(52) How then? Did not the righteous in ancient times partake of what God made with thanksgiving? Some begat children and lived chastely in the married state. To Elijah the ravens brought bread and meat for food. And Samuel the prophet brought as food for Saul the remnant of the thigh, of which he had already eaten. But whereas they say that they are superior to them in behaviour and conduct, they cannot even be compared with them in their deeds. "He who does not eat," then, "let him not despise him who eats; and he who eats let him not judge him who does not eat; for God has accepted him." Moreover, the Lord says of himself: "John came neither eating nor drinking, and they say, He has a devil. The Son of man came eating and drinking and they say, Behold a gluttonous man and a wine-bibber, a friend of publicans and a sinner." Or do they also scorn the apostles? Peter and Philip had children, and Philip gave his daughters in marriage.

(30) Wilt thou be an Apostle of Christ, and wilt be but a Minister for the Belly, and teach only according to thy Art? From whom dost thou teach? From thy Belly, that thou mayest fatten thyself thereby. It is true, thou shouldst be fed, and thou should have Subsistence from Men, if thou art Christ's Disciple; but thy Spirit should not stick in Covetousness, but in Christ; thou shouldst not rely only upon thy Art, but shouldst give up thyself to God, that God may speak from thee, and then thou art in the Temple of God, and not in the Temple of the Institution of Man's Inventions.

(49) And every man who hath come upon its day shall eat it in the sanctuary of your God before the Lord from twenty years old and upward ; for thus is it written and ordained that they should eat it in the sanctuary of the Lord.

(5) "David too, of whom the Lord, testifying, says, 'I found a man after my own heart, David the son of Jesse. With my holy oil I anointed him.' But he also says to God, 'Pity me, O God, according to Thy mercy; and according to the multitude of Thy tender mercies, blot out my transgression. Wash me thoroughly from mine iniquity, and cleanse me from my sin. For I know my transgression, and my sin is ever before me.' " Then, alluding to sin which is not subject to the law, in the exercise of the moderation of true knowledge, he adds, "Against Thee only have I sinned, and done evil in Thy sight." For the Scripture somewhere says, "The Spirit of the Lord is a lamp, searching the recesses of the belly."

(1) The histories of the Hebrews say, O noble Demophilus, that, even that holy, distinguished Moses was deemed worthy of the Divine manifestation on account of his great meekness. And, if at any time they describe him as being excluded from the vision of God, they do not cast him out from God for his meekness. But they say that when speaking very rashly, and opposing the Divine Counsels, Jehovah was angry with him with wrath. But when they make him proclaimed by his God-discerned deserts, he is proclaimed, from his pre-eminent imitation of the Good. For he was very meek, and on this account is called "Servant of God," and deemed more fit for vision of God than all Prophets. Now, when certain envious people were contending with him and Aaron, about the High Priesthood and government of the tribes, he was superior to all love of honour, and love of rule, and referred the presidency over the people to the Divine judgment. And, when they even rose up against him, and reproaching him concerning the precedency, were threatening him, and were already almost upon him, the meek man invoked the Good for preservation, but very suitably asserted that he would be guiltless of all evils to the governed. For he knew that it is necessary, that the familiar with God the Good should be moulded, as far as is attainable, to that which is specially most like the Good, and should be conscious within himself of the performance of deeds of good friendship. And what made David, the father of God, a friend of God? Even for being good and generous towards enemies. The Super-Good, and the Friend of Good says--"I have found a man after mine own heart." Further also, a generous injunction was given, to care for even one's enemy's beasts of burden. And Job was pronounced just, as being free from injury. And Joseph did not take revenge upon the brethren who had plotted against him; and Abel, at once, and without suspicion, accompanied the fratricide. And the Word of God proclaims all the good as not devising evil things, not doing them, but neither being changed from the good, by the baseness of others, but, on the contrary, after the example of God, as doing good to, and throwing their shield over the evil; and generously calling them to their own abundant goodness, and to their own similitude. But let us ascend higher, not proclaiming the gentleness of holy men, nor kindness of philanthropic angels, who take compassion upon nations, and invoke good on their behalf, and punish the destructive and devastating mobs, and, whilst being grieved over calamities, yet rejoice over the safety of those who are being called back to things good; nor whatever else the Word of God teaches concerning the beneficent angels; but, whilst in silence welcoming the beneficent rays of the really good and super-good Christ, by them let us be lighted on our path, to His Divine works of Goodness. For assuredly is it not of a Goodness inexpressible and beyond conception, that He makes all things existing to be, and brought all things themselves to being, and wishes all things ever to become near to Himself, and participants of Himself, according to the aptitude of each? And why? Because He clings lovingly to those who even depart from Him, and strives and beseeches not to be disowned by those beloved who are themselves coy; and He bears with those who heedlessly reproach Him, and Himself makes excuse for them, and further promises to serve them, and runs towards and meets even those who hold themselves aloof, immediately that they approach; and when His entire self has embraced their entire selves, He kisses them, and does not reproach them for former things, but rejoices over the present, and holds a feast, and calls together the friends, that is to say, the good, in order that the household may be altogether rejoicing. (But, Demophilus, of all persons in the world, is at enmity with, and very justly rebukes, and teaches beautiful things to, good men, and rejoices.) "For how," He says, "ought not the good to rejoice over safety of the lost, and over life of those who are dead." And, as a matter of course, He raises upon His shoulders that which with difficulty has been turned from error, and summons the good angels to rejoicing, and is generous to the unthankful, and makes His sun to rise upon evil and good, and presents His very soul as an offering on behalf of those who are fleeing from Him. But thou, as thy letters testify, I do not know how, being in thy senses, hast spurned one fallen down before the priest, who, as thou sayest, was unholy and a sinner. Then this one entreated and confessed that he has come for healing of evil deeds, but thou didst not shiver, but even insolently didst cover with abuse the good priest, for shewing compassion to a penitent, and justifying the unholy. And at last, thou saidst to the priest, "Go out with thy like"; and didst burst, contrary to permission, into the sanctuary, and defiledst the Holy of holies, and writest to us, that "I have providentially preserved the things sacred, which were about to be profaned, and am still keeping them undefiled." Now, then, hear our view. It is not lawful that a priest should be corrected by the Leitourgoi, who are above thee, or by the Therapeutae, who are of the same rank with thee; even though he should seem to act irreverently towards things Divine, and though he should be convicted of having done some other thing forbidden. For, if want of order, and want of regulation, is a departure from the most Divine institutions and decrees, it is not reasonable that the divinely transmitted order should be changed on God's behalf. For Almighty God is not divided against Himself, for, "how then shall His kingdom stand?" And if the judgment is of God, as the Oracles affirm, and the priests are angels and interpreters, after the hierarchs, of the Divine judgments, learn from them through whom thou wast deemed worthy to be a Therapeutes, through the intermediate Leitourgoi, when opportunity serves, the things Divine suitable for thyself. And do not the Divine Symbols proclaim this, for is not the Holy of holies altogether simply separated from all, and the order of the consecrators is in closer proximity to it than the rank of the priests, and following these, that of the Leitourgoi. But the gates of the sanctuary are bounded by the appointed Therapeutae, within which they are both ordained, and around which they stand, not to guard them, but for order, and teaching of themselves that they are nearer the people than the priesthood. Whence the holy regulation of the priests orders them to participate in things Divine, enjoining the impartation of these to others, that is to say, the more inward. For even those who always stand around the Divine Altar, for a symbolical purpose, see and hear things Divine revealed to themselves in all clearness; and advancing generously to things outside the Divine Veils, they shew, to the subject Therapeutae, and to the holy people, and to the orders under purification, according to their meetness, things holy which had been beautifully guarded without pollution, until thou didst tyrannically burst into them, and compelledst the Holy of holies, against its will, to be strutted over by thee, and thou sayest, that thou holdest and guardest the sacred things, although thou neither hast known, nor heard, nor possessest any of the things belonging to the priests; as neither hast thou known the truth of the Oracles, whilst cavilling about them each day to subversion of the hearers. And even if same civil Governor undertook what was not commanded him by a King, justly would any one of the subordinates standing by be punished who dared to criticise the Governor, when justifying, or condemning any one; (for I do not go so far as to say to vituperate), and at the same time thought to cast him from his government; but thou, man, art thus rash in what concerns the affairs of the meek and good, and his hierarchical jurisdiction. We are bound to say these things, when any one undertakes what is above his rank, and at the same time thinks that he acts properly. For this is not within the powers of any one. For what was Ozias doing out of place, when offering incense to Almighty God? and what Saul in sacrificing? Yea, further, what were those domineering demons, who were truly proclaiming the Lord Jesus God? But every one who meddles with other people's business, is outlawed by the Word of God; and each one shall be in the rank of his own service, and alone the High Priest shall enter into the Holy of holies, and once only throughout the year, and this in the full legal hierarchical purification. And the priests encompass the holy things, and the Levites must not touch the holy things, lest they die. And Jehovah was angry with wrath at the rashness of Ozias, and Mariam becomes leprous, because she had presumed to lay down laws for the lawgiver. And the demons fastened on the sons of Sceva, and He says, "I did not send them, yet they ran, and I spake not to them yet they prophesied." "And the profane who sacrifices to me a calf, (is) as he who slays a dog," and to speak briefly, the all-perfect justice of Almighty God does not tolerate the disregarders of law, but whilst they are saying "in Thy Name, we ourselves did many wonderful works," He retorts, "And I know you not; go from Me all ye workers of lawlessness." So that it is not permissible, as the holy Oracles say, even to pursue things that are just, when not according to order, but each must keep to himself, and not meditate things too high and too deep for him, but contemplate alone things prescribed for him according to order.

(1) Wherefore the Saviour, taking the bread, first spake and blessed. Then breaking the bread, He presented it, that we might eat it, according to reason, and that knowing the Scriptures s we might walk obediently. And as those whose speech is evil are no better than those whose practice is evil (for calumny is the servant of the sword, and evil-speaking inflicts pain; and from these proceed disasters in life, such being the effects of evil speech); so also those who are given to good speech are near neighbours to those who accomplish good deeds. Accordingly discourse refreshes the soul and entices it to nobleness; and happy is he who has the use of both his hands. Neither, therefore, is he who can act well to be vilified by him who is able to speak well; nor is he who is able to speak well to be disparaged by him who is capable of acting well. But let each do that for which he is naturally fitted.

(33) How then are they who do these things superior to worldly men when they behave like the very worst men of this world? Those whose actions are alike are in my opinion of like nature. Those who think they are superior to others by their nobility of birth ought to be superior to them also in their moral characters, that they may escape incarceration in the prison. For indeed as the Lord said: "Except your righteousness exceed that of the scribes and Pharisees, you shall not enter the kingdom of God." However, abstinence from food is exemplified in the book of Daniel.s6 And to sum up in a word, concerning obedience David speaks in the Psalms: "How shall a young man correct his way?" And at once he hears "by keeping thy word with his whole heart." And Jeremiah says: "Thus saith the Lord, You shall not walk in the ways of the heathen."

(12) For he stood forty Days in the Temptation in the Wilderness, where there was no Bread nor Drink, then came the Tempter, and would have brought him from Obedience, and said, He should out of the Stones make Bread; which was nothing else, but that he should leave the heavenly Bread, (which Man receives in Faith and in strong Confidence in God,) and put his Imagination into the Spirit of this World, and live therein.

(18) But whence could they understand or comprehend these things? We who have rightly understood speak the commandments as the Lord wished; wherefore He circumcised our ears and hearts, that we may comprehend these things. And when he says, 'Thou shalt not eat the eagle, the hawk, the kite, and the crow; he says,' Thou shalt not adhere to or become like those men who know not how to procure for themselves subsistence by toil and sweat, but live by plunder, and lawlessly.' For the eagle indicates robbery, the hawk injustice, and the raven greed. It is also written,' With the innocent man thou wilt be innocent, and with the chosen choice, and with the perverse thou shall pervert.' It is incumbent on us to cleave to the saints, because they that cleave to them shall be sanctified."

(6) So very mystically the five loaves are broken by the Saviour, and fill the crowd of the listeners. For great is the crowd that keep to the things of sense, as if they were the only things in existence. "Cast your eyes round, and see," says Plato, "that none of the uninitiated listen." Such are they who think that nothing else exists, but what they can hold tight with their hands; but do not admit as in the department of existence, actions and processes of generation, and the whole of the unseen. For such are those who keep by the five senses. But the knowledge of God is a thing inaccessible to the ears and like organs of this kind of people. Hence the Son is said to be the Father's face, being the revealer of the Father's character to the five senses by clothing Himself with flesh. "But if we live in the Spirit, let us also walk in the Spirit." "For we walk by faith, not by sight," the noble apostle says. Within the veil, then, is concealed the sacerdotal service; and it keeps those engaged in it far from those without.

(89) And there now was no earthly Meat or Drink; and the Soul of Christ understood now very well what Inn [or House] it was in, that it was in God, and that it could of Stones make Bread, seeing there was none there; but it must eat no earthly Bread, but heavenly [Bread] out of the holy Ternary, in its heavenly Body; and the earthly Body must be hungry, that the Soul might be rightly tempted. For the earthly Body was hungry, as the Text in the Gospel says very right.