Eusebius of Caesarea

But when they did nothing of this kind, but tried to make supplication to the evil daemons by a foul and licentious life and unseemly words, and by feeding on raw flesh, and rending victims asunder, and by human sacrifices, how was it even possible that doing such deeds, and pursuing practices pleasing to the wicked, they should be received as friends by the Supreme God, or by the divine Powers subject to Him, or by any good beings at all?

But in fact it is manifest to all that he who practises the things that are dear to the wicked can never be a friend of the good. So then it was not to gods, nor yet to good daemons, but only to the wicked, that those of whom I have spoken paid worship.

And this argument is still further confirmed by Plutarch, in the passage where he says that the mythical narratives told as concerning gods are certain tales about daemons, and the deeds of Giants and Titans celebrated in song among the Greeks are also stories about daemons, intended to suggest a new phase of thought.

Of this kind then perhaps were the statements in the Sacred Scripture concerning the giants before the flood, and those concerning their progenitors, of whom it is said, 'And when the angels of God saw the daughters of men that they were fair, they took unto them wives of all that they chose,' and of these were born 'the giants the men of renown which were of old.'

For one might say that these daemons are those giants, and that their spirits have been deified by the subsequent generations of men, and that their battles, and their quarrels among themselves, and their wars are the subjects of these legends that are told as of gods.

It was not only those that were honored with the high priesthood and anointed for the sake of the symbol with prepared oil who were given tribute among the Hebrews with the name Christ. The kings too, at the bidding of God, were made Christs in a certain symbolism by the prophets who anointed them, inasmuch as they also bore in themselves the types of the royal and sovereign power of the only true Christ, the divine Logos who reigns over all. We have also received the tradition that some of the prophets themselves had by anointing already become Christs in type, seeing that they all refer to the true Christ—the divine and heavenly Logos, of the world the only high priest, of all creation the only king, of the prophets the only archprophet of the Father. The proof of this is that no one of those symbolically anointed of old, whether priests or kings or prophets, obtained such power of the divine virtue as our Savior and Lord, Jesus, the only real Christ, has exhibited. None indeed of them, though renowned in rank and honor for so many generations among their own people, ever gave the name of Christian to their subjects from the symbolic application to themselves of the name of Christ. The honor of worship was not paid to any of them by their subjects, nor did they hold them in such affection after their death as to be ready to die for him whom they honored.For none of the men of those days was there such disturbance of all the nations throughout all the world, since the power of the symbol was incapable of producing such an effect among them as the presence of the reality manifested by our Savior; for he received from none the symbol and types of the high priesthood. Nor did he trace his physical descent from the race of priests; nor was he promoted to a kingdom by the armed force of men; nor did he become a prophet in the same way as those of old; nor did he hold any rank at all or precedence among the Jews. Yet with all these he had been adorned, not in symbols, but in actual reality by the Father. Though he did not obtain the honors of which we have spoken before, he is called Christ more than any of them, and inasmuch as he is himself the only true Christ of God, he filled the whole world with Christians—his truly revered and sacred name. He no longer gave to his initiates types or images but the uncovered virtues themselves and the heavenly life in the actual doctrines of truth, and he has received the chrism—not that which is prepared materially, but the divine anointing itself with the spirit of God, by sharing in the unbegotten divinity of the Father. Again, Isaiah teaches this very point, for in one place he exclaims as if from Christ himself, “The Spirit of the Lord is upon me, because he has anointed me to preach good news to the poor, to proclaim release to the captives, and recovering of sight to the blind.”
And not only Isaiah but also David speaks with reference to him and says, “Your divine throne endures for ever and ever. Your royal scepter is a scepter of equity; you love righteousness and hate wickedness. Therefore God, your God, has anointed you with the oil of gladness above your fellows.” In this the text calls him God in the first verse, and in the second honors him with the royal scepter, and then goes on, after royal and divine power, to present him in the third place as having become Christ, anointed not with oil made of material substances but with the divine “oil of gladness.”
And in addition to this he indicates his peculiar distinction and superiority to those who in the past had been more materially anointed as types. And in another place too the same David explains his position as follows: “The Lord says to my Lord, ‘Sit at my right hand, till I make your enemies your footstool.’ ” And “before the day-star I begot you from the womb. The Lord swore and will not repent, You are a priest forever according to the order of Melchizedek.” Now this Melchizedek is introduced in the sacred books as priest of the most high God, without having been so marked out by any material unction, or even as belonging by racial descent to the priesthood of the Hebrews. For this reason our Savior has been called Christ and priest, on the authority of an oath, according to this order and not according to that of the others who received symbols and types. For this reason too the narrative does not relate that he was anointed physically by the Jews or even that he was of the tribe of those who hold the priesthood, but that he received his being from God himself before the day-star, that is to say, before the construction of the world, and holds his priesthood to boundless eternity, ageless and immortal. A weighty and clear proof of the immaterial and divine anointing effected on him is that he alone, out of all who have ever yet been until now, is called Christ among all men throughout the whole world. Under this title he is confessed and borne witness to by all and is mentioned thus by Jews, Greeks, and barbarians. Until this present day he is honored by his worshipers throughout the world as king, wondered at more than a prophet, and glorified as the true and only high priest of God, and above all, as the Logos of God, preexistent, having his being before all ages and having received the right of reverence from the Father, and he is worshiped as God. Strangest of all, we, who have been consecrated to him, honor him not only with our voices and with the sound of words but with the whole disposition of our soul, so as to value testimony to him more than our very life itself.

Now the laws of love summoned him even as far as death and the dead themselves, so that he might summon the souls of those who were long dead. And so, because he cared for the salvation of all for ages past, and in order that “he might destroy him who has the power of death,” as Scripture teaches, here again he underwent the dis-pensation in his mingled natures. As a man, he left his body to the usual burial, while as God he departed from it. For he cried with a loud cry and said to the Father, “I commend my spirit,” and departed from the body free, in no way waiting for death, who was lagging as if in fear to come to him. Nay, rather, he pursued death from behind and drove him on, trodden under his feet and fleeing, until he burst the eternal gates of his dark realms, making a road of return back again to life for the dead there bound with the bonds of death. Even his own body was raised up, and many bodies of the sleeping saints arose and came together with him into the holy and real city of heaven, as rightly is said by the holy words. …The Savior of the universe, our Lord, the Christ of God, called victor, is represented in the prophetic predictions as reviling death and releasing the souls that are bound there, by whom he raises the hymn of victory. And he says these words: “From the hand of Hades I will save them, and from death I will ransom their souls. O Death where is your victory? O Death, where is your sting?” “The sting of death is sin, and the power of sin is the law.”

An ancient priest of the Mosaic order could only be selected from the tribe of Levi. It was obligatory without exception that he should be of the family descending from Aaron and do service to God in outward worship with the sacrifices and blood of irrational animals. But he that is named Melchizedek, which in Greek is translated “king of righteousness,” who was king of Salem, which would mean “king of peace,” without father, without mother, without line of descent, not having, according to the account, “beginning of years or end of life,” had no characteristics shared by the Aaronic priesthood. For he was not chosen by humans, he was not anointed with prepared oil, he was not of the tribe of those who had not yet been born; and, strangest of all, he was not even circumcised in his flesh, and yet he blesses Abraham, as if he were far better than he. He did not act as priest to the Most High God with sacrifices and libations, nor did he minister at the temple in Jerusalem. How could he? It did not yet exist. And he was such, of course, because there was going to be no similarity between our Savior Christ and Aaron, for he was neither to be designated priest after a period when he was not priest, nor was he to become priest, but be it. For we should notice carefully in the words, “You are a priest forever,” he does not say, “You shall be what you were not before,” any more than, “You were that before which you are not now”—but by him who said, “I am who I am,” it is said, “You are, and remain, a priest forever.” …And the fulfillment of the oracle is truly wondrous to one who recognizes how our Savior Jesus, the Christ of God, now performs through his ministers even today sacrifices after the manner of Melchizedek’s. For just as he, who was priest of the Gentiles, is not represented as offering outward sacrifices but as blessing Abraham only with wine and bread, so in exactly the same way our Lord and Savior himself first, and then all his priests among all nations, perform the spiritual sacrifice according to the customs of the church and with wine and bread darkly express the mysteries of his body and saving blood. This by the Holy Spirit Melchizedek foresaw and used the figures of what was to come, as the Scripture of Moses witnesses, when it says, “And Melchizedek, king of Salem, brought out bread and wine; he was priest of God Most High, and he blessed Abraham.” And thus it followed that to him only was the addition of an oath, “The Lord God has sworn and will not change his mind, ‘You are a priest forever after the order of Melchizedek.’ ”
The psalm too, continuing, even shows in veiled phrase the passion of [Christ], saying, “He will drink from the brook by the way; therefore he will lift up his head.” And another psalm shows “the brook” to mean the time of temptations: “Our soul has passed through the brook; yes, our soul has passed through the deep waters.” He drinks, then, in the brook, that cup of which he darkly spoke at the time of his passion, when he said, “Father, if it be possible, let this cup pass from me.” And also, “If this cannot pass unless I drink it, your will be done.”6
It was, then, by drinking this cup that he lifted up his head, as the apostle says, for when he was “obedient unto death, even death on a cross, therefore,” he says, “God has highly exalted him,” raising him from the dead and setting him at his right hand, far above all rule and authority and power and dominion and every name which is named, not only in this world but in that which is to come. And he has put all things in subjection under his feet, according to the promise made to him, which he expresses through the psalmist, saying, “Sit at my right hand, till I make your enemies your footstool.… Rule in the midst of your foes.”8
It is plain to all that today the power of our Savior and the word of his teaching rule over all them that have believed in him, in the midst of his enemies and foes.

So far, then, we have learned that they who are called “Christs” in the highest sense of the term are anointed by God, not by people, and anointed with the Holy Spirit, not with a prepared unguent.It is now time to see how the teaching of the Hebrews shows that the true Christ of God possesses a divine nature higher than humanity. Hear, therefore, David again, where he says that he knows an eternal priest of God and calls him his own Lord and confesses that he shares the throne of God Most High in the one hundred ninth psalm. … And note that David in this passage, being king of the whole Hebrew race and, in addition to his kingdom, adorned with the Holy Spirit, recognized that the being of whom he speaks, who was revealed to him in the Spirit, was so great and surpassingly glorious, that he called him his own Lord. He said, “The Lord said to my Lord,” for he knows him as eternal high priest, priest of the Most High God, and throned beside almighty God and his offspring. Now it was impossible for Jewish priests to be consecrated to the service of God without anointing, which is why it was usual to call them Christs. The Christ, then, mentioned in the psalm will also be a priest, for how could he have been witnessed to as priest unless he had previously been anointed? It is also said that he is made a priest forever. Now this would transcend human nature, for it is not in humanity to last forever, since our race is mortal and frail. Therefore, the priest of God described in this passage, who by the confirmation of an oath received a perpetual and limitless priesthood from God, was greater than human. “For the Lord has sworn,” he said, “and will not change his mind, ‘You are a priest after the order of Melchizedek.’ ” … The object of the psalmist’s prophecy, therefore, is presented distinctly as an eternal priest and Son of the Most High God, begotten by the Most High God and sharing the throne of his kingdom.…
Thus I think I have clearly proved that the essential Christ was not man, but Son of God, honored with a seat on the right hand of his Father’s Godhead, far greater not only than human and mortal nature, but greater also than every spiritual existence among things begotten.

It is now time to show that the very name of Jesus, and especially that of Christ, had already been honored by the ancient God-loving prophets. Moses himself, having been the first to make known the name of Christ as being especially revered and glorious, having handed down the types and symbols of heavenly things and the mysterious images according to the oracle which said to him, “See that you make everything according to the pattern which was shown you on the mountain,” and having consecrated a man high priest of God insofar as it was at all possible, calls this man Christ. That is, to this dignity of the high priesthood, which surpassed all preeminence among humans, he attaches for additional honor and glory the name of Christ. Thus, then, he indeed knew Christ as a being divine. And the same Moses by divine inspiration foresaw the name Jesus very clearly and again also endowed this with special privilege. The name of Jesus, which had never been uttered among people before it was made known to Moses, Moses applied first to this one alone, whom he knew, again as a type and a symbol, would receive the rule over all after his death. His successor … had never before used the title Jesus but had been called by another name, Hoshea, which his parents had bestowed upon him. He himself [the successor] proclaims Jesus, as a privilege of honor far greater than a royal crown, giving him the name because Jesus, the son of Nun, himself bore a remembrance to our Savior, who alone, after Moses and the completion of the symbolic worship transmitted by him, received the rule of the true and pure religion. And in this way Moses bestowed the name of our Savior Jesus Christ as a mark of the greatest honor upon the two men who in his time surpassed all the rest of the people in virtue and glory—the high priest and him who would rule after him.

And here it is clearly foretold that that one will come whom prophecy says will come. Who could this be but he who is referred to in the words, “Blessed is he that comes in the name of the Lord, the Lord God also has shone upon us”? With which also Zechariah agrees, when he says, “Behold a man, the Dawn is his name, and he shall rise from below.” The same prophet too, noting the time, adds, “At eventide it shall be light. If he delays, wait for him.” Instead of this, Aquila reads, “If he tarry expect him, for he that comes will come and will not tarry.” And the epistle to the Hebrews has this in mind.… But note how clearly the epistle arranges what was obscure in the prophetic writing, because of the inversion of the clauses. For the prophecy says, “He that comes will come and will not tarry,” and then adds, “If he shrinks back, my soul has no pleasure in him.” Without what follows, this addition would seem absurd. For how could it be said of the just that God takes no pleasure in him? But the placing side by side of the divided clauses by a change in the arrangement of them preserves the sense. For after “Yet a little while, and the coming one shall come and shall not tarry,” it adds next, “but my righteous one shall live by faith.” Then what was first in the prophecy it places second, “and if he shrinks back, my soul has no pleasure in him.”For as Scripture has already once foretold through the prophecy that the light promised to all nations by Christ’s coming “shall rise late and in the evening, and shall not deceive” (for so Aquila interprets instead of “come to nothing”), it next exhorts to patience, because the coming of the subject of the prophecy is to be late and in the evening, as seen in the words, “If he tarry await him, or if he delay expect him, for he that comes will come and will not tarry.” Thus he encourages the hearer to trust the prediction, saying that he that trusts it, shown by his very faith to be just, shall live the life according to God. On the other hand, he that does not trust, drawing back through lack of boldness, and putting no faith in the words “My soul has no pleasure in him.” So, then, if we follow this course and place the first clause last and the last first, we shall preserve the sense of the passage, putting “The just shall live by faith” after “For he that comes will come and will not tarry,” by transposing the clauses and adding to this, “If he shrinks back, my soul has no pleasure in him.” And Aquila agrees with this interpretation, saying, “If he delay, expect him, for he that comes will come and will not tarry. Lo, if he be sluggish, my soul is not true in him, and the just shall live by faith.”

Zion and Jerusalem that have the good news told them the apostle knew to be heavenly, when he said, “But the Jerusalem above is free, and she is our mother,” and, “You have come to Mount Zion and to the city of the living God, the heavenly Jerusalem, and to innumerable angels.” Zion might also mean the church established by Christ in every part of the world, and Jerusalem the holy constitution that, once established of old time among the ancient Jews alone, was driven into the wilderness by their impiety and then again was restored far better than before through the coming of our Savior. Therefore the prophecy says, “Break forth together into singing, you waste places of Jerusalem; for the Lord has comforted his people, he has redeemed Jerusalem.”Nor would you be wrong in calling Zion the soul of every holy and godly person, so far as it is lifted above this life, having its city in heaven, seeing the things beyond the world. For it means “a watchtower.” And insofar as such a person remains calm and free from passion, you could call that one Jerusalem—for Jerusalem means “vision of peace.”