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he justly made war, thus he cast down his opponents, not using arms and spears, but having the decisive support from God. For this reason his war was also brilliant and renowned, and the victory was by force. Their memorial has perished with a sound. Another, *With them*. But the Hebrew, *Em*. What is, *With a sound*? It means either utter destruction, or the long-drawn wailing of evils. And this too is of God's providence, to not do these things secretly, so that by the misfortunes of others, others too might become better. It indicates, therefore, the conspicuousness of the destruction. 4. And the Lord remains forever. Another, *He will sit*. For to sit is often used for the permanence of substance; as Jeremiah also shows, saying, *You who sit forever*. And the Hebrew here says *Ieseb*. The prophet says this continually concerning the destruction of men, showing the endlessness of his substance, and that the race of men is mortal. But His substance and majesty are endless. He does this, bringing on fear, so that from both sides they might tremble before him, both because of the greatness of His glory, and because of the imperfection of their own substance, and as one who remains forever, and as one who punishes with excess forever. But if it is necessary to say something also according to a higher meaning, it must not be declined. For some things can also be contemplated; but others must be understood thus, as it is only said; as, *In the beginning God made the heaven and the earth*; and others opposite to the words; as, *Let the deer of friendship, and the foal of your graces, be with you*. And again; *Let them be yours alone, and let no stranger share with you*. *Let the spring of your water be for you alone*. For this, if you understand the text, and do not flee the word but pursue the meaning, is of great inhumanity, to not even share water with someone; but here the word is about a wife, so as to enjoy her with modesty, calling her a spring, and a deer, because of the purity of the marital union. And here it is thus; but 55.127 elsewhere one must accept both the text, and what is indicated by it; as it has, *As Moses lifted up the serpent*. For it is necessary to believe that this happened—for it did happen—and what came from it, as a type of Christ. Thus also here one would not err in taking the things said as referring to the Jewish affairs. You sat upon a throne, judging righteousness. You have rebuked the nations, and the ungodly one has perished; you have blotted out his name for ever, and for ever and ever. The swords of the enemy have failed to the end, and you have destroyed cities. Their memorial has perished with a sound. For the misfortune of those who crucified Christ is manifest everywhere in the world, and their cities were destroyed, and the machinations of the devil failed, as the providence of Christ took over everything. But leaving these things for the studious to arrange, let us hold to the matters at hand. He has prepared his throne in judgment. Another, *He has established for judgment*. And he will judge the world in righteousness, he will judge peoples in uprightness. Do you see how he elevates the discourse little by little? For since he mentioned a throne, he shows the nature of the throne, not composed of wood, nor of any material, but of righteousness. For in righteousness, he says, it is founded. He will judge the world in righteousness. And he proclaims beforehand both present and future things. For the universal judgment is reserved for there; but the partial one also here; for he works many things even now, so that the insensitive do not think that existing things are without providence. But if not all receive their crowns here, do not be surprised. For he has prepared a day, in which he is about to judge the world; but the present is a stadium, and a contest, and wrestlings. For this reason, not all receive things according to their worth, but for those who succeed the gifts are reserved there, and for those who

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δίκαιος ἐπολέμει, οὕτω κατέβαλλε τοὺς ἐναντίους, οὐχ ὅπλοις καὶ δόρασι κεχρημένος, ἀλλὰ τὴν παρὰ τοῦ Θεοῦ ῥοπὴν ἔχων. ∆ιὰ τοῦτο καὶ ὁ πόλεμος αὐτῷ λαμπρὸς καὶ περιφανὴς, καὶ κατὰ κράτος ἡ νίκη. Ἀπώλετο τὸ μνημόσυνον αὐτοῦ μετ' ἤχου. Ἄλλος, Σὺν αὐτοῖς. Ὁ δὲ Ἑβραῖος, Ἔμ. Τί ἐστι, Μετ' ἤχου;Ἢ τὴν πανωλεθρίαν φησὶν, ἢ τὸ διωλύγιον τῶν κακῶν. Καὶ τοῦτο δὲ τῆς τοῦ Θεοῦ κηδεμονίας, τὸ μὴ λανθανόντως ταῦτα ποιεῖν, ἵνα ταῖς ἑτέρων συμφοραῖς καὶ ἕτεροι γένωνται βελτίους. Τὸ περιφανὲς οὖν δηλοῖ τῆς ἀπωλείας. δʹ. Καὶ ὁ Κύριος εἰς τὸν αἰῶνα μένει. Ἄλλος, Καθεδεῖται. Τὸ γὰρ καθῆσθαι πολλαχοῦ ἐπὶ τοῦ μονίμου τῆς οὐσίας κεῖται· ὡς καὶ Ἱερεμίας δηλοῖ λέγων, Σὺ καθήμενος εἰς τὸν αἰῶνα. Καὶ ὁ Ἑβραῖος ἐνταῦθα Ἰησήβ φησι. Συνεχῶς τοῦτο λέγει ὁ προφήτης ἐπὶ τῆς ἀπωλείας τῶν ἀνθρώπων, δεικνὺς αὐτοῦ τὸ ἀτελεύτητον τῆς οὐσίας, καὶ ὅτι τὸ μὲν τῶν ἀνθρώπων γένος ἐπίκηρον. Ἡ δὲ ἐκείνου οὐσία καὶ ἡ μεγαλωσύνη ἀτελεύτητος. Τοῦτο δὲ ποιεῖ τὸν φόβον ἐπαρτῶν, ἵνα ἑκατέρωθεν ὦσιν αὐτὸν τρέμοντες, καὶ διὰ τὸ μέγεθος αὐτοῦ τῆς δόξης, καὶ διὰ τὸ ἀτελὲς τῆς οἰκείας οὐσίας, καὶ ὡς ἀεὶ μένοντα, καὶ ὡς ἀεὶ μεθ' ὑπερβολῆς κολάζοντα. Εἰ δὲ χρή τι καὶ κατὰ ἀναγωγὴν εἰπεῖν, οὐ παραιτητέον. Τὰ μὲν γὰρ ἔστι καὶ θεωρῆσαι· τὰ δὲ οὕτω δεῖ νοεῖν, ὡς εἴρηται μόνον· ὡς τὸ, Ἐν ἀρχῇ ἐποίησεν ὁ Θεὸς τὸν οὐρανὸν καὶ τὴν γῆν· τὰ δὲ ἀπεναντίας ταῖς λέξεσιν· ὡς τὸ, Ἔλαφος φιλίας, καὶ πῶλος σῶν χαρίτων, ὁμιλείτω σοι. Καὶ πάλιν· Ἔστω σοι μόνῳ ὑπάρχοντα, καὶ μηδεὶς ἀλλότριος μετασχέτω σοί. Ἡ πηγή σου τοῦ ὕδατός σοι ἔστω μόνῳ. Τοῦτο γὰρ, ἂν τὸ κείμενον νοήσῃς, καὶ μὴ φύγῃς μὲν τὸ ῥῆμα, διώκῃς δὲ τὸ νόημα, καὶ πολλῆς ἀπανθρωπίας ἐστὶ, τὸ μηδὲ ὕδατός τινι μεταδοῦναι· ἀλλ' ἐνταῦθα περὶ γυναικὸς ὁ λόγος, ὥστε αὐτῆς ἀπολαύειν μετὰ σωφροσύνης, πηγὴν καλῶν αὐτὴν, καὶ ἔλαφον, διὰ τὸ καθαρὸν τῆς τοῦ γάμου συνουσίας. Καὶ ἐνταῦθα μὲν οὕτως· ἀλλα 55.127 χοῦ δὲ δεῖ καὶ τὸ κείμενον δέχεσθαι, καὶ τὸ ἐξ αὐτοῦ δηλούμενον· ὡς ἔχει τὸ, Καθὼς τὸν ὄφιν ὕψωσε Μωϋσῆς. Καὶ γὰρ τοῦτο δεῖ πιστεύειν ὅτι ἐγένετο ἐγένετο γὰρ, καὶ τὸ ἐξ αὐτοῦ, εἰς τύπον τοῦ Χριστοῦ. Οὕτω καὶ ἐνταῦθα οὐκ ἄν τις ἁμάρτοι εἰς τὰ Ἰουδαϊκὰ ἐκλαμβάνων τὰ εἰρημένα. Ἐκάθισας ἐπὶ θρόνου ὁ κρίνων δικαιοσύνην. Ἐπετίμησας ἔθνεσι, καὶ ἀπώλετο ὁ ἀσεβής· τὸ ὄνομα αὐτοῦ ἐξήλειψας εἰς τὸν αἰῶνα, καὶ εἰς τὸν αἰῶνα τοῦ αἰῶνος. Τοῦ ἐχθροῦ ἐξέλιπον αἱ ῥομφαῖαι εἰς τέλος, καὶ πόλεις καθεῖλες. Ἀπώλετο τὸ μνημόσυνον αὐτοῦ μετ' ἤχου. Ἥ τε γὰρ συμφορὰ αὐτῶν τῶν τὸν Χριστὸν σταυρωσάντων πανταχοῦ τῆς οἰκουμένης κατάδηλος, αἵ τε πόλεις αὐτῶν καθῃρέθησαν, τοῦ τε διαβόλου ἐξέλιπε τὰ μηχανήματα, τῆς τοῦ Χριστοῦ κηδεμονίας τὰ πάντα καταλαβούσης. Ἀλλὰ ταῦτα τοῖς φιλομαθέσι καταλιπόντες ἁρμόζειν, τῶν προκειμένων ἐχώμεθα. Ἡτοίμασεν ἐν κρίσει τὸν θρόνον αὐτοῦ. Ἄλλος, Ἥδρασεν εἰς κρίσιν. Καὶ αὐτὸς κρινεῖ τὴν οἰκουμένην ἐν δικαιοσύνῃ, κρινεῖ λαοὺς ἐν εὐθύτητι. Εἶδες πῶς κατὰ μικρὸν ἀνάγει τὸν λόγον; Ἐπειδὴ γὰρ θρόνου ἐμνημόνευσε, δείκνυσι τοῦ θρόνου τὴν φύσιν, οὐκ ἀπὸ ξύλων συγκειμένην, οὐδέ τινος ὕλης, ἀλλ' ἀπὸ δικαιοσύνης. Ἐν γὰρ τῇ δικαιοσύνῃ, φησὶν, ἵδρυται. Κρινεῖ τὴν οἰκουμένην ἐν δικαιοσύνῃ. Καὶ τὰ παρόντα καὶ τὰ μέλλοντα προαναφωνεῖ. Ἡ μὲν γὰρ καθόλου κρίσις ἐκεῖ τεταμίευται· ἡ δὲ ἐκ μέρους καὶ ἐνταῦθα· πολλὰ γὰρ καὶ νῦν ἐργάζεται, ὥστε μὴ τοὺς ἀναισθήτους ἀπρονόητα εἶναι νομίζειν τὰ ὄντα. Εἰ δὲ μὴ πάντες ἐνταῦθα τοὺς στεφάνους ἀπολαμβάνουσι, μὴ θαυμάσῃς. Ἡτοίμασε γὰρ ἡμέραν, ἐν ᾗ μέλλει κρίνειν τὴν οἰκουμένην· τὸ δὲ παρὸν, στάδιον, καὶ ἀγὼν, καὶ παλαίσματα. ∆ιὰ δὴ τοῦτο οὐ πάντες τὰ κατ' ἀξίαν ἀπολαμβάνουσιν, ἀλλὰ τοῖς τε κατορθοῦσιν ἐκεῖ τεταμίευται τὰ δῶρα, τοῖς τε