it is not promised in word, but demonstrated in deed; for this was fitting for the economy, not as was then said to Moses, "Shall the hand of the Lord not suffice? Now you will see if my word will overtake you" , but here he commands the people only to recline gently and quietly and taking the loaves and the fish he gives thanks as for food that is present and as if he would feed them with these, giving them these, and in this, producing those that were not. 25 John 6:27 He diverts them from being agitated about the food that perishes, but about that which remains unto eternity, which nourishes the soul. This was the life-giving faith by which one is made like the flesh of the Lord, which has been sealed by the Father with divine power. 26 John 6:29 The work of God is here called that which pertains to God. The Lord says this is faith in him, showing faith to be a more sacred and perfect work. Therefore it is fitting that it both justifies and sanctifies without human works, as it has the fairest energy of the soul, not some idleness and inaction. 28 John 6:54 It is not possible to enjoy the word of God unto eternal life, except through his flesh; for until it was not mixed with flesh, all flesh was held by death. But now life-giving flesh has been given, nourishing everything of the same kind unto life through the power mixed in it, and being mixed in like manner into the participating flesh. 29 John 6:55 True food is that which is not an aid for temporary and perishing life, but preparatory for eternal life. This is also true drink, as not being sufficient for thirst for a little while, but forever supplying the one filled with it and rendering him without need, just as the Lord also said to the Samaritan woman.

32 John 7:6-8 He who blesses those who mourn in the present age now speaks accordingly, saying something common and extending to all the saints about himself, that for us it is not a time for a festival in the midst of the present afflictions, as long as evil wars against us and truth is rejected by the majority and the will of God does not prevail on earth. And for these reasons the Lord said it was not his time; for it was not possible for the good one to celebrate with the evil, nor for the hated one with those who hate. 33 John 7:8 You, he says, go up, celebrating together, you who are neither hated nor envied by them. But I will not go up; for the time of my festival is another, namely when the good will prevail, the worse having been swallowed up, and evil will appear nowhere. 34 John 7:21 He refers what he says to the five loaves or to

having come to the other side without having sailed. 35 John 7:22-23 Wishing to introduce circumcision, which takes place on the sabbath, being the beginning of the freedom from the strictness of the sabbath, he also makes his argument concerning circumcision. To show that men are not defiled by this, he says that the custom of circumcision is not from Moses at all, but from of old and from the fathers, since it begins from Abraham. And saying this he sends them back to the things older than Moses, in which the law did not yet exist, showing that this very thing, which they especially admire as their own, the life according to the law, is of the older and not yet legal. And always where he introduces things greater than the law, he sends back to the more ancient and archaic, since it was neither with Enoch nor in Noah. Therefore he did not say 'from Abraham', but 'from the fathers' regarding circumcision, so that having considered the matter in all cases, you may not think its practice is entirely necessary, since it was not in all cases. But having come to Moses who used circumcision on the sabbath, he showed that the sabbath inactivity was loosened by Moses himself for the sake of the more divine work. If, he says, for the sake of circumcision as a divine work, they do not observe the sabbath, it is kept idle, but there are times when it is also active,

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οὐκ ἐπήγγελται λόγῳ, τῷ ἔργῳ δὲ ἐπιδείκνυσιν· τοῦτο γὰρ ἦν τῇ οἰκονομίᾳ πρέπον, οὐχ ὥσπερ τότε πρὸς τὸν Μωυσέα ἐλέγετο "μὴ χεὶρ τοῦ κυρίου οὐκ ἐξαρκέσει; ἤδη ὄψει εἰ ἐπικαταλήμψε ταί σε ὁ λόγος μου" , ἀλλ' ἐνταῦθα πρᾴως πως καὶ ἡσυχίως ἀναπεσεῖν μόνον τοὺς ἀνθρώπους κελεύει καὶ λαβὼν τοὺς ἄρτους καὶ τοὺς ἰχθύας εὐχα ριστεῖ ὡς ἐπὶ τροφαῖς ὑποκειμέναις καὶ ὡς ταύταις θρέψων ταύταις ἐπιδιδούς, ἐν τούτῳ δὲ τὰς οὐκ οὔσας ἐξεργαζόμενος. 25 Jο 6,27 Μεθίστησι μὴ περὶ τὴν φθειρομένην ἐπτοῆσθαι τροφήν, ἀλλὰ τὴν εἰς αἰῶνα μένουσαν , ἥτις τρέφει ψυχήν. αὕτη δὲ ἦν ἡ πίστις ἡ ζωοποιὸς καθ' ἣν ἐξομοιοῦται πρὸς τὴν σάρκα τοῦ κυρίου τὴν ὑπὸ τοῦ πατρὸς ἐσφραγισμένην τῇ θείᾳ δυνάμει. 26 Jο 6,29 Θεοῦ μὲν ἔργον ἐνταῦθα λέγεται τὸ ἀνῆκον εἰς θεόν. τοῦτο δὲ εἶναί φησιν ὁ κύριος τὴν πίστιν τὴν εἰς αὐτόν, ἔργον τὴν πίστιν ἀποφαίνων ἱερώτερόν τε καὶ τέλειον. διὸ καὶ ἄνευ τῶν ἀνθρωπίνων ἔργων εἰκότως δικαιοῖ τε καὶ ἁγιάζει ἅτε τὴν καλλίστην ἐνέργειαν ἔχον τῆς ψυχῆς, οὐκ ἀργίαν τινὰ καὶ ἀπραξίαν.28 Jο 6,54 Οὐκ ἔστιν ἀπολαῦσαι τοῦ λόγου τοῦ θεοῦ πρὸς αἰώνιον ζωήν, εἰ μὴ διὰ τῆς σαρκὸς αὐτοῦ· ἄχρι γὰρ οὐκ ἀνεμίγνυτο σαρκί, κατείχετο πᾶσα σὰρξ ὑπὸ θανάτου. νῦν δὲ ζωοποιὸς δέδοται σὰρξ τρέφουσα πᾶν τὸ ὁμογενὲς εἰς ζωὴν διὰ τῆς ἀνακραθείσης αὐτῇ δυνάμεως καὶ ταῖς μετεχούσαις σαρξὶν ἀνακιρνα μένης καθ' ὁμοίωσιν. 29 Jο 6,55 Ἀληθής ἐστιν βρῶσις ἡ μὴ τῆς προσκαίρου καὶ ἀπολλυμένης ζωῆς ἐπίκουρος, ἀλλὰ τῆς αἰωνίου παρασκευαστική. αὕτη καὶ πόσις ἀληθινὴ ὡς ἂν μὴ πρὸς ὀλίγον ἐπαρκοῦσα τῷ δίψει, ἀλλ' εἰς ἀεὶ παρεχομένη τὸν ἐμφορη θέντα αὐτῆς καὶ ἀνεπιδεῆ καθιστῶσα καθάπερ καὶ πρὸς τὴν Σαμαρεῖτιν ὁ κύριος ἔλεγεν.

32 Jο 7, 6-8 Ὁ μακαρίζων τοὺς πενθοῦντας ἐπὶ τοῦ παρόντος αἰῶνος ἀκόλουθα καὶ νυνὶ φθέγγεται, κοινόν τι καὶ εἰς ἅπαντας διαβαῖνον τοὺς ἁγίους ἐφ' ἑαυτοῦ λέγων, τὸ μὴ εἶναι καιρὸν ἑορτῆς ἡμῖν ἐν μέσῳ τῶν παρουσῶν θλίψεων, ἐν ὅσῳ κακία καταστρατεύεται καὶ ἀλήθεια παρὰ τοῖς πλείοσιν ἀθετεῖται καὶ θέλημα θεοῦ κατὰ γῆν οὐ κρατεῖ. διὰ δὲ ταῦτα μὴ εἶναι τὸν ἑαυτοῦ καιρὸν ὁ κύριος ἔλεγεν· οὐδὲ γὰρ οἷόν τε ἦν συνεορτάζειν πονηροῖς τὸν ἀγαθὸν οὐδὲ μισοῦσι τὸν μισού μενον. 33 Jο 7, 8 Ὑμεῖς, φησίν, ἀνάβητε συνεορτάσαντες οἱ μηδὲ μισούμενοι μηδὲ φθο νούμενοι παρ' αὐτῶν. ἐγὼ δὲ οὐκ ἀναβήσομαι· ἕτερος γὰρ ὁ τῆς ἐμῆς ἑορτῆς καιρός, ὅτε δηλαδὴ κρατήσει τὸ ἀγαθὸν καταποθέντος τοῦ χείρονος καὶ τὸ πονηρὸν οὐδαμοῦ φανεῖται. 34 Jο 7, 21 Ἐπὶ τοὺς πέντε ἄρτους ἀναφέρει ὅ φησιν ἢ ἐπὶ τὸ

χωρὶς τοῦ πεπλευκέναι πέραν γεγονέναι. 35 Jο 7, 22-23 Βουλόμενος εἰσαγαγεῖν τὴν ἐν σαββάτῳ γινομένην περιτομὴν ἀρχὴν οὖσαν τῆς ἐλευθερίας τῆς ἀπὸ τοῦ σαββάτου ἀκριβείας καὶ τὸν περὶ τῆς περι τομῆς ποιεῖται λόγον. ὡς μηδὲ ταύτῃ βεβηλοῦσθαι τοὺς ἀνθρώπους δεικνύῃ φησὶν δὴ μάλιστα μὲν οὐδ' ἐκ τοῦ Μωυσέως εἶναι τὸ τῆς περιτομῆς ἔθος, ἀλλ' ἄνωθεν καὶ ἐκ τῶν πατέρων, ἐπειδήπερ ἐξ Ἀβραὰμ ἄρχεται. τοῦτο δὲ λέγων ἐπὶ τὰ πρεσβύτερα τοῦ Μωυσέως αὐτοὺς ἀναπέμπει, ἐν οἷς οὔπω νόμος αὐτὸ τοῦτο, ὃ μάλιστα θαυμάζουσιν ὡς ἴδιον, τὴν κατὰ νόμον πολιτείαν, ἐπιδεικνύων τῆς παλαιοτέρας ὂν καὶ οὔπω νομικῆς. ἀεὶ δὲ ἔνθα τὰ μείζονα τοῦ νόμου παρεισάγει, πρὸς τὸ πρεσβύτερον καὶ ἀρχαῖον ἀναπέμπει, ἐπεὶ μήτε τῷ Ἐνὼχ μήτε ἐν τῷ Νῶε. διὸ οὐδὲ εἶπεν ἐκ τοῦ Ἀβραάμ, ἀλλ' ἐκ τῶν πατέρων τὴν περιτομήν, ἵν' ἐπὶ πάντων τὸ πρᾶγμα θεωρήσας μὴ πάντως ἀναγκαίαν αὐτοῦ νομίσῃς τὴν ἐπιτήδευσιν, ὅτι μηδὲ ἦν ἐπὶ πάντων. ἐλθὼν δὲ ἐπὶ Μωυσέα τῇ περιτομῇ χρησάμενον ἐν σαββάτῳ τὴν σαββατικὴν ἀργείαν ἀπέφηνεν ὑπ' αὐτοῦ λελυμένην τοῦ Μωυσέως ἕνεκεν τῆς θειοτέρας ἐργασίας. εἰ δὲ ἕνεκεν, φησίν, τῆς περιτομῆς ὡς θείου ἔργου τὸ σάββατον οὐ διατελοῦσιν, ἀργὸν ἄγεται, ἀλλ' ἔστιν ὅτε καὶ ἐνεργόν,

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