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The divine scripture proclaims his judgment that will come upon all after these things. And next to these, the Lord himself is said to "give strength to our kings." These would be the apostles of Christ, concerning whom you have in the 67th Psalm, "The Lord will give a word to those who preach the gospel with great power." 4.16.43 And in this he mentions Christ by name, our savior understood according to his human nature, whose horn he says will be exalted, signifying the invisible power in him and his kingdom; for it is the custom of scripture to call the kingdom a horn. And it is also found in the 88th Psalm, "and in my name his horn will be exalted." From the first of Kings. "Behold, the days are coming, he says, and I will destroy your seed, and the seed of your father's house; and there will not be an old man in my house." 4.16.44 Having said these things to Eli, the divine oracle adds after other things, saying: "and I will raise up for myself a faithful priest, who will do all things that are in my heart and in my soul; and I will build for him a faithful house, and he will walk before my Christ all the days." 4.16.45 Having threatened removal and rejection to those not ministering in the right way, the divine word promises to establish another priest from another race, who he says "will walk before his Christ," or "will walk about in the presence of his anointed one," as Aquila translated, or as Symmachus, "will conduct himself before his Christ." 4.16.46 And who would this be other than everyone who piously approaches the sacred ministry of Christ the God, for whom the God of all himself, as a "wise master builder" and builder, promises to build the house of the church, signifying no other house than the church established by name for Christ throughout the whole world, where everyone consecrated through Christ the God according to the spiritual ministries is said to do the things pleasing and according to the soul of God, since those things performed through the blood of bulls and goats, according to the ancient typological practice, are confessed to be hated by God through the prophecy of Isaiah? 4.16.47 So much for the passages in which Christ was proclaimed by name; but since in most cases the passion of Christ is connected with his title, it is necessary to repeat what was said before about his divinity, which we have previously established is conveyed in the 44th Psalm, inscribed "For the beloved," where the word, having first mentioned him as king, adds after other things concerning the divinity of Christ: "Your throne, O God, is forever and ever; a scepter of uprightness is the scepter of your kingdom. You have loved righteousness and hated iniquity; therefore God, your God, has anointed you with the oil of gladness beyond your companions." 4.16.48 For clearly in these, as we have already established before, the one who is signified, being one and the same, is said to be God, having loved righteousness and hated iniquity, and for this reason anointed by another, greater God and his Father with an oil better and different than that of the types, the one called of gladness. 4.16.49 And he who was anointed with such an oil, not by men, nor through men, but by the highest God himself, what else would he reasonably be called but Christ? Therefore the same one is shown to be named both God and Christ, just as was already established before in the appropriate places. And here again Isaiah must be recalled, who said: "The Spirit of the Lord is upon me, because he has anointed me to preach good news to the poor, he has sent me to heal the brokenhearted, to proclaim release to the captives and recovery of sight to the blind." 4.16.50 And in these we were showing how the priests of old who formerly approached the divine service from among men were anointed with a manufactured oil, but the one indicated through the prophecy is said to be anointed with divine power. 4.16.51 And all of this referred to our savior, Jesus the only true

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τὴν μετὰ ταῦτα γενησομένην αὐτοῦ κατὰ πάντων κρίσιν ἡ θεία γραφὴ θεσπίζει. ἑξῆς δὲ τούτοις αὐτὸς ὁ κύριος «δώσειν ἰσχὺν» λέγεται «τοῖς βασιλεῦσιν ἡμῶν». οὗτοι δ' ἂν εἶεν οἱ ἀπόστολοι τοῦ Χριστοῦ, περὶ ὧν ἔχεις ἐν ξζʹ ψαλμῷ τὸ «κύριος δώσει ῥῆμα τοῖς εὐαγγελιζομένοις δυνάμει πολλῇ». 4.16.43 κἀν τούτῳ δὲ Χριστοῦ ὀνομαστὶ μνημονεύει, τοῦ κατὰ τὸν ἄνθρωπον νοουμένου σωτῆρος ἡμῶν, οὗ τὸ κέρας φησὶν ὑψωθήσεσθαι τὴν ἐν αὐτῷ ἀόρατον δύναμιν καὶ τὴν βασιλείαν αὐτοῦ δηλῶν· ἔθος γοῦν τῇ γραφῇ τὴν βασιλείαν κέρας ὀνομάζειν. κεῖται δὲ καὶ ἐν τῷ πηʹ ψαλμῷ τὸ «καὶ ἐν τῷ ὀνόματί μου ὑψωθήσεται τὸ κέρας αὐτοῦ». Ἀπὸ τῆς πρώτης τῶν Βασιλειῶν. «Ἰδοὺ ἡμέραι ἔρχονται, λέγει, καὶ ἐξολοθρεύσω τὸ σπέρμα σου, καὶ τὸ σπέρμα οἴκου πατρός σου· καὶ οὐκ ἔσται πρεσβύτης ἐν τῷ οἴκῳ μου.» 4.16.44 ταῦτα πρὸς τὸν Ἠλεὶ φήσας ὁ χρηματισμὸς ἐπιφέρει μεθ' ἕτερα λέγων· «καὶ ἀναστήσω ἐμαυτῷ ἱερέα πιστόν, ὃς πάντα τὰ ἐν τῇ καρδίᾳ μου καὶ τὰ ἐν τῇ ψυχῇ μου ποιήσει; καὶ οἰκοδομήσω αὐτῷ οἶκον πιστόν, καὶ διελεύσεται ἐνώπιον χριστοῦ μου πάσας τὰς ἡμέρας». 4.16.45 Μετάστασιν καὶ ἀποβολὴν ἀπειλήσας ὁ θεῖος λόγος τοῖς οὐ κατὰ τὸν ὀρθὸν τρόπον λειτουργοῦσιν, ἕτερον ἐξ ἑτέρου γένους καταστήσειν ἱερέα ἐπαγγέλλεται, ὃν καί φησιν «διελεύσεσθαι ἐνώπιον χριστοῦ αὐτοῦ», ἢ «ἐμπεριπατήσειν εἰς πρόσωπον ἠλειμμένου αὐτοῦ», ὡς ὁ Ἀκύλας ἡρμήνευσεν, ἢ ὡς ὁ Σύμμαχος, «ἀναστραφήσεσθαι ἔμπροσθεν τοῦ χριστοῦ αὐτοῦ». 4.16.46 τίς δ' ἂν οὗτος εἴη ἢ πᾶς ὁ εὐσεβῶς προσιὼν τῇ ἱερουργίᾳ τοῦ Χριστοῦ τοῦ θεοῦ, ᾧ τὸν τῆς ἐκκλησίας οἶκον οἷα «σοφὸς ἀρχιτέκτων» καὶ οἰκοδόμος αὐτὸς ὁ τῶν ὅλων θεὸς οἰκοδομήσειν ὑπισχνεῖται, οὐδ' ἄλλον οἶκον σημαίνων ἢ τὴν καθ' ὅλης τῆς οἰκουμένης τῷ Χριστῷ ὀνομαστὶ συστᾶσαν ἐκκλησίαν, ἔνθα πᾶς ὁ διὰ Χριστοῦ τοῦ θεοῦ ἱερωμένος κατὰ τὰς πνευματικὰς λειτουργίας τὰ καταθύμια καὶ τὰ κατὰ ψυχὴν τοῦ θεοῦ λέγεται ποιήσειν, τῶν δι' αἵματος ταύρων καὶ τράγων, κατὰ τὴν πάλαι τυπικὴν ἀγωγὴν ἐπιτελουμένων, μεμισῆσθαι ὑπὸ τοῦ θεοῦ διὰ τῆς Ἡσαΐου προφητείας ὁμολογουμένων; 4.16.47 Τοσαῦτα δι' ὧν ὁ Χριστὸς ὀνομαστὶ προκεκήρυκτο· πλὴν ἀλλ' ἐπεὶ διὰ τῶν πλείστων τὰ πάθη τοῦ Χριστοῦ συνῆπται τῇ αὐτοῦ προσηγορίᾳ, ἀναγκαῖον ἐπαναλαβεῖν τὰ προειρημένα περὶ τῆς κατ' αὐτὸν θεότητος, ἣν ἐν τῷ μδʹ ψαλμῷ, ἐπιγεγραμμένῳ «ὑπὲρ τοῦ ἀγαπητοῦ», φέρεσθαι προπαρεστήσαμεν, ἔνθα ὁ λόγος ἐν πρώτοις αὐτὸν ὑπομνήσας ὡς βασιλέα, μεθ' ἕτερα ἐπάγει περὶ τῆς θεότητος τοῦ Χριστοῦ· «ὁ θρόνος σου ὁ θεὸς εἰς τὸν αἰῶνα τοῦ αἰῶνος· ῥάβδος εὐθύτητος ἡ ῥάβδος τῆς βασιλείας σου. ἠγάπησας δικαιοσύνην καὶ ἐμίσησας ἀδικίαν· διὰ τοῦτο ἔχρισέν σε ὁ θεὸς ὁ θεός σου ἔλαιον ἀγαλλιάσεως παρὰ τοὺς μετόχους σου». 4.16.48 σαφῶς γὰρ ἐν τούτοις, ὡς ἤδη καὶ πρότερον προπαρεστήσαμεν, εἷς ὢν καὶ ὁ αὐτὸς ὁ δηλούμενος, θεὸς εἶναι λέγεται ἠγαπηκὼς δικαιοσύνην καὶ μεμισηκὼς ἀδικίαν, καὶ τούτου χάριν ὑφ' ἑτέρου μείζονος θεοῦ καὶ πατρὸς αὐτοῦ κεχρισμένος ἐλαίῳ κρείττονι καὶ διαφέροντι ἢ κατὰ τοὺς τύπους, τῷ καλουμένῳ τῆς ἀγαλλιάσεως. 4.16.49 ὁ δὲ τῷ τοιούτῳ χρισθεὶς ἐλαίῳ οὐ πρὸς ἀνθρώπων, οὐδὲ δι' ἀνθρώπων, ἀλλ' ὑπ' αὐτοῦ τοῦ ἀνωτάτω θεοῦ, τί ἕτερον ἢ Χριστὸς εἰκότως ἂν ὀνομασθείη; οὐκοῦν ὁ αὐτὸς ὁμοῦ καὶ θεὸς δείκνυται ὠνομασμένος, ὥσπερ οὖν ἤδη πρότερον κατὰ τοὺς οἰκείους τόπους παρέστη. Καὶ τοῦ Ἡσαΐου δὲ κἀνταῦθα πάλιν ὑπομνηστέον, ὃς ἔφησεν· «πνεῦμα κυρίου ἐπ' ἐμέ, οὗ εἵνεκεν ἔχρισέν με εὐαγγελίσασθαι πτωχοῖς, ἀπέσταλκέν με ἰάσασθαι τοὺς συντετριμμένους τὴν καρδίαν, κηρῦξαι αἰχμαλώτοις ἄφεσιν καὶ τυφλοῖς ἀνάβλεψιν». 4.16.50 ἐδείκνυμεν καὶ ἐν τούτοις ὡς οἱ μὲν ἐξ ἀνθρώπων πάλαι πρότερον ἐπὶ τὴν τοῦ θείου θεραπείαν προσιόντες ἱερεῖς ἐλαίῳ ἐχρίοντο σκευαστῷ, ὁ δὲ διὰ τῆς προφητείας δηλούμενος τῇ ἐνθέῳ δυνάμει κεχρῖσθαι λέγεται. 4.16.51 τοῦτο δὲ ὅλον ἐπὶ τὸν ἡμέτερον σωτῆρα ἀνεφέρετο, Ἰησοῦν τὸν μόνον ἀληθῆ