:
"Though that crowd was fierce in hate and terrible with arms, yet did
that one word . . . without any weapon, smite them through, drive
them back, lay them prostrate: for God lay hidden in that flesh."
Moreover, to this must be referred what Luke says (4:30) --namely,
that Jesus, "passing through the midst of them, went His way," on
which Chrysostom observes (Hom. xlviii in Joan.): "That He stood in
the midst of those who were lying in wait for Him, and was not seized
by them, shows the power of His Godhead"; and, again, that which is
written John 8:59, "Jesus hid Himself and went out of the Temple," on
which Theophylact says: "He did not hide Himself in a corner of the
Temple, as if afraid, or take shelter behind a wall or pillar; but by
His heavenly power making Himself invisible to those who were
threatening Him, He passed through the midst of them."

From all these instances it is clear that Christ, when He willed,
changed the minds of men by His Divine power, not only by the
bestowal of righteousness and the infusion of wisdom, which pertains
to the end of miracles, but also by outwardly drawing men to Himself,
or by terrifying or stupefying them, which pertains to the miraculous
itself.

Reply Obj. 2: Christ came to save the world, not only by Divine
power, but also through the mystery of His Incarnation. Consequently
in healing the sick He frequently not only made use of His Divine
power, healing by way of command, but also by applying something
pertaining to His human nature. Hence on Luke 4:40, "He, laying His
hands on every one of them, healed them," Cyril says: "Although, as
God, He might, by one word, have driven out all diseases, yet He
touched them, showing that His own flesh was endowed with a healing
virtue." And on Mk. 8:23, "Spitting upon his eyes, laying His hands
on him," etc., Chrysostom [*Victor of Antioch] says: "He spat and
laid His hands upon the blind man, wishing to show that His Divine
word, accompanied by His operation, works wonders: for the hand
signifies operation; the spittle signifies the word which proceeds
from the mouth." Again, on John 9:6, "He made clay of the spittle,
and spread the clay upon the eyes of the blind man," Augustine says:
"Of His spittle He made clay--because 'the Word was made flesh.'" Or,
again, as Chrysostom says, to signify that it was He who made man of
"the slime of the earth."

It is furthermore to be observed concerning Christ's miracles that
generally