Eusebius of Caesarea (ca. 260–ca. 340), one of the early church’s great polymaths, produced significant works as a historian (Ecclesiastical History), geographer (Onomasticon), philologist, exegete (commentaries on the Psalms and Isaiah), apologist (Preparation for and Demonstration of the Gospel) and theologian. His Commentary on Isaiah is one of his major exegetical works and the earliest extant Christian commentary on the great prophet. Geographically situated between Alexandria and Antioch, Eusebius approached the text giving notable attention to historical detail and possible allegorical interpretation. But above all, employing the anologia fidei, he drew his readers’ attention to other passages of Scripture that share a common vocabulary and theological themes, thus allowing Scripture to interpret Scripture. Here, for the first time in English, Jonathan Armstrong provides readers with a highly serviceable translation of Eusebius’s notably difficult Greek text, along with a helpful introduction and notes.
“For I will not always unceasingly take vengeance for sins that have been committed among you. Because you are only human beings, you need vengeance merely for a little while. But because you also participated in the sins of the people and were led away with the multitude, you were delivered over to your proper punishment because of the sins of the others. Therefore, you ought to know that although all the others and those of the people who are truly ungodly and sinners will receive eternal anger, you I will not punish forever, nor will I always be angry with you.” (Page 279)
“In speaking of all those who inhabit the wildernesses and the remote places on the earth, the Word intends to indicate the spiritual rejoicing in God for the grace of Christ that extends even to us.” (Page 213)
“The evangelical law overturned the customs of the Egyptians, and then the law of idolatry warred once more against the saving word. And all these things were so, and the Egyptians were in agreement about their evil and in harmony concerning the error of polytheism, but the Lord confounded those who dwelled among them. Therefore, the text says according to Aquila: And I will set Egyptians at variance with Egyptians, and according to Symmachus: And I will dash the Egyptians together with the Egyptians. And relatives and sisters will be against each other too. The Lord taught the same thing in the Gospels but with other words when he said: ‘Do not think that I have come to bring peace on earth; I have not come to bring peace, but a sword,’16 and the rest.” (Page 96)