The Spirit as Uncreated Revealer
They say that He, knowing only the things of God and being present over all, is such: 2.2 Moses in Genesis speaks from the face of God, saying, 'My spirit shall not remain in these men forever because they are flesh.' Haggai similarly speaks from a divine voice, 'I am with you, and my spirit has stood in your midst.' 2.3 Zechariah similarly says, 'But listen to my words, and receive my statutes, which I command by my spirit to my servants the prophets.' 2.4 Isaiah speaks of the Son from the Father, 'My spirit is upon you, and the words which I have given into your mouth shall not fail from your mouth and from the mouth of your seed'; he calls them 'seed', whom he also called to sonship. 2.5 And again from the Son, 'The Spirit of the Lord is upon me.' To complete these things in the economy, Matthew said thus, 'So that what was said through the prophet Isaiah might be fulfilled, saying: "Behold my servant whom I have loved, my beloved, in whom my soul is well pleased; I will put my spirit upon him."' 2.6 And again from the Father, 'For a spirit shall proceed from me.' 2.7 And in Ezekiel, the Most High Father names our spirit 'your' spirit, but names the Holy Spirit his own, since it has proceeded from him according to nature: 'And I will give you a new heart and a new spirit; and I will take the stony heart out of your flesh, and I will give you a heart of flesh, and I will give my spirit in you.' 2.8 And in Joel, 'I will pour out from my spirit upon all flesh.' 2.9 And Paul wrote to Titus that these things have been accomplished: 'When the grace of our salvation appeared, not according to works which we ourselves did, but according to his great mercy, having regenerated us through the bath of rebirth and renewal of the Holy Spirit, which he poured out upon us richly through Jesus Christ.' 2.10 And when did he pour out? When Christ, breathing, was saying, 'Receive the Holy Spirit.' And also the 'poured out', since water from him proceeds similarly and divine myrrh, which will be shown to us in the fitting places at the right time. 2.11 And the 'upon all flesh.' For these words fit the shared essence of the Holy Trinity, not the unshared created rational nature; for not...
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What is written does not say, 'I will pour out from the archangel,' but 'from my spirit,' and not in such a broad manner, but 'upon all flesh.' David, entreating, cries, 'Do not take your holy spirit from me' (Psalm 51:11), and again, 'Your holy spirit shall guide me in a straight path' (Psalm 139:24). Matthew says from the Son, 'It is not you who speak, but the spirit of my Father speaking in you' (Matthew 10:20), which is to say: not you the creatures, but the uncreated spirit of God.
Paul also writes to the Corinthians in the first epistle, 'What eye has not seen, and what ear has not heard, and what has not come up upon the heart of man: what God has prepared for those who love him, which God has revealed to us through his spirit. The spirit searches all things, even the depths of God. For what does a man know of the things of the man, if not the spirit of the man that is in him? In the same way, no one knows the things of God, if not the spirit of God. But we have not received a spirit of the world, but the spirit which is from God, so that we may know the things granted to us by God' (1 Corinthians 2:9-12).
The 'prepared' good things from God, he said, that 'the spirit' 'revealed' as a companion; and 'his spirit' by antithesis to our own spirit. And securing again that it not be thought of as an angel or some other created spirit, he brought forward: 'we have not received a spirit of the world'—that is, a generated one—'but the spirit which is from God'—that is, from the remaining essence, the one proceeding from the subsistence of God; and as it alone knows the things of God, as Lord, and having likewise toward the Father according to nature. For the 'servant,' as it says in the Gospel, 'does not know what his lord does' (Luke 12:30).
No longer, however, did he speak as if regarding the man who dwells 'in God,' so that the uncomposed God might be thought of as composite. To the Ephesians: 'Do not grieve the holy spirit of God, in whom you were sealed for the day of redemption' (Ephesians 4:30); to the Romans: 'you are not in the flesh, but in the spirit, if the spirit of God dwells in you; but if anyone does not have the spirit of Christ, he is not his' (Romans 8:9); to the Galatians: 'because you are sons, God has sent the spirit of his son into your hearts, crying Abba Father' (Galatians 4:6); to the Philippians: 'for I know that...'
Greek
αὐτόν, καὶ μόνον εἰδὸς τὰ τοῦ θεοῦ, καὶ ἐπὶ πάντας τυγχάνον, λέγουσι τοιάδε· 2.2 Μωυσὴς μὲν ἐν τῇ γενέσει ἐκ προσώπου τοῦ θεοῦ· «οὐ μὴ καταμείνῃ τὸ πνεῦμά μου ἐν τοῖς ἀνθρώποις τούτοις εἰς τὸν αἰῶνα διὰ τὸ εἶναι αὐτοὺς σάρκας». Ἀγγαῖος ὁμοίως ἀπὸ θεϊκῆς φωνῆς· «ἐγώ εἰμι μεθ' ὑμῶν, καὶ τὸ πνεῦμά μου ἐφέστηκεν ἐν μέσῳ ὑμῶν·» 2.3 Ζαχαρίας ὁμοίως· «πλὴν ἀκούσατε τοὺς λόγους μου, καὶ τὰ νόμιμά μου δέχεσθε, ἃ ἐγὼ ἐντέλλομαι ἐν πνεύματί μου τοῖς δούλοις μου τοῖς προφήταις·» 2.4 Ἠσαίας ἀπὸ τοῦ πατρὸς τὸν υἱόν· «πνεῦμα τὸ ἐμόν, ὅ ἐστιν ἐπὶ σοί, καὶ τὰ ῥήματα, ἃ δέδωκα εἰς τὸ στόμα σου, οὐ μὴ ἐκλείπῃ ἐκ τοῦ στόματός σου καὶ ἐκ τοῦ στόματος τοῦ σπέρματός σου·» σπέρμα λέγων αὐτοῦ τοὺς πιστούς, οὓς καὶ εἰς υἱοθεσίαν ἐκάλεσεν. 2.5 καὶ πάλιν ἀπὸ τοῦ υἱοῦ· «πνεῦμα κυρίου ἐπ' ἐμέ.» ἐκπεπεράνθαι σὲ ταῦτα ἐν τῇ οἰκονομίᾳ Ματθαῖος οὕτως εἶπεν· «ὅπως πληρωθῇ τὸ ῥηθὲν διὰ Ἠσαίου τοῦ προφήτου λέγοντος· "4ἰδοὺ ὁ παῖς μου, ὃν ᾑρέτισα, ὁ ἀγαπητός μου, εἰς ὃν εὐ δόκησεν ἡ ψυχή μου· θήσω τὸ πνεῦμά μου ἐπ' αὐτόν·"5» 2.6 καὶ πάλιν ἀπὸ τοῦ πατρός· «πνεῦμα γὰρ ἐξ ἐμοῦ ἐξελεύσεται.» 2.7 καὶ ἐν τῷ Ἰεζεκιὴλ ὁ ὕψιστος πατὴρ τὸ μὲν ἡμέτερον πνεῦμα «ὑμῶν» πνεῦμα, τὸ δὲ ἅγιον πνεῦμα ἴδιον ἐξονομάζει, ἅτε ἐξ αὐτοῦ ἐκπορευθὲν κατὰ φύσιν· «καὶ δώσω ὑμῖν καρδίαν καινὴν 43 καὶ πνεῦμα καινόν· καὶ ἀφελῶ τὴν καρδίαν τὴν λιθίνην ἐκ τῆς σαρκὸς ὑμῶν, καὶ δώσω ὑμῖν καρδίαν σαρκίνην, καὶ τὸ πνεῦμά μου δώσω ἐν ὑμῖν·» 2.8 καὶ ἐν τῷ Ἰωήλ· «ἐκχεῶ ἀπὸ τοῦ πνεύματός μου ἐπὶ πᾶσαν σάρκα·» 2.9 καὶ ταῦτα τετελέσθαι Παῦλος ἔγραψεν Τίτῳ· «ὅτε ἐπεφάνη ἡ χάρις ἡ σωτήριος ἡμῶν, οὐκ ἐξ ἔργων, ὧν ἐποιήσαμεν ἡμεῖς, ἀλλὰ κατὰ τὸ πολὺ αὐτοῦ ἔλεος ἀνα γεννήσας ἡμᾶς διὰ λουτροῦ παλιγγενεσίας καὶ ἀνακαινώ σεως πνεύματος ἁγίου, οὗ ἐξέχεεν ἐφ' ἡμᾶς πλουσίως διὰ Ἰησοῦ Χριστοῦ.» 2.10 πότε δὲ ἐξέχεεν; ὅτε ὁ Χριστὸς ἐμφυσῶν ἔλεγεν· «λάβετε πνεῦμα ἅγιον,» εὖ δὲ καὶ τὸ «ἐξέχεεν», ἅτε ὕδωρ ἐξ αὐτοῦ ὁμοουσίως ἐκπορευθὲν καὶ μύρον θεϊκόν, καθὰ εὐκαίρως ἐν τοῖς ἁρμόζουσιν τόποις δειχθήσεται πρὸς ἡμῶν· 2.11 καὶ τὸ «ἐπὶ πᾶσαν σάρκα.» αἱ γὰρ λέξεις αὗται ἐπὶ τῆς ἐν ὁμάδι μεθεκτῆς οὐσίας τῆς ἁγίας τριάδος ἁρμόζουσιν, ἀλλ' οὐκ ἐπὶ κτιστῆς ἀμεθέκτου λογικῆς φύσεως· οὐ γάρ που ἐγράφη οὔτε λέγειν πιθανόν· «ἐκχεῶ ἀπὸ τοῦ ἀρχαγγέλου», ἀλλ' ἀπὸ πνεύματός μου, καὶ οὐδὲ οὕτως ἀπολελυμένως, ἀλλ'· «ἐπὶ πᾶσαν σάρκα». 2.12 καὶ ∆αυὶδ δὲ ἱκετεύων βοᾶ· «τὸ πνεῦμά σου τὸ ἅγιον μὴ ἀντανέλῃς ἀπ' ἐμοῦ» καὶ πάλιν· «τὸ πνεῦμά σου τὸ ἅγιον ὁδηγήσει με ἐν γῇ εὐθείᾳ.» καὶ Ματθαῖος ἀπὸ τοῦ υἱοῦ· «οὐ ὑμεῖς ἐστε οἱ λαλοῦντες, ἀλλὰ τὸ πνεῦμα τοῦ πατρός μου τὸ λαλοῦν ἐν ὑμῖν», ὅ ἐστιν· οὐχ ὑμεῖς οἱ κτιστοί, ἀλλὰ τὸ ἄκτιστον πνεῦμα τοῦ θεοῦ. 2.13 γράφει δὲ καὶ Παῦλος πρὸς μὲν Κορινθίους ἐν τῇ πρώτῃ ἐπιστολῇ· «ἃ ὀφθαλμὸς οὐκ εἶδεν, καὶ οὖς οὐκ ἤκουσεν, καὶ ἐπὶ καρδίαν ἀνθρώπου οὐκ ἀνέβη· ἃ ἡτοίμασεν ὁ θεὸς τοῖς ἀγαπῶσιν αὐτόν, ἡμῖν δὲ ἀπεκάλυψεν ὁ θεὸς διὰ τοῦ πνεύ ματος αὐτοῦ. τὸ πνεῦμα πάντα ἐρευνᾷ καὶ τὰ βάθη τοῦ θεοῦ. τίς γὰρ οἶδεν ἀνθρώπων τὰ τοῦ ἀνθρώπου, εἰ μὴ τὸ πνεῦμα τοῦ ἀνθρώπου τὸ ἐν αὐτῷ; οὕτω καὶ τὰ τοῦ θεοῦ οὐδεὶς οἶδεν, εἰ μὴ τὸ πνεῦμα τοῦ θεοῦ. ἡμεῖς δὲ οὐ πνεῦμα τοῦ κόσμου ἐλάβομεν, ἀλλὰ τὸ πνεῦμα τὸ ἐκ τοῦ θεοῦ· ἵνα ἴδωμεν τὰ ὑπὸ τοῦ θεοῦ χαρισθέντα ἡμῖν.» 2.14 τὰ «ἡτοιμασμένα» παρὰ τοῦ θεοῦ ἀγαθὰ εἶπεν, ὅτι «τὸ πνεῦμα» «ἀπεκάλυψεν» ὡς συνδοτήρ· καὶ «τὸ πνεῦμα αὐτοῦ» κατὰ ἀντιπαράθεσιν τοῦ ἡμετέρου πνεύματος. καὶ ἐπασφαλιζόμενος αὖθις τὸ μὴ νομίζεσθαι αὐτὸ ὡς ἄγγελον ἢ ἄλλο πνεῦμα κτιστόν, ἐπήγαγεν· «οὐ πνεῦμα τοῦ κόσμου ἐλάβομεν»–τουτέστιν γενητόν–»ἀλλὰ τὸ πνεῦμα τὸ ἐκ τοῦ θεοῦ»–τουτέστιν ἐξ ὑπολειπομένων, τὸ ἐκ τοῦ θεοῦ τῆς ὑποστάσεως ἐκπορευθέν· καὶ ὡς αὐτὸ μόνον οἶδεν τὰ τοῦ θεοῦ, ὡς κύριος, καὶ ἔχον ὡσαύτως τῇ φύσει πρὸς τὸν πατέρα. ὁ γάρ· «δοῦλος», –ὡς ἐν εὐαγγελίῳ λέγει, –»οὐκ οἶδεν τί ποιεῖ ὁ κύριος αὐτοῦ.» 2.15 οὐκέτι δὲ ὡς ἐπὶ τοῦ ἀνθρώπου εἶπεν τὸ κατοικοῦν «ἐν τῷ θεῷ», ἵνα μὴ σύνθετος νομισθείῃ ὁ ἀσύνθετος θεός. 2.16 πρὸς δὲ Ἐφεσίους· «μὴ λυπεῖτε τὸ πνεῦμα τὸ ἅγιον τοῦ θεοῦ, ἐν ᾧ ἐσφρα γίσθητε εἰς ἡμέραν ἀναπολυτρώσεως»· 2.17 πρὸς δὲ Ῥωμαίους· «ὑμεῖς οὔκ ἐστε ἐν σαρκί, ἀλλ' ἐν πνεύματι, εἴπερ πνεῦμα θεοῦ οἰκεῖ ἐν ὑμῖν· εἰ δέ τις πνεῦμα Χριστοῦ οὐκ ἔχει, οὗτος οὐκ ἔστιν αὐτοῦ»· 2.18 πρὸς δὲ Γαλάτας· «ὅτι δέ ἐστε υἱοί, ἐξαπέστειλεν ὁ θεὸς τὸ πνεῦμα τοῦ υἱοῦ αὐτοῦ εἰς τὰς καρδίας ὑμῶν, κράζον ἀββᾶ ὁ πατήρ»· 2.19 πρὸς δὲ Φιλιππησίους· «οἶδα γὰρ, ὅτι
About this text
Didymus the Blind defends the full divinity of Father, Son, and Spirit against those who rank them.
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