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will mock them." For He who was crucified by them, and delivered to death, being in heaven, and containing all things, shows their counsels to be empty and vain. And His Father, the Master of all things, will exact from them the deserved penalty. 5. "Then He will speak to them in His wrath, and in His anger He will confound them." And the outcome of events teaches the interpretation of these words; for a Roman army came upon them and sacked the city, and burned the temple, and sent most of them to their death, and enslaving those who escaped the slaughter, delivered them to servitude. It is proper to turn one's mind to how he mentions two persons in succession; and first, of the Lord and of Christ; "For against the Lord," he said, "and against His Christ;" then of Him who dwells in the heavens, and of the Lord; "For He who dwells in the heavens will laugh at them, and the Lord will mock them." And again he maintained the same form. 6. "But I was established as king by Him." And here it is proper to pause, and then to add, "Upon Sion His holy mountain, declaring the Lord's decree." For He does not reign over Mount Sion alone, but over things visible and invisible, and all of creation. But upon Mount Sion, and in Judea, He offered His divine teaching to those who came to Him; and those who received it channeled the streams to the entire inhabited world, persuaded by His divine commands. "For 'Go,' He says, 'make disciples of all nations.'" But the phrase, "I was established as king by Him," He says in a human way; for as God, He has the kingdom innately; but as man, He receives it by appointment; But that as God He has power without beginning, the same prophet teaches, saying: "Your throne, O God, is for ever and ever, a scepter of uprightness is the scepter of Your kingdom." And the blessed Paul says that this 80.880 psalm was spoken of the Son; but yet He both has the kingdom as God, and receives it as man. Thus, being called Most High as God, He was exalted as man. And David, proclaiming the divine height, cries out, "Let them know that Your name is Lord, You alone are Most High over all the earth." And Zechariah to John, "And you, child, will be called a prophet of the Most High." But the blessed Paul teaches of the human height, saying, "Therefore God also highly exalted Him, and gave Him the name that is above every name." And indeed, the name only-begotten Son, God the Word had from before the ages, connatural with His being; but yet, having the title of Son as God, He also receives it as man. Therefore also in the present psalm He added, saying." 7. "The Lord said to me, 'You are My Son, today I have begotten You.'" But no one, persuaded by the teaching of the divine Spirit, would apply this voice to the divinity of the Lord Christ. For concerning that, let us hear the God of all things speaking through David: "From the womb before the morning star I have begotten You." As man, therefore, He receives this voice, and as man He hears what follows. 8. "Ask of Me, and I will give You the nations for Your inheritance, and the ends of the earth for Your possession." For as God, He is the maker of all things; "For all things were made through Him, and without Him was not anything made;" and "in Him all things were created, whether visible or invisible." If He is Master and Creator of all things, He is also Master and Lord of what He has made; but yet, being Master by nature as God, He also receives the mastery of all things as man. And since of old He seemed to care for the Jews alone, "For," it says, "the Lord's portion became His people Jacob, the line of His inheritance, Israel;" but this one was cast off, as having received no benefit from the care; rightly He transfers His providence to the nations, not having neglected them of old, but fulfilling the Mosaic oracle; for His is the voice, "Rejoice, O nations, with His people." And it is possible to find the outcome agreeing with the prophecy. For those from the Jews

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ἐκμυκτηριεῖ αὐτούς." Ὁ γὰρ ὑπ' αὐτῶν προσηλωθεὶς, καὶ θανάτῳ παραδοθεὶς, ἐν οὐρανοῖς ὢν, καὶ τὰ πάντα περιέχων, κενὰς αὐτῶν καὶ ματαίας δείκνυσι τὰς βουλάς. Καὶ ὁ τούτου δὲ Πατὴρ, καὶ τῶν ἁπάντων ∆εσπότης, τὴν ἀξίαν αὐ τοὺς εἰσπράξεται δίκην. εʹ. "Τότε λαλήσει πρὸς αὐτοὺς ἐν ὀργῇ αὐτοῦ, καὶ ἐν τῷ θυμῷ αὐτοῦ ταράξει αὐτούς." Καὶ τού των δὲ τῶν ῥημάτων τὴν ἑρμηνείαν διδάσκει τῶν πραγμάτων τὸ τέλος· στρατιὰ γὰρ αὐτοῖς ἐπιστᾶσα Ῥωμαϊκὴ τήν τε πόλιν ἐπόρθησε, καὶ ἐνέπρησε τὸν νεὼν, καὶ αὐτῶν τοὺς μὲν πλείστους θανάτῳ παρέ πεμψε, τοὺς δὲ τὴν σφαγὴν ἐκφυγόντας ἐξανδραπο δίσασα, δουλείᾳ παρέδωκεν. Ἐπιστῆσαι δὲ προσήκει τὸν νοῦν, ὡς δύο προσώπων ἐφεξῆς μέμνηται· καὶ πρῶτον μὲν Κυρίου καὶ Χριστοῦ· "Κατὰ τοῦ Κυ ρίου γὰρ, ἔφη, καὶ κατὰ τοῦ Χριστοῦ αὐτοῦ·" εἶτα κατοικοῦντος ἐν οὐρανοῖς, καὶ Κυρίου· "Ὁ κατοικῶν γὰρ ἐν οὐρανοῖς ἐκγελάσεται αὐτοὺς, καὶ ὁ Κύριος ἐκμυκτηριεῖ αὐτούς." Καὶ αὖθις δὲ τὸ αὐτὸ διετήρησε σχῆμα. ϛʹ. "Ἐγὼ δὲ κατεστάθην βασιλεὺς ὑπ' αὐτοῦ." Καὶ ἐνταῦθα δὲ στίξαι προσήκει, καὶ τότε ἐπαγα γεῖν, "Ἐπὶ Σιὼν ὄρος τὸ ἅγιον αὐτοῦ διαγγέλλων τὸ πρόσταγμα Κυρίου." Οὐ γὰρ τοῦ Σιὼν ὄρους βασιλεύει μόνου, ἀλλ' ὁρατῶν καὶ ἀοράτων, καὶ πά σης τῆς κτίσεως. Ἐπὶ δὲ τοῦ Σιὼν ὄρους, καὶ τῆς Ἰουδαίας, τὴν θείαν αὐτοῦ διδασκαλίαν τοῖς προσ ιοῦσι προσήνεγκεν· οἱ δέ γε ταύτην δεξάμενοι μετωχέτευσαν εἰς ἅπασαν τὴν οἰκουμένην τὰ νά ματα, τοῖς θείοις αὐτοῦ πεισθέντες προστάγμασι. "Πορευθέντες γάρ, φησι, μαθητεύσατε πάντα τὰ ἔθνη." Τὸ δὲ, "ἐγὼ κατεστάθην βασιλεὺς ὑπ' αὐ τοῦ," ἀνθρωπίνως λέγει· ὡς γὰρ Θεὸς, ἔμφυτον ἔχει τὴν βασιλείαν· ὡς δὲ ἄνθρωπος, χειροτονητὴν δέχεται ταύτην· ὅτι δὲ ὡς Θεὸς ἄναρχον ἔχει τὸ κράτος, ὁ αὐτὸς διδάσκει προφήτης λέγων· "Ὁ θρόνος σου, ὁ Θεὸς, εἰς τὸν αἰῶνα τοῦ αἰῶνος, ῥάβδος εὐθύτητος ἡ ῥάβδος τῆς βασιλείας σου." Τοῦτον δὲ 80.880 τὸν ψαλμὸν ὁ μακάριος Παῦλος εἰς τὸν Υἱὸν εἰρῆσθαί φησιν· ἀλλ' ὅμως καὶ ἔχει τὴν βασιλείαν ὡς Θεὸς, καὶ λαμβάνει ὡς ἄνθρωπος. Οὕτως ὕψιστος ὀνο μαζόμενος ὡς Θεὸς, ὑψώθη ὡς ἄνθρωπος. Καὶ ὁ μὲν ∆αβὶδ τὸ θεῖον ὕψος κηρύττων βοᾷ, "Γνώτωσαν ὅτι ὄνομά σοι Κύριος, σὺ μόνος ὕψιστος ἐπὶ πᾶσαν τὴν γῆν." Καὶ ὁ Ζαχαρίας πρὸς τὸν Ἰωάννην, "Καὶ σὺ, παιδίον, προφήτης Ὑψίστου κληθήσῃ." Τὸ δ' ἀνθρώπινον ὕψος ὁ μακάριος Παῦλος διδάσκει λέγων, "∆ιὸ καὶ ὁ Θεὸς αὐτὸν ὑπερύψωσε, καὶ ἐχαρίσατο αὐτῷ ὄνομα τὸ ὑπὲρ πᾶν ὄνομα." Καὶ μὴν τὸ Υἱὸς μονογενὴς ὄνομα πρὸ τῶν αἰώνων εἶχεν ὁ Θεὸς Λόγος τῷ πράγματι συμφυές· ἀλλ' ὅμως ἔχων ὡς Θεὸς τὴν τοῦ Υἱοῦ προσηγορίαν, λαμβάνει αὐτὴν καὶ ὡς ἄνθρωπος. ∆ιὸ καὶ ἐν τῷ προκειμένῳ ψαλμῷ ἐπή γαγε λέγων." ζʹ. "Κύριος εἶπε πρός με, Υἱός μου εἶ σὺ, ἐγὼ σήμερον γεγέννηκά σε." Ταύτην δὲ τὴν φωνὴν οὐκ ἄν τις, τῇ τοῦ θείου Πνεύματος διδασκαλίᾳ πειθόμε νος, τῇ θεότητι προσάψοι τοῦ ∆εσπότου Χριστοῦ. Περὶ γὰρ ἐκείνης ἀκούσωμεν τοῦ Θεοῦ τῶν ὅλων διὰ τοῦ ∆αβὶδ λέγοντος· "Ἐκ γαστρὸς πρὸ ἑωσφόρου ἐγέννησά σε." Ὡς ἄνθρωπος τοίνυν καὶ ταύτην δέ χεται τὴν φωνὴν, ὡς ἄνθρωπος καὶ τῶν ἐπαγο μένων ἀκούει. ηʹ. "Αἴτησαι παρ' ἐμοῦ, καὶ δώσω σοι ἔθνη τὴν κληρονομίαν σου, καὶ τὴν κατάσχεσίν σου τὰ πέρατα τῆς γῆς." Ὡς γὰρ Θεὸς, ποιητής ἐστι τῶν ἁπάν των· "Πάντα γὰρ δι' αὐτοῦ ἐγένετο, καὶ χωρὶς αὐ τοῦ ἐγένετο οὐδέν·" καὶ "ἐν αὐτῷ ἐκτίσθη τὰ πάντα, εἴτε ὁρατὰ, εἴτε ἀόρατα." Εἰ ∆εσπότης ἐστι καὶ δημιουργὸς τῶν ὅλων, καὶ ∆εσπότης ἐστὶ καὶ Κύριος ὧν ἐποίησεν· ἀλλ' ὅμως καὶ φύσει ∆ε σπότης ὢν ὡς Θεὸς, λαμβάνει καὶ ὡς ἄνθρωπος τῶν ὅλων τὴν δεσποτείαν. Καὶ ἐπειδὴ πάλαι μόνον Ἰου δαίων ἐδόκει προμηθεῖσθαι, "Ἐγενήθη γὰρ, φησὶ, μερὶς Κυρίου λαὸς Ἰακὼβ, σχοίνισμα κληρονομίας αὐτοῦ Ἰσραήλ·" ἀπεβλήθη δὲ οὗτος, ὡς οὐδεμίαν ὠφέλειαν ἐκ τῆς κηδεμονίας δεξάμενος· εἰκότως ἐπὶ τὰ ἔθνη μεταφέρει τὴν προμήθειαν, οὐδὲ πάλαι τούτων ἠμεληκὼς, τὴν δὲ Μωσαϊκὴν χρησμολογίαν πληρῶν· ἐκείνου γάρ ἐστι φωνὴ, "Εὐφράνθητε, ἔθνη, μετὰ τοῦ λαοῦ αὐτοῦ." Ἔστι δὲ καὶ τὴν ἔκβασιν εὑρεῖν τῇ προῤῥήσει συμβαίνουσαν. Τοὺς γὰρ ἐξ Ἰουδαίων