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On the Theophania
Eusebius of Caesarea, tr. Lee, 1843
Nor, could He have overcome in the last conflict of all, which was opposed to the death …
Nor, could He have overcome in the last conflict of all, which was opposed to the death that exists in all these things. For it was above all things right, that this mortal vessel should, after it had completed the service which it rendered to the Word of God, obtain to itself an end worthy of God, (and that this) be through this same ordinance of death. For, there were two things resting upon (this) consummation; (viz.) either, that He should deliver up (His vessel) to entire corruption and destruction, and (so) make His whole conflict, and egress from this world, matter of shame; or, that He should afford proof, that this same was superior to death; and (so), by the divine power, make immortal that which was mortal. The first however, was incompatible with the promise. For, it is not the property of fire, to be cold; nor, of light, that it be dark: neither is it of life, that it should die; nor, of the Word of God, that He should act with impropriety. For, What cause could He have, who promised life to others, for being unmindful of His own vessel when subject to corruption:—for delivering up His Image to destruction, and for surrendering the Interpreter of His own Godhead, to the corruption of death?—for Him to do so, who had previously promised to those, who should take refuge in Him, the life which is impervious death? This (one) then, of two things was necessary:—this, I say, that He should shew him (His Interpreter) to be superior to death. And, How was it, that it was necessary He should do this? Secretly, and by stealth? or, openly before all men, and manifestly? But, if this fact had taken place covertly and secretly; it would then have remained unknown, and unprofitable to man. But, as it was preached (to all), and heard of by all; it afforded to all, the advantage which (grew) out of the miracle. Well therefore,—because it was necessary He should shew His vessel to be superior to death,—did He also do this, not secretly, but before the eyes of (all) men. He escaped not from death; for this would have been pusillanimous, and it would have been thought that He was inferior to death. But, by this contention with Death as with a contemporary, He established the immortality of that which was mortal; and, this last conflict which was for the salvation of all, secured (for all) the life which is immortal. For this was done, in the first place, against the Demons, for the destruction of the error of a multitude of Gods, when He began to be known among men. It also appeared particularly necessary to Him, that, as He was to make His circuits among the flocks of men, He should immediately, (and) in the presence of all, drive out the enemies and haters of mankind,—as being the princes of wickedness, and like to cruel and fierce beasts, those (I say),—who had, from former times and falsely, been esteemed Gods. He therefore, the Word of God, immediately led out His Vessel into the land of these enemies and haters,—that (land I say), which the words of mystery style “The Desert,” as (being) destitute of every good thing; and there “forty days, and as many nights,” He wrought and performed those things of which no mortal knew, and which the eyes of man did not see. The testimonies however of prophecy teach, that to these things the declarations of the prophetical Scriptures agree, where it is written, that “Jesus was led of the Holy Ghost into the desert, that he might be tempted of Satan. And He was there forty days and forty nights, and was with the wild beasts.” And, What are these but the princes of the Demons, whom the Holy Ghost has said are,—and has named by way of figure,—“Serpents,” “Adders,” “Lions,” and “Dragons,” on account of the similitude to the viciousness of each of these: (saying) “Thou shalt tread on the serpent and adder, and shalt trample on the lion and the dragon?” The other things also which were done in the desert, this declaration intimates, saying thus in the person of the Vessel which He bore, “His truth shall gird thee (as) a weapon: neither shalt thou be afraid of the fear of the night, nor of the arrow that flieth by day; nor of the thing that walketh in darkness: nor of the wind that bloweth at noon. Thousands shall fall at thy side, and tens of thousands at thy right hand: but they shall not touch thee.”