The footstool and the holy mountain

For what is contrary to nature is not divided off against the good nature as an evil thing, nor is it possible to conceive of any nature that is pointed to and called evil (Psalm 97:10; LXX 96:10). We do not have any such thing in our knowledge, so that knowing it we might hate it. Rather, we recognize every evil as a work according to wickedness, and the hatred of this—if we think rightly—we practice equally, considering it the same as that saying, “Cease from your wicked deeds.”

He says to worship the footstool, the worldwide authority that will then appear, which rules not only the sanctified race but all things (Psalm 99:5; LXX 98:5). It is allegorized as God’s footstool, occupying the whole inhabited earth, which is also called a footstool by the same name, just as Israel is also called an authority. The throne that is above the authority would be allegorized as God’s kinship with the sanctified—especially with the heavenly things, but already also with the things on earth. By the same name, according to Isaiah, heaven is allegorized as a throne, and Jerusalem is also a throne because of the saints in her, in the manner of heaven. This is proof that heaven is not called a throne in a bodily sense, nor the earth a footstool in a bodily sense, since we say Jerusalem, a small part of the earth, is a throne, and the authority that is upon those being ruled is a footstool. Just as God’s throne in heaven is said to be the kinship that attends the heavenly beings as holy—heaven itself being called God’s throne by the same name—so also the Lord calls those who received the good seed of the kingdom “seed,” calling them by the same name. Therefore he commands us to worship not the earth that is under authority, but the authority over it, when we perceive it in his works. And by adding “Holy is he,” he attacks the falsely named gods of the unholy. He also shows that it is right to remove the unclean from the kingdom, so that it may become receptive of holiness.

He now urges us to worship not only the authoritative power of God but also, more intimately, his sanctifying power, giving as a symbol of this the worship on the sanctified mountain (Psalm 99:9; LXX 98:9).

The morning shows the diligent one, as God sends the prophets with diligence, saying, “Rising early, sending” (Jeremiah 7:25). The removal of the wicked is lawful: “Remove the wicked from among yourselves” (1 Corinthians 5:13). And this has not ceased even among us, even if it happens as a punishment. For the worthless are separated, even if not by death, until repentance.

What is said is similar in force to Solomon’s prayer, interceding beforehand about the coming affliction of the people, so that they might be heard when they pleaded in it—except that the one speaking says in his own person what belongs to all: he asks not to be overlooked by God, the very thing Israel was in danger of suffering because of its own wickedness, and he speaks also of the long affliction (Psalm 102:2).

The time is made by the entreaty of God’s servants and God’s pity, not by any other cause such as has been fabricated among the Greeks about fated times (Psalm 102:13). This is the time about which he himself says through Isaiah, “At an acceptable time I heard you” (Isaiah 49:8). Paul also writes that this time was fulfilled when the Savior came, saying, “Behold, now is the acceptable time” (2 Corinthians 6:2). For properly the Savior’s descent also happened, he having shone forth at the consummation of the ages. For since the Savior came to take away the sin of the world, it was not fitting that so great a one should come and suffer for few sinners. When the time stood apart in which it is said, “All have sinned and fall short of the glory of God” (Romans 3:23), and there was no longer a righteous person on earth who understood and sought after God, he came who by the grace of God tastes death for everyone on behalf of all of them. And these things might also be said: when the human race had turned to wickedness, it was necessary for God, who provides for their salvation, to hinder the wickedness. And indeed this was done through many devices. Patriarchs were sent who were able by their own way of life to benefit human life, but when the law given through Moses also spoke against wickedness, they themselves despised the God who gave it. And when appearances of prophets and angels were sent to them, God did not cease providing for their salvation. And yet nothing more happened, but they were worn down into an increase of wickedness.