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to ever cease from being the teacher of these; for having perfected them, he is no longer. But if he were to always remain the teacher of this one, no one is perfected by him according to the teaching. Hearing, then, certain things of this sort, thus not understanding the scriptures—for example: "when he delivers the kingdom to God the Father," he no longer reigns in this way; for he does not cease to reign altogether, but he no longer reigns in this manner. there he is named king and kingdom; for "O Lord, in your power the king will rejoice." If we take this saying with respect to the Word of God, he is found to be himself both king and power; for "Christ is the power of God," and: "the power of the Most High was"—this is he—"overshadowed" Mary, that she might conceive and become the mother of the temple. If, then, we wish to take the power as from the Word of God, we understand the king to be the Lord's human person. And this one rejoices in the power of God. Did his sojourn, then, not accomplish those things in which it is right to rejoice and be glad? But these successful deeds came not from the man to the power, but from the power to the man. For instance, Paul says that the resurrection of the savior also happened in this way, stating: "he was crucified in weakness, but lives by the power of God." We do not say that the Life lives by the power of God, nor that the Power lives by the power of God. "Put to death," therefore, "in the flesh, but made alive in the spirit." He is put to death in the flesh, he is not put to death in his divinity. We understand, therefore, that these things were said concerning the man: "in your power the king will rejoice"; for even if he has overcome enemies and subjected them and "has given" to others "authority to tread on snakes and scorpions," this has happened by power; for this power strengthened the temple, who was also himself a king, to become the "pioneer of salvation." "But you killed the Author of life." He is first in all things; "that he might become," it says, for, "in all things preeminent." He is second to none, nor is anyone equal to him in common things. But I was saying that the experiences of the Lord's human person and of the holy men are common. But no one is his equal, nor is he himself second to anyone; for this reason he is also called pioneer. "O Lord," therefore, "in your power the king will rejoice." And this could be said concerning the kingdom of each one according to God. Abraham was a common man, as far as ordinary life is concerned, and yet he is said to be "a king from God." Therefore he had another kingdom: to keep the divine and spiritual laws. And one who reigns in this way, even if he does not rule over others, he reigns over himself; first over himself, then over others. Again: "Without us you have become kings; and I wish that you did reign, so that we might also reign with you." Do not think, O Corinthians—and these were stubborn and thought great things of themselves—he says: do not think that we envy you if you become kings. For your sake we do not reign. God does not wish to perfect us without you; for this reason we do not reign, because you do not yet reign. If, therefore, you become kings, we are ready to reign. For example, let some great men be invited to a banquet by the king. The king's philanthropy has also invited those of lesser rank than the ones present. He says: "Let us not eat without them, so that they, when they come, may not be left without feasting." They also have those who arrived before and are feasting in advance. This he also says in one psalm: "The righteous shall wait for me, until you reward me." No one who is merely expecting is said to wait, but rather one who has received, yet has the purpose of enjoying these things. Each of the saints, therefore, is a king. And I was saying that the things fitting for the human person of the savior also fit the righteous, even if in a lesser and inferior way. Therefore he also says concerning each saint: "O Lord, in your power the king will rejoice." And he did not say "rejoices," but "will rejoice." When the time for rejoicing is come, then he will rejoice.

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τὸ ποτὲ παύσασθαι ἀπὸ τοῦ τῶνδε διδάσκαλος εἶναι· τελειώσας γὰρ αὐτούς, οὐ οὐκέτι. εἰ δὲ ἀεὶ μένοι διδάσκαλος τοῦδε, οὐδεὶς τελειοῦται κατὰ τὴν διδασκαλίαν ὑπ' αὐτοῦ. τοιαῦτα οὖν τινα ἀκούοντες, οὕτω μὴ ἐπιστάνοντες ταῖς γραφαῖς-οἷον· "ὅταν παραδιδῷ τὴν βασιλείαν τῷ θεῷ καὶ πατρί", οὐκέτι οὕτω βασιλεύει· οὐ γὰρ καθάπαξ οὐκέτι βασιλεύει, ἀλλ' οὕτως οὐκέτι βασιλεύει. ὀνομάζεται ἐκεῖ βασιλεὺς καὶ βασιλεία· "κύριε" γάρ, "ἐν τῇ δυνάμει σου εὐφρανθήσεται ὁ βασιλεύς". ἐὰν ἐπὶ τοῦ θεοῦ λόγου λάβωμεν τὴν λέξιν ταύτην, εὑρίσκεται αὐτὸς καὶ βασιλεὺς καὶ δύναμις· "Χριστὸς" γὰρ "θεοῦ δύναμις", καί· "δύναμις ἦν ὑψίστου"-οὗτός ἐστιν- "ἐπεσκίασεν" τὴν Μαρίαν, ἵνα κυοφορήσῃ καὶ μήτηρ γένηται τοῦ ναοῦ. ἐὰν οὖν θέλωμεν λαβεῖν τὴν δύναμιν ἐκ θεοῦ λόγου, τὸν βασιλέα τὸν ἄνθρωπον τὸν κυριακὸν ἐκδεχόμεθα. οὗτος δὲ εὐφραίνεται ἐν τῇ τοῦ θεοῦ δυνάμει. ἡ ἐπιδημία οὖν οὐ κατώρθωσεν ἐφ' οἷς χαίρειν καὶ γεγηθέναι δεῖ; ταῦτα δὲ τὰ κατορθώματα οὐ γέγονεν ἐκ τοῦ ἀνθρώπου τῇ δυνάμει, ἀλλ' ἐκ τῆς δυνάμεως τῷ ἀνθρώπῳ. αὐτίκα γοῦν καὶ τὴν ἀνά στασιν τοῦ σωτῆρος οὕτω λέγει γίνεσθαι ὁ Παῦλος φάσκων· "ἐσταυρώθη ἐξ ἀσθενείας, ἀλλὰ ζῇ ἐκ δυνάμεως θεοῦ". μὴ τὴν ζωὴν λέγομεν ζῆν ἐκ δυνάμεως θεοῦ, μὴ τὴν δύναμιν ἐκ δυνάμεως θεοῦ ζῆν. "θανατωθεὶς" οὖν "σαρκί, ζωοποιηθεὶς δὲ πνεύματι". θαν̣ατ̣ο̣ῦται σαρκί, οὐ θανατοῦται θεότητι. ἐκλαμβάνομεν οὖν περὶ τοῦ ἀνθρώπου ταῦτα εἰρῆσθαι ὅτι· "ἐν τῇ δυνάμει σου εὐφρανθήσεται ὁ βασιλεύς"· εἰ γὰρ καὶ περιγέγονεν πολεμίων καὶ ὑπέταξ̣εν αυ᾿̣τοὺς καὶ "ἐξουσίαν" τοῖς ἄλλοις "δέδωκεν πατεῖν ἐπάνω ὄφεων καὶ σκορπίων", δυνάμει τοῦτο γε´̣γ̣ο̣ν̣ε̣ν̣· αὐτ̣η`̣ γὰρ ἡ δύναμις ἐνίσχυσεν τὸν ναὸν ὄντα καὶ αὐτὸν βασιλέα πρὸς τὸ "ἀρχηγὸν τῆς σωτηρίας" γενέσθαι. "τὸν δὲ ἀρχηγὸν τῆς ζωῆς ἀπεκτείνατε". ἐν πᾶσιν πρωτεύει· "ἵνα γένηται" γ̣α´̣ρ, φησίν, "αὐτὸς ἐν πᾶσιν πρωτεύων". οὐδενὸς δεύτερός ἐστιν, οὐδὲ ἴσος τις αὐτοῦ ἐν τοῖς κοινοῖς. ἐ´̣λ̣ε̣γον δέ, ὅτι κοινά ἐστιν τοῦ ἀνθρώπου τοῦ κυριακοῦ καὶ τῶν ἁγίων ἀνδρῶν τὰ πράγματα. οὐδεὶς δὲ οὔτε ἴσος αὐτοῦ, οὐδὲ αὐτός τινος δεύτερός ἐστιν· διὸ καὶ ἀρχηγὸς λέγεται. "κύριε" οὖν, "ἐν τῇ δυνάμει σου εὐφρανθήσεται ὁ βασιλεύς". καὶ περὶ τῆς ἑκάστου βασιλίδος κατὰ θεὸν ῥηθείη ἂν τοῦτο. ὁ Ἀβραὰμ ἰδιώτης ἦν, ὅσον περὶ τὸν πρόχειρον βίον, καὶ εἴρηται "βασιλεὺς παρὰ θεοῦ" εἶναι. ἄλλην 6 ἄρα βασιλείαν εἶχεν τὸ θείους νόμους καὶ πνευματικοὺς σῴζειν. καὶ ὁ οὕτω βασιλεύων κἂν μὴ ἄλλων κρατῇ, ἑαυ τοῦ βασιλεύει· πρῶτον ἑαυτοῦ, εἶτα ἄλλων. πάλιν· "χωρὶς ἡμῶν ἐβασιλεύσατε· καὶ ὄφελόν γε καὶ ἐβασιλεύσατε, ἵνα καὶ ἡμεῖς ὑμῖν συνβασιλεύσωμεν". μὴ νομίσητε, ὠ῀̣ Κορίνθιοι- αὐθέκαστοι δὲ οὗτο̣ι ἦσαν καὶ μεγάλα περὶ ἑαυτῶν φρονοῦντες-λέγει· μὴ νομίσητε, ὅτι φθονοῦμεν ὑμῖν ἐὰν βασιλεύσητε. ἡμεῖς ὑμῶν ἕνεκα οὐ βασιλεύομεν. οὐ θέλει ὁ θεὸς χωρὶς ὑμῶν ἡμᾶς τελέσαι· διὰ τοῦτο γὰρ οὐ βασιλεύομεν ὅτι οὔπω ὑμεῖς βασιλεύετε. ἐὰν οὖν ὑμεῖς βασιλεύσητε, ἑτοίμως ἔχομεν τὸ βασιλεῦσαι. οἷον κεκλήσθωσάν τινες̣ ε̣ι᾿̣ς̣ εὐωχίαν παρὰ τοῦ βασιλέως μεγάλοι τινὲς ὄντες. ἡ φιλανθρωπία τοῦ βασιλέω̣ς̣ ἐκάλεσεν καὶ ὑποδεεστέρους τῶν παρόντων. λέγει ὅτι· "μὴ φάγωμεν χωρὶς ἐκείνων, ἵνα μη`̣ λειφ̣θῶσιν λοιπὸν ἐκεῖνοι ἐλθόντες εὐωχηθῆναι". ἔχουσιν καὶ τοὺς προλαβόντας καὶ προηγ̣ο̣υμένως εὐωχουμένους. τοῦτο καὶ ἐν ψαλμῷ ἑνὶ λέγει· "ἐμὲ ὑπομενοῦσιν δίκαιοι, ἕως οὗ ἀνταποδῷς μοι". οὐδεὶς τυχὼν τῶν προσδοκουμένων ὑπομένειν λέγεται, ἀλλὰ ὁ μέντοι εἰληφώς, σκοπὸν δὲ ἔχων ἀπολαῦσαι τούτων. ἕκαστος τῶν ἁγίων οὖν βασιλεύς ἐστιν. καὶ ἔλεγον ὅτι τὰ ἁρμόζοντα τῷ ἀνθρώπῳ τοῦ σωτῆρος ἁρμόζει καὶ τοῖς δικαίοις, εἰ καὶ ἀπολειπομένως καὶ ἐλαττόνως. λέγει οὖν καὶ περὶ ἑκάστου ἁγίου· "κύριε, ἐν τῇ δυνάμει σου εὐφρανθήσεται ὁ βασιλεύς". καὶ οὐκ εἶπεν "εὐφραίνεται", ἀλλὰ "εὐφρανθήσεται". ὅταν ὁ καιρός ἐστιν τῆς εὐφροσύνης, τότε εὐφρανθήσεται.