A *If I do not the works of my Father, believe me not.* For just as what was seen provided faith that He was man, so while He worked, He provided the awareness that He was God. He slept; He was set forth as man; but raising the dead, He showed Himself to be God. For sleep did not suggest the nature of a man, nor did the resurrection of the dead fail to show God living from the living God; neither, indeed, while eating did He exhibit a man – for feeding thousands of men from a few loaves, He did not exhibit a man — nor, indeed, did He show a man by sailing in a boat; for walking upon the highest waves, He showed Himself to be the God of the sea. But just as He was formed according to human nature so that He might be called man, so the works of His divinity hid the man as well. But the miracles which He performed before His passion truly showed that the advent was of divine power: yet concerning His resurrection, the signs which had preceded did not exhibit to everyone the power and faith of His resurrection, but there was need of other signs to confirm these: because He not only performed miracles before He suffered, but because He also raised the dead, and He Himself rising is made wonderful. Where, therefore, are those miracles which were to be done after the resurrection? For He neither showed Himself to the world, nor to the Jews. If, therefore, He did not show Himself, how can anyone say that by doing miracles He made His resurrection credible? For He did not reveal Himself to the Jews, lest a double irreligion should be attempted by them. But they could not, with God unwilling, and the Only-Begotten not conceding, B afflict Him a second time upon the cross: inasmuch as they would not have accomplished the first audacity, had not the Father conceded, and the Son permitted. But meanwhile, their wicked eagerness would have had a double fruit of malice: for whether they crucified Him again, or did not crucify Him, they would have wished to; meanwhile they themselves would have had a double iniquity. But it was also superfluous what was being done a second time: for once it had been stored up so that the dispensation might be completed: if indeed it was not possible after the resurrection for the body which had already attained immortality to run back into death. But just as no one can kill the soul because it is immortal, so also the body, when it will have been gifted with immortality, has that promise after the resurrection. For what has been made immortal by indulgence cannot now suffer destruction from men. Therefore, that He did not show Himself to the Jews after the resurrection is a sign of Him sparing the Jews; for He who wept over Jerusalem would not procure double evils; but not to perform signs, or to show some small thing to the disciples, such as the multitude of fish suddenly caught, or some other such thing; it was not a time for ostentation, nor for Him to show Himself. For not even when He performed miracles before the passion did the Lord do so to show Himself, A who also commanded those who had been cured not to tell anyone what they had suffered well. For He was preserving the dignity of the resurrection, and of His return to the Father, and of the coming of the Holy Spirit. For what more persuasively convinced His disciples, whether if He Himself performed signs, or if He granted from them the power to do greater things than He Himself did? For Him to perform signs, as, for instance, to cast out demons from possessed bodies, was suspect to the Jews, because *he does this in Beelzebub*. But wishing to refute that the Jews attribute the works of God to the prince of demons, and especially those which were done against the prince of demons himself and his army, He brought into the midst of His disciples and said: *If I in Beelzebub cast out demons, in whom do your sons cast them out?* That is, these disciples of mine who are from among you, in whom do they cast them out? Since, therefore, the things which were done by Him, on account of the malice of those receiving them, had other suspicions; He saved "all" for His disciples, so that as heralds of the resurrection, raising the dead, making the blind see, granting the lame to walk, and cleansing the lepers, they might show forth the dignity of His words through miracles. For what could Lazarus after four days rising from the dead provide for faith to those who had seen, than that the disciples themselves, when they raised others from the dead through their own power, provided? And what, such as this, availed for faith, that the Lord should read without being taught letters, as much as Peter, not taught any language, perhaps not even his own homeland, would speak well in every language, and would hear everyone? Whence also with Lazarus rising, and some other dead having been raised, with even the blind seeing, but also that one who had been born thus receiving sight, nay rather, accepting it, with even many lepers cleansed, and thousands of men healed, Peter was denying, and swearing that he did not even know the man. But because the Holy Spirit came sent by the Son, and a sanctifying power worked within, Peter was made another, and already baptized by the Spirit, he not only does not deny at the voice of a maid, but also withstands the whole people: and he who before was hiding himself, now with confidence preaches to the ends of the earth, and teaches everyone. Thus the advent of the Holy Spirit, who entered into the disciples and worked, preached the resurrection of the Lord and the witnessed assumption, and announced His power. For when the Spirit worked with them, Peter was transformed: he cries out totally, no longer denying, but preaching the Savior. But Stephen himself also is silent toward the stones, and announces the Lord, whom he had seen standing at the right hand of the Father: and one spoke this, another that, and the affairs of the Jews were without consolation. For just as in the flood, meanwhile Noah was not believed while he was building the ark: but when suddenly the whole heaven poured forth rivers, the earth erupted its waters, and then unbelief was constrained by the waters from heaven and from earth.
A Thus also, through the apostles, the Jews were constrained in not believing, and they were in want of the marvelous: for those men, seeing not even the dead raised by the apostle, and by another the lame walking, by another other signs completed, and by another hearing many languages; being constricted in their minds by such signs, which had been given to the apostles from on high, and seeing the same on earth, those who had dared to affix their Master to the cross were uncertain what they should do to his disciples.
For what reason, then, did the apostles sometimes fail to cure those brought to them while the Lord was present, and were even doubtful, yet after the resurrection performed signs even greater than those the Lord did? For under his presence they could do nothing, because it was necessary for more ample signs to be reserved for the satisfaction of the resurrection. For if they had anticipated it and performed them while the Lord was present, the Jews would have had the means to destroy these things, just as they did the others, and to make them of value for their own suspicions. Now, however, they cannot. For under the presence of the Lord, the apostles could not cast out a single demon; but after his resurrection, not only they, but even those who received the seed of this virtue from them, cast them out. For if the things preached before the passion were doubtful, disbelief B had a greater extension after the passion. For the most incredulous Jews, placing a stumbling-block for themselves in the very passion of the Lord, said: “If he is the Son of God, let him descend now from the cross.” For if he will not descend, but is dead, they say, his power will also be dead. Because, therefore, the passion extended their incredulity, and yet greater signs are performed through the disciples for the confirmation of his coming; and more, for the confirmation of the incredible resurrection, receiving satisfaction from the coming of the Holy Spirit, the apostles having been called, they immediately demonstrated by their very works how much the presence of the Holy Spirit could accomplish.
First, because while they were many, they were one in spirit and soul: for one and the same was the Spirit who distributed these effects. For just as many stones and bricks, joined and composed into one building, and many members are united into one structure by the rule of the builder: so too the apostles, baptized in one Spirit, laid aside the separation of the multitude. But being drawn together by the conjunction of the Spirit, all were one in spirit and soul and in consensus and concord. And not only in these things which are within were they one, but also in those things which are from without, their soul and concord were proclaimed. For whoever, he says, had fields or other wealth, no longer thought them their own, which once were theirs; but bringing them into the common store, and confirming their hope by the works themselves, they sold off their fields, sold their wealth, and distributed all they possessed.
C For these hopes of a kingdom were not empty dreams: rather, the preaching would have been suspect had they preached heavenly kingdoms while being anxious about things held in this life. But by immediately fashioning their persuasion with works, they flowed together from all sides into one concord. The apostles, indeed, were confirming their preaching through miracles: but the believers, from the fact that they sold their own, from the fact that they gave all they had at the time, and from the fact that they transferred all to the kingdoms of the heavens; they testified before the coming of that very kingdom. D Having done these things, then, let us return to the sense of the matter, and let us see what the state of affairs was then at Jerusalem, what the turmoil, what the fervor of the maddened Jews: for even children, receding from their fathers, hissed at the faith, and daughters, from the bosoms of their mothers, ran to the faith of Christ, and there was turmoil among the unbelievers everywhere. For the father was enraged at the son, because he appeared wiser than his father: she too rejected the son, because the mother’s incredulity did not consent to the faith; and a brother threatened a brother; and now, even a master his servant. For that fire which the Lord Jesus sent touched some, but despised others, and filled the city, villages, regions, and houses with turmoil. But the turmoil was for some for good, for others for a double evil. For those represented were suffering persecution, and with joy they suffered all things for the hope of the heavenly kingdom; the evils which were thought to be such, they stored up for themselves as good treasures. For whoever seemed to vindicate the law of Moses, being ignorant of the words of the law, acted contrary to the law. For by the very things they boasted of, by them they were also refuted. Therefore, to the Jews, the truth itself was night. For they killed and quarreled, and to him descending from the cross they had said, Let him descend. But he descended to the underworld, and performed greater things. For had he descended from the cross, they could say that he was about to die upon it, when he was not [yet] dead. For it was a malicious and Judaic machination to suspect, so that they might even invent and listen to these things. Now, however, because they neither obey the devil when he proposes possibilities, nor do they obey his children who were held to be children by his will, he provided what they were told. For when he could descend, he did not descend, lest he abolish the care of the dispensation, nor provide for the Jews such that he might seem to have obeyed them. For what was more difficult, to descend from the cross as God, or to ascend from the underworld alive? Therefore, it was not that an excuse existed because of impossibility, but rather permission for death existed because of the dispensation, so that he might show greater things than what they had prayed for. But I willingly return in my mind to that time, when the passion of Christ was still fresh, and the audacity of the Jews also fresh. For Peter was speaking things different from what he said before the passion, and the apostles were testifying, and the Jews were grieving, and they no longer had anyone to whom they might give money so that the resurrection might be hidden: for the soldiers keeping guard...
A had accepted these things, just as Judas the betrayer had. For the Jews knew that they could not offer double the money against themselves. They knew both how to give evilly and how to receive not well. Indeed, those who distributed the money to Joseph received it not well, and they bought the Lord for the sake of betrayal, and they set themselves against the resurrection by denying it. For having meditated upon evil merchandise, they procured for themselves eternal perdition. But against Judas indeed they had the violent power of money; but against Him who said, "Silver and gold I have none," malice had no power; rather, the priests and the people were distressed, and there was a tumult of the good. For they neither held whom they had seized, nor whom they had detained: for on every side the spirit burst forth as from a fountain. And Peter from this side, another from that, another from another part, and he who had not yet believed began to cry out. And the son of this man, the daughter of that, the spouse of another; and of that house the paterfamilias himself, and the manservant and the maidservant; on every side the Spirit poured out its own fruit. For it did not allow the Jews B to recognize the vision as much as the perdition. Since these things were taking place among the Jews—for it is necessary for us to show whence these words of ours have been directed—it was no longer possible for those who had believed in Christ to be supported among the Jews: for if anyone was a son, he was cast out of the house because he had become a believer: if a brother, he had no portion of the inheritance, because he already had a portion of the heavenly kingdom: and daughters were disowned, and servants were corrected, enduring punishments because they were faithful. While these things were being done thus, C and the faithful among the Jews were no longer enough to feed the multitude of those believing in Christ; the apostles preaching to the nations decided that this also should be granted to the faithful who were among the nations, that they should collect some money and resources, and send them to the Jews who believed in Christ: so that the nations might feed those whom their parents had disowned for the sake of the faith, providing what was necessary. And those who were from the nations collected money, namely, for the sustenance of the saints who were living in Jerusalem. And this is that part which is read today in the Epistle of Paul, which seems not very expensive, as are the things that were preached before. Therefore, the Apostle, evangelizing the Corinthians through the concern of others, and urging them to a similar imitation, so that they might alacritously share with the faithful who were in Judea; and who, disowned by their own, were in need, nor had any Jewish promises or inheritances; therefore, writing to them, Paul says thus: D "Moreover, brethren, we make known to you the grace of God that hath been given in the churches of Macedonia, that in much experience of tribulation they have had abundance of joy, and their very deep poverty hath abounded unto the riches of their simplicity" (II Cor. viii, 1, 2). Writing to the Corinthians, he approves of the, Macedonians. But what is the proof? That they did not yield in tribulation to charity. For he who is not in tribulation, if he shall have provided, is like him who, while he eats, gives away what is left over. But he who is still hungry and suffers with him from his own bread, he is a lover of his brother: for indeed, even under the Lord Jesus, when some were casting much into the temple of those things which they had, the widow casting in two mites surpassed all in gifts. And surely what were those two mites which the widow sent? As to the thing, indeed, small enough: as to the alacrity, however, very great. For we ought not to look at what is given, but if anything is left to the same. And so that man is admirable who overcomes. For it is not indeed to be asked if what is given by the widow is little, but if anything is left to her. For if a comparison is made of those things which were left, you will find that the rich indeed gave nothing; for the things which were left to them are many; but the widow gave her whole substance. Therefore, it is nothing more if one having gives; but if one has not, he urges charity to do so. So also that widow who received Elijah the "infamous," offering the first fruits of the handful of meal to the prophet, both she herself ate and had more than the rest. So too the Macedonians, who were in much experience of tribulation: for because there was much tribulation of need among them; for such tribulations sometimes happen to men; the highest tribulation shows the greatest charity: for "in much experience of tribulation," he says, "there was abundance of their joy" (ibid. 2). For as far as wealth looks, there was tribulation for them: as far as charity, however, there was joy. For to give from those things which one does not have, and to give with joy, this is the highest belief concerning the heavenly kingdoms. The Apostle therefore, desiring to show how great was their distress, and how much they rejoiced in giving from that which they did not have; he says, "in much experience of tribulation, there was abundance of their joy, and their very deep poverty." The very deep poverty signifies that they had nothing to the root. "It hath abounded," he says, "in the riches of their simplicity." "Much proof of tribulation: but," he says, "abundance of their joy, and their very deep poverty: and the abundance," he says, "of the riches of their simplicity." He accepted a comparison from things contrary, showing that while there was indeed much tribulation of need among them, it was not as much as the joy. And there was indeed very deep poverty, but riches of simplicity, "for according to their power I bear them witness, and beyond their power" (ibid. 3). For this is it, and they were of "willingness in tribulation; not forced, but with much exhortation beseeching us." For not only were they not besought by us, but they themselves besought us. "But with much exhortation," he says, "beseeching, beging us" (ibid. 4). For because it was said with much exhortation, it seemed doubtful whether the Macedonians had asked the apostles to receive—
A from them the things they were offering, or whether the apostles had asked the Macedonians, so that they might reveal themselves to be ready for giving. Therefore he says: "With much exhortation beseeching us, offering joy and the participation of the ministry which is done unto the saints." For one ought not to be begged for mercy, but rather asked to participate with others; and not "as we hoped" (ibid. 5); for they even exceeded our expectation. What then? The apostles felt the poverty of the Macedonians, and it grieved them to say anything; but while the apostles were silent, they who were being begged were not silent, but, he says, "gave themselves first to the Lord, then to us by the will of God" (ibid. 5): this is, the gift of God came to them, urging them to good works, that we might exhort Titus, "that as he had begun, so he would also finish in you this same grace" (ibid. 6). What does it mean for himself that we should exhort Titus? For, he says, because we saw the riches of the simplicity of the Macedonians, "that you might not be overcome in good things, we asked Titus to come to you, and to make you equal to the Macedonians, and to exhort you not to be left behind by the riches of this grace: And as in everything you abound in faith, and word, and knowledge, and all solicitude, and moreover in your charity to us, that in this grace also you may abound" (ibid. 7). In other things, he says, you excel in everything: but that you might not be excelling in other things and be left behind in some, and be stripped, I asked Titus, that you might hold the primacy in all things: "Not as" B commanding do I say this, but because of the solicitude of others (ibid. 8)—this is, the alien nature of the Macedonians: if they do it according to command, they will seem to be done out of necessity, and they do not have fruit; but because of the solicitude of others, and we prove the sincerity of your charity: this is, we warn you of the Macedonian fervor, that hearing it you might come to similar zeal. Because, therefore, the proposal was concerning money, and concerning good works, desiring to teach them that you will receive nothing worthy of it, and because the Lord first began in these things, and we are paying a debt and not sowing grace in advance, he says: "You know the grace of our Lord Jesus Christ, that because of us He became poor, when He was rich" (ibid. 9). For because his speech was concerning the giving of money, and yet it grieved men to open their riches, he set forward the Lord, who, being truly rich, became poor for us, that He might rouse men to the imitation of God. "You know, indeed," he says, "the grace of our Lord Jesus Christ, that for us He became poor when He was rich, that by His poverty you might be made rich." If God did this for men, there is nothing equal; if, however, there is anything C equal. For who of us can become a man from God? For thus it would be made equal, if the cross also were sought by such a nature. And to be held, and to receive sputum, and to be mocked, and to be condemned, and to die, this could only be a debt; but while dismissing these things, and hiding His own glory, He assumed our ignobility, walking with us, eating with us, sleeping with us. Spat upon by us, held by us, condemned by us, as far as human nature is concerned. But let the discourse proceed to other things. He suffered injury, he was struck, he received sputum, he was mocked, he was affixed to the cross, he will drink gall and vinegar. What will be found in the exchange of such grace? The Apostle, therefore, warning us of this grace, urges us to good works. "For you know," he says, "the grace of our Lord Jesus Christ, that for you, and not for himself, He became poor when He was rich, that by His poverty you might be made rich." If the master did these things, let the disciples learn these things, and I give counsel, he says, in this: this is, I provoke you to the imitation of Christ. For this is useful to you. For that other thing was not useful to Christ, who "not only to do, but also to be willing you have begun from the year before" (ibid. 10). Is to do not greater than to will? But he, saying that to will is greater than to do, thus speaks with them through the epistle. What then is that which is said to them, whom he urges to good works? Because, indeed, they were doing, yet they did not have it from their own choice that they should do spontaneously; he urges them that they should propose it spontaneously, this is that they might not be warned, but that they might fulfill it spontaneously. "Who not only to do," he says, "but also to be willing you have begun from the year before: But now also perform it in deed: that as there is a promptness of will, so also you may perform out of that which you have" (ibid. 11). A prompt will precedes perfection. For he who was not willing to give his own, did not have the necessity of compulsion; for it was not an exaction but an admonition, that as there is a promptness of will, so also you might perform out of that which you have. For what if one is prompt indeed, but does not have it, and it was lacking that he might perform; his will is not abandoned. For it is not sought who has what, but who wills what. But what if one does not have it, yet has described it for himself and said, that if I possessed so much, I would give all to the poor? As far as alacrity is concerned, as far as he could, he gave. For all fruit is placed in alacrity. For sometimes those who give do not have the reward, as if they had given; but those who have proposed, give more. For what if someone gives and murmurs? What if he provides, but is more slothful? What if someone does not have it, yet wills it? That, as there is a promptness, he says, of will, so also you may perform out of that which you have. If, indeed, alacrity is proposed; as out of that which he has, it is accepted (ibid. 12): only let there be a prompt will, and the rest follow not out of that which he does not have. For no one, he says, seeks what you do not have, but out of that which you have. For this is not, he says, what is sought from us, that you indeed should be emptied, but others should be enriched. For not that there should be relief to others, and to you tribulation: but according to equality, he says, in
A the present time. "No," he says, "I do not say this, [by] bestowing our own necessity." In which matter we have so restricted ourselves, that no one might blame us in this generosity which is administered through us. For because collecting money received from the brethren seemed as if it might give rise to evil suspicion, he says that he therefore sent those who were most diligent: because we have been circumspect, lest anyone might criticize what was done; lest any Judas be found stealing, and might disparage our ministry. "For we provide," he says, "things which are good, not only before God who knows the conscience, but also before men: so that no one," he says, "might take an opportunity for blame." "But we have sent with them our brother, whom we have proved in many things to be often diligent." For immediately he who had given money could have been suspicious, because he who receives it profits, and does not carry it forward to the matter for which he gave it, and became more sluggish in giving: therefore he commends those who were sent, so that the alacrity of the donors might not be destroyed. "We have sent," he says, "with them our brother whom we have proved in many things to be often diligent, but now much more diligent by the great confidence in you, whether for Titus who is my companion and fellow-helper in you for the present ministry, or our brethren, the apostles of the Churches, the glory of Christ." Therefore, do not let it shame you to show your charity, which is our glory concerning you. Having gone before, he says, we boasted to them, showing [it] in the face of the Churches; and he commended the men. Regarding the business itself, however, while exhorting them, he says: "For concerning the ministry that is done for the saints themselves who were at Jerusalem, it is superfluous for me to write to you." Why "superfluous"? "For I know," he says, "your prompt mind." Which not only do I know, but I also boast of it concerning you among the Macedonians, that Achaia has been prepared since last year. And I do not say that you ought to be exhorted according to the emulation of the Macedonians; but your emulation provokes very many. Therefore do not become second, but first, having those who are secondary. If, therefore, it is not necessary to write, why do you send [them]? But he sent the brethren, lest that in which we boast of you be made void in this part; that, as I had said, you might be prepared. For there is a doubt: lest, if, he says, the Macedonians come with me and find you unprepared, we—how much more we who have boasted—might be put to shame, or it be said so, [that is,] not as we say of you, I speak in this substance of glorification. "I have therefore thought it necessary to request the brethren that they might go to you, and prepare beforehand the promised blessing, not as greed." For he who gives, receives more; and he who seems to give, is blessed. That it should be prepared, he says, so as a blessing and not as greed. Let no one, he says, think that it is greed, what is received for the necessity of the saints. "But this I say, that he who sows sparingly, shall reap also sparingly: and he who sows in blessings, shall also reap in blessings. Let everyone do according to his purpose in his heart." For it is not the act that is the virtue, but the prompt mind. How, therefore, ought one D
to be ready, not from sadness or out of necessity, lest the fruit not be fruit. For you observe that even plants, when the time of fruits arrives, joyfully spring up, and are first crowned with flowers and announce their joy. Not from sadness or out of necessity; for God loves a cheerful giver. And after these things, he confirms his exhortation with prayer. “But God is able to make all grace abound toward you, that you, always having all sufficiency in everything, may have an abundance for every good work, as it is written: ‘He has dispersed, He has given to the poor; His righteousness endures forever.’” A Having attested to good works from the Old Testament, and showing that he has the greatest vineyard, he turns again to blessing and says: “Now may He who supplies seed to the sower.” Do you think there was no other title for God? But he desires to remind [us] that from the things which He gives, from them He also receives. “He who provides,” he says, “seed to the sower, both supplies bread for food, and will multiply your seed and increase the fruits of your righteousness.” This is what he means: He will impart; whence he also said, He will increase your ready mind, so that you may be enriched in everything for all generosity, which through us produces thanksgiving to God. He wills to signify what the virtue of a good work is. And lest you think, he says, that this is the only thing, that it refreshes the hungry while it feeds them, but he who does it, does it for the glory of God: because the administration of this office not only supplemented the things which were lacking to the saints; it does B even this; but it has also abounded through much thanksgiving to God. For those who receive, recognize the magnitude of the grace. For how great the funds have been, so great will even the multitude of those who believe be recognized: it is recognized by those who are in Judea; so great is the grace transmitted to Him who called; because the administration of this office not only supplemented the things which were lacking to all; for it does this too; but it also abounded through much thanksgiving to God: not simply through grace, but through much grace it has abounded to God. As if by the proof, he says, of this ministry, magnifying God by the obedience of your confession. For seeing the fruit, they recognize how much you have believed: through the proof of this ministry, magnifying God by the obedience of your confession to the Gospel of Christ, and the simplicity of communication to them, and by their supplication for you. Therefore the fruits are so great: they, indeed, sending their funds, filling what is wanting to the saints, the multitude of believers will be recognized in you, and the magnitude of the grace is transmitted worthy of God. Because, therefore, the fruits from good works are so great, recognizing the whole, do you also offer yourselves entirely. For not only will this be, but also grace for grace. For those receiving, he says, the things which are necessary for sustenance, even their prayer will be for you to God. For they will be moved to pray to God for you.
ORDER OF CONTENTS WHICH ARE CONTAINED IN THIS VOLUME.
EUSEBIUS PAMPHILI. SUPPLEMENT TO THE COMMENTARY ON THE PSALMS. Psalm CXIX. 9 Psalm CXX. 11 Psalm CXXI. 11 Psalm CXXII. 14 Psalm CXXIII. 14 Psalm CXXIV. 15 Psalm CXXV. 15 Psalm CXXVI. 19 Psalm CXXVII. 19 Psalm CXXVIII. 23 Psalm CXXIX. 23 Psalm CXXX. 26 Psalm CXXXI. 26 Psalm CXXXII. 27 Psalm CXXXIII. 27 Psalm CXXXIV. 30 Psalm CXXXV. 31 Psalm CXXXVI. 35 Psalm CXXXVII. 38 Psalm CXXXVIII. 39 Psalm CXXXIX. 42 Psalm CXL. 43 Psalm CXLI. 45 Psalm CXLII. 46 Psalm CXLIII. 51 Psalm CXLIV. 58 Psalm CXLV. 62 Psalm CXLVI. 66 Psalm CXLVII. 67 Psalm CXLVIII. 70 Psalm CXLIX. 72 Psalm CL. 74 FRAGMENTS ON PROVERBS. 75
COMMENTARY ON ISAIAH. Preface. 77 § I. — On the codices from which Eusebius’s Commentaries on Isaiah are derived. 77 § II. — I. Testimonies of the ancients regarding Eusebius’s Commentary on Isaiah. II. On the manner of interpreting. III. Nothing doubtful regarding the authenticity. IV. At what time Eusebius published these Commentaries. 79 § III. — I. Eusebius speaks sparingly and soberly about the Son of God in these Commentaries. II. He argues at times against atheists and astrologers. III. He enumerates fourteen apostles. IV. A singular account of the martyrs. V. The piety of secular princes toward the Church. 84 § IV. — I. The *Deuteroseis* of the Jews. II. On the patriarchs and apostles among the Jews. III. Eusebius used a Hebrew teacher. IV. He asserts the earth is not spherical in form. 86 THE COMMENTARIES BEGIN. 89