Remembering Goods Done

Εἰς τὸν αἰῶνα οὐ μὴ ἐπιλάθωμαι τῶν δικαιώμάτων σου, ὅτι ἐν αὐτοῖς ἔζησάς με. ᾿Αλλὰ μεμνήσομαι τῶν μαθημάτων σου, ὧν ἔμαθον ἐν τῷ βίῳ· δι' ἐκεῖνα γὰρ ἀπὸ γῆς εἰς οὐρανὸν μετελθὼν οἰκῶ μετ'ἀγγέλων. Ὥσπερ γὰρ ὁ ἐκ μεγάλης νόσου διά τινων ἰατρικῶν βοηθημάτων παγίαν καὶ βεβαίαν ἀναλαβὼν ὑγίειαν δι ' αὐτοῦ τοῦ ὑγιαίνειν καὶ εὐεκτεῖν οὐκ ἐπιλανθάνεται τῶν ἰατρικῶν ἐκείνων οἷς ἠκολούθησε τὸ οὕτως αὐτὸν μετ᾿ εὐεξίας ὑγιαίνειν· οὗτως ὁ ἅγιος οὗτος, ὑπὸ Θεοῦ ζωοποιηθεὶς ἐν οἷς ἔσχε παρ' αὐτοῦ δικαιώμασι λέγει παρ' ὅλον τὸν αἰῶνα μὴ ἐπιλανθάνεσθαι αὐτῶν, ἀποδιδοὺς τὴν αἰτίαν, τὸ ἐν αὐτοῖς τὸν Θεὸν αὐτὸν ἐζηκέναι. Εὐσέβιος ὁ Καισάρειος, Ὑπομνηματα Ἐις Τους Ψαλμους, Ψαλμὸς ΡΙH' Source: Migne PG 23.1380c-d

I shall never forget your justifications, because with them you have given me life. 1 But I will remember your teachings which I learnt in life, because through them I pass from earth to heaven and dwell with angels. For as a man who was gravely sick regains firm and stable health by the administration of medicines, and when he is fit and well he does not forget the treatment which brought him health, so this holy one who was revived by the justifications of God says he will never let that be forgotten, and he gives the reason why, because God has given him life with them. Eusebius of Caesarea, Commentary on the Psalms, from Psalm 118 1 Ps 118.93

Trials And Aid

Δεξιὰ Κυρίου ἐποίησε δύναμιν, δεξιὰ Κυρίου ὕψωσέ με, δεξιὰ Κυρίου ἐποίησε δύναμιν. Οὐκ ἀποθανοῦμαι , ἀλλὰ ζήσομαι, καὶ διηγήσομαι τὰ ἔργα Κυρίου. Παιδεύων ἐπαίδευσέ με ὁ Κύριος, τῷ δὲ θανάτῳ οὐ παρέδωκέ με. Ὅτι μὴ εἰς ἄχρηστον οἱ διωγμοί, ἀλλ᾽ ἐπ᾿ ὠφελείᾳ καὶ δοκιμῇ τῶν πεπειρασμένων γεγόνασι, διδάσκει λέγων· Παιδεύων ἐπαίδευσέ με ὁ Κύριος. Ἔγνων γὰρ τὴν ἐμαυτοῦ ἀσθένειαν, καὶ τὴν ἐκ Θεοῦ μοι παρασχεθεῖσαν δύναμιν οὐκ ἠγνόησα. Ἐπαιδεύθην δὲ ὁποία τις ἦν ἡ δεξιὰ τοῦ Κυρίου, ἡ τοὺς πολεμίους ταπεινώσασα. Εὐσέβιος ὁ Καισάρειος, Ὑπομνηματα Ἐις Τους Ψαλμους, Ψαλμὸς ΡΙΖ' Source: Migne PG 23.1364c

The right hand of the Lord makes virtue, the right hand of the Lord has exalted me, the right hand of the Lord makes virtue. I shall not die but live, and I shall speak of the works of the Lord. The Lord chastened me but he did not give me over to death. 1 With these words 'The Lord chastened me,' he teaches that persecutions are not without their value but they have their use for proving amid trials. 'For I knew my weakness and I was not ignorant of the strength supplied by God, and I learnt what the right hand of God might be, that it humbled my adversaries.' Eusebius of Caesarea, Commentary on the Psalms, from Psalm 117 1 Ps 117.16-18

Seeking Understanding

Συνέτισόν με, καὶ ἐξερευνήσω τὸν νόμον σου, καὶ φυλάξω αὐτὸν ἐν ὅλῃ καρδίᾳ μου. Βούλεται ἐξερευνῆσαι τὸν νόμον τοῦ Θεοῦ ὁ προφήτης ἐπιστάμενος , ὅτι οὐκ ἔστι σαφὴς καὶ εὐκαταφρόνητος . Συνἐτισόν με τοίνυν , ἵνα ζητήσω αὐτὸν μετὰ τῆς πρεπούσης ἐρεύνης καὶ ἐπιστασίας, ὡς ἐξ αὐτοῦ λαβεῖν τῶν πρακτέων καὶ θεωρητῶν τὴν χρῆσιν καὶ κατάληψιν· οὕτω γὰρ δυνήσομαι φυλάξαι αὐτὸν ἐν ὅλῃ καρδίᾳ ἀνενδοιάστως αὐτῷ προσερχόμενος. Εἰ δὲ συνέσεως δεῖται ἵνα μόνον ἐρευνήσῃ τὸν νόμον, τίνος δεῖται, συνέσεως ἀπὸ Θεοῦ διδομένης, ἵνα εὔρῃ τὸ τέλος; Εὐσέβιος ὁ Καισάρειος, Ὑπομνηματα Ἐις Τους Ψαλμους, Ψαλμὸς ΡΙH' Source: Migne PG 23.1372a

Give me understanding and I shall study your law and I shall guard it with my whole heart. 1 Wishing to study the law of God the prophet is aware that it is not clear and easy to grasp. 'Give me understanding,' then, so that he may examine and ponder it correctly and grasp those things that should be done or contemplated by his study, for only then will he be able to guard it with his whole heart, and without doubt it will be with him. And if it is necessary to study the law with understanding, how great shall be the need for you to have this understanding from God, so that you might reach the end? Eusebius of Caesarea, Commentary on the Psalms, from Psalm 118 1 Ps 118.34

A Mixing

Κλῖνον τὴν καρδίαν μου εἰς τὰ μαρτύριά σεν, καὶ μὴ εἰς πλεονεξίαν. Ἀπόστρεψον τοὺς ὀφθαλμούς μου τοῦ μὴ ἰδεῖν ματαιότητα· ἐν τῇ ὁδῷ σου ζῆσόν με. Στῆσον τῷ δούλῳ σου τὸ λόγιόν σου εἰς τὸν φόβον σου. Περίελε τὸν ὀνειδισμόν μου ὃν ὑπώπτευσα, ὅτι τὰ κρίματά σου χρηστά. Ἰδοὺ ἐπεθύμησα τὰς ἐντολάς σου, ἐν τῇ δικαιοσύνη σου ζῆσόν με. Πάντα ἐπὶ τὸν Θεον άναφέρουσιν οἱ ἅγιοι, διδάσκοντες ἡμᾶς , ὅτι χωρὶς θεοῦ οὐδὲν δυνάμεθα. Ἐὰν γὰρ μὴ ἐν ἐμοὶ, φησί, μένητε, οὐδὲν δύνασθε ποιεῖν. ᾿Αλλ ' ἴσως τις ἐρεῖ· Εἰ πάντα ἀναφέρεται ἐπὶ τὸν Θεὸν, ποῦ τὸ ἐπ᾿ ἐμοί; Εἰ δὲ μὴ , πανταχοῦ ἐπέπλεξε τοῖς ἀπὸ τοῦ Θεοῦ τὰ ἐφ᾿ ἡμῖν. Ἀπὸ τοῦ Θεοῦ τό· Νομοθέτησόν με, Κύριε, τὴν ὁδὸν τῶν δικαιωμάτων σου· τὸ δ ' ἐφ᾽ ἡμῖν· Καὶ ἐκζητήσω αὐτὴν διαπαντός. Ἀπὸ Θεοῦ αἰτῶ πάλιν Συνέτισόν με, καὶ ἐξερευνήσω τὸν νόμον σου. Τὸ δ ' ἐπ ' ἐμοί· Καὶ φυλάξω αὐτὸν ἐν ὅλῃ καρδίᾳ. Καὶ τρίτον ἀπὸ Θεοῦ αἰτῶ λέγων· Ὁδήγησόν με ἐν τρίβῳ τῶν ἐντολῶν σου· τἱ τὸ ἐπ᾿ ἐμοί; Ὅτι αὐτὸν ἠθέλησα· δῆλον δὲ ὅτι τὸν ἀνωτέρω εἰρημένον νόμον, ὥστε αἰτῶμεν τὰ ἀπὸ Θεοῦ προσγενέσθαι ἡμῖν, ἐπαγγελλόμενοι καὶ τὰ ἐφ᾽ ἡμῖν καὶ μὴ ψευδόμενοι, ἵνα μὴ τὰς πρὸς Θεὸν ἀθετῶμεν συνθήκας. Εὐσέβιος ὁ Καισάρειος, Ὑπομνηματα Ἐις Τους Ψαλμους, Ψαλμὸς ΡΙH' Source: Migne PG 23.1372b-c

Incline my heart to your testimonies, and not to avarice. Avert my eyes lest they see vanity, revive me in your way. Set your word in me in fear. Cut off the disgrace which I have acquired, because your judgements are joyful. Behold, I have desired your commandments, in your righteousness renew me. 1 Holy men refer everything to God, in which they teach us that we cannot do anything without God. 'For unless you remain in me,' He says, 'you can do nothing.' 2 Buy perhaps someone will say, 'If they refer everything to God what is there for me to do?' But everywhere there is a mixing of the things of God's power and of ours. Certainly of God is, 'Place your law in me, O Lord, the way of your justifications,' but our part is, 'I shall follow it always.' Again of God I ask, 'Give me understanding and I shall study your law,' and to me refers, 'I shall keep it in my whole heart.' Thirdly from God I entreat, 'Lead me into the path of your commandments,' but what pertains to me? 'Because I have wished it,' 3 that is, I have been mindful of your law. So it is that we seek the things of God to be with us and promise those things which are in our power, lest acting falsely we violate our covenant with God. Eusebius of Caesarea, Commentary on the Psalms, from Psalm 118 1 Ps 118.36-40 2 Jn 15.4 3 Ps 118.33-35

Healing And Preaching

Συγκαλεσάμενος δὲ τοὺς δώδεκα μαθητὰς αὐτοῦ, ἔδωκεν αὐτοῖς δύναμιν καὶ ἐξουσίαν... Διὰ ταῦτα ἐνθέοις δυνάμεσι τοὺς ἑαυτοῦ μαθητὰς ὁ Κύριος ὥπλιζεν, ὡς ἂν ἐν πρώτοις τὰ δαιμονικὰ στίφη καὶ τὰς ἐχθρὰς τῶν ἀνθρώπων καὶ πολεμικὰς παρατάξεις καθαιροῖεν· ἔπειτα νόσων καὶ παντοίων παθῶν θεραπεύοιεν τοὺς καταπονουμένους· γνωρίσματα δὴ τῆς κηρυττομένης βασιλείας παρέχων ὁρᾷν ἅπασιν ἀνθρώποις. Ἐχρῆν γὰρ, παράδοξον κήρυγμα καταγγέλλοντας, ξένων καὶ νέων ἀγαθῶν ἐναργῆ σημεῖα παρέχειν τοῖς μαθητευομένοις. Ἦσαν δ' οὖν ἀληθῶς Θεοῦ βασιλείας δείγματα αἱ τεράστιαι δυνάμεις, τά τε θαύματα καὶ σωτήριοι ψυχῶν καὶ σωμάτων θεραπεῖαι· ὅτι ἅπας λόγος, ἔργων ἔρημος, οὔποτ' ἂν ἰσχύσῃ πεῖσμα βέβαιον ἐμποιῆσαι τοῖς ἀκροωμένοις. Διὸ ταῖς δι' ἔργων ἐπιτελουμέναις πράξεσι πίστιν ἐναργῆ παρεῖχον τῷ κηρύγματι. Εἰ γοῦν ψιλοῖς ῥηματίοις καὶ φωναῖς εἰκῆ προφερομέναις Θεοῦ βασιλείαν εἰς πάντας ἐβόων, κατάλυσίν τε τῶν πατριῶν θεῶν, τίς ἂν αὐτοῖς παρέσχε τὸν νοῦν; τίνα δ' ἂν ἔπεισαν Θεὸν εἶναι τὸν Ἰησοῦν καταγγέλλοντες, μηδεμίαν δὲ πίστιν τῇ μαρτυρίᾳ προσάγοντες; Διὸ πάντα λόγον θεϊκαῖς προλαμβάνων πράξεσιν ὁ Σωτὴρ, πρῶτα μὲν ἀνεπιτηδεύτους τὸν τρόπον, λόγων τε καὶ σοφίας θνητῆς ἀπείρους τοὺς αὐτοῦ μαθητὰς ἐπὶ κατορθώσει τῆς ὅλης οἰκουμένης προεχειρίζετο· κἄπειτα ἁλιευτὰς ψυχῶν ἀνθρωπίνων ποιήσειν προφήσας αὐτοὺς, ποιητὴς αὐτὸς ἐγίνετο τῆς ἐπαγγελίας· ὅθεν παραδόξων θαυμάτων ἐργάτας αὐτοὺς ἀπειργάζετο, ἄγκιστρα ταῦτα ψυχῶν σωτήρια παραδιδοὺς αὐτοῖς, ὡςἂν δι' αὐτῶν σαγηνεύοιεν καὶ ἀνέλκοιεν ἐκ τοῦ τῆς κακίας βυθοῦ τὸ θνητὸν γένος, πνεύματα πονηρὰ φυγαδεύοντες, καὶ πᾶσαν νόσον καὶ μαλακίαν ἰώμενοι ἐπὶ τῆς ἐπιταγῆς τῆς αὐτοῦ· οὔπω γὰρ ἦν Πνεῦμα δεδομένον. Εὐσέβιος ὁ Καισάρειος, Τὸ Κατὰ Λουκαν Ἐπαγγελιον, Ἐκλογή Source: Migne PG 24.544a

And He called together His twelve disciples and gave them power and authority...1 For this the Lord armed His disciples with heavenly power, that they might overcome the initial opposition of the devil and the hostility of men and bitter adversaries, since in curing sickness and all sorts of disorders they would offer proof in the sight of all men to the preaching of the kingdom of heaven. For it was necessary that those who were to declare an unexpected teaching should exhibit these strange new goods with signs. Therefore there were demonstrations of the kingdom of God, wonderous prodigies and miracles, and the accomplishment of the curing of souls and bodies by the Saviour. For the word is vain without deeds and it is not otherwise possible to convince listeners with any firm persuasion. Because of this works were accomplished for the gaining of firm faith in preaching. If, then, they had ventured to go out with words and voices alone to tell of the kingdom of God to everyone, with the abolishment of ancestral gods, who would have turned their minds to them? Who would have been persuaded by the declaration that Jesus was God if they have given no witness for such faith? Therefore the Saviour anticipates every word with Divine works, and from simple ways of living, lacking eloquence and worldly wisdom, He recruits His disciples for the correction of the whole world. And He had foretold that He would make them fishermen of human souls, with the author Himself as the promise of it, whence He made them workers of prodigious miracles, supplying them with salutary hooks for souls, so that they might catch and drag them out of the deep abyss of iniquity of the mortal race, in driving out evil spirits and in healing with a nod sickness and disorders, for they were not yet given the Holy Spirit. Eusebius of Caesarea, Commentary On the Gospel of Saint Luke, Fragment 1 Lk 9.1

Faith And The End

Κριτής τις ἦν τὸν Θεὸν μὴ φοβούμενος... Ἐπισυνάπτει γοῦν καὶ παραβολὴν τὴν περὶ τοῦ κριτοῦ τῆς ἀδικίας, πρὸς τὸ δεῖν πάντοτε προσεύχεσθαι καὶ μὴ ἐκκακεῖν. Τὸ δὲ εἰπεῖν· Ἆρα ἐλθὼν ὁ Υἱὸς τοῦ ἀνθρώπου εὑρήσει τὴν πίστιν ἐπὶ τῆς γῆς; ἔκλειψιν δηλοῖ τῆς πίστεως, ὡς μηδένα πιστὸν εὑρεθήσεσθαι, ἢ εἴ που ἄρα σπάνιόν τινα κατὰ τὸν τῆς δευτέρας αὐτοῦ θεοφανείας χρόνον. Ὅπερ μέγα τεκμήριον τυγχάνει τοῦ καιροῦ τῆς ἀποστασίας, ἐν ᾧ σπάνιος ἔσται ὁ εὑρεθησόμενος πιστός· τάχα δὲ οὐδὲ εἷς ἔσται, διὰ τὸ τοὺς μὲν παραληφθήσεσθαι, τοὺς δὲ καταλειφθήσεσθαι τοῖς ἀετοῖς παραδοθησομένους· οὕτω τε ἐξ ἀνθρώπων ἐκλειπούσης τῆς πίστεως, αὐτὸς λοιπὸν ἐπιστήσεται τὴν ἐκδίκησιν ποιησόμενος τῶν ἁγίων αὐτοῦ τῶν ὑπὸ τῶν ἀσεβῶν ἀνῃρημένων. Ἐν τάχει δὲ ποιήσει τὴν ἐκδίκησιν, διὰ τὸ βοᾷν πρὸς αὐτὸν νυκτὸς καὶ ἡμέρας· βοᾷν δὲ πρὸς αὐτὸν ἐδίδαξε διὰ τῆς παραβολῆς τοῦ κριτοῦ τῆς ἀδικίας. Εὐσέβιος ὁ Καισάρειος, Τὸ Κατὰ Λουκαν Ἐπαγγελιον, Ἐκλογή Source: Migne PG 24.588c-d

There was a certain judge who did not fear God...1 He adds the parable of the wicked judge, that one should always pray and never cease on account of weariness. And when He says, 'When the Son of Man comes shall he find faith on earth?' 2 He reveals the future lack of faith, so that there is no one who is faithful, or that such a man will be very rare around the time of His second coming. Thus this shall be a great sign of the time of apostacy, when it is rare to find one who has faith. However perhaps there will not be one, because some shall have been taken up and some shall have been left behind, and indeed handed over to the eagles. 3 Therefore when there is no more faith among men, He shall come and His holy ones who have been separated from the ruin of the wicked will be vindicated. In a moment He shall be avenged, for which the former cry out to him day and the night. And that we should cry out to Him He teaches in the parable of the wicked judge. Eusebius of Caesarea, Commentary On the Gospel of Saint Luke, Fragment 1 Lk 18.2 2 Lk 18.8 3 Lk 17.34-37

Faithful Meditation

Ἐκέκραξα ἐν ὅλῃ καρδίᾳ μου ἐπάκουσόν μου Kύριε τὰ δικαιώματά σου ἐκζητήσω. Ἐκέκραξά σε σῶσόν με καὶ φυλάξω τὰ μαρτύριά σου. Προέφθασα ἐν ἀωρίᾳ καὶ ἐκέκραξα εἰς τοὺς λόγους σου ἐπήλπισα. Προέφθασαν οἱ ὀφθαλμοί μου πρὸς ὄρθρον τοῦ μελετᾶν τὰ λόγιά σου. Ὁ ἐν ἀωριᾳ προλαβὼν καὶ τὸν Θεὸν ἐπικαλούμενος ἐλευθεροῦνται τῶν νυκρερινῶν ἐπιβουλῶν, καὶ ἐν ὄρθρῳ αὐτοῦ, τουτέστιν ἐν τῇ ἀνατολῇ τοῦ φωτὸς προφθάνοντος δηλαδὴ, τοὺς ὁφθαλμοὺς προαπαντῶντας κέκτηται, καὶ μελετᾷ τοῦ Θεοῦ σὺν παῥῥησία τα λόγια. Ἐκείνα γὰρ μάλιστα τᾡ νόμῷ χαίρει ψυχὴ, ἥτις αὐτὴ σύνοιδεν ἑαυτῇ την κατόρθωσιν. Εὐσέβιος ὁ Καισάρειος, Ὑπομνηματα Ἐις Τους Ψαλμους, Ψαλμὸς ΡΙH' Source: Migne PG 23.1389a-b

I called out with all my heart. You heard me, O Lord, I shall seek your righteousness. I have called to you, save me, and I shall guard your testaments. I came at night and I called out, and I hoped in your word. Before the dawn my eyes were set on you, meditating on your words. 1 He who comes before the dawn calling on God, wishing to be delivered from the things of the night, and has turned and fixed his eyes on the dawn, that is, the east, where the light rises to enlighten, he faithfully meditates on the word of God. For that soul rejoices most in the Law that is aware of what is right for it. Eusebius of Caesarea, Commentary on the Psalms, from Psalm 118 1 Ps 118.145-148

Throne And King

Δώσει αὐτῷ Kύριος ὁ θεὸς τὸν θρόνον Δαυὶδ τοῦ πατρὸς αὐτοῦ... Θρόνον λέγει τὸν ἐπαγγελθέντα τῷ Δαυῒδ, οὐ μὴν καὶ δοθέντα· Ἅπαξ γὰρ, φησὶ, ὤμοσα ἐν τῷ ἁγίῳ μου, εἰ τῷ Δαυῒδ ψεύομαι· τὸ σπέρμα αὐτοῦ εἰς τὸν αἰῶνα μένει, καὶ ὀ θρόνος αὐτοῦ ὡς ὁ ἥλιος ἐναντίον μου· καὶ Παλιν· Ὤμοσα Δαυῒδ τῷ δούλῳ μου· Ἔως τοῦ αἰῶνος ἐτοιμάσω τὸ σπέρμα σου, καὶ οἰκοδομήσω εἰς γενεὰν καὶ γενεὰν τὸν θρόνον σου. Ταῦτα δὲ οὐ περὶ σαρκικοῦ σπέρματός φησι, οὐδὲ περι αἰσθητοῦ θρόνου, ἀλλὰ περὶ οὗ φησι καὶ ὁ ἄγγελος πρὸς τὴν Παρθένον, τὸν μηδὲν ἐπίκαιρον ἔχοντα, τὸν καθ' ὅλης τῆς οἰκουμένης φωτὸς δίκην ἐκλάμποντα, καὶ ψυχὰς νοερῶς καταυγάζοντα διὰ τῆς ἐνθέου διδασκαλίας. Οἶκον δὲ Ἰακὼβ, μὴ τὸν Ἰουδαίων λαὸν νόμιζε μόνον, ἀλλὰ πάντας τοὺη διὰ τῆς κλήσεως τοῦ Σωτῆρος ἐξ ἀπάντῶν τῶν ἐθνῶν εἰς τὴν τῶν ἁγίων υἱοθεσίαν εἰσποιουμένους. Ὁ λαὸς τοῦ Θεοῦ ποτὲ μὲν Ἰακὼβ καλεῖται, ποτὲ δὲ Ἰσραήλ· ὁ αὐτὸς γὰρ ἦν καὶ Ἰσραὴλ καὶ Ἰακώβ· καὶ φύσει μὲν Ἰακὼβ ἦν ὁ παλαιὸς λαὸς· ὡς ἐξ Ἰακὼβ κατὰ τὴν ἐξ αἱματος συγγένειαν· θέσει δὲ, ὁ νέος λαὸς κατὰ τὴν ἐξ ἀρετῆς συγγένειαν· ἀντεισήχθη γὰρ ὁ νέος τοῦ παλαιοῦ. Λοιπὸν οὖν ἐπὶ τοῦτον τὸν λαὸν βασιλεύσει εἰς τὸν αἰωνα, ἤγουν ἀεὶ, ἐκ τε τῶν ἔργων καὶ τῶν λόγων ἐπιγνόντα αὐτὸν, καὶ ἐκουσίως ὑποτεταγένον αὐτῷ· ὁ γὰρ Χριστὸς ἦν μὲν βασιλεὺς καὶ ὡς Θεός· Ἡ βασιλεία γὰρ, φησὶν, ἡ ἐμὴ οὐκ ἔστιν ἐκ τοῦ κόσμου τούτου· ἦν δὲ καὶ ὡς ἄνθρωπος· εἰχε γὰρ ἔργα βασιλέως τὸ νομοθετεῖν τοῖς ὑπηκόοις αὐτοῦ, τὸ ῥυθμίζειν, τὸ περιέπειν, τὸ ὑπεραποθνήσκειν αὐτῶν· ἂ μάλιστα χαρακτηρίζουσι τὸν ἀληθῆ βασιλέα. Εὐσέβιος ὁ Καισάρειος, Τὸ Κατὰ Λουκαν Ἐπαγγελιον, Ἐκλογή Source: Migne PG 24.532b-d

The Lord God will give him the throne of his father David...1 He speaks of the promise of David's throne, and not the giving of it, with: 'For once,' He says, 'I have sworn in my holiness, I will not lie to David. His seed shall endure forever, and his throne shall be like the sun in my sight.' And again, 'I have sworn to David, my servant, even to eternity I have established his seed, and I shall build up his throne from generation to generation.' 2 And these things do not speak of carnal seed, nor of a material throne, but concerning that which the angel recalled when speaking to Mary, that has nothing temporal about it, and its light shines on the whole world, and with Divine teaching it spiritually enlightens souls. 3 And do not understand the house of Jacob as the Jewish people only, but those from all the peoples who by the calling of the Saviour are given the privilege of Divine adoption. For the people of God were once called Jacob, and then Israel, and Jacob and Israel were the same man, and certainly by nature Jacob was the old people, because from the blood of Jacob they had their origin, but by adoption there is a new people through the kinship of virtue, for the new succeeds the old. Afterward, then, He shall rule over this people through the age, that is, forever, when by works and words the people know Christ, and eagerly conform themselves to him. Undoubtedly Christ was king as much as God, for he said, 'My kingdom is not of this world,' 3 and even as a man He had the works of a king, in laying down the law for those obedient to him, and guiding and taking care of them, and laying down His life for them, which things especially are the characteristic marks of true kingship. Eusebius of Caesarea, Commentary On the Gospel of Saint Luke, Fragment 1 Lk 1.32 2 Ps 88.36-38, 4-5 3 Lk 1.31-33 4 Jn 18.36

Desires Of Earth And Heaven

Ὅπου γὰρ ὁ θυσαυρὸς ὑμῶν, ἐκεὶ καὶ ἡ καρδία ὑμῶν ἔσται... Φυσικῶς γὰρ πᾶς ἄνθρωπος περὶ ὃ σπουδάζει διάκειται, κἀκεῖ πάντα τὸν νοῦν ἔχει ἔνθα κεκτῆσθαι τὴν ὠφέλειαν νενόμικε· διὰ τοῦτο καὶ τὸν λογισμὸν ἐπάγει τοῦ μὴ δεῖν ἐπὶ γῆς θησαυρίζειν. Εἰ μὲν γάρ τις, φησὶν, ἐν τῷ θνητῷ βίῳ τὰς κτήσεις καὶ πᾶσαν ὕπαρξιν συνείληχεν, ἀναρτήσας αὐτοῦ τὴν πᾶσαν ἐλπίδα ἐπὶ τὰ παρόντα τοῦ βίου πράγματα, ἐξ ἀνάγκης οἷα δὴ δεσμοῖς τοσούτοις πεπεδημένος, πάντα τὸν αὐτοῦ λογισμὸν καὶ πᾶσαν τὴν διάνοιαν, ἣν δὴ καρδίαν ὠνόμασε, κάτω που πρὸς τῇ γῇ κέκτηται, κἀκεῖ φύρεται καὶ καλινδεῖται, ἔνθα κεκτῆσθαι τὸν αὐτοῦ θησαυρὸν νενόμικεν· εἰ δὲ τοῖς οὐρανίοις μαθήμασιν ἐντραφεὶς πάντα πράττοι, τὸν αὐτοῦ σκοπὸν ἄνω προσαναρτήσας, καὶ τὴν ἐλπίδα ῥίψας ἐπὶ τὰς οὐρανίους ἐπαγγελίας, τοῦ μὲν συνάγειν ἐπὶ γῆς οὐδεμίαν ποιούμενος φροντίδα, τὴν ἄκραν δὲ μετιὼν ἀκτημοσύνην, καὶ ὅλος γινόμενος πρὸς τοῖς κρείττοσιν, ἐν οὐρανῷ τε πάντα συνάγειν, κἀκεῖ τὸν αὐτοῦ πλοῦτον ταμιεύεσθαι, καὶ πᾶσαν τὴν ὕπαρξιν ἐκεῖ προπέμπειν σπουδάζων· εἰκότως ὁ τοιοῦτος ὄνοιτ' ἂν ἐντεῦθεν τῆς ἀγαθῆς ἐλπίδος, τῷ τὴν διάνοιαν καὶ τὸν λογισμὸν οἰκειοῦν ἑαυτοῦ τοῖς οὐρανίοις· ἔνθα γὰρ ἔχει τὸν θησαυρὸν, ἐκεῖ καὶ τὴν διάνοιαν ἕξει· ὡς δοκεῖν μὲν ἐπὶ γῆς παρεπιδημεῖν, καὶ τῷ σώματι μόνῳ συνεῖναι ἀνθρώποις, τῇ δὲ δυνάμει τὰς οὐρανίους ἤδη διατριβὰς μετιέναι· ὥστε ἄνω βλέπειν δεῖ, καὶ τὰς ἐλπίδας ἔχειν, ὅπου καὶ τὸν θησαυρὸν αὐτοῦ συναγήοχεν. Εὐσέβιος ὁ Καισάρειος, Τὸ Κατὰ Λουκαν Ἐπαγγελιον, Ἐκλογή Source: Migne PG 24.559c-561a

For where is your treasure, there is your heart...1 Every man by nature is set on what he desires and there he has his mind fixed on that which he thinks will be of use to him. Because of this understanding He speaks, lest we should treasure something of the earth. For if, He says, someone should bind his whole existence to the things of this mortal life, and gather up all his hope in the affairs of this present life, it is necessary that he will be weighed down with heavy chains, even all his thoughts and mind, which He calls the heart, being driven down into the earth, and there he will be mixed and wallow, where he thinks to lay hold of his treasure. But he who is greatly nourished on the heavenly teachings, and so lifts up his desire and places his hope in heavenly things, he also sets aside any care for heaps of things on the earth and seeks the height of poverty, and with all his heart he turns himself to better things, desiring all his possessions to be in heaven, and there he establishes all his good fortune, and rightly this one has a wondrous hope by which he is profited, for his mind and thought is attached to heavenly things. For where he has his treasure, there his mind is set, so that even when he seems to turn to worldly things with men, yet he is intently occupied with the things of heaven. Therefore it is necessary that every man should look up, and there have his hope, where he has heaped up his treasure. Eusebius of Caesarea, Commentary On the Gospel of Saint Luke, Fragment 1 Lk 14.16 2 Mt 22.2-14

Differing Parables

Ἄνθρωπός τις ἐποίησε δεῖπνον μέγα, καὶ ἐκάλεσε πολλούς... Ἀλλοτρία αὕτη ἡ παραβολὴ πρὸς τὴν παρὰ τῷ Ματθαίῳ. Ἐκεῖ μὲν γὰρ βασιλεὺς, καὶ γάμοι υἱοῦ βασιλέως, καὶ κλήτορες πολλοὶ, καὶ οἱ κληθέντες οὐκ ἀπῆλθον, ἀλλὰ καὶ τοὺς δούλους ὕβρισαν καὶ ἀπέκτειναν, καὶ στράτευμα κινούμενον κατὰ τῶν ἀνῃρηκότων τοὺς δούλους, καὶ ὁ διὰ τὴν ῥυπαρὰν ἐσθῆτα ἐκβαλλόμενος τοῦ γάμου· ὧδε δὲ ἄνθρωπος εἰσάγεται ψιλὸς, καὶ δεῖπνον ἁπλῶς, καὶ εἷς ἐπὶ τὴν κλῆσιν ἐκπέμπεται, καὶ οἱ κληθέντες παραιτοῦνται μόνον τὴν κλῆσιν, ἀσχολίαν σκηπτόμενοι. Τὸ δὲ κεφαλαιωδέστερον, ὅτι ἐκείνη μὲν ἐν τῷ ἱερῷ λέλεκτο πρὸς τοὺς ἀρχιερεῖς καὶ πρεσβυτέρους τοῦ λαοῦ, αὕτη δ' ἐπὶ τῆς Γαλιλαίας ἐν οἰκίᾳ τινὸς ἄρχοντος Φαρισαίου· τῶν γὰρ συνανακειμένων τις ἀκούσας τὸ, Μακάριος ἔσῃ, ὅτι οὐκ ἔχουσιν ἀνταποδοῦναί σοι· ἀνταποδοθήσεται γάρ σοι ἐν τῇ ἀναστάσει τῶν δικαίων· τῆς ἀναστάσεως καὶ τῆς βασιλείας τοῦ Θεοῦ μιᾶς καὶ τῆς αὐτῆς νοουμένης. Πρὸς οὖν τὸν εἰρηκότα, Μακάριος ὅστις φάγηται ἄρτον ἐν τῇ βασιλείᾳ τοῦ Θεοῦ, τίς ἂν γένοιτο οὗτος ὁ μακάριος διὰ τῆς παραβολῆς ὁ Σωτὴρ παρίστησι λέγων, Ἄνθρωπός τις ἐποίησε δεῖπνον μέγα· πάλιν αὐτὸς ἑαυτὸν ἐν τούτοις ἄνθρωπον ὀνομάζων. Εὐσέβιος ὁ Καισάρειος, Τὸ Κατὰ Λουκαν Ἐπαγγελιον, Ἐκλογή Source: Migne PG 24.572b-c

A certain man prepared a great feast, to which he invited many...1 This is a different parable from the one given by Matthew. For there we have a king and the wedding of the king's son, and many servants are sent out to call, and those who are called do not come, but they scorn the servants and kill them, and an army is despatched against the killers of the servants, and a certain man because of his sordid clothing is cast out of the wedding feast, 1 but here one man is introduced, and it is a private meal, and one servant is sent out to call, and those called decline the invitation because they are busy with other occupations. And this is to be especially noted, that the former was told in the temple before the high priests and elders of the people, and the latter in Galilee in the house of a certain ruler among the Pharisees. And that man reclining heard, 'And you shall be blessed because they have nothing with which they may repay you, but you will have repayment in the resurrection of the righteous.' And the resurrection and the kingdom of God are to understood as one and the same. But now to him who said, 'Blessed is he who eats bread in the kingdom of God,' who this blessed man may be the Saviour declares in this parable, saying, 'A certain man prepared a great feast,' again with these words naming himself as the man. Eusebius of Caesarea, Commentary On the Gospel of Saint Luke, Fragment 1 Lk 14.16 2 Mt 22.2-14

Invitations And Refusals

Ἤρξαντο ἀπὸ μιᾶς παραιτεῖσθαι πάντες... Ἐπὶ τὸ λογικὸν συμπόσιον οὐκ ἀπήντησαν, φιλήδονοι μᾶλλον ὄντες ἢ φιλόθεοι, καὶ τῆς ὕλης ἢ τοῦ Θεοῦ· φιληδονίας μὲν γὰρ δεῖγμα γυνή· ἀγρὸς δὲ καὶ ζεύγη τῆς φιλοχρημοσύνης. Πολλοὺς μὲν οὖν κεκλῆσθαί φησι ἐπὶ τὸ μέγα δεῖπνον καὶ τὸ καθ' ὅλης τῆς οἰκουμένης λογικὸν συμπόσιον τῶν ἱερῶν καὶ θείων Γραφῶν, μὴ μὴν τοὺς πάντας τῆς χάριτος ἐπιτυγχάνειν· ἀποστερεῖσθαι γὰρ αὐτῆς τῶν κεκλημένων τοὺς περὶ ἕτερα ἠσχολημένους. Περισπᾷν γὰρ καὶ ἀφέλκειν τῆς κλήσεως τὰς τοῦ βίου φροντίδας διδάσκει· ταύτας δ' εἶναι διαφόρους ἢ γὰρ περὶ τὰ κτήματα καὶ ἀγροὺς ἀσχολούμενοι, ταῦτα τῆς κλήσεως προτετιμήκασιν, ὡς παραιτήσασθαι τολμῆσαι διὰ ταῦτα τὴν κλῆσιν· ἢ περὶ τὰς τοῦ βίου πραγματείας κατατριβόμενοι· ἢ δεσμῷ γάμων καὶ παίδων ἐμπεπλεγμένοι· ἤ τισιν ἄλλοις τοιούτοις φροντίσμασιν ἠσχολημένοι. Ταῦτα γὰρ καὶ τοιαῦτα ἐπάγειν καὶ περιέλκειν εἴωθε τοὺς διὰ ταῦτα τὴν χάριν παραιτεῖσθαι τολμῶντας, καὶ τὸν κλήτορα, καὶ τὸ τῆς καινῆς διαθήκης συμπόσιον, καὶ τὴν λογικὴν τροφήν· ὧν ἁπάντων ἐστέρησαν ἑαυτοὺς, κατὰ μὲν τὴν ἀποδοθεῖσαν ἑρμηνείαν, οἱ προτιμήσαντες τῆς οὐρανίου κλήσεως τὰ ἡδέα τοῦ παρόντος βίου, πλοῦτον δηλαδὴ καὶ πραγματείας καὶ γάμον, καὶ διὰ ταῦτα τὴν χάριν παραιτησάμενοι· κατὰ δ' ἑτέραν ἐκδοχὴν οἱ πρῶτοι τῆς κλήσεως ἠξιωμένοι, οὗτοι δ' ἦσαν οἱ ἐκ περιτομῆς, οἳ δὴ προφάσει τῆς περὶ τὸ κρεῖττον ἀσχολίας τὴν κλῆσιν ὕβρισαν. Ὡς γὰρ ἔχοντες ἀγροὺς τὰ παρ' αὐτοῖς ἀμφιλαφῆ ἀναγνώσματα, καὶ ὡς βόας ἀροτῆρας κεκτημένοι τοὺς παρ' αὐτοῖς προφήτας, καὶ ὡς ἂν σοφίᾳ τινὶ οἷα δὴ γυναικὶ συμβιοῦντες, τὴν εὐαγγελικὴν ἐξευτέλισαν χάριν. Ἐπειδὴ δὲ ἦσαν οὕτω παχεῖς τὴν καρδίαν, ἐξυφαίνει παραβολὴν ἀποχρώντως ἔχουσαν εἰς παράδειξιν τῆς ἐπ' αὐτοῖς ἐσομένης οἰκονομίας· πρὸς γὰρ τὸ μακάριος ἔσῃ ἀποβλέπων, καὶ πρὸς τὸ ἀνταποδοθήσεταί σοι ἐν τῇ ἀναστάσει τῶν δικαίων, ὁ συνανακείμενος μακαρίζει τὸν μέλλοντα καταξιοῦσθαι τοῦ ἐν τῇ βασιλείᾳ ἄρτου. Οὗτος δὲ ἦν ὁ κατ' ἀνταπόδοσιν τῆς εἰς τοὺς πτωχοὺς φιλανθρωπίας, ἐν τῇ ἀναστάσει τῶν δικαίων ἀποδοθησόμενος τῷ μακαριζομένῳ, τῆς ἀναστάσεως καὶ τῆς τοῦ Θεοῦ βασιλείας μιᾶς καὶ τῆς αὐτῆς νοουμένης. Πρὸς οὖν τὸν εἰρηκότα, Μακάριος ὅστις φάγεται ἄρτον ἐν τῇ βασιλείᾳ τοῦ Θεοῦ, τίς ἂν γένοιτο οὗτος ὁ μακάριος, διὰ τῆς παραβολῆς ὁ Σωτὴρ παρίστησιν. Εὐσέβιος ὁ Καισάρειος, Τὸ Κατὰ Λουκαν Ἐπαγγελιον, Ἐκλογή Source: Migne PG 24.577a-d

And all alike they began to excuse themselves...1 They did not come to the rational feast, because they were lovers of pleasure rather than lovers of God. For the wife is a figure for the love of pleasure and the field and the cattle of avarice. Thus He says that many are called to the great feast which is the rational feast of the Divine Scriptures throughout the whole world, but not all are touched by grace, for they turn away from it when they are called and concern themselves with other things. Indeed He teaches that care for the things of the world draws off and drags one away from the calling, and these things are various, for busied with possessions and fields, these things are preferred to the invitation, and so they dare excuse themselves from being called. Or they are worn out by the affairs of life, or wrapped up in the chains of marriage and children, or bound by other similar cares. These things and things like them are accustomed to lead off and drag away and make them venture to turn down grace, and so the invitation, and the feast of the New Testament and the food of reason. All of which they lose, who according to this understanding, prefer the delights of this present life to the Divine calling, certainly wealth and business and marriage, the cause being the rejection of grace. But according to another interpretation those worthy to be the first ones to be invited, that is the people of the circumcison, were those who about their affairs scorned the call to a better seat. For having as fields the wealth of their Scriptures, and as oxen at the plough the prophets, and living with their wisdom as a wife, they scorn the grace of the Gospel. And since they were so dull of heart, they contrive to have this parable as pointing to the future arrangement of rational things. For with those words previously said, 'You shall be blessed,' and 'it shall be returned to you in the resurrection of the righteous,' 2 they see the feaster and name him blessed who shall be worthy to eat bread in the kingdom. But this was about the reward of those who love the poor, who in the resurrection of the righteous shall be given to be so blessed, for the resurrection is understood to be the kingdom of God. Therefore, to the one who had said, 'Blessed is he who eats bread in the kingdom of God,' who this blessed man may be, the Saviour suggests through the parable. 2 and the riches in God, which are a treasure of every good. Eusebius of Caesarea, Commentary On the Gospel of Saint Luke, Fragment 1 Lk 14.18 2 Lk 14.14

Angel's Bread

Ἄρτον ἀγγελῶν ἔφαγεν ἄνθρωπος. Ἀντι δὲ τοῦ, Ἄρτον ἀγγελῶν ἔφαγεν ἄνθρωπος, ὁ Ἁκύλας, Ἄρτον δυναστῶν ἔφαγεν ἀνὴρ ἡρμήνευσεν ὁ δὲ Σύμμαχος Καὶ πυρὸν οὐρανιον παρέσχεν αὐτοῖς, ἄρτον μεγάλων ἔφαγεν ἄνθρωπος. Καὶ τήρει ὅπως ἡ Ἐβραῖκὴ φωνὴ οὐ περιέχει τὸ Ἄρτον ἁγγέλλων· ἀλλ' ἤτοι κατὰ τὸν Ἀκύλαν, ἄρτον δυναστῶν· ἤ κατὰ τὸν Θεοδοτίωνα, ἄρτον δυναστῶν· ἤ κατὰ τὴν πέμπτην ἔκδοσιν, ἄρτον δυναστῶν. Ἀγελλῶν δὲ, οὐδεὶς ἡρμήνευσεν. Ἐπεὶ μηδὲ τὸ Ἐβραῖκὸν τοῦτον ἔχει τὸν πρόπον, ἵνα μή τις νομίσῃ καὶ τὰς ἀγγελικὰς δυνάμεις αἱσθητῇ χρῆσθαι τροφῇ. Μέμγεται δὲ καὶ ὁ Σωτὴρ καὶ Κύριος ἡμῶν ἐν Εὐαγγελίοις τοῖς νομίζουσιν, ὅτι ἀγγέλων ἦν τροφὴ τὸ ἐν τῇ ἐρήμῳ χορηγηθὲν τῷ λαῷ μάννα· διὸ ἔλεγεν· Ἀμὴν, ἀμὴν λέγω ὑμῶν· οὐ Μωσῆς δέδωκεν ὑμῖν τὸν ἄρτον ἐκ τοῦ οὐρανοῦ τὸν ἀληθινόν· καὶ πάλιν· Οἱ πατέρες ὑμῶν ἔφαγον ἐν τῆ ἐρήμῳ τὸ μάννα, καὶ ἀπέθανον. Οὗτος ἐστιν ὁ ἄρτος ὁ ἐκ τοῦ οὐρανοῦ καταβαίνων, ἵνα τιη ἐξ αὐτοῦ φάγῃ καὶ μὴ ἀποθνήσκῃ. Εἰ μὲν οὖν, φησὶν, οὐράνιος ἦν ἄρτος, ᾧ χρῆσθαι τοὺς ἀγγέλλους εἰκὸς, οὐδ' ἂν ἀπέθανον οἱ ἐν τῇ ἐρήμῳ μετασχόντες ἄρτου· νῦν δὲ ἐπεὶ οὐκ ἦν οὐράνιος, οὐδὲ ἦν ἀληθῶς ἄρτος ἀγγέλων, διὰ τοῦτο ἀπέθανον. Οὗτος δὲ ἐστιν ἀληθῶς οὐράνιος ἄρτος, οὗ ὁ μεταλαβὼν οὐκ ἂν ἀποθάνοι ποτέ. Καὶ τίς οὗτος ἦν διδάσκει λέγων· Ὁ γὰρ ἄρτος τοῦ Θεοῦ ἐστιν ὁ καταβαίνων ἐκ τοῦ οὐρανοῦ καὶ ζωὴν διδοὺς τῷ κόσμῳ· παρίστησί τε αὐτὸν λέγων· Ἐγω εἰμι ὁ ἄρτος τῆς ζωῆς· ὁ ἐρχόμενος πρὸς μὲ οὐ μὴ πεινάσει, καὶ ὁ πιστεύων εἰς εμε, οὐ μὴ διψήσει πώποτε· καὶ αὖθις· Ἐγώ εἰμι ὁ ἄρτος ὁ ζῶν ὁ ἐκ τοῦ οὐρανοῦ καταβάς. Ἐαν τις φάγῃ ἐκ τοῦ ἐμου ἄρτου, ζήσεται εἰς τὸν αἰῶνα. Οὐκοῦν καὶ αἱ ἀγγελικαὶ δυνάμεις ἐκ τῆς τοῦ Λόγου μεταλήψεως αἰώνιον ζωὴν καρποῦνται. Μόνος γὰρ ὁ μονογενὴς τοῦ Θεοῦ Λόγος πάσης λογικῆς οὐσίας θρεπτικὸς τυγχάνει. Διόπερ ἀκριβῶς ἡ Ἑβραϊκὴ ἀνάγνωσις ἐν τοῖς προκειμένοις οὐ περιέχει τὸ, Ἄρτον ἀγγέλων ἔφαγεν ἄνθρωπος. Εὐσέβιος ὁ Καισάρειος, Ὑπομνηματα Ἐις Τους Ψαλμους, Ψαλμὸς ΖΕ’ Source: Migne PG 23.917c-920a

Man ate the bread of angels. 1 But Aquila translates this as, 'Man ate the bread of the powers,' and Symmachus has 'And He gave to them heavenly wheat, and man ate the bread of the great ones' It should be noted that the Hebrew does not have this 'bread of angels' but according to Aquila it is 'bread of the powers,' and according to Symmachus 'bread of the great ones,' and then Theodotian's translation has 'the bread of powers,' and a fifth version has 'bread of powers.' But no one translates it as 'of angels' because the Hebrew exemplar does not have it, lest someone think that the angelic powers are some sort of sensible nourishment. And in the Gospels our Lord and Saviour disputes with those who thought that the manna that was given in the desert to the people was the bread of angels, when he says: 'Truly, Truly, I say to you, Moses did not give to you true bread from heaven.' 2 And again, 'Your fathers ate manna in the desert and they are dead. Here is the bread which comes down from heaven, which if someone eats of it, he shall not die.' 3 If then, He says, it was the heavenly bread, by which it is much like angels, they would not die who tasted that bread in the desert, but because it was not heavenly, nor was it the bread of angels, therefore they died. Here is the true heavenly bread, of which whoever partakes he shall never die. What this bread is He teaches with these words: 'The bread of God is He who comes down from heaven and gives life to the world.' Proclaiming the same He says: 'I am the bread of life, he who comes to me shall not hunger and he who believes in me shall not thirst.' And again 'I am the living bread who comes down from heaven. If someone shall eat my bread, he shall live forever.' 4 Thus the angelic powers flourish forever because of participation in the life of the Word. For it is the Only Begotten Word alone who is the nourishment of rational substances. So rightly the Hebrew text does not have 'Man ate the bread of angels.' Eusebius of Caesarea, Commentary on the Psalms, from Psalm 75 1 Ps 9.10-11 2 Jn 6.32 3 Jn 6.49-50 4 Jn 6.33, 35, 51-52

The Hidden Treasure

Κατὰ μέντοι τὸν Ματθαῖον κεκρυμμένην ζύμην τὴν βασιλείαν τῶν οὐρανῶν προειπὼν, δι' ἧς ἐδήλου τὴν ἐπιχορηγίαν τοῦ ἁγίου Πνεύματος, καὶ τὴν ὠφέλειαν τὴν ἀπὸ τοῦ εὐαγγελικοῦ λόγου, διὰ τῆς ἑξῆς παραβολῆς τὴν αὐτὴν βασιλείαν ἐοικέναι φησὶ θησαυρῷ. Εἴη δ' ἂν θησαυρὸς μέγας ὁ κατὰ τὰς οὐρανίους ἐπαγγελίας τοῖς ἀξίοις τεταμιευμένος, ὃν ὁ ὀφθαλμὸς οὐκ εἶδεν, ὃς τοὺς πολλοὺς λανθάνει. Ὁ δὲ τοῦτον νοήσας, ὡς τὸ κατ' εἰκόνα τοῦ Θεοῦ σώζων ἐν ἑαυτῷ, χαρᾶς ἔμπλεως γεγονὼς, ὡς ἂν τὸ τέλειον τῶν ἀγαθῶν εὑρηκὼς, τὰ λοιπὰ πάντα δεύτερα τίθεται, καὶ τοῦτον ἀντιλαμβάνει. Καταλλήλως δὲ θησαυρὸν καὶ ἀγρὸν εἰπὼν, ἄνθρωπον αὐτῷ συνῆψε τὸν εὑρηκότα· οὕτω δηλώσας τὸν ἐν ἀνθρώπῳ θεοφιλῆ νοῦν. Ἡ μὲν οὖν ῥηθεῖσα αὕτη παραβολὴ διὰ τοῦ θησαυροῦ τοῦ κεκρυμμένου τὰς οὐρανίας ἐπαγγελίας ἐδήλου τὰς ὑπερβεβηκυίας, πολλαὶ γὰρ μοναὶ παρὰ τῷ Πατρὶ, καὶ τὸν ἐν Θεῷ πλοῦτον, θησαυρὸν ὄντα παντὸς ἀγαθοῦ. Εὐσέβιος ὁ Καισάρειος, Τὸ Κατὰ Λουκαν Ἐπαγγελιον, Ἐκλογή Source: Migne PG 24.568a

According to Matthew, after proclaiming the kingdom of heaven to be as hidden leaven, by which was signified the gift of the Holy Spirit, and the usefulness which comes of the evangelical teaching, He added there the parable which likened the kingdom to a treasure. 1 And this is a great treasure according to the heavenly promises, reserved for those worthy of it, which the eye has not seen, and which is hidden to many. But he who knows this, as one who guards the image of God in himself, elated with joy, is as the one who shall find the greatest of goods, and judge everything else as inferior, so that he may possess it. However, having spoken of the treasure and the field, he adds the man who finds it, which signifies that God loving mind of a man. Therefore under the name of a hidden treasure this parable signifies the heavenly promises beyond measure, for many are the mansions with the Father, 2 and the riches in God, which are a treasure of every good. Eusebius of Caesarea, Commentary On the Gospel of Saint Luke, Fragment 1 Mt 13.44 2 Jn 14.2

The Blessed Man And Others

Μακάριος ὁ ἀνὴρ ὃς οὐκ ἐπορεύθη ἐν βουλῇ ἀσεβῶν. Ἐπεὶ φυσικῶς ὀρεγόμεθα πάντες τοῦ μακάριοι εἶναι, τέλος ἀγαθοῦ τὸ μακάριον ὁριζόμενοι, πεπλανημένως γε μὴν πολλοὶ τοῦτο μεταδιώκειν ἐν σωμάτων ἡδοναῖς ἡγοῦνται, πλούτους θαυμάζοντες καὶ ἀξιώματα, καὶ τὰς ἐν τῷ παρόντι βίῳ τρυφάς· εἰκότως ὁ λόγος ἐν τούτοις ὅθεν ἐχρῆν τὴν καταρχὴν ἐποιήσατο τῆς κατὰ Θεὸν ὑμνῳδίας, τὸν ἀληθῶς μακάριον καὶ τέλους ἀγαθοῦ τοῦ παρὰ Θεῷ ἠξιωμένον ὑπογράφων. Καὶ ἐνθάδε μὲν διὰ τὸ σπάνιον τῶν πάλαι πρότερον κατορθούντων ἕνα τινὰ μακαρίζει· ὁ δὲ Σωτὴρ ἡμῶν πλείονας ποιῶν μακαρίους, πληθυντικῶς τοὺς μακαρισμοὺς προσφέρεται. Πάντων δὲ πρῶτος αὐτὸς ἂν εἴη ὁ μακαριζόμενος· διὸ καὶ ἐπ' αὐτὸν ἀνοίσει τις τὸν παρόντα ψαλμὸν, ἅτε γενόμενον ἄνδρα τῆς νύμφης αὐτοῦ Ἐκκλησίας· τοῦτο δὲ ἔοικεν ἡ Ἑβραϊκὴ φωνὴ παριστᾷν, καθ' ἣν μακάριος ὁ ἀνὴρ μετὰ τῆς τοῦ ἄρθρου προσθήκης εἴρηται. Καὶ ἐν ὁδῷ ἁμαρτωλῶν οὐκ ἔστη, καὶ ἐπὶ καθέδραν λοιμῶν οὐκ ἐκάθισεν. Πρῶτοί εἰσιν οἱ τὴν ψευδώνυμον ἔχοντες γνῶσιν, μηδὲν ἔχοντες ἑστηκὸς, ἀλλ' ἀνεξετάστοις κινούμενοι λογισμοῖς ἐν οἷς ἂν βουληθῶσιν, οἱ ἀσεβεῖς. Δεύτεροι πάντες οἱ μετὰ γνῶσιν ἀληθείας ἐξαμαρτάνοντες. Οἱ δὲ λοιμοὶ τρίτοι, μὴ μόνον νοσοῦντες, ἀλλὰ καὶ φθοροποιοῦ διδασκαλίας μεταδιδόντες τοῖς ἄλλοις, ἢ κατὰ γνῶσιν ἢ κατὰ πρᾶξιν, ἢ κατ' ἀμφότερα· οἳ καὶ ἐνίδρυνται τῷ κακῷ, τῶν δευτέρων ἑστηκότων ἐν ἁμαρτίαις, τῶν δὲ πρώτων ὁδευόντων ἐν πλάνῃ. Ὁ δὲ πάντων τούτων ἀπηλλαγμένος μακάριος. Εὐσέβιος ὁ Καισάρειος, Ὑπομνηματα Ἐις Τους Ψαλμους, Ψαλμὸς Αʹ Source: Migne PG 23.76c-77a

Blessed is the man who does not go off into the counsel of the godless.. 1 Since by nature we all desire to be happy, the end of the good man is said to be happiness, but being deceived many are led to think that they should seek this in the pleasures of the body, and in the magnificence of wealth and honour here, and in the delights of the present life, whence rightly this is placed at the beginning of the hymns praising God, in which is described who the blessed man really is, and it follows that the good end is from God. And here because certainly in the past those who lived rightly were rare, so the Psalmist speaks of one man who is blessed. But our Saviour who makes many blessed, adds an abundance of blessed ones. And He is the first among those who are blessed. Certainly the first Psalm must be referred to Him, as the man of whom the bride is the Church. And the Hebrew seems to signify this, according to which, Blessed is 'the' man, is said, with the article. ...and in the way of sinners he does not stand, and in the seat of pestilence he does not sit. The first are those who having the false name of knowledge, have nothing stable , but shifting about with untested thoughts, in which they delight, they are wicked men. The second are all those who after knowing the truth turn to error. The third are not only those who are diseased but they give to others the teachings of corruption, either of knowledge, or deeds, or both. They are sat in evil, the second stand in sin, and the first walk in the way of error. But the blessed man is delivered from all of them. Eusebius of Caesarea, Commentary on the Psalms, from Psalm 1 1 Ps 9.10-11 2 Mt 7.13, 5.3

The Poor Man's Refuge

Kαὶ ἐγένετο Kύριος καταφυγὴ τῷ πένητι βοηθὸς ἐν εὐκαιρίαις ἐν θλίψει. Kαὶ ἐλπισάτωσαν ἐπὶ σὲ οἱ γινώσκοντες τὸ ὄνομά σου ὅτι οὐκ ἐγκατέλιπες τοὺς ἐκζητοῦντάς σε, Kύριε Ποίῳ δὲ πένητι καταφυγὴ γέγονεν ὁ κριτὴς, ἢ τῷ κατὰ τὸν πρῶτον βίον τὴν στενὴν ὠδευκότι καὶ τεθλιμμένην, καὶ τῷ μακαριζομένῳ πτωχῷ, δηλονότι τῷ πνεύματι; Τοῦτο δὲ μαθόντες οἱ γινώσκοντες τὸ ὄνομα σου, καὶ ὅτι ἐν τῷ τῆς δικαιοκρισίας καιρῷ τοὺς ἐκζητοῦντες σε νῦν οὐκ ἐγκαταλείψεις, ἐντεῦθεν ἐλπιζέτωσαν ἐπὶ σὲ πάντα διὰ τὰς ἀμοιβὰς ὑπομένοντες. Εὐσέβιος ὁ Καισάρειος, Ὑπομνηματα Ἐις Τους Ψαλμους, Ψαλμὸς Θ’ Source: Migne PG 23.132d-133a

And the Lord is made a refuge for the poor man, a helper in good time, in tribulation. And they hope in you who know your name, because you do not forsake those who seek you, O Lord. 1 To which poor man is the judge made a refuge, unless the one who has entered upon the course of the difficult and narrow way, and to that blessed poor man who is clearly so in the spirit? 2 And those who know your name, learning this, even that your just judgements in good time will not forsake those who seek you, so they hope in you, enduring all things for the reward. Eusebius of Caesarea, Commentary on the Psalms, from Psalm 9 1 Ps 9.10-11 2 Mt 7.13, 5.3

How Long?

Καὶ σὺ, Κύριε, ἕως πότε; Τὴν ἐπὶ μακρῷ χρόνῳ παράτασιν τῆς ἑαυτοῦ μετανοίας ἐμφαίνει Ὁ γὰρ τοι σοφὸς τῶν ψυχῶν ἰατρὸς οὐ παραχρῆμα κατὰ τὴν πρώτην ἐπιστροφὴν ἐπακούει τοῦ δεομένου, ὡς ἐν ἔξει παραμόνῳ γένηται τάγαθοῦ, βεβαίαν δείξας μετάνοιαν· καὶ μετὰ τὴν ἰκανὴν καρτερίαν τὴν ἐν ἐξομολογήσει· φησὶν ἐνέπεισας· καιρῷ δεκτῷ ἐπήκουσὰ σου. Τοῖς γὰρ μὴ ἐξ ἁμαρτίας αὐτὸν ἐπικαλουμένοις ἐρεῖ· Ἔτι λαλοῦντος σου, Ἰδοὺ πάρειμι. Εὐσέβιος ὁ Καισάρειος, Ὑπομνηματα Ἐις Τους Ψαλμους, Ψαλμὸς Ϛ´ Source: Migne PG 23.119c-d

And you, O Lord, how long? 1 He speaks of the long duration of his penance. For indeed the wise physician of souls does not instantly, at the first supplication, attend to the entreaty, and that so that the state of goodness might remain for a long time, which comes from the showing of firm unshakeable penitence. But after a fitting perseverance in confession, He says to the one who pleads, 'At an acceptable time I have heard you.' 2 For to those who do not cry out to Him in a state of sin, He says, 'Even now I am speaking to you, 'Behold I am with you.' 3 Eusebius of Caesarea, Commentary on the Psalms, from Psalm 6 1 Ps 6.4 2 2 Cor 6.2, Isaiah 49.8 3 Isaiah 58.9

Time And Fulfillment

Ἐμνήσθη εἰς τὸν αἰῶνα διαθήκης αὐτοῦ λόγου οὗ ἐνετείλατο εἰς χιλίας γενεάς, ὃν διέθετο τῷ Αβρααμ καὶ τοῦ ὅρκου αὐτοῦ τῷ Ισαακ καὶ ἔστησεν αὐτὴν τῷ Ιακωβ εἰς πρόσταγμα καὶ τῷ Ισραηλ διαθήκην αἰώνιον. Ἐπιστήσας ἀκριβῶς τίς ἦν ὁ λόγος ὄν ἐνετείλατο εἰς πολλὰς γενεὰς ἐξικνούμενον, οὐ γὰρ ἐτῶν ἀριθμον, ἀλλὰ τὸ διηνεκὲς αἰνίττεται καὶ τὸ πληθὸς, ὡς τὸ ἑπτάκις, Στεῖρα ἔτεκεν ἑπτὰ, τουτέστι πολλὰ, καὶ Ἑπτάκις πεσεῖται ὁ δίκαιος, καὶ ἀναστήσεται· εὑρήσεις αὐτὸν εἰρημένον οὕτως πρὸς Ἀβραὰμ, Καὶ ἐνευλογηθήσονται ἐν σοὶ πάντα τὰ ἔθνη τῆς γῆς. Καὶ, Ἐνευλογηθήσονται ἐν σπέρματί σου πᾶσαι αἱ φυλαὶ τῆς γῆς, καὶ πληπαραπλήσια καὶ τῷ Ἰσαὰκ ἐπηγγελμένα καὶ ὁμοσθέντα περί τε τῆς γῆς καὶ τοῦ πληθυσμοῦ τοῦ σπέρματος. Ταῦτα δὲ πετὰ πλείστας ὅσας γενεὰς ἐπληροῦτο διὰ τῆς ἐπιφανείας Χριστοῦ τοῦ ἐκ σπέρματος Ἀβραὰμ, γενομένου Σωτῆρος ἡμῶν. Εἰσέτι τε νῦν ἐνεργεῖ καὶ διαμένει ἡ ἐπαγγελία, μέχρις οὗ τὸ πλήρωμα τῶν ἐθνῶν εἰσέλθῃ. Οὗτος οὖν μετὰ μακρὸν αἰῶα, καὶ μετὰ πλείστας σφόδρα γενεὰς, τὰς γὰρ χιλιάδας ἀντὶ τῶν πολλῶν περείληφε, καὶ ταύτας ἐπλήρου τὰς πρὸς τοὺς πατριάρχας ἐπαγγελίας, διὰ τοῦ Σωτῆρος ἡμων Ἰησοῦ καὶ διὰ τῆς αὐτοῦ διδασκαλίας πᾶσι τοῖς ἔθνεσι τὴν τοῦ Ἀβραὰμ εὐλογίαν δεδωρημένος. Εὐσέβιος ὁ Καισάρειος, Ὑπομνηματα Ἐις Τους Ψαλμους, Ψαλμὸς ΡΔ´ Source: Migne PG 23.1304d-1305b

He was mindful of his covenant forever, the word which He commanded for a thousand generations, which he made to Abraham, and his oath to Isaac, and He appointed the same to Jacob for a law, and to Israel for an everlasting testament... 1 If you would correctly understand what the word means which He commanded to pass on through many generations, note that it is not the count of the years that is indicated by the number, but an unbroken continuation, as for instance with 'seven', when it is said, 'The sterile one shall bear seven,' 2 that is, 'many,' and likewise in 'the righteous man falls seven times and rises up.' 3 With that same understanding so attend to what was said to Abraham 'And all the nations of the earth shall bless themselves in you,' 4 and 'All the tribes of the earth shall be blessed in your seed. And I shall greatly multiply your seed.' 5 You may find a similar promise receiving confirmation with Isaac, concerning the land and the multiplication of seed. 6 And these things have been fulfilled after many generations in the advent of Christ who rose from the seed of Abraham, and even to this time the promise is vigorous and persistant, until the fullness of the Gentiles shall have entered in. Here, then, after so long a time, and after very many generations, for we understand the 'thousand' to mean 'many', those promises given to the Patriarchs were fulfilled through our Saviour Jesus and through His teaching, with every people partaking of the blessing of Abraham. Eusebius of Caesarea, Commentary on the Psalms, from Psalm 104 1 Ps 104.8-10 2 1 Kings 2.5 3 Prov 24.16 4 Gen 12.3 5 Gen 22.17-18 6 Gen 26.1-5

Hope And The Commandments

Προσεδόκων τὸ Σωτήριόν σου, Κύριε, καὶ τὰς ἐντολὰς σου ἠγάπησα. Προσδοκῶν τὴν ἀπὸ σοῦ σωτηρίαν τὴν ἀληθινὴν, οὐ μόνον ἐτήρησα, ἀλλὰ καὶ ἠγάπησά σου τὰς ἐντολάς. Τῆς γὰρ μετ' ἀγαπήσεως τῶν ἐντολῶν κατωρθωμένης ἐνεργείας ὑπαρξάσης, εὐθὺς ἀκολοθήσει τὸ προσδοκώμενον Σωτήριον, οὐχ ἕτερον ὄν τῆς τῶν σὼζομένων σωτηρίας. Εἰ δὲ καὶ τὸν Σωτῆρα προσδοκᾷ, περὶ οὗ εἴρηται· Πᾶσα σὰρξ ὄψεται τὸ Σωτήριον τοῦ Θεοῦ, ἀκολούθως ἀγαπᾷ τὰς ἐντολὰς τοῦ Θεοῦ, οὗ καὶ τὸ Σωτήριον προσεδόκησεν, ἵνα καὶ τὴν πρᾶξιν ᾗ καθαρῶς, καὶ τὴν προσδοκίαν θεωρητικῶς, προσδοκῶν ἀεὶ καὶ θεωρῶν ἐληλυθότα τὸν Θεὸν Λόγον ζητῆσαι καὶ σῶσαι τὸ ἀπολωλός. Εὐσέβιος ὁ Καισάρειος, Ὑπομνηματα Ἐις Τους Ψαλμους, Ψαλμὸς ΡΙΗ´ Source: Migne PG 23.1392c

Hoping for your salvation, O Lord, I have even loved your commandments. 1 Hoping for true salvation from you, he has not only kept your commandments but he has even loved them. For with the loving of the commandments is the true purification of deeds and there immediately follows hope in salvation, which is nothing else that the salvation of those who are being saved. And if someone hopes for the Saviour, of whom it is said, 'All flesh shall see the salvation of God,' 2 consequently he loves the commandments of God, whose salvation he has hoped for, so that with pure deed and contemplative hope, he is always hoping for and contemplating the coming of the Word of God who will seek and save what was lost. 3 Eusebius of Caesarea, Commentary on the Psalms, from Psalm 118 1 Ps 118.166 2 Isaiah 40.5 3 Lk 19.10

Choosing Truth

Ὁδὸν ἀληθείας ᾑρετισάμεν, τὰ κρίματά σου οὐκ ἐπελαθόμην. Τὸν στίκον τοῦτον ἐρεῖ μόνος ὁ καταφρονῶν μὲν τῶν βλεπομένων ὡς προσκαίρων, σκοπῶν δε τὰ μὴ βλεπόμενα ὡς αἰώνια, καὶ μόνα κυρίως ἀληθῆ, καὶ ἐπ' ἐκεῖνα σπεύδων. Οὐκ ἀληθείας γὰρ ὁδὸς, ἢν αἱρεῖται ὁ πραγματευόμενος τὸν κάτω πλοῦτον καὶ τὰς ἐπὶ γῆς δόξας. Ὁ οὖν ἐλόμενος ὁδεύειν, ὡς ἀποδεδώκαμεν, τὴν τῆς ἀληθείας ὁδὸν, οὗτος οὐκ ἐπυλανθανόμενος τῶν κριμάτων τοῦ Θεοῦ καὶ τῶν ἀνταποδόσεων αὐτοῦ τὸ τοιοῦτον πράττει. Ὁ φιλαλήθης καὶ μήποτε προφέρων ψευδῆ λόγον διὰ στόματος εἴποι ἄν· Ὁδὸν ἀληθείας ᾑρετισάμεν. Ἀλλὰ καὶ ὁ διαπαντὸς πρὸ ὀφθαλμῶν τιθέμενος τὰ τοῦ Θεοῦ κρίματα καὶ ἐπὶ πάσῃ πράξει μεμνημένος αὐτῶν ἐρεῖ· Τὰ κρίματτα σου οὐκ ἐπελαθόμην. Εὐσέβιος ὁ Καισάρειος, Ὑπομνηματα Ἐις Τους Ψαλμους, Ψαλμὸς ΡΙΗ´ Source: Migne PG 23.1369b-c

I chose the way of truth, I did not forget your judgements. 1 This verse is said only by the one who, scorning the things he sees as transient and looking to those things which are unseen as eternal, is eager only to contemplate things which are absolutely true. Certainly he does not choose the way of truth who pursues worldly wealth and mundane glory. He, therefore, as we have said, who chooses to travel on the way of truth and who is not forgetful of the judgements of God and His rewards, he does this. He who is a lover of truth and never bears the word of a lie in his mouth may say, 'I chose the way of truth.' And indeed he who always has the judgements of God before his eyes and is mindful of Him in every deed, he says 'I did not forget your judgements.' Eusebius of Caesarea, Commentary on the Psalms, from Psalm 118 1 Ps 118.30

The Gates

Ἀνοίξατε μοι πύλας διακαιοσύνης εἰσελθών ἐν αὐταῖς ἐξομολογήσομαι τῷ Κυρίῳ· αὕτη ἡ πύλη τοῦ Κυρίου, δίκαιοι εἰσελεύσονατι ἐν αὐτῇ. Ἐξομολογήσομαι σοι, ὅτι ἐπήκουσάς μου, καὶ ἐγένου μοι εἰς σωτηρίαν. Τὸ μὲν οὖν γενικὸν ὀνομα πασῶν τῶν ἀρετῶν τῇ δικαιοσύνῃ προγράγεται, κατ' εἶδιος δὲ λοιπὸν διαιρῶν, τις εἴποι ἀναλόγως τὸ Ἀνοίξατε μοι πύλας διακαιοσύνης, καὶ πύλας φρονὴσεως, καὶ τῶν λοιπῶν τῶν κατὰ Θεὸν πράξων. Ἐπειδὰν διὰ πασῶν παρέλθῃ τῶν πυλῶν, λοιπὸν ἐπὶ τὸ τέλος τῶν, ὡς ἂν εἴποι τις, ἐνδοτάτω ἁγίων ἐλθὼν, οὐκέτι πολλὰς, ἀλλὰ μίαν ὄψεται πύλαην τὴν αὐτοῦ τοῦ Κυρίου, δι' ἧς πάντες εἰσελεύσονται οἱ δίκαιοι. Εἴποι δ' ἂν τις ταύτην τὴν ὑστάτην καὶ τελευταίαν, ἧς ἐπέκεινα οὐκέτι οἶόν τε εἶναι προσελθεῖν. Ὑστάτη δὲ πύλη τοῦ Κυρίου ἡ θεωρία ἂν εἴη αὐτοῦ, κατὰ τὸ Μακάριοι οἱ καθαροὶ τῇ καρδίᾳ, ὅτι αὐτοὶ τὸν Θεὸν ὄψονται. Εὐσέβιος ὁ Καισάρειος, Ὑπομνηματα Ἐις Τους Ψαλμους, Ψαλμος ΡΙΖ´ Source: Migne PG 23.1362d-1363a

Open to me the gates of righteousness, going through them I shall confess to the Lord. This is the gate of the Lord, the righteous shall go in through it. I shall confess to you, that you heard me, and are made my salvation. 1 In general, then, the name of righteousness is written for all the virtues, so that when they are separated into their parts, someone may rightly say that 'Open to me the gates of righteousness,' is the gates of prudence and the rest of the other works according to God. After he has passed through all these gates, coming into the innermost place of the holy, someone may say, 'I see now not many, but the one gate of the Lord, through which all the righteous shall enter.' But someone might say, 'This is the last and final gate beyond which one might not go. The last gate of the Lord is the contemplation of Him,' according to which, 'Blessed are the pure in heart, for they shall see God.' 2 Eusebius of Caesarea, Commentary on the Psalms, from Psalm 117 1 Ps 117.19-21 2 Mt 5.8