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But indeed, along with the quantity, also the exactness of the surplus, that He caused neither more nor less to be left over, but just as much as He wished, having foreseen how much they would consume; which was a sign of unspeakable power. The fragments, therefore, confirmed what had happened, showing both that what had happened was not some illusion, and that they came from that which they had eaten. As for the fish, it happened then from pre-existing matter; but later, after the resurrection, it was no longer from pre-existing matter. Why? So that you might learn that even now He used matter, not through lack, nor needing a substrate, but so as to shut the mouths of the heretics. But the crowds said, "This is truly the Prophet." O 59.243 excess of gluttony! He had worked countless more wondrous things than these, and nowhere did they confess this, but only when they were filled. It is clear from this, therefore, that they were expecting some exceptional prophet. For those ones said, "Are you the Prophet?" and these ones, "This is the Prophet." Jesus, therefore, knowing that they were about to come and seize Him, to make Him king, withdrew to the mountain. Alas, how great is the tyranny of gluttony! How great is the fickleness of their opinion! They no longer care about the breaking of the Sabbath; they are no longer zealous for God, but everything was cast aside, once their belly was filled. And He was a prophet among them, and they were about to appoint Him king; but Christ flees. Why so? To teach us to despise worldly dignities, and to show that He needs nothing on earth. For He who had chosen all humble things, both a mother, and a house, and a city, and an upbringing, and the clothing of garments, was not about to later appear from the things on earth. For the things from heaven were both glorious and great: angels and a star, and the Father crying out, and the Spirit testifying, and prophets proclaiming from afar; but all the things on earth were humble, so that in this way also His power might appear greater. And He came to teach us to despise the things here, and nowhere to be amazed or astonished at the splendors of this life, but to laugh at all these things, and to love the things to come. For he who marvels at the things here will not marvel at the things in the heavens. For this reason He also said to Pilate, "My kingdom is not from here;" lest He should seem henceforth to have used human fear and power for persuading. How then did the prophet say, "Behold, your king comes to you, meek, and mounted on a beast of burden?" Because he speaks of that kingdom, the one in the heavens, but not this one. For this reason He said again, "I do not receive glory from man." 4. Let us learn, therefore, beloved, to despise and not to desire the honor that comes from men. For we have been honored with the greatest honor, and compared to it, this one is truly an insult and a laugh and a farce; just as, therefore, this wealth compared to that is poverty, and this life without that one is death ("Let," He says, "the dead bury their own dead"); so also this glory compared to that one is shame and a laugh. Let us not, therefore, pursue it. For if those who provide it are more worthless than shadows and dreams, much more so is the glory itself; For "the glory of man is as the flower of grass." And what could be more worthless than the flower of grass? And if it were even lasting, how could it have had the strength to benefit the soul? Not at all; but it even harms it in the greatest ways, making us slaves, slaves worse than those bought with silver, slaves obeying not just one master, but two and three and ten thousand, who command different things. How much better is it to be free than a slave—free from the slavery of men, but a slave to the lordship of God? In short, if you wish to love glory, love glory, but the immortal kind. For its theater is more glorious, and the gain is greater. For these men bid you to please them by spending your money; but Christ, the very opposite. For He gives you a hundredfold of what is given 59.244 by you, and adds to these eternal life. What, therefore, is better, on earth or in the heavens, to be admired by men or by God? at a loss, or at a gain? to be crowned for a single day, or

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ἀλλὰ μὴν μετὰ τοῦ πλήθους καὶ τὴν ἀκρίβειαν τοῦ περισσεύματος, ὅτι οὔτε πλεῖον οὔτε ἔλαττον ἐποίησε περισσευθῆναι, ἀλλὰ τοσοῦτον ὅσον ἐβούλετο, προειδὼς πόσα ἀναλώσουσιν· ὅπερ ἀφάτου δυνάμεως ἦν. Ἐπιστοῦτο μὲν οὖν τὰ κλάσματα τὸ γεγονὸς, ἀμφότερα ἐμφαίνοντα, καὶ ὅτι οὐ φαντασία τις ἦν τὰ γεγενημένα, καὶ ὅτι ἐξ ἐκείνων ἦν ὧν ἐτράφησαν. Τὸ δὲ τῶν ἰχθύων, τότε μὲν ὑποκειμένων ἐγένετο· ὕστερον δὲ μετὰ τὴν ἀνάστασιν, οὐκ ἔτι ἐξ ὕλης ὑποκειμένης. Τίνος ἕνεκεν; Ἵνα μάθῃς ὅτι καὶ νῦν τῇ ὕλῃ ἐκέχρητο, οὐ δι' ἔνδειαν, οὐδὲ δεόμενος ὑποβάθρας, ἀλλ' ὥστε τὰ τῶν αἱρετικῶν ἐμφράξαι στόματα. Οἱ δὲ ὄχλοι ἔλεγον, ὅτι Οὗτός ἐστιν ἀληθῶς ὁ προφήτης. Ὢ γαστρι 59.243 μαργίας ὑπερβολή· μυρία τούτων εἰργάσατο θαυμαστότερα, καὶ οὐδαμοῦ τοῦτο ὡμολόγησαν, ἀλλ' ὅτε ἐνεπλήσθησαν. Ἄρα ἐκ τούτου δῆλον, ὅτι προφήτην τινὰ προσεδόκων ἐξαίρετον. Καὶ γὰρ ἐκεῖνοι ἔλεγον· Σὺ εἶ ὁ προφήτης; καὶ οὗτοι· Οὗτός ἐστιν ὁ προφήτης. Ὁ γοῦν Ἰησοῦς, γνοὺς ὅτι μέλλουσιν ἔρχεσθαι καὶ ἁρπάζειν αὐτὸν, ἵνα ποιήσωσιν αὐτὸν βασιλέα, ἀνεχώρησεν εἰς τὸ ὄρος. Βαβαὶ πόση τῆς γαστριμαργίας ἡ τυραννίς! πόση τῆς γνώμης ἡ εὐκολία! οὐκ ἔτι αὐτοῖς τῆς τοῦ σαββάτου παραβάσεως μέλει· οὐκ ἔτι ζηλοῦσιν ὑπὲρ Θεοῦ, ἀλλὰ πάντα ἔῤῥιπτο, τῆς γαστρὸς αὐτοῖς ἐμπλησθείσης. Καὶ προφήτης ἦν παρ' αὐτοῖς, καὶ βασιλέα χειροτονεῖν ἔμελλον· ὁ δὲ Χριστὸς φεύγει. Τί δήποτε; Παιδεύων ἡμᾶς τῶν κοσμικῶν καταφρονεῖν ἀξιωμάτων, καὶ δεικνὺς ὅτι οὐδενὸς δεῖται τῶν ἐπὶ γῆς. Ὁ γὰρ πάντα εὐτελῆ ἐπιλεξάμενος, καὶ μητέρα, καὶ οἰκίαν, καὶ πόλιν, καὶ ἀνατροφὴν, καὶ ἱματίων στολὴν, οὐκ ἔμελλεν ὕστερον ἀπὸ τῶν ἐν τῇ γῇ φαίνεσθαι. Τὰ μὲν γὰρ ἀπὸ τῶν οὐρανῶν, λαμπρά τε ἦν καὶ μεγάλα, ἄγγελοί τε καὶ ἀστὴρ, καὶ Πατὴρ βοῶν, καὶ Πνεῦμα μαρτυροῦν, καὶ προφῆται πόῤῥωθεν ἀνακηρύττοντες· τὰ δὲ ἐν τῇ γῇ πάντα εὐτελῆ, ἵνα καὶ οὕτω μειζόνως ἡ δύναμις φαίνηται. Ἦλθε δὲ καὶ παιδεύων ἡμᾶς καταφρονεῖν τῶν ἐνταῦθα, καὶ μηδαμοῦ τεθηπέναι μηδὲ ἐκπλήττεσθαι τὰ τοῦ βίου λαμπρὰ, ἀλλὰ καταγελᾷν ἁπάντων τούτων, καὶ τῶν μελλόντων ἐρᾷν. Ὁ γὰρ τὰ ἐνταῦθα θαυμάζων, οὐ θαυμάσεται τὰ ἐν τοῖς οὐρανοῖς. ∆ιὰ τοῦτο καὶ τῷ Πιλάτῳ ἔλεγεν· Ἡ ἐμὴ βασιλεία οὐκ ἔστιν ἐντεῦθεν· ἵνα μὴ δόξῃ λοιπὸν ἀνθρωπίνῳ φόβῳ καὶ δυναστείᾳ πρὸς τὸ πείθειν ἀποκεχρῆσθαι. Πῶς οὖν εἶπεν ὁ προφήτης· Ἰδοὺ ὁ βασιλεύς σου ἔρχεταί σοι πραῢς, καὶ ἐπιβεβηκὼς ἐπὶ ὑποζύγιον; Ὅτι βασιλείαν ἐκείνην λέγει, τὴν ἐν τοῖς οὐρανοῖς, ἀλλ' οὐχὶ ταύτην. ∆ιὰ δὴ τοῦτο πάλιν ἔλεγε· ∆όξαν παρὰ ἀνθρώπου οὐ λαμβάνω. δʹ. Μάθωμεν τοίνυν, ἀγαπητοὶ, τῆς τιμῆς τῆς παρὰ ἀνθρώποις καταφρονεῖν καὶ μὴ ἐφίεσθαι. Τετιμήμεθα γὰρ τιμὴν μεγίστην, καὶ πρὸς ἣν αὕτη παραβαλλομένη, ὕβρις καὶ γέλως καὶ κωμῳδία ὄντως ἐστίν· ὥσπερ οὖν καὶ ὁ πλοῦτος οὗτος πρὸς ἐκεῖνον πενία, καὶ ἡ ζωὴ αὕτη χωρὶς ἐκείνης νέκρωσις (Ἄφες, φησὶ, τοὺς νεκροὺς θάψαι τοὺς ἑαυτῶν νεκρούς)· οὕτω καὶ ἡ δόξα αὕτη πρὸς ἐκείνην αἰσχύνη καὶ γέλως ἐστί. Μὴ τοίνυν αὐτὴν διώκωμεν. Εἰ γὰρ οἱ παρέχοντες αὐτὴν σκιᾶς καὶ ὀνείρων εἰσὶν εὐτελέστεροι, πολλῷ μᾶλλον αὐτὴ ἡ δόξα· ∆όξα γὰρ ἀνθρώπου ὡς ἄνθος χόρτου. Τί δὲ ἄνθους χόρτου εὐτελέστερον γένοιτ' ἄν; Εἰ δὲ καὶ μόνιμος ἦν, τί τὴν ψυχὴν ὠφελῆσαι ἴσχυσεν ἄν; Οὐδέν· ἀλλὰ καὶ καταβλάπτει τὰ μέγιστα, δούλους ποιοῦσα, δούλους ἀργυρωνήτων χείρους, δούλους οὐχ ἑνὶ δεσπότῃ μόνον, ἀλλὰ καὶ δυσὶ καὶ τρισὶ καὶ μυρίοις διάφορα ἐπιτάττουσιν ὑπακούοντας. Πόσῳ βέλτιον ἐλεύθερον εἶναι, ἢ δοῦλον, ἐλεύθερον μὲν τῆς τῶν ἀνθρώπων δουλείας, δοῦλον δὲ τῆς τοῦ Θεοῦ δεσποτείας; Ὅλως δὲ εἰ βούλει δόξης ἐρᾷν, ἔρα δόξης, ἀλλὰ τῆς ἀθανάτου. Καὶ γὰρ λαμπρότερον αὐτῆς τὸ θέατρον, καὶ μεῖζον τὸ κέρδος. Οὗτοι μὲν γάρ σε κελεύουσι δαπανώμενον ἀρέσκειν αὐτοῖς· ὁ δὲ Χριστὸς τοὐναντίον ἅπαν. Καὶ γὰρ ἑκατονταπλασίονά σοι δίδωσι τῶν διδομένων 59.244 παρὰ σοῦ, καὶ ζωὴν αἰώνιον τούτοις προστίθησι. Τί τοίνυν βέλτιον, ἐν τῇ γῇ, ἢ ἐν τοῖς οὐρανοῖς, ὑπὸ ἀνθρώπων, ἢ ὑπὸ Θεοῦ θαυμάζεσθαι; ἐπὶ ζημίᾳ, ἢ ἐπὶ κέρδει; στεφανοῦσθαι πρὸς μίαν ἡμέραν, ἢ