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the day of power, he then speaks also of the present things. And see what an order he makes in his discourse, softening the hard-hearted hearer. For having first instilled fear with the word of judgment, and having softened his stubbornness, thus he also introduces the discourse concerning present things. For this reason he also makes such a mixture. But consider: Until I make your enemies your footstool. This is of the future things; then the present things: The Lord will send forth the rod of your power from Sion; and rule in the midst of your enemies; then the future things: With you is the rule, in the day of your power in the splendors of the saints. Then again the present things, no longer having punishment, but beneficence: You are a priest forever according to the order of Melchizedek. For this is the removal of sin, and reconciliation to God. Then having dwelt on these things as long as he wished, he again takes up the economy, transforming the discourse to something more humble, and saying: The Lord is at your right hand. And yet above he said, that he himself sits at the right hand of the Father. Do you see how one must not simply sit by the words? What is, The Lord is at your right hand? Since he touched on the economy, he turns the discourse to the flesh which receives help. For he is seen agonizing, and sweating, and sweating in such a way that drops of blood run down, and being strengthened. For such is the nature of the flesh. He will crush kings in the day of his wrath. One would not err in saying this both about the present things which rise up against the Church, and about those who are to give an account for the future, for which they sinned and were impious. He will judge among the nations, he will fill up the ruins. What is, He will judge among the nations? He will judge, he says, he will condemn the demons. And that he has judged, hear Christ saying: Now is the judgment of this world; now the ruler of this world will be cast out. And elsewhere: And I, if I am lifted up, will draw all people to myself. But if he has used a more sensory word, do not be offended. For this is the custom of Scripture. He will crush the heads of many upon 55.278 the earth. If you wish to accept this anagogically, one might say that he will destroy arrogance; but if also sensorially, the Jewish calamity, whom he utterly destroyed with great vehemence. He will drink from the brook by the way. Here he shows the humbleness of his diet, the simplicity of his conduct, that indeed he did these things not acting pompously, nor having bodyguards, nor being surrounded by any perceptible display, but pursuing a simple life, and such a one as to drink from a brook. For as his table was, such was also his drink. The table was barley loaves, the drink water from the brook. For he came to teach this philosophic regimen: to control the belly, to tread upon display, to turn away from pride. Then, showing the gain of this life, he added this: Therefore he will lift up his head. For this is the fruit of humility and of the hard life. 9. But these things are not said concerning the divinity, but concerning the flesh that drinks from the brook, that was exalted. For not only did this simplicity not harm it at all, but it even led it up to an ineffable height. And so you, O beloved, having the examples, dishonor the life that is swollen and full of display; but pursue the simple and unadorned life, if you wish to be someone illustrious and great. For indeed your Master came for this reason, that he might teach you this way. For this very reason the prophet also, having spoken of the achievements, added this very thing, all but saying: Having heard of victory and trophies, do not expect to see weapons and soldiers, and chariots, and horses, and horsemen, and hoplites, and tumults, and disturbances. So humble is he who achieves these things, so modest, as to drink water from a brook; but nevertheless this sort of person will accomplish all these things. Let those who have Sybaritic tables hear, and the delicacies, and

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ἡμέραν τῆς δυνάμεως, λέγει καὶ τὰ παρόντα λοιπόν. Καὶ ὅρα οἵαν ποιεῖται τάξιν τῷ λόγῳ, τὸν σκληρὸν ἀκροατὴν καταμαλάσσων. Πρότερον γὰρ φοβήσας τῷ λόγῳ τῆς κρίσεως, καὶ τὸ δυσένδοτον αὐτοῦ μαλάξας, οὕτω καὶ τὸν περὶ τῶν παρόντων εἰσάγει λόγον. ∆ιὰ τοῦτο καὶ τοιαύτην ποιεῖται τὴν μίξιν. Σκόπει δέ· Ἕως ἂν θῶ τοὺς ἐχθρούς σου ὑποπόδιον τῶν ποδῶν σου. Τοῦτο τῶν μελλόντων· εἶτα τὰ παρόντα· Ῥάβδον δυνάμεώς σου ἐξαποστελεῖ Κύριος ἐκ Σιών· καὶ κατακυρίευε ἐν μέσῳ τῶν ἐχθρῶν σου· εἶτα τὰ μέλλοντα· Μετὰ σοῦ ἡ ἀρχὴ, ἐν ἡμέρᾳ τῆς δυνάμεώς σου ἐν ταῖς λαμπρότησι τῶν ἁγίων. Εἶτα πάλιν τὰ παρόντα, οὐκέτι τιμωρίαν ἔχοντα, ἀλλ' εὐεργεσίαν· Σὺ ἱερεὺς εἰς τὸν αἰῶνα κατὰ τὴν τάξιν Μελχισεδέκ. Τοῦτο γὰρ ἁμαρτίας ἀναίρεσις, καὶ καταλλαγὴ πρὸς Θεόν. Εἶτα ἐπιμείνας αὐτοῖς ὅσον ἠβούλετο, πάλιν τῆς οἰκονομίας ἅπτεται, ἐπὶ τὸ ταπεινότερον τὸν λόγον μετασχηματίζων, καὶ λέγων· Κύριος ἐκ δεξιῶν σου. Καίτοι ἄνω ἔλεγεν, ὅτι αὐτὸς κάθηται ἐν δεξιᾷ τοῦ Πατρός. Ὁρᾷς πῶς οὐχ ἁπλῶς χρὴ ταῖς λέξεσι παρακαθῆσθαι; Τί ἐστι, Κύριος ἐκ δεξιῶν σου; Ἐπειδὴ τῆς οἰκονομίας ἥψατο, ἐπὶ τὴν σάρκα τὸν λόγον τρέπει τὴν βοήθειαν δεχομένην. Ὁρᾶται γὰρ ἀγωνιῶν, καὶ ἱδρῶν, καὶ οὕτως ἱδρῶν, ὡς καὶ θρόμβους καταῤῥεῖν, καὶ ἐνισχυόμενος. Τοιαύτη γὰρ τῆς σαρκὸς ἡ φύσις. Συνθλάσει ἐν ἡμέρᾳ ὀργῆς αὐτοῦ βασιλεῖς. Οὐκ ἄν τις ἁμάρτοι τοῦτο καὶ περὶ τῶν παρόντων λέγων τῶν ἐπανισταμένων τῇ Ἐκκλησίᾳ, καὶ περὶ τῶν μελλόντων δώσειν εὐθύνας, ὑπὲρ ὧν ἥμαρτον καὶ ἠσέβησαν. Κρινεῖ ἐν τοῖς ἔθνεσι, πληρώσει πτώματα. Τί ἐστι, Κρινεῖ ἐν τοῖς ἔθνεσι; ∆ικάσει, φησὶ, κατακρινεῖ τοὺς δαίμονας. Καὶ ὅτι ἔκρινεν, ἄκουσον τοῦ Χριστοῦ λέγοντος· Νῦν κρίσις ἐστὶ τοῦ κόσμου τούτου· νῦν ὁ ἄρχων τοῦ κόσμου ἐκβληθήσεται ἔξω. Καὶ ἀλλαχοῦ· Κἀγὼ ἐὰν ὑψωθῶ, πάντας ἑλκύσω πρὸς ἐμαυτόν. Εἰ δὲ αἰσθητικωτέρᾳ τῇ λέξει κέχρηται, μὴ προσπταίσῃς. Ἔθος γὰρ τῇ Γραφῇ τοῦτο. Συνθλάσει κεφαλὰς ἐπὶ 55.278 γῆς πολλῶν. Εἰ μὲν κατὰ ἀναγωγὴν βούλοιο τοῦτο δέχεσθαι, τὴν ἀπόνοιαν εἴποι τις ἂν ὅτι καθελεῖ· εἰ δὲ καὶ αἰσθητῶς, τὴν συμφορὰν τὴν Ἰουδαϊκὴν, οὓς ἀπώλεσεν ἄρδην μετὰ πολλῆς τῆς σφοδρότητος. Ἐκ χειμάῤῥου ἐν ὁδῷ πίεται. Ἐνταῦθα δείκνυσι τὸ ταπεινὸν τῆς διαίτης, τὸ εὐτελὲς τῆς διαγωγῆς, ὅτι δὴ οὐ σοβῶν, οὐδὲ δορυφόρους ἔχων, οὐδὲ φαντασίαν τινὰ περικείμενος αἰσθητὴν ταῦτα ἔπραττεν, ἀλλὰ λιτὸν βίον μετιὼν, καὶ τοιοῦτον, ὡς ἐκ χειμάῤῥου πίνειν. Οἵα γὰρ ἦν αὐτῷ ἡ τράπεζα, τοιοῦτον καὶ τὸ ποτόν. Ἡ τράπεζα ἄρτοι κρίθινοι, τὸ ποτὸν ὕδωρ ἀπὸ τοῦ χειμάῤῥου. Τὴν γὰρ φιλόσοφον ταύτην δίαιταν ἦλθε διδάξων, γαστρὸς κρατεῖν, φαντασίαν πατεῖν, τῦφον ἀποστρέφεσθαι. Εἶτα δεικνὺς τῆς ζωῆς τὸ κέρδος, τοῦτο ἐπήγαγε· ∆ιὰ τοῦτο ὑψώσει κεφαλήν. Τῆς γὰρ ταπεινοφροσύνης καὶ τοῦ σκληροῦ βίου οὗτος ὁ καρπός. θʹ. Ταῦτα δὲ οὐ περὶ τῆς θεότητος εἴρηται, ἀλλὰ περὶ τῆς σαρκὸς τῆς πινούσης ἐκ χειμάῤῥου, τῆς ὑψωθείσης. Οὐ μόνον γὰρ οὐδὲν αὐτὴν παρέβλαψεν αὕτη ἡ εὐτέλεια, ἀλλὰ καὶ πρὸς ὕψος ἀνήγαγεν ἄφατον. Καὶ σὺ τοίνυν, ὦ ἀγαπητὲ, ἔχων τὰ ὑποδείγματα, τὸν μὲν φλεγμαίνοντα καὶ φαντασίας γέμοντα βίον ἀτίμαζε· τὸν δὲ εὐτελῆ καὶ ἐσχεδιασμένον δίωκε, εἴ γε βούλει λαμπρός τις εἶναι καὶ μέγας. Καὶ γὰρ ὁ ∆εσπότης σου διὰ τοῦτο ἦλθεν, ἵνα ταύτην σε διδάξῃ τὴν ὁδόν. ∆ιά τοι τοῦτο καὶ ὁ προφήτης εἰπὼν τὰ κατορθώματα, ἐπήγαγε τοῦτο αὐτὸ, μονονουχὶ λέγων· Ἀκούσας νίκην καὶ τρόπαια, μὴ ἔλπιζε ὅπλα καὶ στρατιώτας, καὶ ἅρματα, καὶ ἵππους, καὶ ἱππέας, καὶ ὁπλίτας, καὶ θορύβους, καὶ ταραχὰς ἰδεῖν. Οὕτω ταπεινός ἐστιν ὁ ταῦτα κατορθῶν, οὕτω συνεσταλμένος, ὡς ἐκ χειμάῤῥου πίνειν ὕδωρ· ἀλλ' ὅμως οὗτος ὁ τοιοῦτος ταῦτα ἅπαντα ἀνύσει. Ἀκουέτωσαν οἱ τὰς Συβαριτικὰς ἔχοντες τραπέζας, καὶ τὰ ἐδέσματα, καὶ