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when the Jews were murderous in the place, He immediately came into their midst and calmed their fury. If, then, He did this continually, we, being unable to do this, but falling into such circumstances, how would we have known how we ought to deal with the matter? and whether we should die at once, or whether we should manage something so that the word might advance? Since therefore we, who are unable, would not have learned what we should do when we come into the midst, for this reason we are also taught these things by Him. For after saying these things, it says, Jesus remained in Galilee. But when His brothers went up, then He also went up, not openly, but as it were in secret. The saying, that "His brothers went up," indicates that He did not wish to go up with them. Therefore He also remains where He was, nor did He make Himself known, although they were somehow urging Him to do this. Why then, though always speaking openly, does He now do this as it were in secret? It did not say, "Secretly," but, "As it were in secret." For so it was necessary, as I have said, teaching us to manage matters. And besides this, it was not the same thing to fall among them when they were seething and struggling, and after the feast had been dissolved. The Jews therefore were seeking Him, and saying, "Where is that man?" Fine are their achievements at the feasts; they are eager for murder, and at the feast they plot to seize Him. Thus, at least, they also say elsewhere, "What do you think, that He will not come to the feast?" And here, "Where is that man?" From their great hatred and enmity they did not even wish to call Him by name. Great was their reverence for the feast, great their piety; they wished to hunt Him down at the very feast. And there was much murmuring about Him among the crowds. And it seems to me that they were also provoked by the place where the sign had occurred, and were at once enraged and afraid, not so much angered by what had passed as fearing that He might do something of the kind again. 59.274 But the very opposite happened, and against their will they made Him known. And some said, "He is a good man," but others, "No, but He deceives the crowd." I think, then, that the former opinion was that of the many; but the latter, that of the rulers and the priests. For slander belongs to their malice and wickedness. He deceives the crowd, he says. By doing what, tell me? By creating illusions and not working signs? And yet experience testifies to the contrary. However, no one spoke openly of Him for fear of the Jews. Do you see everywhere that the ruling class is corrupted, while the ruled are sound in their judgment, but do not have the fitting courage, which the multitude especially needs? Now when it was the middle of the feast, Jesus went up, and taught. By the delay He made them more attentive. For those who had sought Him during the first days, saying, "Where is that man?" when they saw Him suddenly present, see how they attended, and were ready to press upon Him as He spoke, both those who called Him good, and those who did not; but the former, so as to gain something and to marvel; the latter, so as to lay hold of and seize Him. So then, they said, "He deceives the crowd," from the teaching of His doctrines, not understanding what was said; but, "He is good," from the signs. Having therefore calmed their anger, He thus appeared, so that they could hear what was said at their leisure, their anger no longer stopping up their ears. What then He taught, he did not say; but that it was marvelous, this only he says, and that He captivated and changed them; so great was the power of His words. But those who had said, "He deceives the crowd," being changed, were amazed; therefore they also said, "How does this man know letters, having never learned?" Do you see how here also he shows their wonder to be full of wickedness? For he did not say that they wondered at the teaching, or that they accepted what was said, but simply, "They were amazed"; that is, they were struck with astonishment and were perplexed, saying, "From where does this man have these things?" when they ought to have understood from this perplexity that there was nothing human in Him. But since they themselves were not willing to confess this, but stopped only at wondering, hear what He Himself says: "My teaching is not Mine." Again He answers to their suspicion, them to the Father

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χωρίῳ φονώντων τῶν Ἰουδαίων εἰς μέσον εὐθέως παρελθὼν κατέστειλε τὴν ὁρμήν. Εἰ τοίνυν τοῦτο ἐποίει διηνεκῶς, ἡμεῖς οὐ δυνάμενοι τοῦτο ποιεῖν, περιπίπτοντες δὲ, πόθεν ἂν ἔγνωμεν πῶς δεῖ τῷ πράγματι χρῆσθαι; καὶ πότερον εὐθέως ἀποθανεῖν, ἤ τι καὶ οἰκονομῆσαι δέον, ὥστε προχωρῆσαι τὸν λόγον; Ἐπεὶ οὖν οὐκ ἂν ἐμάθομεν ἡμεῖς, οἱ μὴ δυνάμενοι, παρελθόντες εἰς μέσον τί δεῖ ποιεῖν, διὰ τοῦτο καὶ ταῦτα παρ' αὐτοῦ παιδευόμεθα. Ταῦτα γὰρ, φησὶν, εἰπὼν ὁ Ἰησοῦς, ἔμεινεν ἐν τῇ Γαλιλαίᾳ. Ὡς δὲ ἀνέβησαν οἱ ἀδελφοὶ αὐτοῦ, τότε ἀνέβη καὶ αὐτὸς, οὐ φανερῶς, ἀλλ' ὡς ἐν κρυπτῷ. Τὸ εἰπεῖν, ὅτι Ἀνέβησαν οἱ ἀδελφοὶ αὐτοῦ, ἐμφαίνοντός ἐστιν, ὅτι οὐκ ἐβούλετο μετ' ἐκείνων ἀνελθεῖν. ∆ιὸ καὶ μένει ἐν ᾧπερ ἦν, οὔτε δῆλον κατέστησεν ἑαυτὸν, ἐκείνων πως κατεπειγόντων τοῦτο ποιῆσαι. Τί δήποτε δὲ ἐν παῤῥησίᾳ διαλεγόμενος ἀεὶ, ὡς ἐν κρυπτῷ νῦν τοῦτο ποιεῖ; Οὐκ εἶπεν, Κρύφα, ἀλλ' Ὡς ἐν κρυπτῷ. Οὕτω γὰρ ἐχρῆν, ὅπερ εἶπον, παιδεύων ἡμᾶς τὰ πράγματα οἰκονομεῖν. Καὶ χωρὶς τούτου δὲ οὐκ ἦν ἴσον ζεόντων αὐτῶν καὶ σφαδαζόντων ἐμπεσεῖν, καὶ μετὰ ταῦτα τῆς ἑορτῆς διαλυθείσης. Οἱ οὖν Ἰουδαῖοι ἐζήτουν αὐτὸν, καὶ ἔλεγον, Ποῦ ἔστιν ἐκεῖνος; Καλά γε αὐτῶν τὰ ἐν ταῖς ἑορταῖς κατορθώματα· ἐπὶ φόνον ὁρμῶσι, καὶ ἐν τῇ ἑορτῇ βουλεύονται αὐτὸν συλλαβεῖν. Οὕτω γοῦν καὶ ἀλλαχοῦ λέγουσι· Τί δοκεῖτε ὅτι οὐ μὴ ἔλθῃ ἐν τῇ ἑορτῇ; Καὶ ἐνταῦθα, Ποῦ ἐστιν ἐκεῖνος; Ὑπὸ τοῦ πολλοῦ μίσους καὶ τῆς ἀπεχθείας οὐδὲ ὀνομαστὶ αὐτὸν καλεῖν ἐβούλοντο. Πολλὴ ἡ εἰς τὴν ἑορτὴν αἰδὼς, μεγάλη ἡ εὐλάβεια· ἀπ' αὐτῆς τῆς ἑορτῆς αὐτὸν θηρεῦσαι ἐβούλοντο. Καὶ γογγυσμὸς ἦν περὶ αὐτοῦ πολὺς ἐν τοῖς ὄχλοις. Ἐμοὶ δὲ δοκεῖ καὶ ἀπὸ τοῦ τόπου παροξύνεσθαι αὐτοὺς, ἔνθα τὸ σημεῖον ἐγένετο, καὶ ὁμοῦ ἀγριαίνειν, καὶ δεδοικέναι, οὐχ οὕτως ὑπὲρ τοῦ παρελθόντος ὀργιζομένους, ὡς φοβουμένους, μὴ πάλιν ἐργάσηταί τι τοιοῦτον. Ἐξέβαινε 59.274 δὲ πᾶν τοὐναντίον, καὶ ἄκοντες φανερὸν αὐτὸν ἐποίουν. Καὶ οἱ μὲν ἔλεγον, ὅτι Ἀγαθός ἐστιν, οἱ δὲ, Οὒκ, ἀλλὰ πλανᾷ τὸν ὄχλον. Ἐκείνην μὲν οὖν οἶμαι τὴν δόξαν τῶν πολλῶν εἶναι· ταύτην δὲ, τῶν ἀρχόντων καὶ τῶν ἱερέων. Τὸ γὰρ διαβάλλειν τῆς ἐκείνων βασκανίας καὶ πονηρίας ἐστί. Πλανᾷ, φησὶ, τὸν ὄχλον. Τί ποιῶν, εἰπέ μοι; ἆρα φαντάζων καὶ οὐκ ἐργαζόμενος τὰ σημεῖα; Καὶ μὴν τοὐναντίον ἡ πεῖρα μαρτυρεῖ. Οὐδεὶς μέντοι παῤῥησίᾳ ἐλάλει περὶ αὐτοῦ διὰ τὸν φόβον τῶν Ἰουδαίων. Ὁρᾷς πανταχοῦ τὸ μὲν ἀρχικὸν διεφθαρμένον, τοὺς δὲ ἀρχομένους ὑγιαίνοντας μὲν τῇ κρίσει, οὐκ ἔχοντας δὲ ἀνδρείαν προσήκουσαν, ἧς μάλιστα τῷ πλήθει δεῖ; Ἤδη δὲ τῆς ἑορτῆς μεσούσης, ἀνέβη ὁ Ἰησοῦς, καὶ ἐδίδασκε. Τῇ ἀναβολῇ προσεκτικωτέρους αὐτοὺς ἐποίησεν. Οἱ γὰρ ταῖς ἡμέραις ζητήσαντες αὐτὸν ταῖς πρώταις καὶ λέγοντες, Ποῦ ἔστιν ἐκεῖνος; ἄφνω παρόντα ἰδόντες, ὅρα πῶς ἐπέστησαν, καὶ ἔμελλον ἐπικεῖσθαι λέγοντι, οἵ τε ἀγαθὸν λέγοντες, οἵ τε μὴ τοιοῦτον· ἀλλ' ἐκεῖνοι μὲν, ὥστε κερδάναι τι καὶ θαυμάσαι· οὗτοι δὲ, ὥστε ἐπιλαβέσθαι, καὶ κατασχεῖν. Τὸ μὲν οὖν, Πλανᾷ τὸν ὄχλον, ἀπὸ τῆς διδασκαλίας τῶν δογμάτων ἔλεγον, οὐ νοοῦντες τὰ λεγόμενα· τὸ δὲ, Ἀγαθὸς, ἀπὸ τῶν σημείων. Χαλάσας τοίνυν αὐτῶν τὸν θυμὸν οὕτως ἐπέστη, ὥστε μετὰ σχολῆς ἀκοῦσαι τῶν λεγομένων, μηκέτι τῆς ὀργῆς ἐμφραττούσης τὰ ὦτα. Τί μὲν οὖν ἐδίδαξεν, οὐκ εἶπεν· ὅτι δὲ θαυμαστῶς, τοῦτο μόνον λέγει, καὶ ὅτι εἷλεν αὐτοὺς καὶ μετέβαλε· τοσαύτη τῶν λεγομένων ἦν ἡ δύναμις. Οἱ δὲ εἰπόντες, ὅτι Πλανᾷ τὸν ὄχλον, μεταβαλλόμενοι ἐθαύμαζον· διὸ καὶ ἔλεγον· Πῶς οὗτος οἶδε γράμματα, μὴ μεμαθηκώς· Ὁρᾷς πῶς δείκνυσι καὶ ἐνταῦθα πονηρίας γέμον τὸ θαῦμα αὐτῶν; Οὐ γὰρ εἶπεν, ὅτι τὴν διδασκαλίαν ἐθαύμαζον· ἢ ὅτι ἐδέχοντο τὰ λεγόμενα· ἀλλ' ἁπλῶς, Ἐθαύμαζον· τουτέστιν, εἰς ἐκπληξίαν ἐνέπιπτον καὶ διηπόρουν λέγοντες, Πόθεν τούτω ταῦτα; δέον ἀπὸ τῆς ἀπορίας ταύτης συνιδεῖν, ὅτι οὐδὲν ἀνθρώπινον ἦν ἐν αὐτῷ. Ἀλλ' ἐπειδὴ τοῦτο αὐτοὶ οὐκ ἤθελον ὁμολογῆσαι, ἀλλὰ μέχρι τοῦ θαυμάζειν ἵσταντο μόνον, ἄκουσον τί φησιν αὐτός· Ἡ ἐμὴ διδαχὴ οὐκ ἔστιν ἐμή. Πάλιν πρὸς τὴν ὑπόνοιαν αὐτῶν ἀποκρίνεται, ἐπὶ τὸν Πατέρα αὐτοὺς