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Here he calls all the spiritual, just as John says: We have all received from his fullness; but concerning him, God does not give the Spirit by measure. And again, I will pour out of my Spirit upon all flesh. But there it was not from the Spirit, but the entire Spirit came; wherefore he also said: God does not give the Spirit by measure. Myrrh and stacte and cassia from your garments. Another, Upon your clothing. Another, All your garments. 10. Some then say that the prophet is alluding to the tomb through these things, but others, that he is indicating the altered nature of the anointing. For the ancient anointing oil was not composed of these ointments, but of others. And that you might learn that this is a different manner of anointing, he showed the difference of its power by the difference of its materials. And the phrase, From your garments, shows that even his garments were full of grace. So indeed the woman with the issue of blood staunched the flows of blood by touching the hem of his garment. Whether we should take this or that, no reason forbids it; for both are acceptable to me. Just as, then—for nothing prevents saying the same things again—when you hear bow and sword and such things, you do not hear them sensually; so too when you hear myrrh and cassia, do not understand them sensually, but spiritually. From ivory palaces, from which daughters of kings have made you glad in your honor. Another says, From ivory temples, whence they have made you glad, in honoring you. Another, Among your glorious ones. Having spoken of what he accomplished, he also speaks of the honor that followed from his accomplishments: that he is to be worshipped in precious temples. For in ancient times this material from elephants was especially precious and sought after. Wherefore another prophet also said: Woe to those who sleep on ivory beds. And he shows again that the proclamation will not touch commoners only, but will also subject kingdoms, and they will raise precious houses to him. These things are already seen happening in reality. For the prophet, wishing to show the strength of the proclamation, tells how it captured, how it subdued women, common men, the rich, those themselves wearing the diadems, and those who live with them, so as to raise temples to God everywhere. Then, since the discourse has come to this point, he weaves it more broadly, describing his ministers and suppliants. And showing how peoples submitted, how he touched their hearts, 55.199 how he overcame enemies, how his right hand prospered him, how he planted truth and meekness and righteousness; and again he uses the word metaphorically, as if describing the Church in an image, and what the apostles said after these things, one saying: I betrothed you to one husband, to present you as a pure virgin to Christ; another, He who has the bride is the bridegroom; and another, The kingdom of heaven is like a king who prepared a wedding feast for his son; these things he also proclaims beforehand, introducing the bride and queen together; wherefore he says, The queen stood at your right hand. Another, She was set up, that is, she stood firm, she stood unmovable, which Christ says elsewhere, that The gates of hades shall not prevail against it. Have you seen the excess of honor? Have you seen the weight of dignity? The one who was trodden down, the one dragged below, to what a height he raised her, so that she stands beside him? Have you understood, the captive, the estranged, the harlot, the accursed, to what dignity she has ascended? She stands with the ministering powers. For the Son, being of equal honor, sits at the right hand, but she stands. For even if she is a queen, yet she is of a created nature. How then does Paul say: He raised us up together, and made us sit together in the heavenly places in Christ Jesus? But pay attention to the precision. He did not simply say, He raised us up together and made us sit together; but, In

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ἐνταῦθα πάντας καλεῖ τοὺς πνευματικοὺς, καθάπερ Ἰωάννης φησίν· Ἡμεῖς πάντες ἐκ τοῦ πληρώματος αὐτοῦ ἐλάβομεν· περὶ δὲ αὐτοῦ, Οὐκ ἐκ μέτρου δίδωσι τὸ Πνεῦμα ὁ Θεός. Καὶ πάλιν, Ἐκχεῶ ἀπὸ τοῦ Πνεύματός μου ἐπὶ πᾶσαν σάρκα. Ἐκεῖ δὲ οὐκ ἀπὸ τοῦ Πνεύματος, ἀλλ' ὁλόκληρον τὸ Πνεῦμα ἦλθε· διὸ καὶ ἔφησεν· Οὐκ ἐκ μέτρου δίδωσιν ὁ Θεὸς τὸ Πνεῦμα. Σμύρνα καὶ στακτὴ καὶ κασσία ἀπὸ τῶν ἱματίων σου. Ἄλλος, Εἰς τὸν ἱματισμόν σου. Ἄλλος, Πάντα τὰ ἱμάτιά σου. ιʹ. Τινὲς μὲν οὖν φασι, τὸν τάφον αἰνίττεσθαι διὰ τούτων τὸν προφήτην, ἄλλοι δὲ, τὸ ἐνηλλαγμένον τῆς χρίσεως δηλοῦν. Οὐ γὰρ ἐκ τούτων τῶν μύρων τὸ χρῖσμα συνέκειτο τὸ παλαιὸν, ἀλλ' ἐξ ἑτέρων. Καὶ ἵνα μάθῃς, ὅτι ἕτερος χρίσεως τρόπος οὗτός ἐστι, τῇ διαφορᾷ τῶν ὑλῶν τὴν διαφορὰν τῆς ἐνεργείας ἐδήλωσε. Τὸ δὲ, Ἀπὸ τῶν ἱματίων σου, δείκνυσιν, ὅτι καὶ τὰ ἱμάτια αὐτοῦ τῆς χάριτος ἔγεμεν. Οὕτω γοῦν ἡ αἱμόῤῥους τοὺς τῶν αἱμάτων ἔπτησε κρουνοὺς, τοῦ κρασπέδου ἁψαμένη. Εἴτε δὲ τοῦτο, εἴτε ἐκεῖνο ἐκληπτέον, οὐδεὶς κωλύει λόγος· ἀμφότερα γὰρ ἐμοὶ ἀποδεκτά. Ὥσπερ οὖν οὐδὲν γὰρ κωλύει πάλιν τὰ αὐτὰ λέγειν τόξον καὶ ῥομφαίαν ἀκούων. καὶ ὅσα τοιαῦτα, οὐκ αἰσθητῶς ἀκούεις· οὕτω μηδὲ σμύρναν, μηδὲ κασσίαν ἀκούσας, αἰσθητῶς νοήσῃς, ἀλλὰ νοερῶς. Ἀπὸ βάρεων ἐλεφαντίνων, ἐξ ὧν εὔφρανάν σε θυγατέρες βασιλέων ἐν τῇ τιμῇ σου. Ἄλλος φησὶν, Ἀπὸ ναῶν ἐλεφαντίνων, ὅθεν εὔφρανάν σε, ἐν τῷ τιμᾷν σε. Ἄλλος, Ἐν τοῖς ἐνδόξοις σου. Εἰπὼν ἃ κατώρθωσε, λέγει καὶ τὴν ἀπὸ τῶν κατορθωμάτων αὐτοῦ ἀκολουθήσασαν τιμήν· ὅτι ἐν ναοῖς μέλλει προσκυνεῖσθαι πολυτίμοις. Τὸ γὰρ παλαιὸν αὕτη μάλιστα ἡ ὕλη τιμία, καὶ περισπούδαστος ἦν ἡ ἀπὸ τῶν ἐλεφαντίνων. ∆ιὸ καὶ ἄλλος προφήτης ἔλεγεν· Οὐαὶ οἱ καθεύδοντες ἐπὶ κλινῶν ἐλεφαντίνων. Καὶ δείκνυσι πάλιν ὅτι τὸ κήρυγμα οὐκ ἰδιωτῶν ἅψεται μόνον, ἀλλὰ καὶ βασιλείας ὑποτάξει, καὶ ἀναστήσουσιν αὐτῷ οἴκους πολυτίμους. Ταῦτα ἤδη ὁρᾶται ἐπὶ τῶν πραγμάτων γινόμενα. Βουλόμενος γὰρ ὁ προφήτης δεῖξαι τοῦ κηρύγματος τὴν ἰσχὺν, λέγει πῶς εἷλε, πῶς ἐχειρώσατο γυναῖκας, ἄνδρας ἰδιώτας, πλουσίους, αὐτοὺς τοὺς τὰ διαδήματα περικειμένους, καὶ τὰς συνοικούσας αὐτοῖς, ὡς πανταχοῦ ναοὺς ἐγείρειν τῷ Θεῷ. Εἶτα ἐπειδὴ λοιπὸν εἰς τοῦτον ἐξέβη τὸν λόγον, πλατύτερον αὐτὸν ὑφαίνει, τοὺς θεραπευτὰς αὐτοῦ καὶ ἱκέτας ὑπογράφων. Καὶ πῶς λαοὶ ὑπέπεσον δεικνὺς, πῶς τῆς καρδίας αὐτῶν 55.199 ἥψατο, πῶς τῶν ἐχθρῶν περιεγένετο, πῶς ἡ δεξιὰ αὐτοῦ κατευώδωσεν αὐτῷ, πῶς ἀλήθειαν καὶ πραότητα καὶ δικαιοσύνην κατεφύτευσε· καὶ πάλιν μεταφορικῶς κέχρηται τῷ λόγῳ, ὥσπερ ἐν εἰκόνι τὴν Ἐκκλησίαν ὑπογράφων, καὶ ἅπερ μετὰ ταῦτα οἱ ἀπόστολοι εἰρήκασιν, ὁ μὲν λέγων· Ἡρμοσάμην ὑμᾶς ἑνὶ ἀνδρὶ παρθένον ἁγνὴν παραστῆσαι τῷ Χριστῷ· ὁ δὲ, Ὁ ἔχων τὴν νύμφην, νυμφίος ἐστίν· ὁ δὲ, Ὡμοιώθη ἡ βασιλεία τῶν οὐρανῶν ἀνθρώπῳ βασιλεῖ, ὅστις ἐποίησε γάμον τῷ υἱῷ αὐτοῦ· ταῦτα καὶ οὗτος προαναφωνεῖ, τὴν νύμφην εἰσάγων ὁμοῦ καὶ βασιλίδα· διό φησι, Παρέστη ἡ βασίλισσα ἐκ δεξιῶν σου. Ἄλλος, Ἐστηλώθη, τουτέστι, βεβαίως ἔστη, ἀκινήτως ἔστη, ὅπερ ὁ Χριστὸς ἀλλαχοῦ φησιν, ὅτι Πύλαι ᾅδου οὐ κατισχύσουσιν αὐτῆς. Εἶδες τιμῆς ὑπερβολήν; εἶδες ὄγκον ἀξιώματος; τὴν πεπατημένην, τὴν κάτω συρομένην εἰς ὅσον ὕψος ἀνήγαγεν, ὥστε αὐτῷ παρεστάναι; ἔγνως, ἡ αἰχμάλωτος, ἡ ἀπηλλοτριωμένη, ἡ πόρνη, ἡ ἐναγὴς, εἰς ὅσον ἀνέβη ἀξίωμα; Μετὰ τῶν λειτουργικῶν παρέστηκε δυνάμεων. Ὁ μὲν γὰρ Υἱὸς, ἅτε ὁμότιμος ὢν, ἐκ δεξιῶν κάθηται, αὕτη δὲ ἕστηκεν. Εἰ γὰρ καὶ βασίλισσά ἐστιν, ἀλλὰ κτιστῆς οὐσίας ἐστί. Πῶς οὖν ὁ Παῦλός φησι· Συνήγειρε καὶ συνεκάθισεν ἡμᾶς ἐν τοῖς ἐπουρανίοις ἐν Χριστῷ Ἰησοῦ; Ἀλλὰ πρόσεχε τῇ ἀκριβείᾳ. Οὐχ ἁπλῶς εἶπε, Συνήγειρε καὶ συνεκάθισεν· ἀλλ', Ἐν