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is greatest so as to suffice for all; for only the name of the savior has been given on all the earth under heaven, so that it is wonderful in all the earth. For instance, it is possible to see all those from all the nations who are being saved being called Christians from Christ, about whom there is another prophecy again: "But to those who serve me a new name will be called, which will be blessed upon the earth." For the name of Christ has truly extended to all rational beings, so that not only those on earth but also those in heaven and those under the earth will confess his great name, since it is terrible to the apostates of the divine law and of truth itself, but it is holy to those who obtain the prayer which they sent up, saying, "Hallowed be thy name." But of this king, Christ, whose great name all will confess, "his honor loves judgment." For if those who transgress his law dishonor him through the very act of transgressing, those who uphold the divine law honor the king who legislated it through the very act of living according to it, loving the judgment from him, knowing that his judgment is just, and that they will obtain divine rewards according to his will, having lived piously and justly, while the wicked do not love his judgment, since they have dishonored it. Every wicked person therefore, being ashamed of the revelation from the light, hating the light, does not come to it, so that his works may not be exposed, while he who does the truth comes to the light, so that his work may be revealed, that it has been done in God, for which reason he also loves the judgment that reveals it. 955 Ps 98,4bc One must consider "uprightness" to be nothing other than the virtues. Jesus therefore prepared these things, having first accomplished and performed them, so that we might follow in his footsteps, imitating him; for he showed to us a model of the best life. Therefore, by saying, "Learn from me, for I am gentle and lowly in heart," he prepared uprightness, so that finding them easy and ready, we might be able to partake of them. And in Jacob, who trips up all evil things, God makes a judgment that examines the matters of truth with righteousness. and the name of righteousness can denote practical virtue, while that of judgment denotes the examination of doctrines; and further, the disposition by which is distinguished what ought to be thought and not thought, and what ought to be done and not done, he called judgment, but the very activity according to virtue he called righteousness. God indeed does both, that is, he bestows them on the one who practices and disciplines himself in good things, who is signified by the name of Jacob. 956 Ps 98,5ab "Make him high," not by lifting him from below to above (for this is a property of bodies), but by having high and transcendent thoughts about him. And his footstool can be the flesh that was assumed. When therefore we apprehend the things concerning God the Word as concerning the only-begotten son of God, we exalt the Lord God; but also when contemplating the economy of his sojourn, we worship at the footstool of his feet because of him who rested upon it his powers of movement, which are more allegorically called feet. And his footstool is also said to be the ancient temple, as it is written in Jeremiah: "How the Lord in his anger has darkened the daughter of Zion! he has cast down her sanctuary to the ground, he did not remember his footstool." Therefore, to worship truly and properly befits the Trinity alone; "For you shall worship the Lord your God and him only shall you serve." According to this meaning of "to worship," the Lord Jesus is also worshipped; "For let all the angels of God worship him." But in another way, for the sake of honor, men are said to worship those in positions of authority, according to this scripture. For instance, it is often recorded that many worshipped King David, as also the other kings of Israel. 957 Ps 98,6 These things are not said concerning these men alone, but also concerning

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μέγιστόν ἐστιν ὡς διαρκεῖν ηκειν εἰς πάντας· μόνον γὰρ τὸ τοῦ σωτῆρος ονομα δέδοται ἐν γῇ ὑπ' οὐρανὸν πάσῃ ὡς θαυμαστὸν αὐτὸ ειναι ἐν πάσῃ τῇ γῇ. πάντας γοῦν τοὺς ἀπὸ πάντων τῶν ἐθνῶν σῳζομένους Χριστιανοὺς ἀπὸ Χριστοῦ καλουμένους εστιν ἰδεῖν, περὶ ου αλλη πάλιν προφητεία Τοῖς δὲ δουλεύουσί μοι κληθήσεται ονομα καινὸν ο εὐλογηθήσεται ἐπὶ τῆς γῆς. παρέτεινε γὰρ ἀληθῶς εἰς πάντα τὰ λογικὰ ἡ Χριστοῦ προσηγορία, ὡς μὴ τοὺς ἐπὶ γῆς μόνους ἀλλὰ καὶ τοὺς ἐν οὐρανῷ καὶ τοὺς καταχθονίους ἐξομολογήσεσθαι τῷ ὀνόματι αὐτοῦ τῷ μεγάλῳ, ἐπείπερ τοῖς μὲν ἀποστάταις τοῦ θείου νόμου καὶ αὐτῆς τῆς ἀληθείας φοβερόν ἐστι, τυγχάνον δὲ αγιον τοῖς τυχοῦσι τῆς εὐχῆς ης ἀνέπεμψαν λέγοντες ̔Αγιασθήτω τὸ ονομά σου. Τούτου δὲ τοῦ βασιλέως Χριστοῦ ου τῷ ὀνόματι τῷ μεγάλῳ πάντες ἐξομολογήσονται ἡ τιμὴ κρίσιν ἀγαπᾷ. εἰ γὰρ οἱ παραβαίνοντες αὐτοῦ τὸν νόμον δι' αὐτοῦ τοῦ παραβαίνειν ἀτιμάζουσιν αὐτόν, οἱ κατορθοῦντες τὸν θεῖον νόμον δι' αὐτοῦ τοῦ ἐνεργεῖν κατ' αὐτὸν τιμῶσι τὸν νομοθετήσαντα αὐτὸν βασιλέα ἀγαπῶντες τὴν παρ' αὐτοῦ κρίσιν, ἐπιστάμενοι δίκαιον τὸ κρίμα αὐτοῦ, καὶ οτι τεύξονται θείων ἀμοιβῶν κατὰ τὸ βούλημα αὐτοῦ εὐσεβῶς καὶ δικαίως πολιτευσάμενοι, τῶν φαύλων οὐκ ἀγαπώντων αὐτοῦ τὴν κρίσιν, ἐπείπερ ἠτίμασαν αὐτήν. πᾶς ουν φαῦλος τὴν ἀπὸ τοῦ φωτὸς φανέρωσιν ἐντρεπόμενος μισῶν τὸ φῶς, οὐκ ερχεται πρὸς αὐτό, ινα μὴ ἐλεγχθῇ αὐτοῦ τὰ εργα, τοῦ τὴν ἀλήθειαν ποιοῦντος ἐρχομένου πρὸς τὸ φῶς, ινα φανερωθῇ αὐτοῦ τὸ εργον, οτι ἐν θεῷ ἐστιν εἰργασμένον ἐφ' ῳ καὶ τὴν κρίσιν τὴν φανεροῦσαν αὐτὸ ἀγαπᾷ. 955 Ps 98,4bc Εὐθύτητας οὐκ αλλας ἡγητέον ειναι τῶν ἀρετῶν. ταύτας ουν ̓Ιησοῦς ἡτοίμασε προκατορθώσας καὶ ἐνεργήσας αὐτάς, ιν' ἐπακολουθήσωμεν τοῖς ιχνεσιν αὐτοῦ μιμησάμενοι αὐτόν· ὑπογραμμὸν γὰρ ἀρίστου βίου ὑπέδειξεν ἡμῖν. λέγων ουν Μάθετε ἀπ' ἐμοῦ, οτι πραΰς εἰμι καὶ ταπεινὸς τῇ καρδίᾳ, ἡτοίμασεν εὐθύτητας, ιν' εὐκόλους καὶ ἑτοίμους εὑρεῖν αὐτὰς δυνηθέντες μετάσχωμεν αὐτῶν. Καὶ ἐν τῷ πτερνίζοντι δὲ πάντα τὰ πονηρὰ κρίσιν ὁ θεὸς τὴν ἐξετάζουσαν τὰ τῆς ἀληθείας πράγματα σὺν δικαιοσύνῃ ποιεῖ. καὶ δύναται μὲν τὸ τῆς δικαιοσύνης ονομα τὴν πρακτικὴν δηλοῦν ἀρετήν, τὸ δὲ τῆς κρίσεως τὴν τῶν δογμάτων ἐξέτασιν· καὶ ετι τὴν μὲν εξιν καθ' ην διακρίνεται τὸ φρονητέον καὶ μὴ φρονητέον καὶ πρακτέον καὶ οὐ πρακτέον κρίσιν ειπεν, αὐτὴν δὲ τὴν κατ' ἀρετὴν ἐνέργειαν δικαιοσύνην ἐκάλεσεν. ἀμφότερα γοῦν ὁ θεὸς ποιεῖ, τουτέστι χαρίζεται τῷ πρακτικῷ καὶ ἀσκητικῷ τῶν καλῶν σημαινομένῳ τῇ τοῦ ̓Ιακὼβ προσηγορίᾳ. 956 Ps 98,5ab ̔Υψηλὸν ποιεῖτε οὐκ ἐκ τοῦ κάτω εἰς τὰ ανω ἐπαίροντες αὐτόν (ιδιον γὰρ σωμάτων τοῦτο), ἀλλ' ὑψηλὰς καὶ ὑπερφυεῖς περὶ αὐτοῦ εχοντες νοήσεις. ὑποπόδιον δὲ αὐτοῦ ειναι δύναται ἡ προσληφθεῖσα σάρξ. οταν ουν τὰ περὶ θεοῦ λόγου ὡς περὶ μονογενοῦς υἱοῦ τοῦ θεοῦ διαλαμβάνωμεν, ὑψοῦμεν κύριον τὸν θεόν· ἀλλὰ καὶ περὶ τῆς οἰκονομίας τῆς κατὰ τὴν ἐπιδημίαν αὐτοῦ θεωροῦντες, προσκυνοῦμεν τῷ ὑποποδίῳ τῶν ποδῶν αὐτοῦ διὰ τὸν ἐπερείσαντα αὐτῷ τὰς πορευτικὰς αὐτοῦ δυνάμεις ἀλληγορικώτερον πόδας καλουμένας. λέγεται δὲ ὑποπόδιον αὐτοῦ καὶ ὁ πάλαι νεώς, ὡς ἐν ̔Ιερεμίᾳ γέγραπται Πῶς ἐζόφωσε κύριος ἐν ὀργῇ αὐτοῦ τὴν θυγατέρα Σιών; κατέρριψεν εἰς γῆν τὸ ἁγίασμα αὐτῆς, οὐκ ἐμνήσθη ὑποποδίου αὐτοῦ. Τὸ μὲν ουν ἀληθῶς καὶ κυρίως προσκυνεῖν ἁρμόζει μόνῃ τῇ τριάδι· Κύριον γὰρ τὸν θεόν σου προσκυνήσεις καὶ αὐτῷ μόνῳ λατρεύσεις. κατὰ τοῦτο τὸ σημαινόμενον τοῦ προσκυνεῖν καὶ ὁ κύριος ̓Ιησοῦς προσκυνεῖται· Προσκυνησάτωσαν γὰρ αὐτῷ πάντες αγγελοι θεοῦ. αλλῳ δὲ τρόπῳ τιμῆς ενεκα ανθρωποι τοὺς ἐν ὑπεροχαῖς κατὰ ταύτην τὴν γραφὴν προσκυνεῖν λέγονται. πολλάκις γοῦν ἀναγέγραπται ὡς αρα τὸν βασιλέα ∆αυὶδ πολλοὶ προσεκύνησαν, ἐπεὶ καὶ τοὺς αλλους τοὺς ̓Ισραὴλ βασιλέας. 957 Ps 98,6 Οὐ περὶ μόνων τῶν ἀνδρῶν τούτων ταῦτα λέγεται, ἀλλὰ καὶ περὶ