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This can therefore be said specifically both about David and about his human and sensible kingdom, that having administered the kingdom well he will receive a reward for it; for whenever each person well accomplishes those things with which he is entrusted, he has a reward for them. becoming faithful in a few things, he "enters into the joy" of his neighbor and of God. 2 O Lord, in your power the king will rejoice. The power that makes the king rejoice he calls savior, insofar as he is God the Word. I was just saying that one must take the words as the underlying realities are and not force the realities to fit the meaning. Among us the name of "power" is commonplace. It means many things; I speak of a power that is equal to strength. I do not say that the savior is the power of God in this way. I speak of power as capability. Some might think that this meaning is not found in scripture. But it is found. "God is faithful, who will not allow you to be tempted beyond what you are able, but with the temptation will also make the way of escape, that you may be able to bear it." He means capability; for they say equal to equal. and so the adversary has the power to endure and to receive a way out to victory. See, then, it is found. And again: "the power of sin is the law." 7 The law can also be transgressed. It does not have this in actuality. And the apostle has used this saying well and opportunely: "the power of sin is the law"; for he wants us to be in the potentiality of sin and not in its actuality. But if it had been said: "the power of righteousness is the law," we would not be righteous in actuality, but in potentiality. But being in potentiality, we would be unrighteous in actuality. Therefore the apostle used the more favorable expression; since it has the power for both equally, both for being kept and for being transgressed; but for the sake of what is beneficial. But "power" also signifies capability. It also denotes the army of the king: "the chariots of Pharaoh and his power he cast into the sea." "A king is not saved by a great power," that is, by a great host and armies. The savior, therefore, is called the power of God apart from these meanings; for in whatever way the Father has power, having this not from a power, but from his essence, and his essence by which he has power may be called power, so also the Son. He says therefore: "He was crucified in weakness, but lives by the power of God." Insofar as it came to human weakness, he endured a cross. As God, therefore, he was not able to endure this, but as man he was able to suffer this. And indeed he has suffered, but he lives by the power of God. The power of God, therefore, is Christ, insofar as he is God. "In the power," therefore, "the king rejoices." But "the king" was spoken of in several ways. We have spoken of David according to history, of the man from Mary according to the spiritual sense, and that his imitators are kings according to imitation and following of him. And we have presented from the epistle to the Corinthians another kingdom besides the temporary one. "O Lord," therefore, "in your power the king will rejoice." This is said either by the spirit-bearing man or by the Holy Spirit itself which is in him; for when the Holy Spirit says "Lord," it does not say this only separately from a person, but when it makes someone a spirit-bearer. He, therefore, is the one who says, as in: "The Lord says to my Lord." And the savior says: "If in the Holy Spirit he called him Lord, how is he his son?" If he is his son, how is he a servant, and if a servant, how a son? It indicates, therefore, a certain relation and disposition; for when the savior says: "The Lord created me," he speaks opportunely; for he did not say: "the Lord begot me"; for it is characteristic of a father to beget, but of a lord to create. When he speaks about his own divinity, he does not say "Lord," but: "I am in the Father and the Father is in me." "I and my Father are one." But lord and father are different. Often when we speak of that which is qualified, we attribute the properties of that which is qualified also 8 to the quality, and the properties of the quality also to that which is qualified. I speak of knowledge

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δύναται οὖν καὶ περὶ τοῦ ∆αυὶδ ἰδικῶς τοῦτο λελέχθαι καὶ περὶ τῆς βασιλείας αὐτοῦ τῆς ἀνθρωπίνης καὶ αἰσθητῆς, ὅτι καλῶς διοικήσας τὴν βασιλείαν μισθὸν ἐπ' αὐτῇ λήμψεται· ἕκαστος γὰρ ὅταν ἃ πιστευθῇ, καλῶς ἀνύσῃ, μισθὸν ἐπ' αὐτοῖς ἔχει. ἐπ' ὀλίγων πιστὸς γινόμενος, "εἰς τὴν χαρὰν" τοῦ πλησίον καὶ τοῦ θεοῦ εἰσέρχε̣τ̣α̣ι. 2 κύριε, ἐν τῇ δυνάμει σου εὐφρανθήσεται ὁ βασιλεύς. τὴν εὐφραινομένην τὸν βασιλέα δύναμιν σωτῆρα λέγει, καθὸ θεὸς λόγος ἐστίν. ἀρτίως ἔλεγον, ὅτι τὰς λέξεις οὕτως δεῖ λαμβάνειν ὡς ἔχει τὰ ὑποκείμενα πράγματα καὶ μὴ ἐκβιάζεσθαι τὰ πράγματα ἄγειν εἰς τὴν σημασίαν. παρ' ἡμῖν τέτριπται τὸ τῆς δυνάμεως ὄνομα. πολλὰ σημαίνει· λέγω δύναμιν τὴν ἴσην ἰσχύος. οὐχ οὕτω λέγω τὸν σωτῆρα θεοῦ δύναμιν εἶναι. λέγω δύναμιν τὴν ἐπιτηδειότητα. δόξει μέν τις, ὥστε μὴ κεῖσθαι τοῦτο τὸ σημαινόμενον ἐν τῇ γραφῇ. κεῖται δέ. "πιστὸς ὁ θεός, ὃς οὐκ ἐάσει ὑμᾶς πειρασθῆναι ὑπὲρ ὃ δύνασθε, ἀλλὰ σὺν τῷ πειρασμῷ ποιήσει καὶ τὴν ἔκβασιν τοῦ δύνασθαι ὑπενεγκεῖν". τὴν ἐπιτηδειότητα λέγει· λέγουσιν γὰρ ἴσον ἴσῳ. καὶ οὕτως ἔχει δύναμιν ὁ ἀντίδικος ὑπενεγκεῖν καὶ ἔκβασιν νίκη̣ς̣ λαβεῖν. ἴδε οὖν, κεῖται. καὶ πάλιν̣· "ἡ δύναμις τῆς ἁμαρτίας ὁ νόμος". δύναται 7 ὁ νόμος καὶ παραβαθῆναι. οὐ κατ' ἐνέργειαν αὐτὸ ἔχει. καὶ καλῶς γε καὶ καιρίως ὁ ἀπόστολος κέχρηται τούτῳ τῷ ῥητῷ· "ἡ δύναμις τῆς ἁμαρτίας ὁ νόμος"· βούλεται γὰρ ἡμᾶς ἐν δυνάμει τῆς ἁμαρτίας καὶ μὴ ἐν ἐνεργείᾳ εἶναι. εἰ εἴρητο δέ· "ἡ δύναμις τῆς δικαιοσύνης ὁ νόμος", οὐκ ἦμεν κατ' ἐνέργειαν δίκαιοι, ἀλλ' ἐν δυνάμει. ἐν δυνάμει δὲ ὄντες κατ' ἐνέργειαν ἦμεν ἄδικοι. τὸ εὔφημον οὖν ἔθηκεν ὁ ἀπόστολος· ἐπεὶ καὶ εἰς ἀμφότερα ἐπ' ἴσης ἔχει τὴν δύναμιν, εἴς τε τὸ φυλάττεσθαι καὶ παραβαίνεσθαι· ἀλλὰ διὰ τὸ ἐπωφελές. σημαίνει δὲ καὶ τὴν ἐπιτηδειότητα ἡ δύναμις. δηλοῖ δὲ καὶ τὸ στρατόπεδον τοῦ βασιλέως· "ἅρματα Φαραὼθ καὶ τὴν δύναμιν αὐτοῦ ἔριψεν εἰς θάλασσαν". "οὐ σῴζεται βασιλεὺς διὰ πολλὴν δύναμιν", διὰ πολλὴν χεῖρα καὶ στρατόπεδα. ὁ σωτὴρ οὖν ἐκτὸς τούτων τῶν σημαινομένων λέγεται θεοῦ δύναμις· οἵῳ γὰρ λόγῳ ὁ πατὴρ δύναται οὐκ ἐκ δυνάμεως ἔχων τοῦτο, ἀλλ' ἐξ οὐσίας, ἡ οὐσία δὲ αὐτοῦ καθ' ἣν δύναται, δύναμις ῥηθείη, οὕτω καὶ ὁ υἱός. λέγει οὖν· "ἐσταυρώθη ἐν ἀσθενείᾳ, ἀλλὰ ζῇ ἐκ δυνάμεως θεοῦ". ὅσον ἧκεν εἰς τὴν ἀνθρωπίνην ἀσθένειαν, ὑπέστη σταυρόν. θεὸς οὖν τοῦτον οὐκ ἠδύνατο ὑπομεῖναι, ἄνθρωπος δὲ οἷός τε ἦν τοῦτο παθεῖν. καὶ δὴ πέπονθεν, ἀλλ' ἐκ δυνάμεως θεοῦ ζῇ. ἡ δύναμις οὖν τοῦ θεοῦ ὁ Χριστός ἐστιν, καθὸ θεός ἐστιν. "ἐν τῇ δυνάμει" οὖν "εὐφραίνεται ὁ βασιλεύς". κατὰ πλείονας δὲ τρόπους ἐλέχθη ὁ βασιλεύς. εἰρήκαμεν κατ' ἱστορίαν τὸν ∆αυίδ, κατὰ ἀναγωγὴν τὸν ἄνθρωπον τὸν ἐκ τῆς Μαρίας, κατὰ μίμησιν καὶ ἀκολουθίαν αὐτοῦ καὶ τοὺς μιμητὰς αὐτοῦ βασιλέας εἶναι. καὶ παρεστήσαμεν ἀπὸ τῆς πρὸς Κορινθίους ἐπιστολῆς βασιλείαν ἄλλην παρὰ τὴν πρόσκαιρον. "κύριε" οὖν, "ἐν τῇ δυνάμει σου εὐφρανθήσεται ὁ βασιλεύς". λέγεται τοῦτο ἤτοι ἀπὸ τοῦ πνευματοφόρου ἀνδρὸς ἢ ἀπ' αὐτοῦ τοῦ ἁγίου πνεύματος τ̣οῦ τυγχάνοντος ἐν αὐτῷ· ὅταν γὰρ λέγῃ τὸ ἅγιον πνεῦμα "κύριε", οὐ μόνον καὶ ἀπολελυ̣μένον ἀνθρώπου τοῦτο λέγει, ἀλλ' ὅταν πνευματοφόρον παρασκευάζῃ τινά. ἐκεῖνος οὖν ἐστιν ὁ λέγων, ὡς τό· "λέγει κύριος τῷ κυρίῳ μου". καὶ λέγει ὁ σωτήρ· "εἰ ἐν πνεύματι ἁγίῳ κύριον αὐτὸν εἶπεν, πῶς υἱὸς αὐτοῦ ἐστιν"; εἰ υἱὸς αὐτοῦ ἐστιν, πῶς δοῦλός ἐστιν, καὶ εἰ δοῦλος, πῶς υἱός; σχέσιν οὖν τινα καὶ διάθεσιν δηλοῖ· καὶ γὰρ ὁ σωτὴρ ἐὰν λέγῃ· "κύριος ἔκτισέν με", καιρίως λέγει· μὴ γὰρ εἶπεν· "κύριος ἐγέννησέν με"· πατρὸς γάρ ἐστιν τὸ γεννᾶν, κυρίου δὲ τὸ κτίζειν. ὅταν περὶ τῆς θεότητος ἑαυτοῦ λέγῃ, οὐ λέγει "κύριον", ἀλλ'· "ἐγὼ ἐν τῷ πατρὶ καὶ ὁ πατὴρ ἐν ἐμοί". "ἐγὼ καὶ ὁ πατήρ μου ἕν ἐσμεν". διάφοροι δέ εἰσιν κύριος καὶ πατήρ. πολλάκις ὅταν περὶ ποιοῦ λέγωμεν, τὰ τοῦ ποιοῦ καὶ 8 τῇ ποιότητι προσάπτομεν, καὶ τὰ τῆς ποιότητος καὶ τῷ ποιῷ. λέγω τὴν ἐπιστήμην