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a man says these things, but the race of the just, the assembly of the saints; for not even the son of God is speaking as a man: "The Lord is my light and my savior; whom shall I fear?" I have often said, that the things said concerning just men and concerning the Lord's man are said in common; but common not according to equality; for incomparably he surpasses all even in these things. I say they are common according to participation, as 104 I say medicine is common both to the one who has been perfected and possesses it unfailingly and to those still advancing. I do not say common in quantity, but in quality. The one who fornicates is not hidden, but is outside the tent; for he does not abstain "from carnal desires, which war against the soul." But the one who manifestly lives entirely according to the flesh, being intemperate, living luxuriously, and generally preferring pleasures to labors, even if they are unpleasing, that one has his tent manifest, he has his body manifest, it is clear that he is clothed in a body; for he who says: "But you are not in the flesh," teaches that one is outside the passions of the flesh. But he who is outside the passions of the flesh is hidden in the tent. According to another sense, the hiddenness of the tent is that which is not known to all. 5 You have exalted me on a rock. It is no great thing to be exalted on a perceptible rock so as to send up praises of thanksgiving. All things done by God, for which it is proper to give thanks, which one must hymn, are not at hand, not able to exist for everyone. A rock, therefore, is the unbreakable word of God himself, around whom one who is there is not cast down. For it has been said in other places: "The judges were swallowed up near the rock" or "their mighty ones." And rulers, at least, being outside the rock seem to be strong and to rule over the unsteady. But when they come near the rock, they are immediately defeated. And yesterday I said that swallowing signifies victory; "when they rose up against us, then they would have swallowed us alive," and: "those who swallow Israel with their whole mouth." Therefore the one who is defeated is swallowed, the one who overcomes swallows. You have, at least, a certain riddle that happened in the Exodus, Aaron having thrown down his rod at God's suggestion; and it became a serpent. The magicians of the Egyptians also threw down with their sorceries; and those became snakes; "and Aaron's rod swallowed their rods"; for the scepter of truth, which the servant of God holds, being cast down and stretched forth, swallows the sophistries of the Egyptians, so that they confess defeat, saying: "The finger of God has done this." Therefore, just as the rod of Aaron swallowed the rods of the magicians, that is, it conquered, and hid them and showed them to be nothing, so of the rock, in which the one praying gives thanks, the mighty ones of the adversaries who drew near were swallowed, having come near the rock, or their judges. Those who promote the things of the heterodox, seeming to construct heretical arguments that are strong and mighty, when the rock, the truth, approaches them, are swallowed and are shown to be nothing. And: "lest they say: we have swallowed him," lest they boast as having overcome and conquered me. "You have exalted me on a rock." He who has his feet standing on this rock sends up praises of thanksgiving; "he put a new song in my mouth 105." When the feet stand upon the rock and the steps of the one so helped are directed, then he will say: "he put a new song in my mouth," a song of victory. Therefore, he who is exalted on the rock sends up praises of victory, having his own transitional impulses secured. 6 And now, behold, he has exalted my head over my enemies. He who says "and now" shows that his head was often exalted over enemies. But by head he means the mind, as has often been shown. Concerning it, at least, it is also said in Ecclesiastes: "The eyes of the wise are in his head." The wise man has a discerning mind. "And now," therefore, "he has exalted my head." and always wrestling and overcoming the enemies—but different

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ἄνθρωπος ταῦτα λέγει, ἀλλὰ τὸ τῶν δικαίων γένος, τὸ τῶν ἁγίων ἄθροισμα· οὐδὲ γὰρ ὁ υἱὸς τοῦ θεοῦ ἐστιν κατὰ τὸν ἄνθρωπον λέγων· "κύριος φωτισμός μου καὶ σωτήρ μου· τίνα φοβηθήσομαι"; πολλάκις εἶπον, ὅτι τὰ λεγόμενα περὶ τῶν δικαίων ἀνδρῶν καὶ περὶ τοῦ ἀνθρώπου τοῦ κυριακοῦ κοινὰ λέγεται· κοινὰ δὲ οὐ κατὰ τὴν ἰσότητα · ἀσυνκρίτως γὰρ ὑπέρκειται καὶ ἐν τούτοις πάντας. κοινὰ λέγω αὐτὰ κατὰ τὴν μετουσίαν, ὡς 104 κοινὴν λέγω τὴν ἰατρικὴν καὶ τοῦ τελειωθέντος καὶ ἀνενλιπῶς αὐτὴν ἔχοντος καὶ τῶν ἔτι προκοπτόντων. οὐ κατὰ ποσὸν λέγω κοινήν, ἀλλὰ κατὰ ποιόν. ὁ πορνεύων οὐ κρύπτεται, ἀλλ' ἔξω γίνεται τῆς σκηνῆς· οὐκ ἀπέχεται γὰρ "τῶν σαρκικῶν ἐπιθυμιῶν, αἵτινες κατὰ τῆς ψυχῆς στρατεύονται". ὁ δὲ προφανῶς πάντα κατὰ σάρκα ζῶν, ἀκολασταίνων, τρυφῶν, καὶ ὅλως τὰ ἡδέα προκρίνων τῶν ἐπιπόνων, κἂν ἀνάρεστα ὦσιν, ἐκεῖνος προφανῆν ἔχει τὴν σκηνὴν ἑαυτοῦ, προφανὲς ἔχει τὸ σῶμα, δῆλός ἐστιν ὅτι σῶμα περίκειται· ὁ γὰρ λέγων· "ὑμεῖς δὲ οὐκ ἐςτὲ ἐν σαρκί", διδάσκει ἔξω εἶναι τῶν παθημάτων τῆς σαρκός. ὁ δὲ ἔξω ὢν τῶν παθημάτων τῆς σαρκὸς ἐν τῇ σκηνῇ κρύπτεται. κατὰ ἄλλον λόγον τὸ τῆς σκηνῆς ἀπόκρυφον τὸ μὴ πᾶσιν γνώριμον. 5 ἐν πέτρᾳ ὕψωσάς με. οὐ μέγα ἐστὶν τὸ ἐν αἰσθητῇ πέτρᾳ ὑψωθῆναι ὥστε καὶ χαριστηρίους ἀναπέμψαι αἴνους. πάντα τὰ ὑπὸ θεοῦ γινόμενα, ἐφ' οἷς εὐχαριστεῖν προσήκει, ἃ ὑμνεῖν δεῖ, οὐ πρόχειρά εἰσιν, οὐ δυνάμενα παντὶ ὑπάρξαι. πέτρα οὖν ἐστιν ὁ ἀρραγὴς τοῦ θεοῦ λόγος αὐτὸς οὗ ὁ περικύκλῳ γινόμενος οὐ βάλλεται. εἴρηται γοῦν καὶ ἐν ἄλλοις· "κατεπόθησαν ἐχόμενα πέτρας οἱ κριταὶ" ἢ "οἱ κραταιοὶ αὐτῶν". καὶ ἄρχοντες γοῦν ἔξω τῆς πέτρας ὄντες δοκοῦσιν ἰσχύειν καὶ κρατεῖν τῶν ἀβεβαίων. ὅταν δὲ ἐγγὺς τῇ πέτρᾳ γένωνται, εὐθέως ἡττῶνται. εἶπον δὲ καὶ χθές, ὅτι ἡ κατάποσις τὴν νίκην σημαίνει· "ἐν τῷ ἐπαναστῆναι ἐφ' ἡμᾶς ἄρα ζῶντας ἂν κατέπιον ἡμᾶς", καί· "τοὺς καταπίνοντας τὸν Ἰσραὴλ ὅλῳ τῷ στόματι". ὁ ἡττώμενος οὖν καταπίνεται, ὁ περιγινόμενος καταπίνει. ἔχεις γοῦν αἴνιγμά τι ἐν τῇ ἐξόδῳ γεγενημένον, Ἀαρὼν ῥίψας τὴν ῥάβδον αὐτοῦ κατ' ὑφήγησιν θεοῦ· καὶ γέγονεν δράκων. ἔριψαν καὶ οἱ ἐπαοιδοὶ τῶν Αἰγυπτίων ταῖς φαρμακείαις αὐτῶν· καὶ ἐγένοντο ἐκεῖναι ὄφεις· "καὶ κατέπιεν ἡ ῥάβδος Ἀαρὼν τὰς ἐκείνων ῥάβδους"· τὸ γὰρ σκῆπτρον τῆς ἀληθείας, ὃ ὁ θεραπευτὴς τοῦ θεοῦ κατέχει, ῥιφὲν καὶ προταθὲν καταπίνει τὰς σοφιστείας τῶν Αἰγυπτίων, ὡς ἧτταν αὐτοὺς ὁμολογῆσαι λέγοντας· "δάκτυλος θεοῦ ἐποί ησεν τοῦτο". ὥσπερ οὖν ἡ ῥάβδος ἡ Ἀαρὼν κατέπιεν τὰς ῥάβδους τῶν ἐπαοιδῶν, τουτέστιν ἐνίκησεν, καὶ ἔκρυψεν αὐτὰς καὶ τὸ μηδὲν αὐτὰς ἀπέδειξεν, οὕτω τῆς πέτρας, ἐν ᾗ ὁ εὐχόμενος εὐχαριστεῖ, οἱ συνεγγίσαντες κραταιοὶ τῶν ἐναντίων κατεπόθησαν ἐγγὺς τῆς πέτρας γενόμενοι ἢ οἱ κριταὶ αὐτῶν. οἱ πρεσβεύοντες τὰ τῶν ἑτεροδόξων τοὺς αἱρεθικοὺς λόγους δοκοῦντες ἰσχυροὺς κατασκευάζειν καὶ κραταιούς, ὅταν πλησιάσῃ αὐτοῖς ἡ πέτρα, ἡ ἀλήθεια, καταπίνονται καὶ τὸ μηδὲν ἀποδείκνυνται. καί· "μὴ εἴποιεν· κατεπίομεν αὐτόν", μὴ αὐχήσαιεν ὡς περιγενάμενοι καὶ νικήσαντές με. "ἐν πέτρᾳ ὕψωσάς με". ὁ ἑστηκότας τοὺς πόδας ἔχων ἐν ταύτῃ τῇ πέτρᾳ χαριστηρίους ἀναπέμπει αἴνους· "ἔβαλεν εἰς τὸ στόμα μου ᾆσμα 105 καινόν". ὅταν στῶσιν οἱ πόδες ἐπὶ τὴν πέτραν καὶ κατευθυνθῶσιν τὰ διαβήματα τοῦ οὕτω βοηθουμένου, τότε ἐρεῖ· "ἐνέβαλεν εἰς τὸ στόμα μου ᾆσμα καινόν", ἐπινίκιον. ἐν τῇ πέτρᾳ οὖν ὁ ὑψούμενος ἐπινικίους πέμπει αἴνους ἠσφαλισμένας ἔχων ἑαυτοῦ τὰς διαβατικὰς ὁρμάς. 6 καὶ νῦν ἰδοὺ ὕψωσεν κεφαλήν μου ἐπ' ἐκθρούς μου. ὁ λέγων "καὶ νῦν" δείκνυσιν ὅτι πολλάκις ὑψώθη ἡ κεφαλὴ αὐτοῦ ἐπ' ἐκθρούς. κεφαλὴν δὲ λέγει τὸν νοῦν, ὡς πολλάκις ἀποδέδεικται. πε ρὶ αὐτοῦ γοῦν καὶ ἐν ἐκκλησιαστῇ λέγεται· "τοῦ σοφοῦ οἱ ὀφθαλμοὶ ἐν κεφαλῇ αὐτοῦ". διορατικὸν νοῦν ἔχει ὁ σοφός. "καὶ νῦν" οὖν "ὕψωσεν τὴν κεφαλήν μου". καὶ ἀεὶ παλαίων καὶ περιγινόμενος τῶν ἐχθρῶν-διάφοροι δέ