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of Sonship, and witnessing to His equality of honor with the Father. And He does not stop even at this; but so as to also inspire fear, He adds what follows, saying: Until I make Your enemies a footstool for Your feet; that even so He might win them over. And lest they should say that He called Him so by way of flattery, and that this was a human vote, see what He says: How then does David in the Spirit call Him Lord? See how reservedly He introduces the vote and opinion concerning Himself. First He said, What do you think? Whose son is He? so as to lead them to an answer by a question. Then when they said, Of David, He did not say, And yet David says these things, but again in the form of a question: How then does David in the Spirit call Him Lord? so that what was said might not be offensive to them. Therefore He did not say, What do you think about Me, but, About the Christ. For this reason also the apostles spoke reservedly, saying: Let me speak freely to you about the patriarch David, that he both died and was buried. And He Himself likewise for this reason introduces the doctrine as in the form of a question and a syllogism, saying: How then does David in the Spirit call Him Lord, saying, The Lord said to my Lord, Sit at My right hand, until I make Your enemies a footstool for Your feet? and again: If then David calls Him Lord, how is He his son? not doing away with His being his son, far from it; for He would not have rebuked Peter for this; but correcting their supposition. So when He says, How is He his son? He says this 58.664: Not in the way that you say. For they said that He is only his son, and not also Lord. And this after the testimony, and then reservedly: If then David calls Him Lord, how is He his son? But nevertheless, having heard these things, they answered nothing; for they did not wish to learn anything of what was necessary. Therefore He adds, saying, that He is his Lord. Or rather, not even this absolutely, but taking the prophet with Himself, because He was greatly disbelieved by them, and slandered among them. Which we ought especially to consider, and not be scandalized, even if something humble and reserved is said by Him; for this is the reason, along with many others, that He condescends to speak to them. Therefore now also He teaches doctrine in the form of question and answer; but He hints also in this way at His own dignity. For it was not the same thing to hear of the Lord of the Jews, and of David. But consider for me also the timeliness. For when He said, The Lord is one, then He also said about Himself that He is Lord, and from prophecy, no longer from works only. And He shows the Father defending them on His behalf; For until I make, He says, Your enemies a footstool for Your feet; and from this great harmony of the One who begot with Him, and honor. And He puts this as the end to His discourses with them, a high and great thing, and sufficient to sew up their mouths. For they were silent from that time, not willingly, but because they had nothing to say; and they received such a timely blow, as no longer to dare to attempt the same things thereafter. For no one, it says, dared from that day to question Him. And this benefited the crowds not a little. Therefore He then turns His discourse to them, having driven away the wolves, and repulsed their plots. For they gained nothing, being caught by vainglory, and falling into this terrible passion. For the passion is terrible and many-headed; for some through this desire rule, others money, others power. And making its way, it comes also to almsgiving, and fasting, and prayers, and teaching; and many are the heads of this beast. But to be vainglorious in those other things is nothing wonderful; but to be so in fasting and prayer, this is the strange thing and full of tears. But lest we again only accuse, come, let us also speak of the way by which we shall flee this. Against whom then shall we strip for the contest first? against those for money or those for garments, or those for offices, or those for teachings. or those for crafts, or those for the body, or those for beauty, or those for adornments, or those for cruelty, or those for philanthropy and almsgiving, or those