How do you accuse the healing of the whole human body, which is much greater than circumcision, as something that ought not to be done on a day of rest? 36 Jn 7:28 The Lord introduces the two opinions concerning himself: that on the one hand it was known to them from where he was, because his mother was Mary, and at the same time to have the unknown aspect, that he both is and has come from God. Therefore, he is not some arrogant and self-appointed teacher, but has come to the teaching because God the Father sent him, but the one who sent him was not known to them, because they were as far as possible from true knowledge of God, just as they were distant from him both in mind and in deeds. And it is reasonable that he himself knows the Father, because he is also from him; for what is most intimate is most known. 37 Jn 7:39-44 Since he undertook communion of the flesh with us, he was about to provide the Spirit, not giving to humans the truly given sanctification before the Word was incarnate and had run the whole human course of life and transferred our dishonor to divine glory. For here God, having now made humanity receptive in Christ, bestows the Spirit as to his own who have been received, and so the Spirit is present. And it is in us from that time. For that Scripture calls the sanctification in the spirit "spirit" is shown in Acts where, when Paul asked, "Did you receive the Holy Spirit when you believed?" those who were asked said, "We have not even heard whether there is a Holy Spirit," saying this, that they had not heard if the sanctification of the Spirit has been given to humans, since that there is a Spirit of God had again been proclaimed in the divine Scriptures. Let us not be surprised, therefore, if, even though the Spirit was at work long ago in the prophets, the gift is said to be peculiar to the resurrection of the Lord. For the prophetic working of the Spirit is one thing, and the sanctification and renewal that makes those born of women sons of God is another. And sanctification which makes one a son is often followed by prophecy, whenever it is needed, but regeneration was not with prophecy, because the Holy Spirit was not yet. It does not refer to the hypostasis, but to the working; for it was not yet working in the disciples, since he would not have said concerning the hypostasis of the Spirit that it was not yet (but clearly it was), but concerning the grace that was about to come upon the apostles and through them upon the rest. For that was not yet, since in those who receive it, the gift both takes hold and often suffers diminution on account of the self-willed wickedness of those who receive it. But the Pharisees again, dismissing the opinion of the crowd about them, planned to seize him through the officers. But no one touched him, all being prevented by divine grace. 38 Jn 7:50 Being himself also one of those who had believed and ranked with the accursed, he gently insults them in return, showing them to be accursed as having condemned those who believed before knowing whether they had believed without reason.

39 Jn 8:19 Since they were asking as about a man contained by a place: where is your

father, he said wonderfully that they did not know the Father, suffering this because they considered the Son nothing other than flesh, which is seen in a place. "If you knew," he says, "that the Son, even if he has worn flesh, is no less beyond flesh, you would have also known the Father as being held by no local boundary, but bearing all things in himself." 40 Jn 8, The evangelist appears to be marveling at such boldness of words and such reproofs, and that no one was able to seize the Lord, although indeed all were raging at this and were prepared. But nevertheless, in their midst, in the temple near the treasury, he spoke while teaching, he spoke boldly, he provided proofs of divinity, he reproved their ignorance in these matters, and no one laid a hand on him. 41 Jn 8:21 To those who gained nothing from his presence he threatens grievous destruction, and quite reasonably; for those who from the physician being present do not get the only healing

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πῶς τὸ πολὺ μεῖζον τῆς περιτομῆς τὴν ὅλου τοῦ ἀνθρωπίνου σώματος ἴασιν αἰτιᾶσθε ὡς οὐκ ὀφείλουσαν ἐν ἀργείας καιρῷ πράττεσθαι; 36 Jο 7, 28 Εἰσάγει τὰς περὶ ἑαυτοῦ δύο δόξας ὁ κύριος, καὶ γινώσκεσθαι μὲν αὐτοῖς ὁπόθεν ἐστὶν, διότι μήτηρ αὐτοῦ ἡ Μαρία, ἔχειν δὲ ἅμα καὶ τὸ ἄγνωστον, ὅτι ἐστί τε καὶ ἐλήλυθεν ἐκ θεοῦ. διὸ μὴ αὐθάδη τινὰ καὶ αὐτοχειροτόνητον εἶναι διδάσκαλον ἑαυτόν, ἀλλὰ θεοῦ τοῦ πατρὸς ἀπεσταλκότος ἥκειν ἐπὶ τὴν διδασκα λίαν, τὸν δὲ ἀποστείλαντα αὐτὸν ἐκείνοις μὲν οὐ γινώσκεσθαι, ὅτι θεοῦ γνώ σεως ἀληθινῆς ἀπεῖχον ὡς πορρωτάτω ὅσον καὶ τῇ γνώμῃ καὶ ταῖς πράξεσιν ἀφεστήκασιν αὐτοῦ. εἰκότως δὲ ἑαυτὸν γινώσκειν τὸν πατέρα, ὅτι καί ἐστι παρ' αὐτοῦ· γνωστότατον γὰρ τὸ οἰκειότατον. 37 Jο 7,39-44 Ὡς τῆς σαρκὸς κοινωνίαν πρὸς ἡμᾶς ἀναδεξάμενος τοῦ πνεύματος ἔμελλεν παρέξειν οὐ πρότερον ἀνθρώποις ἁγιασμὸν τὸν ὄντως δεδομένον πρὶν σαρκωθῆναι τὸν λόγον καὶ τὴν ἀνθρωπίνην ὁδὸν πᾶσαν τοῦ βίου διαδραμεῖν καὶ τὴν ἡμετέραν ἀδοξίαν εἰς δόξαν τὴν θείαν μεταγαγεῖν· ἐνταῦθα γὰρ δεκτικὴν ἤδη τὴν ἀνθρωπότητα θεὸς ἐν Χριστῷ ποιησάμενος ὡς ἰδίοις καὶ προσειλημ μένοις πνεῦμα χαρίζεται καὶ πάρεστι δὴ τὸ πνεῦμα. καὶ ἔστιν ἐν ἡμῖν ἐξ ἐκείνου· ὅτι γὰρ τὸν ἁγιασμὸν τὸν ἐν πνεύματι πνεῦμα ἡ γραφὴ καλεῖ, δηλοῦται ἐν Πράξεσι ἔνθα Παύλου πυθομένου· "εἰ πνεῦμα ἅγιον ἐλάβετε πιστεύσαντες" ἔλεγον οἱ ἐρωτηθέντες, ὅτι "οὐδ' εἰ πνεῦμα ἅγιον ἔστιν ἠκούσαμεν", τοῦτο λέγοντες, ὅτι, εἰ δέδοται πνεύματος ἁγιασμὸς ἀνθρώποις, οὐκ ἀκηκόασιν, ἐπεὶ ὅτι γέ ἐστι πνεῦμα θεοῦ, πάλιν ἐπεβεβόητο παρὰ ταῖς θείαις γραφαῖς. μὴ θαυμάζωμεν οὖν, εἰ καὶ πάλαι τοῦ πνεύματος ἐνεργοῦντος ἐν τοῖς προ φήταις ἴδιον τῆς ἀναστάσεως τοῦ κυρίου τὸ δῶρον εἶναι λέγεται· ἕτερον γὰρ πνεύματος ἐνέργεια προφητικὴ καὶ ἕτερον ἁγιασμὸς καὶ ἀνακαίνωσις υἱοὺς θεοῦ τοὺς γυναικῶν γεννητοὺς ἀποφαίνουσα. καὶ τῷ μὲν υἱοθετοῦντι ἁγιασμῷ πολλάκις ἕπεται καὶ προφητεία, ὁπότε αὐτῆς δέοι, τῇ προφητείᾳ δὲ ἀναγέννησις οὐ συνῆν, ὅτι οὐδέπω ἦν πνεῦμα ἅγιον. οὐκ ἐπὶ τὴν ὑπόστασιν ἀναφέρει, ἀλλ' ἐπὶ τὴν ἐνέργειαν· οὐδέπω γὰρ ἐνήργει ἐν τοῖς μαθηταῖς, ἐπείπερ οὐκ ἂν περὶ τῆς ὑποστάσεως τοῦ πνεύματος εἶπεν, ὅτι οὔπω ἦν, (ἀλλὰ δηλονότι ἦν), περὶ δὲ τῆς χάριτος τῆς ἐπὶ τοὺς ἀποστόλους μελλούσης ἔρχεσθαι καὶ δι' ἐκείνων ἐπὶ τοὺς λοιπούς. ἐκεῖνο γὰρ οὔπω ἦν, ἐπείπερ ἐν τοῖς δεχομένοις καὶ τὸ χάρισμα λαμβάνει καὶ τὴν μείωσιν δέχεται πολλάκις διὰ τὴν τῶν λαμβανόντων αὐτοκακίαν. ἀλλὰ Φαρισαῖοι πάλιν τὴν περὶ αὐτῶν γνώμην τοῦ πλήθους ἀφέντες ἐβουλεύθησαν μὲν αὐτὸν συλλαβέσθαι διὰ τῶν ὑπηρετῶν. ἥψατο δὲ οὐδεὶς πάντων ὑπὸ τῆς θείας κωλυομένων χάριτος. 38 Jο 7,50 Εἷς ὢν καὶ αὐτὸς τῶν πεπιστευκότων καὶ σὺν τοῖς ἐπαράτοις ταγεὶς ἀνθυβρίζει αὐτοὺς ἠρέμα ἐπαράτους δεικνὺς ὡς καταψηφισαμένους τῶν πιστευ σάντων πρὸ τοῦ γνῶναι, εἰ ἀλόγως ἐπίστευσαν.

39 Jο 8,19 Ἐπειδὴ ἠρώτων ὡς περὶ ἀνθρώπου τόπῳ περιεχομένου· ποῦ ἐστιν ὁ

πατήρ σου, θαυμασίως εἴρηκεν τὸ μὴ εἰδέναι αὐτοὺς τὸν πατέρα τοῦτο πάσχοντας διὰ τὸ καὶ τὸν υἱὸν μηδὲν ἕτερον ἢ σάρκα νομίζειν τὴν ἐν τόπῳ θεωρουμένην. εἰ δ' ἐπίστασθε, φησίν, ὅτι καὶ ὁ υἱὸς εἰ καὶ σάρκα πεφόρηκεν, οὐδὲν ἧττόν ἐστιν ὑπὲρ σάρκα, ἐπεγινώσκετε ἂν καὶ τὸν πατέρα μηδεμίᾳ τοπικῇ περιοχῇ κατεχόμενον, ἀλλὰ πάντα ἐν ἑαυτῷ φέροντα. 40 Jο 8, Θαυμάζων ὁ εὐαγγελιστὴς φαίνεται ἐπὶ τοιαύτῃ παρρησίᾳ λόγων καὶ ἐλέγχοις τοιούτοις, μηδένα δὲ δύνασθαι κατασχεῖν τὸν κύριον, καίτοι γε μεμη νότων ἐπὶ τούτῳ καὶ παρεσκευασμένων ἁπάντων. ἀλλ' ὅμως ἐν μέσοις αὐτοῖς ἐν τῷ ἱερῷ πρὸς τῷ γαζοφυλακίῳ διδάσκων ἔλεγεν, ἐπαρρησιάζετο, θεότητος παρεῖχε τεκμήρια, τὴν ἐκείνων ἄγνοιαν ἤλεγχε ἐπὶ τούτοις καὶ οὐδεὶς ὁ προσαψάμενος. 41 Jο 8,21 Τοῖς οὐδὲν ἀπολαύσασι τῆς παρουσίας αὐτοῦ τὸν ἀνιαρὸν ὄλεθρον ἀπειλεῖ καὶ μάλα εἰκότως· οἱ γὰρ ἐκ τοῦ ἰατροῦ παρόντος μόνην ἴασιν μὴ

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