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of the Lord dwelling in the heavens, who is warred against by them. Then he will speak to them in his wrath, and in his anger he will trouble them. But also in the time of judgment they will experience the wrath of God, and in his anger all the enemies of the saving word will be troubled. Since he himself, who was nailed up by them and given over to death, dwelling in the heavens and containing all things, will laugh at them, and his Father, who is warred against with the Christ, will mock them, and he will exact from them a worthy penalty; if the words of the threats are words announced in wrath. But I was established as king by him upon Sion his holy mountain, proclaiming the commandment of the Lord. These, he says, will suffer these things, those who gathered against the Lord and against his Christ, and such is their end; but I then, after such a plot and so many sufferings, was established as king by the Father himself, and I proclaim to you the paternal commandment; and this would be the evangelical proclamation. And if God’s holy mountain is the heavenly one concerning which Paul says: You have come to mount Sion; and again: But the Jerusalem above 23.88 is free, here he says his kingdom was established; and the church on earth would be a part of the church above, also hastening to that as its end. But how his Christ was established as king by the Father in the heavenly Sion, one can know also from what was said to him: Sit at my right hand, until I make your enemies a footstool for your feet. And what enemies other than those mentioned before, those who indeed gathered against him and stood up, rulers and kings, and peoples, and nations? For the Father promised to subject these to his feet. The Lord said to me: You are my Son, today I have begotten you. “Today” is a name of time; and it is equivalent to the present day; and a day is a certain interval of time. What then does the Lord say to him: Today I have begotten you? Evidently he spoke concerning the temporal generation according to the economy; for concerning the one without beginning David himself says: From the womb before the morning star I begot you. But he is begotten today not receiving a beginning of existence in being begotten, but coming into sonship according to the economy of the flesh. And the one who received from him the authority to become a child of God, when he becomes a child by being reborn through baptism, being something else before being a child, is ennobled. However, the Hebrew was said to be master of the word, I bore, which Aquila has also done. But the Apostle, being learned in the law, in the letter to the Hebrews used that of the Seventy. And that these things have been fulfilled in our Savior Jesus Christ, and in no other, he shows; for the words: Ask of me, and I will give you the nations for your inheritance, and the ends of the earth for your possession, no one could say has been manifested and fulfilled in another of God's prophets of old. For neither Moses ruled over all the nations, nor David, nor Solomon, nor any other of the prophets or kings who have been from of old; but to our Savior alone does the evidence of the facts bear witness; since their sound went out into all the earth, and their words went through to the ends of the world. You will shepherd them with a rod of iron, you will shatter them like a potter’s vessel. Having received authority over all, you will shepherd those former ones who raged against you and plotted in vain, but also the kings of the earth and rulers who stood up and gathered against you, not with the pastoral rod of gentle sheep, which is through words and saving teachings; for with such a rational rod are the sheep of Christ shepherded in his folds, in the Churches and in the spiritual pastures of the sacred Scriptures; but with a rod of iron, 23.89 by which to shatter

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κατοικοῦντος ἐν οὐρανοῖς Κυρίου, τοῦ πρὸς αὐτῶν πολεμουμένου. Τότε λαλήσει πρὸς αὐτοὺς ἐν ὀργῇ αὐτοῦ, καὶ ἐν τῷ θυμῷ αὐτοῦ ταράξει αὐτούς. Ἀλλὰ καὶ ἐν τῷ τῆς κρίσεως καιρῷ ὀργῆς Θεοῦ πειραθήσονται, καὶ τῷ θυμῷ αὐτοῦ ταραχθήσονται πάντες οἱ τοῦ σωτηρίου λόγου πολέμιοι. Ἐπείπερ αὐτὸς ὁ ὑπ' αὐτῶν προσηλωθεὶς καὶ θανάτῳ παραδοθεὶς, κατοικῶν ἐν οὐρανοῖς καὶ τὰ πάντα περιέχων, ἐκγελάσεται αὐτοὺς, καὶ ὁ τούτου δὲ Πατὴρ ὁ σὺν τῷ Χριστῷ πολεμούμενος ἐκμυκτηριεῖ αὐτοὺς, καὶ τὴν ἀξίαν αὐτοὺς εἰσπράξεται δίκην· εἰ οἱ λόγοι τῶν ἀπειλῶν λόγοι εἰσὶν ἐν ὀργῇ ἀπαγγελλόμενοι. Ἐγὼ δὲ κατεστάθην βασιλεὺς ὑπ' αὐτοῦ ἐπὶ Σιὼν ὄρος τὸ ἅγιον αὐτοῦ, διαγγέλλων τὸ πρόσταγμα Κυρίου. Οἵδε μὲν, φησὶ, τάδε πείσονται οἱ κατὰ τοῦ Κυρίου καὶ κατὰ τοῦ Χριστοῦ αὐτοῦ συνελθόντες, καὶ τοιοῦτον μὲν ἐκείνων τὸ τέλος· ἐμὲ δὲ τότε μετὰ τὴν τοσαύτην ἐπιβουλὴν καὶ τοσαῦτα πάθη βασιλέα πρὸς αὐτοῦ τοῦ Πατρὸς καθεστάσθαι, καὶ τὸ πατρικὸν ὑμῖν πρόσταγμα διαγγέλλειν· τοῦτο δ' ἂν εἴη τὸ εὐαγγελικὸν κήρυγμα. Εἰ δέ ἐστιν ὄρος ἅγιον Θεοῦ τὸ ἐπουράνιον περὶ οὗ φησιν ὁ Παῦλος· Προσεληλύθατε Σιὼν ὄρει· καὶ πάλιν· Ἡ δὲ ἄνω 23.88 Ἱερουσαλὴμ ἐλευθέρα ἐστὶν, ἐνταῦθά φησι τὰ βασίλεια αὐτῷ συνεστάναι· μέρος δ' ἂν τῆς ἄνω Ἐκκλησίας καὶ ἡ ἐπὶ γῆς εἰς ἐκεῖνο τέλους καὶ αὐτῇ σπεύδουσα. Ὅπως δὲ ὑπὸ τοῦ Πατρὸς ἐν τῇ ἐπουρανίῳ Σιὼν κατεστάθη βασιλεὺς ὁ Χριστὸς αὐτοῦ, πάρεστι γνῶναι καὶ ἀπὸ τοῦ λέγεσθαι αὐτῷ· Κάθου ἐκ δεξιῶν μου, ἕως ἂν θῶ τοὺς ἐχθρούς σου ὑποπόδιον τῶν ποδῶν σου. Ποίους δὲ ἐχθροὺς ἢ τοὺς προλεχθέντας, τοὺς δὴ συναχθέντας κατ' αὐτοῦ καὶ παραστάντας ἄρχοντας καὶ βασιλεῖς, καὶ λαοὺς, καὶ ἔθνη; τούτους γὰρ ὑποτάξειν τοῖς αὐτοῦ ποσὶν ὁ Πατὴρ ἐπηγγείλατο. Κύριος εἶπε πρὸς μέ· Υἱός μου εἶ σὺ, ἐγὼ σήμερον γεγέννηκά σε. Τὸ σήμερον ὄνομα χρόνου ἐστίν· ἰσοδυναμεῖ δὲ τῇ ἐνεστώσῃ ἡμέρᾳ· ἡμέρα δὲ διάστημά τι χρονικόν ἐστι. Τί οὖν φησι πρὸς αὐτὸν ὁ Κύριος· Ἐγὼ σήμερον γεγέννηκά σε; δηλονότι περὶ τῆς χρονικῆς ἔφη γενήσεως τῆς κατ' οἰκονομίαν· περὶ γὰρ τῆς ἀνάρχου φησὶν αὐτὸς ὁ ∆αυΐδ· Ἐκ γαστρὸς πρὸ ἑωσφόρου ἐγέννησά σε. Γεννᾶται δὲ σήμερον οὐχὶ ἀρχὴν συστάσεως ἐν τῷ γεννᾶσθαι λαμβάνων, κατὰ δὲ τὴν σαρκικὴν οἰκονομίαν εἰς υἱοθεσίαν ἐλθών. Καὶ ὁ παρ' αὐτοῦ δὲ λαβὼν ἐξουσίαν τέκνον Θεοῦ γενέσθαι, ὅτε γίνεται τέκνον διὰ τοῦ βαπτίσματος ἀναγεννώμενος, ἕτερόν τι πρὸ τοῦ εἶναι τέκνον ὑπάρχων, ἐξευγενίζεται. Ὁ μέντοι γε Ἑβραῖος ἐλέγετο κύριον εἶναι τῆς λέξεως, ἔτεκον, ὅπερ καὶ Ἀκύλας πεποίηκεν. Ὁ δὲ Ἀπόστολος, νομομαθὴς ὑπάρχων, ἐν τῇ πρὸς Ἑβραίους τῇ τῶν Ἑβδομήκοντα ἐχρήσατο. Καὶ ὅτι γε εἰς τὸν ἡμέτερον Σωτῆρα Ἰησοῦν τὸν Χριστὸν, καὶ οὐκ εἰς ἄλλον, πεπλήρωται ταῦτα, παρίστησι· τὸ γάρ· Αἴτησαι παρ' ἐμοῦ, καὶ δώσω σοι ἔθνη τὴν κληρονομίαν σου, καὶ τὴν κατάσχεσίν σου τὰ πέρατα τῆς γῆς, οὐδεὶς ἂν ἔχοι φάναι ἐφ' ἑτέρου τῶν πάλαι τοῦ Θεοῦ προφητῶν πεφανερῶσθαι καὶ πεπληρῶσθαι. Οὔτε γὰρ Μωϋσῆς τῶν ἐθνῶν ἁπάντων ἐκράτησεν, οὔτε ∆αυῒδ, οὔτε Σολομὼν, οὔτε τις ἕτερος προφητῶν ἢ βασιλέων τῶν ἐξ αἰῶνος γενομένων· μόνῳ δὲ τῷ ἡμετέρῳ Σωτῆρι ἡ τῶν πραγμάτων ἐνάργεια μαρτυρεῖ· ἐπειδήπερ εἰς πᾶσαν τὴν γῆν ἐξῆλθεν ὁ φθόγγος τῶν ἀποστόλων αὐτοῦ, καὶ εἰς τὰ πέρατα τῆς οἰκουμένης τὰ ῥήματα αὐτῶν διῆλθεν. Ποιμανεῖς αὐτοὺς ἐν ῥάβδῳ σιδηρᾷ, ὡς σκεύη κεραμέως συντρίψεις αὐτούς. Λαβὼν τὴν κατὰ πάντων ἐξουσίαν, τοὺς προτέρους ἐκείνους τοὺς κατὰ σοῦ φρυάξαντας καὶ κενὰ μελετήσαντας, ἀλλὰ καὶ τοὺς παραστάντας καὶ συναχθέντας κατὰ σοῦ βασιλεῖς τε γῆς καὶ ἄρχοντας ποιμανεῖς, οὐ τῇ τῶν ἡμέρων προβάτων ποιμαντικῇ ῥάβδῳ, τῇ διὰ λόγων καὶ σωτηρίων μαθημάτων· τοιαύτῃ γὰρ λογικῇ ῥάβδῳ τὰ Χριστοῦ πρόβατα ἐν ταῖς μάνδραις αὐτοῦ, ἐν ταῖς Ἐκκλησίαις καὶ ταῖς τῶν ἱερῶν Γραφῶν πνευματικαῖς νομαῖς ποιμαίνεται· ἀλλ' ἐν ῥάβδῳ σιδηρᾷ, 23.89 δι' ἧς συντρίψειν