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And concerning the true David, the one from the seed of David, in another psalm it is said: "And he will place his hand in the sea and his right hand in the rivers". And see that in the sea the hand is simply placed; for the right hand is not in the sea, but in his rivers. And further: "your hand has utterly destroyed nations". See: the military power of a king is often called a hand, and the executioners are the hands of the judges. And so the devil knew that the hand is for harming; for he did not say: "send forth your right hand," but "your hand and touch all that he has". "Let your hand be found by all your enemies". Your hand that punishes your enemies will be made manifest. Thus also I understand this: "But the face of the Lord is against them that do evil, to destroy their remembrance from the earth". Those who do evil think there is no providence, no vengeance against those whom they wrong. But when they have some painful experience, sometimes becoming conscious they see the face of God; the face in this way: they recognized that God exists. And just as "from the greatness and beauty of created things we see their originator by analogy," so from the greatness and complexity of things in his administration the judge is seen. So we have found both Pharaoh scorning, and then being smitten, grasping the concept of God. For he says at one point: "the Lord is righteous". He who said before this: "I do not know the Lord," now confesses that he both knows him and that he is righteous. "But I and my people are wicked". But if the face of God came upon Pharaoh who was doing evil, the hand is found; for they must at some point know that there is a judge, if not in this life, then at some time; wherefore it is said: "let your hand be found". "let your right hand find". The hand is found by the enemies; but the right hand finds those who hate. And those who hate can be less evil than enemies. Not everyone who hates is an enemy, but every enemy hates. And just as it was said that the hand of God is placed in the sea, in order to make the swell and the saltiness cease through painful means, 21 but the right hand in the rivers of the savior—and these are they who have a life according to the spirit, "out of whose belly flow living rivers". "The rivers have lifted up, O Lord, the rivers have lifted up voices"—, so is found the right hand of the savior which saves, which exalts according to what was said: "the right hand of the Lord has exalted me, the right hand of the Lord has wrought strength, I shall not die, but live".

1o You have made them as a furnace of fire at the time of your presence. concerning the

enemies alone can it be said, those who are handed over to punishment. But if it is also about both, understand what is written thus: See: those who are built up on the foundation, which is Christ, if they are gold, silver, they are only tested by fire, but are not destroyed, they are not consumed even if they were found by the fire. But if "wood, hay, stubble," they are destroyed and are made like a furnace of fire, they are then as smoke. But the smoke is a consequence of the beneficial action of the fire. When therefore wood and hay and stubble are present "at the time of the presence" of God, as it is written—for there will be a time, when the judge will be shown—, those who are called wood and hay and stubble are not destroyed so as to no longer exist—for it is impossible to be destroyed in this way—, but they are destroyed in that they are hay; for this fire of punishment does not act upon substance, but upon states and qualities. This fire consumes not created things, but certain conditions, such states. And teaching also does the same thing: it takes the ignorant man and destroys him not in that he is a man, but in that he is ignorant; for it destroys his ignorance. So also righteousness destroys the unrighteous man not so that he no longer exists, but so that he no longer exists as unrighteous. 1o O Lord, in your wrath confound them, and fire will consume them. Then one is confounded,

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καὶ περὶ τοῦ ∆αυὶδ τοῦ ἀληθινοῦ τοῦ ἐκ σπέρματος τοῦ ∆αυὶδ ἐν ἄλλῳ ψαλμῷ λέγεται τό· "καὶ θήσει ἐν θαλάσσῃ χεῖρα αὐτοῦ καὶ ἐν ποταμοῖς δεξιὰν αὐτοῦ". καὶ ὅρα ὅτι ἐν μὲν τῇ θαλάσσῃ ἡ χεὶρ ἁπλῶς τίθεται· ἡ γὰρ δεξιὰ οὐκ ἐν τῇ θαλάσσῃ, ἀλλ' ἐν τοῖς ποταμοῖς αὐτοῦ. καὶ ἔτι· "ἡ χείρ σου ἔθνη ἐξωλόθρευσεν". ἴδε· λέγεται χεὶρ πολλάκις καὶ βασιλέως ἡ στρατιωτικὴ δύναμις καὶ τῶν δικαστῶν χεῖρες οἱ δήμιοι. καὶ ὁ διάβολος οὖν ἔγνω ὅτι ἡ βλαπτικὴ χείρ ἐστιν· οὐ γὰρ εἶπεν· "ἀπόστειλον τὴν δεξιάν σου", ἀλλὰ "τὴν χεῖρά σου καὶ ἅψαι πάντων ὧν ἔχει". "εὑρεθείη ἡ χείρ σου πᾶσιν τοῖς ἐχθροῖς σου". φανήσεται ἡ χείρ σου ἡ κολάζουσα τοὺς ἐχθρούς σου. οὕτω δὲ ἀκούω καὶ τοῦ· "πρόσωπον δὲ κυρίου ἐπὶ ποιοῦντας κακὰ τοῦ ἐξολεθρεῦσαι ἐκ γῆς τὸ μνημόσυνον αὐτῶν". ποιοῦντες κακὰ οἴονται μὴ εἶναι πρόνοιαν, μὴ εἶναι ἐκδικίαν καθ' ὧν πλημμελοῦσιν. ὅταν δὲ λάβωσιν πεῖραν ἐπιπόνου τινός, ἐνίοτε ἐν συναισθήσει γινόμενοι ὁρῶσιν τοῦ θεοῦ τὸ πρόσωπον· τὸ πρόσωπον δὲ οὕτως· ἐγνώρισαν ὅτι ἔνι θεός. καὶ ὥσπερ "ἐκ μεγέθους καὶ καλλονῆς τῶν κτισμάτων ἀναλόγως τὸν γενεσιουργὸν θεωροῦμεν", οὕτως ἐκ τοῦ μεγέθους καὶ τῆς πλοκῆς τῶν κατὰ τὴν διοίκησιν ὁ κριτὴς θεωρεῖται. εὑρήκαμεν οὖν καὶ τὸν Φαραὼ καταφρονοῦντα, εἶτα πληττόμενον καταλαμβάνοντα ἔννοιαν θεοῦ. λέγει γοῦν ποτε ὅτι· "ὁ κύριος δίκαιος". ὁ λέγων πρὸ τούτου· "οὐκ οἶδα τὸν κύριον", νῦν καὶ εἰδέναι αὐτὸν ὁμολογεῖ καὶ δίκαιον. "ἐγὼ δὲ καὶ ὁ λαός μου ἀσεβεῖς". εἰ δὲ γέγονεν τὸ πρόσωπον τοῦ θεοῦ ἐν τῷ Φαραὼ ποιοῦντι κακά, εὑρίσκεται ἡ χείρ· δεῖ γάρ ποτε αὐτοὺς γνῶναι ὅτι ἔνι κριτής, κἂν μὴ ἐν τῷ βίῳ τούτῳ, ἀλλ' ὁτέ· διὸ λέγεται· "εὑρεθείη ἡ χείρ σου". "ἡ δεξιά σου εὕροι". ἡ δὲ χεὶρ τοῖς ἐχθροῖς εὑρίσκεται· ἡ δὲ δεξιὰ εὑρίσκει τοὺς μισοῦντας. καὶ δύνανται ἐλαττόνως κακοὶ εἶναι οἱ μισοῦντες τῶν ἐχθρῶν. οὐ πᾶς μισῶν ἐχθρεύει, πᾶς δὲ ἐχθρεύων μισεῖ. καὶ ὥσπερ ἐλέγετο ἐν θαλάσσῃ τίθεσθαι ἡ χεὶρ τοῦ θεοῦ, ἵνα τὸν σάλον καὶ τὴν ἁλμυρίδα καταπαύσῃ δι' ἐπιπόνων, 21 ἡ δὲ δεξιὰ ἐν ποταμοῖς τοῦ σωτῆρος-οὗτοι δέ εἰσιν οἱ κατὰ πνεῦμα βίον ἔχοντες, "ὧν ἐκ τῆς κοιλίας ῥέουσιν ποταμοὶ ζῶντες". "ἐπῆραν οἱ ποταμοί, κύριε, ἐπῆραν οἱ ποταμοὶ φωνάς"-, οὕτως εὑρίσκεται ἡ δεξιὰ τοῦ σωτῆρος ἡ σῴζουσα, ἡ ὑψοῦσα κατὰ τὸ λεχθέν· "δεξιὰ κυρίου ὕψωσέν με, δεξιὰ κυρίου ἐποίησεν δύναμιν, οὐκ ἀποθανοῦμαι, ἀλλὰ ζήσομαι".

1ο ἔθηκας αὐτοὺς ὡς κλίβανον πυρὸς εἰς καιρὸν τοῦ προσώπου σου. περὶ τῶν

ἐχθρῶν μόνων δύναται λέγεσθαι τῶν κολάσει παραδιδομένων. εἰ δὲ καὶ περὶ ἀμφοτέρων, οὕτως ἔκδεξαι τὸ γεγραμμένον· ἴδε· οἱ ἐποικοδομούμενοι ἐπὶ τὸν θεμέλιον, τὸν Χριστόν, ἐὰν ὦσιν χρυσός, ἄργυρος, πυροῦνται μόνον, οὐκ ἀφανίζονται δέ, οὐκ ἀναλίσκονται κἂν εὑρέθησαν ὑπὸ τοῦ πυρός. ἐὰν δὲ "ξύλα, χόρτος, καλάμη", ἀφανίζονται καὶ τέθεινται ὡς κλίβανος πυρός, ὡς καπνός εἰσιν λοιπόν. ὁ δὲ καπνὸς ἐπακολούθημά ἐστιν τῆς ἐνεργείας τοῦ πυρὸς τῆς ὠφελητικῆς. ὅταν οὖν ξύλα καὶ χόρτος καὶ καλάμη ὦσιν "εἰς καιρὸν τοῦ προσώπου" τοῦ θεοῦ, ὡς κεῖται-ἔσται γὰρ καιρός, ὅτε κριτὴς δειχθήσεται-, οὐκ ἀφανίζονται οἱ λεγόμενοι ξύλα καὶ χόρτος καὶ καλάμη ὥστε μηκέτι ὑπάρχειν-ἀδύνατον δέ ἐστιν οὕτως ἀφανισθῆναι-, ἀλλὰ ᾗ χόρτος εἰσὶν ἀφανίζονται· καὶ γὰρ τὸ πῦρ τοῦτο τὸ τῆς κολάσεως οὐκ ἐνεργεῖ εἰς οὐσίαν, ἀλλ' εἰς ἕξεις καὶ ποιότητας. ἀναλίσκει τὸ πῦρ τοῦτο οὐ κτίσματα, ἀλλὰ ποιὰς καταστάσεις, ἕξεις τοιάσδε. καὶ ἡ διδασκαλία δὲ τὸ αὐτὸ ποιεῖ· λαμβάνει τ̣ὸν ἀμαθῆ καὶ ἀφανίζει αὐτὸν οὐχ ᾗ ἄνθρωπός ἐστιν, ἀλλ' ᾗ ἀμαθής ἐστιν· τὴν ἀμαθίαν γὰρ αὐτοῦ ἀφανίζει. οὕτω καὶ ἡ δικαιοσύνη ἀφανίζει τὸν ἄδικον οὐχ ὥστε μηκέτι ὑπάρχειν, ἀλλ' ὥστε μηκέτι ὑπάρχειν ἄδικον. 1ο κύριε, ἐν ὀργῇ σου συντάραξον αὐτούς, καὶ καταφάγεται αὐτοὺς πῦρ. τότε συνταράττεταί τις,