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an eternal dominion, and his kingdom, a kingdom which shall not be destroyed, and of his kingdom there shall be no end, if indeed he is to reign only until these things? Do you see that one must not simply pay attention to the words, but ascend to the meanings? But when you hear the Prophet saying that the Father places [them] under his feet, do not be disturbed at this. For these things are not said as if the Son were weak. For Paul says that he himself places his enemies under his feet: For he must reign, until he has put his enemies under his feet. And again he attributes everything to him, saying: When he delivers the kingdom to God the Father, when he has abolished all dominion and power. That is, when he has set the kingdom right, he will put an end to all dominion. For this is what "He will abolish" means. But in saying that all is his, he does not separate the Father from him, just as he does not divide the Son from the Father. For the things of the one are of the other; and the things of the other are of the one. Wherefore he also says: All that is mine is yours, and yours is mine. Therefore when you hear that the Father has subjected, do not think the Son is external to the achievement; and if you learn that the Son has subjected, do not say the Father is a stranger to these things. For the achievements are common, just as all the works are common. The Lord shall send forth the rod of your power from Sion. By "rod of power" he means power itself. He mentions Sion, because from there the achievements had their beginning. For there he also gave the law, there he worked wonders; 55.269 beginning from there the preaching was extended throughout the whole world. But if you wish to understand what was said in a spiritual sense, hear Paul saying: But you have come to Mount Sion, and to the city of the living God, the heavenly Jerusalem, and to the Church of the firstborn. The Lord shall send forth the rod of your power from Sion. The rod is sometimes for chastisement and for benefit, and sometimes for comfort, and a symbol of kingship. And that it is both, hear the Prophet saying: Your rod and your staff, they have comforted me. And again: You shall shepherd them with a rod of iron; you shall break them in pieces like a potter's vessel. And Paul: What do you want? Shall I come to you with a rod, or in love and a spirit of gentleness? You have seen how it is for discipline; see how it is also for kingship. For Isaiah says: A rod shall come forth from the root of Jesse, and a flower shall grow up from his root; and David: Your throne, O God, is for ever and ever; a rod of uprightness is the rod of your kingdom. Here he called power a rod, with which the disciples went about the world, correcting morals, and leading human nature from a certain irrational evil to rationality. For, he says, Go and make disciples of all nations. Moses also had a rod, but one that had received the power of God, through which he worked in all things. And that one divided rivers, but this one shattered the impiety of the world. Nor would one err in calling the cross a rod of power. For this rod converted land and sea, and filled them with much power. With this rod the apostles went forth throughout the whole world and accomplished all those things. Carrying this, they achieved all things, having received their start from Jerusalem. And rule in the midst of your enemies. See a prophecy shining more brightly than the sun. What does it mean, Rule in the midst of your enemies? It means, in the midst of the Greeks, in the midst of the Jews. For thus were the Churches planted in the midst of the cities; thus they prevailed and conquered. This is proof of the splendid victory, to raise the altars in the midst of enemies, to be like sheep in the midst of beasts, and lambs among wolves. For he also said this when sending them: Behold, I send you as sheep in the midst of wolves; which is no less a wonder than the former one. For to prevail while being enclosed in the midst is no less than for those in the position of sheep to [prevail over] wolves

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ἐξουσία αἰώνιος, καὶ ἡ βασιλεία αὐτοῦ, βασιλεία ἥτις οὐ διαφθαρήσεται, καὶ τῆς βασιλείας αὐτοῦ οὐκ ἔσται τέλος, εἴ γε μέχρι τούτων μέλλει βασιλεύειν; Ὁρᾷς, ὅτι οὐ ταῖς λέξεσι δεῖ προσέχειν ἁπλῶς, ἀλλὰ πρὸς τὰ νοήματα ἀνιέναι; Σὺ δὲ ἀκούων τοῦ Προφήτου λέγοντος, ὅτι ὁ Πατὴρ τίθησιν ὑπὸ τοὺς πόδας, μηδὲν ἐνταῦθα θορυβηθῇς. Οὐδὲ γὰρ ὡς ἀτονοῦντος τοῦ Παιδὸς ταῦτα εἴρηται. Ὁ γὰρ Παῦλος αὐτὸν τιθέναι τοὺς ἐχθροὺς ὑπὸ τοὺς πόδας αὐτοῦ λέγει· ∆εῖ γὰρ αὐτὸν βασιλεύειν, ἄχρις οὗ ἂν θῇ τοὺς ἐχθροὺς ὑπὸ τοὺς πόδας αὐτοῦ. Καὶ πάλιν τὸ πᾶν αὐτῷ ἀνατίθησι λέγων· Ὅταν παραδῷ τὴν βασιλείαν τῷ Θεῷ καὶ Πατρὶ, ὅταν καταργήσῃ πᾶσαν ἐξουσίαν καὶ δύναμιν. Τουτέστιν, ὅταν κατορθώσῃ τὴν βασιλείαν, παύσει πᾶσαν ἐξουσίαν. Τοῦτο γάρ ἐστι τὸ Καταργήσει. Τὸ πᾶν δὲ αὐτοῦ λέγων εἶναι, οὐκ ἀποχωρίζει αὐτοῦ τὸν Πατέρα, ὥσπερ οὐδὲ τοῦ Πατρὸς διαιρεῖ τὸν Υἱόν. Καὶ γὰρ τὰ ἐκείνου, τούτου· καὶ τὰ τούτου, ἐκείνου. ∆ιὸ καί φησι· Πάντα τὰ ἐμὰ σά ἐστι, καὶ τὰ σὰ ἐμά. Ὅταν τοίνυν ἀκούσῃς, ὅτι ὁ Πατὴρ ὑπέταξε, μὴ ἔξωθεν εἶναι νομίσῃς τὸν Υἱὸν τοῦ κατορθώματος· ἄν τε μανθάνῃς, ὅτι ὁ Υἱὸς ὑπέταξε, μὴ ἀλλότριον εἶναι λέγε τὸν Πατέρα τούτων. Κοινὰ γὰρ τὰ κατορθώματα, ὥσπερ καὶ πάντα τὰ ἔργα κοινά. Ῥάβδον δυνάμεώς σου ἐξαποστελεῖ Κύριος ἐκ Σιών. Ῥάβδον δυνάμεως τὴν δύναμιν αὐτήν φησι. Τῆς δὲ Σιὼν μέμνηται, ἐπειδὴ ἐκεῖθεν ἀρχὴν ἔλαβε τὰ κατορθώματα. Ἐκεῖ γὰρ καὶ τὸν νόμον ἔδωκεν, ἐκεῖ 55.269 τὰ θαύματα εἰργάσατο· ἐκεῖθεν ἀρξάμενον τὸ κήρυγμα πανταχοῦ τῆς οἰκουμένης ἐξετάθη. Εἰ δὲ βούλει κατὰ ἀναγωγὴν τὸ εἰρημένον ἐκλαβεῖν, ἄκουσον Παύλου λέγοντος· Ἀλλὰ προσεληλύθατε Σιὼν ὄρει, καὶ πόλει Θεοῦ ζῶντος, Ἱερουσαλὴμ ἐπουρανίῳ, καὶ Ἐκκλησίᾳ πρωτοτόκων. Ῥάβδον δυνάμεώς σου ἐξαποστελεῖ Κύριος ἐκ Σιών. Ἡ ῥάβδος ποτὲ μὲν κολαστική ἐστι καὶ εὐεργετικὴ, ποτὲ δὲ παρακλητικὴ, καὶ βασιλείας σύμβολον. Καὶ ὅτι ἑκάτερά ἐστιν, ἄκουσον τοῦ Προφήτου λέγοντος· Ἡ ῥάβδος σου, καὶ ἡ βακτηρία σου, αὗταί με παρεκάλεσαν. Καὶ πάλιν· Ποιμανεῖς αὐτοὺς ἐν ῥάβδῳ σιδηρᾷ· ὡς σκεύη κεραμέως συντρίψεις αὐτούς. Καὶ ὁ Παῦλος· Τί θέλετε; ἐν ῥάβδῳ ἔλθω πρὸς ὑμᾶς, ἢ ἐν ἀγάπῃ πνεύματί τε πραότητος; Εἶδες πῶς ἐστι παιδεύσεως· βλέπε πῶς καὶ βασιλείας. Λέγει γὰρ Ἡσαΐας· Ἐξελεύσεται ῥάβδος ἐκ τῆς ῥίζης Ἰεςσαὶ, καὶ ἄνθος ἐκ τῆς ῥίζης αὐτῆς ἀναβήσεται· καὶ ὁ ∆αυΐδ· Ὁ θρόνος σου, ὁ Θεὸς, εἰς τὸν αἰῶνα τοῦ αἰῶνος· ῥάβδος εὐθύτητος, ἡ ῥάβδος τῆς βασιλείας σου. Τὴν μὲν δύναμιν ἐνταῦθα ῥάβδον ἐκάλεσε, μεθ' ἧς οἱ μαθηταὶ τὴν οἰκουμένην περιέτρεχον, ἤθη διορθοῦντες, καὶ ἐξ ἀλόγου τινὸς κακίας ἐπὶ λογικὴν ἄγοντες τὴν τῶν ἀνθρώπων φύσιν. Πορευθέντες γὰρ, φησὶ, μαθητεύσατε πάντα τὰ ἔθνη. Εἶχε καὶ Μωϋσῆς ῥάβδον, ἀλλ' ἐνέργειαν Θεοῦ δεξάμενος, δι' ἧς ἐνήργει ἐν ἅπασι. Κἀκείνη μὲν ποταμοὺς διεῖλεν, αὕτη δὲ τῆς οἰκουμένης τὴν ἀσέβειαν ἔῤῥηξεν. Οὐκ ἄν τις δὲ ἁμάρτοι καὶ τὸν σταυρὸν ῥάβδον δυνάμεως εἰπών. Αὕτη γὰρ ἡ ῥάβδος γῆν καὶ θάλατταν ἐπέστρεψε, καὶ δυνάμεως πολλῆς ἐνέπλησε. Μετὰ ταύτης ἐξῆλθον τῆς ῥάβδου πανταχοῦ τῆς οἰκουμένης οἱ ἀπόστολοι, καὶ πάντα ἐκεῖνα εἰργάσαντο. Ταύτην ἐπιφερόμενοι πάντα ἤνυον, λαβόντες τὴν ἀρχὴν ἀπὸ Ἱερουσαλήμ. Καὶ κατακυρίευε ἐν μέσῳ τῶν ἐχθρῶν σου. Ὅρα προφητείαν ὑπὲρ τὸν ἥλιον διαλάμπουσαν. Τί δέ ἐστι τὸ, Κατακυρίευε ἐν μέσῳ τῶν ἐχθρῶν σου; Ἀντὶ τοῦ, ἐν μέσοις Ἕλλησιν, ἐν μέσοις Ἰουδαίοις. Οὕτω γὰρ αἱ Ἐκκλησίαι κατεφυτεύθησαν ἐν μέσαις ταῖς πόλεσιν· οὕτως ἐκράτησαν καὶ περιεγένοντο. Τοῦτο τεκμήριον τῆς λαμπρᾶς νίκης, τὸ ἐν μέσοις τοῖς πολεμίοις ἀναστῆσαι τὰ θυσιαστήρια, τὸ καθάπερ πρόβατα ἐν μέσῳ θηρίων, καὶ ἄρνας μεταξὺ λύκων εἶναι. Τοῦτο γὰρ καὶ πέμπων αὐτοὺς ἔλεγεν· Ἰδοὺ ἀποστέλλω ὑμᾶς ὡς πρόβατα ἐν μέσῳ λύκων· ὅπερ οὐκ ἔλαττον τοῦ προτέρου θαύματος. Τοῦ γὰρ ἐν μέσοις ἀπειλημμένους κρατῆσαι οὐκ ἔλαττον τὸ ἐν τάξει προβάτων ὄντας λύκων