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my ... 55.125 back, they shall be weakened, and shall perish from your presence. Another, When my enemies are turned back, when they stumble and perish from your presence. And this belongs especially to one who loves, to speak always of benefits, and to take pride in them; for this comes from affection, and it in turn kindles affection. Nor would one err in saying that he also speaks here of spiritual enemies. For these too are turned back when they find a noble soul. For just as a spear falling upon a shield, if it is soft, cuts through it, but if it is hard and resistant, it accomplishes nothing, but with its point bent, it falls away; so indeed it also happens with the soul. For if the arrows sent by the devil find it soft and weak, they penetrate to the depth; but if it is hard and stronger, he both departs having accomplished nothing, and has worked no evil against it; and there are two gains, or rather even three; for it has not harmed it at all, but has also made it stronger, and he himself has become weaker from this. But consider how he proclaims the strength of God. They shall be weakened, he says, and shall perish from your presence. Again, when you hear 'presence' (lit. face), do not suspect anything corporeal. For here it signifies his energy, his appearance, the ease of his strength. As he says elsewhere: He who looks upon the earth, and makes it tremble; so indeed he says the same thing here. For his oversight alone is sufficient to destroy the wicked. For if the presence of saints makes the strength of demons weak, how much more that of God. If his lightning, when it appears, strikes all with terror, consider that indestructible power, how it strikes with terror, how it destroys the wicked. Have you seen the form of hymns? Have you seen the manner of doxology, and how he recounts his power? And from this he teaches no small dogma of philosophy, by saying, I will sing praise to your name, O Most High. When my enemy is turned back. What is this then? That not only in tribulations, but also in times of relief he was sober. For many, being humbled by evils, become more diligent; but by good things, more slothful and weaker; which he says about the Jews further on: When he slew them, then they sought him. But this man is not such; but even in prosperity he is sober, and is watchful. And this is no small thing for philosophy. Because you have executed my judgment and my cause. Another, You have advocated for me. You sat on the throne, judging righteousness. You have rebuked the nations, and the ungodly one has perished. Another, You have destroyed. You have blotted out his name for ever and ever. See again the philosophy of the man, how he does not himself take vengeance on his enemies, but yields the judgment to God, keeping the apostolic command: Avenge not yourselves. And not only this is to be seen, but that he also suffered these things unjustly. For if he had not suffered unjustly, God would not have intervened. You sat on the throne, judging righteousness. He speaks in a more human way, speaking of a throne and a seat. But the phrase, Who judges righteousness, speaks of what is customary for God, and distinctive of his essence. For among men, this cannot be said. For they do not in every case judge righteousness, even if they are righteous ten thousand times over, sometimes through ignorance, sometimes through sloth, being ignorant of what is just; but God, being free from all these things, and both knowing 55.126 and willing, delivers a just verdict. Therefore, You sat on the throne, means you judged, you intervened, you defended. You have rebuked the nations, and the ungodly one has perished. Do you see how he has no need of weapons, no sword, no bows and arrows, but those things were said in a more human way; for it is sufficient for God to rebuke, and those who are to be punished are destroyed. But that you may learn his strength, hear also what follows: You have blotted out their name for ever, and for ever and ever. You have destroyed them root and all,

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μου εἰς τὰ 55.125 ὀπίσω, ἀσθενήσουσι, καὶ ἀπολοῦνται ἀπὸ προσώπου σου. Ἄλλος, Ἀνατραπέντων τῶν ἐχθρῶν μου ὀπίσω, προσκοψάντων καὶ ἀπολομένων ἐκ προσώπου σου. Καὶ τοῦτο μάλιστα φιλοῦντός ἐστι, τὸ τὰς εὐεργεσίας λέγειν διὰ παντὸς, καὶ ἐγκαλλωπίζεσθαι ταύταις· ἀπό τε γὰρ φίλτρου τοῦτο γίνεται, καὶ αὐτὸ πάλιν ἀνάπτει τὸ φίλτρον. Οὐκ ἂν δέ τις ἁμάρτοι εἰπὼν καὶ νοητοὺς ἐχθροὺς ἐνταῦθα αὐτὸν λέγειν. Ἀποστρέφονται γὰρ καὶ οὗτοι, ὅταν ψυχὴν γενναίαν εὕρωσι. Καθάπερ γὰρ εἰς ἀσπίδα ἐμπεσὸν δόρυ, μαλακὴν μὲν οὖσαν διατέμνει, σκληρὰν δὲ καὶ ἀντίτυπον οὐδὲν ἐργάζεται, ἀλλὰ τῆς αἰχμῆς ἀνακαμφθείσης ἐκπίπτει· οὕτω δὴ καὶ ἐπὶ τῆς ψυχῆς συμβαίνει. Ἂν μὲν γὰρ μαλακὴν εὕρῃ καὶ χαῦνον τὰ παρὰ τοῦ διαβόλου πεμπόμενα βέλη, διαδύεται εἰς τὸ βάθος· ἐὰν δὲ σκληρὰν καὶ ἰσχυροτέραν, αὐτός τε ἄπρακτος ἄπεισι, καὶ εἰς ταύτην οὐδὲν εἰργάσατο δεινόν· καὶ δύο γίνεται κέρδη, μᾶλλον δὲ καὶ τρία· αὐτήν τε γὰρ οὐδὲν ἔβλαψεν, ἀλλὰ καὶ ἰσχυροτέραν ἐποίησεν, αὐτός τε ἀσθενέστερος ἐντεῦθεν γέγονε. Σκόπει δὲ πῶς ἀνακηρύττει τοῦ Θεοῦ τὴν ἰσχύν. Ἀσθενήσουσι, φησὶ, καὶ ἀπολοῦνται ἀπὸ προσώπου σου. Πάλιν πρόσωπον ἀκούων, μηδὲν σωματικὸν ὑποπτεύσῃς. Ἐνταῦθα γὰρ τὴν ἐνέργειαν, τὴν ἐπιφάνειαν αὐτοῦ δηλοῖ, τὴν εὐκολίαν αὐτοῦ τῆς ἰσχύος. Ὡς ἀλλαχοῦ φησιν· Ὁ ἐπιβλέπων ἐπὶ τὴν γῆν, καὶ ποιῶν αὐτὴν τρέμειν· οὕτω δὴ καὶ ἐνταῦθα τὸ αὐτό φησιν. Ἀρκεῖ γὰρ μόνη ἡ ἐποπτεία ἀπολέσαι τοὺς πονηρούς. Εἰ γὰρ ἁγίων παρουσία ἀσθενῆ δαιμόνων ποιεῖ τὴν ἰσχὺν, πολλῷ μᾶλλον Θεοῦ. Εἰ ἡ ἀστραπὴ αὐτοῦ φαινομένη καταπλήττει πάντας, ἐννόησον τὴν δύναμιν τὴν ἀνώλεθρον ἐκείνην, πῶς καταπλήττει, πῶς ἀπόλλυσι τοὺς πονηρούς. Εἶδες ὕμνων εἶδος; εἶδες δοξολογίας τρόπον, καὶ πῶς περὶ τῆς δυνάμεως αὐτοῦ διηγεῖται; Οὐ μικρὸν κἀντεῦθεν παιδεύει φιλοσοφίας δόγμα, τῷ εἰπεῖν, Ψαλῶ τῷ ὀνόματί σου, Ὕψιστε. Ἐν τῷ ἀποστραφῆναι τὸν ἐχθρόν μου εἰς τὰ ὀπίσω. Ποῖον δὴ τοῦτο; Ὅτι οὐ μόνον ἐν ταῖς θλίψεσιν, ἀλλὰ καὶ ἐν ταῖς ἀνέσεσιν ἔνηφε. Πολλοὶ μὲν γὰρ ὑπὸ τῶν κακῶν ταπεινούμενοι, σπουδαιότεροι γίνονται· ὑπὸ δὲ τῶν ἀγαθῶν, ῥᾳθυμότεροι καὶ χαυνότεροι· ὃ περὶ τῶν Ἰουδαίων προϊὼν λέγει· Ὅταν ἀπέκτεινεν αὐτοὺς, τότε ἐξεζήτουν αὐτόν. Ἀλλ' οὐχ οὗτος τοιοῦτος· ἀλλὰ καὶ ἐν εὐημερίαις νήφει, καὶ διεγήγερται. Οὐ μικρὸν εἰς φιλοσοφίαν δὲ τοῦτο. Ὅτι ἐποίησας τὴν κρίσιν μου καὶ τὴν δίκην μου. Ἄλλος, Ὑπερεδίκασάς μου. Ἐκάθισας ἐπὶ θρόνου ὁ κρίνων δικαιοσύνην. Ἐπετίμησας ἔθνεσι, καὶ ἀπώλετο ὁ ἀσεβής. Ἄλλος, Ἀπώλεσας. Τὸ ὄνομα αὐτοῦ ἐξήλειψας εἰς τὸν αἰῶνα τοῦ αἰῶνος. Ὅρα πάλιν τὴν φιλοσοφίαν τοῦ ἀνδρὸς, πῶς οὐκ αὐτὸς ἀμύνεται τοὺς ἐχθροὺς, ἀλλὰ τῷ Θεῷ παραχωρεῖ τῆς δίκης, τὸ ἀποστολικὸν τηρῶν παράγγελμα· Μὴ ἑαυτοὺς ἐκδικοῦντες. Οὐ τοῦτο δὲ μόνον ἔστιν ἰδεῖν, ἀλλ' ὅτι καὶ ἀδίκως ταῦτα ἔπασχεν. Εἰ μὴ γὰρ ἀδίκως ἔπασχεν, οὐκ ἂν ὁ Θεὸς ἐπεξῆλθεν. Ἐκάθισας ἐπὶ θρόνου ὁ κρίνων δικαιοσύνην. Ἀνθρωπινώτερον φθέγγεται, θρόνον καὶ καθέδραν λέγων. Τὸ δὲ, Ὁ κρίνων δικαιοσύνην, τὸ σύνηθες τοῦ Θεοῦ, καὶ ἐξαίρετον αὐτοῦ τῆς οὐσίας φησίν. Ἐπὶ μὲν γὰρ τῶν ἀνθρώπων τοῦτο οὐκ ἔστιν εἰπεῖν. Οὐ γὰρ πάντως κρίνουσι δικαιοσύνην, κἂν μυριάκις ὦσι δίκαιοι, ποτὲ μὲν ἀγνοίᾳ, ποτὲ δὲ ῥᾳθυμίᾳ ἀγνοοῦντες τὸ δίκαιον· ὁ δὲ Θεὸς τούτων ἁπάντων ἀπηλλαγμένος, καὶ εἰδὼς 55.126 καὶ βουλόμενος δικαίαν ἐκφέρει τὴν ψῆφον. Τὸ οὖν, Ἐκάθισας ἐπὶ θρόνου, ἐδίκασάς ἐστιν, ἐπεξῆλθες, ἤμυνας. Ἐπετίμησας ἔθνεσι, καὶ ἀπώλετο ὁ ἀσεβής. Ὁρᾷς πῶς οὐχ ὅπλων αὐτῷ δεῖ, οὐ μαχαίρας, οὐ τόξων καὶ βελῶν, ἀλλ' ἀνθρωπινώτερον ἐκεῖνα εἴρηται· ἀρκεῖ γὰρ ἐπιτιμῆσαι τῷ Θεῷ, καὶ ἀπολέσθαι τοὺς κολάζεσθαι μέλλοντας. Ἵνα δὲ μάθῃς αὐτοῦ τὴν ἰσχὺν, ἄκουε καὶ τῶν ἑξῆς· Τὸ ὄνομα αὐτῶν ἐξήλειψας εἰς τὸν αἰῶνα, καὶ εἰς τὸν αἰῶνα τοῦ αἰῶνος. Προῤῥίζους ἀπώλεσας,