65. John xi. 1. seq.
66. Matt. xiv. 25. Mark vi. 48. John vi. 19.
67. Matt. viii. 24. seq. Mark iv. 37. seq. &c.
68. Matt. xiv. 19. seq. ib. xvi. 9, &c.
69. Matt, xxvii. 50, &c.
70. John x. 38.
71. Ib. ver. 14, 15.
72. Ib. xii. 24.
73. Orat. de laudd. Constant. cap. xv. p. 538. C.
74. Ib. Orat. de laudd. Constant. p. 539. A.B.
75. The various methods had recourse to for the purpose of explaining this portion of scripture, may he seen in Kuinoel's commentary on Matt. iv. 1. Poole's Synopsis, ib. and on the parallel places. The comment given by Eusebius here is, certainly, a bold one. It is nevertheless, as I think, very much superior to that preferred by Kuinoel; viz. that the Devil here represents the high Priest of the Jews, who sent out his emissaries to Christ for the purpose of securing his influence, if possible, in favour of their policy. See the commentators on Matt. iv. with its parallel places. As I do not see any necessity here for departing from the simple and obvious declarations of the Evangelists, I will only remark, that our Lord seems to have been led to this, for the express purpose of being tempted, or tried, by Satan, [Greek] says St Matthew. Comp. Mark i. 13, Luke iv. 2. And, as Demoniacal influence is repeatedly and positively taught in the New Testament, I do not see why this should be doubted. It is certain moreover, that this Demoniacal influence was restrained by our Lord, and that these Demons knew Him. See Matt. viii. 28-32; xii. 22-29; xvii. 18-21. Mark i. 23-26, 34, &c. with their parallels. He also gave power to His disciples over these unclean spirits, Matt. x. 1. Luke ix. 1: and over all the power of the enemy, ib. x. 19. Ib. ver. 18, He speaks of Satan falling from heaven. Again, these spirits could not have been ignorant of the birth of Christ, as announced by the Angels and others, Luke ii. 9-15. ib. ver. 25. seq. comp. ib. xxi. 14-22. From all which it must appear, that these were real beings, at once intelligent and potent; and that our Lord actually restrained, and otherwise overcame, them. The temptation in the desert was therefore probably intended, among other things, to shew them that the Redeemer was now come, and that Jesus was that very person. Eusebius is therefore, in the main, right; although it does not appear necessary to have recourse to all the figures which he has introduced.
76. Matt. iv. 2, with the omission of "fasted."
77. Mark i. 13.
78. Ps. xci. 13, as in the Peschito. See also Demonstr. Evang. Lib. ix. p. 437. seq.
79. Ps. xci. ver. 4, seq. [...]
80. See 1 Cor. xv. 21. " For, since by man came death, by MAN came also the resurrection of the dead:" comp. Rom. v. 15-20. Sec also Theodoret's Dialogue iii, entitled a0paqh&j , "impatibilis," (Deus sc.) Tom. iv. p. 116. seq. where (p. 134.) treating, of the assumed human nature, [...]
81. John xvi. 33.
82. Matt. xii. 29. Mark iii. 27.
83. The Greek of the Orat. de laudd. Constant. again joins us here, cap. xv. p. 539. D.
84. Ib. p. 540. C.
85. [...]. Orat. de laudd. Constant. ib. p. 540. D. 541. A.
86. John i. 29, cited also Demonstr. Evang. Lib. cap. x. p. 37. A.
87. Is. liii. 7.
88. Ib. ver. 4-7. Orat. de laudd. Constant. ib. B. C. Comp. Demonstr. Evang. Lib. iv. cap. x. p. 164.
89. Syr. [Syriac] which, I think, must be an error, for [Syriac]. I have, therefore, translated it accordingly by attaches. In the Hebrew, the signification of Messiah, [Hebrew] anointed. The priests, kings, and others, were so styled, because consecrated to their offices by the anointing of oil, as our Lord was by an extraordinary portion of the Spirit. (See Is. LXI.). Christ in the Greek signifies the same thing. See also Demonstr. Evang. Lib. iv. cap. xi. ib. xvi. p. 184.