. In other matters it was recorded that they were considered worthy of more h…

Peter and John seem to come to the sepulcher in broad daylight (an opportune time). By not coming during the night and in darkness, no one can suspect them of what the chief priests falsely accused them, that is, that they came by night and stole him. Therefore the men did not come by night or while it was still dark but while it was broad daylight. But if the Gospel says that the disciples were gathered together for fear of the Jews, someone may object, “How then did those who were shut up visit the sepulcher in broad daylight?” We respond that it was natural that those who were living in the city in the midst of the Jews would be closed in, gathered together in one house. But those who came to the tomb, since they were outside the city, were far from fear of the Jews since they were going to a place deserted and empty of people. But perhaps it may also be the case that Peter and John, being above the fear of the other disciples, ventured more boldly to go out from the house while the others were too scared. In other matters it was recorded that they were considered worthy of more honor than the other apostles.

John 20:5-7

And he stooping down, and looking in, saw the linen clothes lying; yet went he not in.

The cloths lying within seem to me at once to furnish also a proof that the body had not been taken away by people, as Mary supposed. For no one taking away the body would leave the linens, nor would the thief ever have stayed until he had undone the linens and so be caught. And at the same time they establish the resurrection of the body from the dead. For God, who transforms the bodies of our humiliation so as to be conformed to the body of Christ’s glory, changed the body as an organ of the power that dwelt in it, changing it into something more divine. But he left the linen cloths as superfluous and foreign to the nature of the body.

John 21:18-19

Verily, verily, I say unto thee, When thou wast young, thou girdedst thyself, and walkedst whither thou wouldest: but when thou shalt be old, thou shalt stretch forth thy hands, and another shall gird thee, and carry thee whither thou wouldest not.

Peter appears to have preached in Pontus, Galatia, Bithynia, Cappadocia, and Asia to the Jews of the dispersion. And at last, having come to Rome, he was crucified head-downwards; for he had requested that he might suffer in this way.

John 21:19

This spake he, signifying by what death he should glorify God. And when he had spoken this, he saith unto him, Follow me.

[Nero] publicly announced himself as the first among God’s chief enemies and so was led on to the slaughter of the apostles. It is, therefore, recorded that Paul was beheaded in Rome itself and that Peter likewise was crucified under Nero. This account of Peter and Paul is substantiated by the fact that their names are preserved in the cemeteries of that place even to the present day. It is confirmed likewise by Caius, a member of the church, who arose under Zephyrinus, bishop of Rome. He, in a published disputation with Proclus, the leader of the Phrygian heresy, speaks as follows concerning the places where the sacred corpses of the aforesaid apostles are laid: “But I can show the trophies of the apostles. For if you will go to the Vatican or to the Ostian way, you will find the trophies of those who laid the foundations of this church.” And that they both suffered martyrdom at the same time is stated by Dionysius, bishop of Corinth, in his epistle to the Romans in the following words: “You have thus by such an admonition bound together the planting of Peter and of Paul at Rome and…

[Nero] publicly announced himself as the first among God’s chief enemies and so was led on to the slaughter of the apostles. It is, therefore, recorded that Paul was beheaded in Rome itself and that Peter likewise was crucified under Nero. This account of Peter and Paul is substantiated by the fact that their names are preserved in the cemeteries of that place even to the present day. It is confirmed likewise by Caius, a member of the church, who arose under Zephyrinus, bishop of Rome. He, in a published disputation with Proclus, the leader of the Phrygian heresy, speaks as follows concerning the places where the sacred corpses of the aforesaid apostles are laid: “But I can show the trophies of the apostles. For if you will go to the Vatican or to the Ostian way, you will find the trophies of those who laid the foundations of this church.” And that they both suffered martyrdom at the same time is stated by Dionysius, bishop of Corinth, in his epistle to the Romans in the following words: “You have thus by such an admonition bound together the planting of Peter and of Paul at Rome and Corinth. For both of them planted and likewise taught us in our Corinth. And they taught together in the same way in Italy and suffered martyrdom at the same time.” I have quoted these things in order that the truth of the history might be still more confirmed.

John 21:20

Then Peter, turning about, seeth the disciple whom Jesus loved following; which also leaned on his breast at supper, and said, Lord, which is he that betrayeth thee?

For in Asia also great luminaries have fallen asleep who will rise again on the last day of the advent of the Lord, when he shall come with glory from heaven and shall search out all the saints.… And this is also where John is, who leaned on the bosom of the Lord, who was a priest wearing the miter, a martyr and a teacher, and he sleeps at Ephesus.

John 21:24

This is the disciple which testifieth of these things, and wrote these things: and we know that his testimony is true.

John, who reclined on the bosom of Jesus, has left us one Gospel, although he confessed that he might have written so many that the world could not contain them. And he wrote also the Apocalypse, but he was commanded to keep silence and not to write the words of the seven thunders. He has left also an epistle of very few lines; perhaps also a second and third. But not all consider them genuine, and together they do not contain one hundred lines.

Joshua 5:13-14

And it came to pass, when Joshua was by Jericho, that he lifted up his eyes and looked, and, behold, there stood a man over against him with his sword drawn in his hand: and Joshua went unto him, and said unto him, Art thou for us, or for our adversaries?

Joshua, the successor of Moses, calls the leader of the heavenly angels and archangels and of the supernal powers and as if he were the power and wisdom of the Father, entrusted with the second rank of sovereignty and rule over all, “prince of the host of the Lord,” although he saw him only in the form and shape of a man. At any rate, it is written: “And it came to pass, when Joshua was in the field of the city of Jericho, he lifted up his eyes, and saw a man standing over against him, holding a drawn sword, and he went to him and said: ‘Are you one of ours, or of our adversaries?’ And he said to him, ‘I am prince of the host of the Lord and I have now come.’ And Joshua fell on his face to the ground and said to him, ‘What does my Lord command to his servant?’ And the prince of the Lord said to Joshua, ‘Loose your shoe from off your feet, for the place on which you stand is a holy place.’ ” Here, too, you will perceive from the identity of words that this is no other than he who also spoke to Moses.

Joshua 5:14

And he said, Nay; but as captain of the host of the LORD am I now come. And Joshua fell on his face to the earth, and did worship, and said unto him, What saith my lord unto his servant?

And as Joshua, the successor of Moses, was about to fight against the former possessors of Palestine, his enemies, foreign and most ungodly races, he rightly appears to him with a sword drawn and pointed against the enemy, showing by the vision that he himself is about to attack the ungodly with an unseen sword and with divine power, the fellow soldier and the fellow combatant of his people. Wherefore he gives himself the name of Chief and Captain of the Lord to suit the occasion. - "Proof of the Gospel 5.19"

Jude 1:1

Jude, the servant of Jesus Christ, and brother of James, to them that are sanctified by God the Father, and preserved in Jesus Christ, and called:

Hegesippus says that other descendants of one of the so-called brothers of the Lord, Jude by name, lived until the reign of Trajan [98-117], after giving testimony of their faith in Christ in the time of Domitian [81-96].