The Identity of the Spirit with Father and Son
According to the wealth of his glory, he is to be strengthened in power through his Spirit, so that Christ may dwell in the inner man. We might have received in a similar and equal way: 'the word of the Lord came to this prophet' and 'the Lord said' and 'thus says the Lord of hosts', as that which was said by Peter in the Acts: 'it was necessary for the scripture to be fulfilled, which the Holy Spirit foretold' (Acts 28:25); and that which was said by Paul to the Jews in Rome: 'the Holy Spirit spoke well through the prophet Isaiah' (Rom 15:6); and that which says: 'the Spirit says plainly' and 'thus says the Lord of hosts'.
It is also of equal value to: 'the eternal God' which was proclaimed by Paul: 'who has presented himself through an eternal Spirit' (1 Tim 6:16). And it is comparative to: 'no one is able to receive the Holy Spirit except from the Lord' and to: 'receive the Holy Spirit' and to: 'no one is able to say Jesus Christ is Lord except in the Holy Spirit' (1 Cor 12:3).
It is the same as: 'to be led by the Holy Spirit into the truth', that is, to be led by the Holy Spirit into the true faith, by being led by the Lord Christ who ordains: 'baptizing them in the name of the Father and of the Son and of the Holy Spirit' (Matt 28:19). And it is of equal strength to the one saying explicitly: 'shall we provoke the Lord? shall we be stronger than he?' (Acts 20:27) and to the writing: 'do not grieve the Holy Spirit of God, in whom you were sealed for the day of redemption' (Eph 4:30). And it is analogous to: 'you shall send out your Spirit and they shall be created' and to: 'you shall send out your word, and it shall establish them'.
It is also similar to saying: 'the Lord testifies to my soul, that I do not lie' and the writing: 'the Spirit of truth, who proceeds from the Father, he will testify about me' (John 16:13); and: 'the Spirit testifies about me in the city, saying'. And it is a representation of the one saying the lordly word: 'behold, I send you as sheep in the midst of wolves' (Matt 10:16), and: 'these then, having been sent out by the Holy Spirit, went down to Seleucia'. And it is equal to the writing: 'if you seek the testing of the Christ speaking in me', to the writing that: 'they were saying to Paul through the Spirit: do not go up to Jerusalem' (Acts 16:6). And it is kindred to: 'the Son is eternal life' which was said by him: 'the water, which I shall give' (John 4:14).
He will be in him a spring of water leaping into eternal life. This he was saying concerning the Holy Spirit, whom the believers were about to receive through him. And it is consistent with the saying, 'for we have become partakers of Christ,' which is: 'for it is impossible for those having been once enlightened and having tasted the gift, and having become partakers of the Holy Spirit.'
It is also very similar to what is said in the actions: 'tongues as of fire appeared to the apostles, dividing, and they sat upon each one, and they were all filled with the Holy Spirit,' and what was said by John: 'he will baptize you in the Holy Spirit and fire,' which is consistent with what Moses said: 'God is a consuming fire,' and what Isaiah said: 'behold, the Lord will come like fire.' And it is consistent with the statement: 'you were circumcised by a circumcision not made with hands, in the putting off of the flesh of sins in the circumcision of Christ,' with what is written: 'circumcision of the heart in the Spirit.'
And if it is fitting to say of God the voice of Peter: 'let each one repent from his wickedness and from the evil way and let him be baptized into the name of the Lord Jesus, and he will be saved,' then for God His Spirit is likewise unchanging, and from the one who is Lord to the disciples, saying to them by name: 'receive the promise of the Father, which you heard, that John indeed baptized with water for repentance, but you shall be baptized in the Holy Spirit.' For this signifies nothing other than what his other teaching concerning enlightenment signifies, namely that the Holy Spirit performs and is able to do the same things, which is the name of the Father and of His Son, as they possess the same divinity.
The preaching of the Son and of the Holy Spirit is also unchanging and equally valid, as Paul writes to the Romans: 'for if indeed the one coming preaches another Jesus whom we did not preach, or if you receive a different spirit, which you did not receive.' The same evidence is found in: 'for I do not dare to speak anything that Christ has not accomplished through me for the obedience of the Gentiles, in word and work, in the power of signs and wonders, in the power of the Spirit of God,' with: 'the Father who remains in me, He himself does the works. Believe that I am in the Father and the Father is in me.' For observe that just as it is with the Father, so also the...
Greek
κατὰ τὸν πλοῦτον τῆς δόξης αὐτοῦ, δυνάμει κραταιωθῆναι διὰ τοῦ πνεύματος αὐτοῦ, εἰς τὸν ἔσω ἄνθρω πον κατοικῆσαι τὸν Χριστόν.» 5.18 ἐκλάβοιμεν δ' ἂν ἐν ὁμοίῳ καὶ ἴσῳ τό· «ἐγένετο λόγος κυρίου πρὸς τόνδε τὸν προφήτην» καὶ τό· «κύριος εἶπεν» καί· «τάδε λέγει κύριος παντοκράτωρ» τῷ ἐν ταῖς πράξεσιν ὑπὸ Πέτρου εἰρημένῳ· «ἔδει πληρωθῆναι τὴν γραφήν, ἣν προεῖπεν τὸ πνεῦμα τὸ ἅγιον» καὶ τῷ ὑπὸ Παύλου ἐν Ῥώμῃ πρὸς τοὺς Ἰουδαίους· «καλῶς τὸ πνεῦμα τὸ ἅγιον ἐλάλησεν διὰ Ἠσαίου τοῦ προφή του» καὶ τῷ· «τὸ δὲ πνεῦμα ῥητῶς λέγει» καί· «τάδε λέγει κύριος παντοκράτωρ». 5.19 ἰσότιμόν τε τῷ· «ὁ θεὸς αἰώνιος» τὸ ὑπὸ Παύλου κηρυχθέν· «ὃς ἑαυτὸν προσήνεγκεν διὰ πνεύματος αἰωνίου.» συγκριτικόν τε τῷ· «οὐδεὶς δύναται πνεῦμα ἅγιον λαβεῖν ἢ παρὰ κυρίου» καὶ τῷ· «λάβετε πνεῦμα ἅγιον» τό· «οὐδεὶς δύναται εἰπεῖν κύριον Ἰησοῦν Χριστόν, εἰ μὴ ἐν πνεύματι ἁγίῳ.» 5.20 ταὐτόν τέ ἐστιν τό· «ὁδηγεῖσθαι ὑπὸ τοῦ ἁγίου πνεύματος πρὸς τὴν ἀλήθειαν,» τουτέστιν τὸ ὁδηγεῖσθαι ὑπὸ τοῦ ἁγίου πνεύματος πρὸς τὴν ἀληθινὴν πίστιν, τῷ ὁδηγεῖσθαι ὑπὸ τοῦ δεσπότου Χριστοῦ θεσπίζοντος· «βαπτίζοντες αὐτοὺς εἰς τὸ ὄνομα τοῦ πατρὸς καὶ τοῦ υἱοῦ καὶ τοῦ ἁγίου πνεύματος.» καὶ ἰσοσθενὲς τῷ λέγοντι ῥητῷ· «μὴ παραζηλοῦμεν τὸν κύριον; μὴ ἰσχυρότεροι αὐτοῦ ἐσμεν;» τὸ γράφειν· «μὴ λυπεῖτε τὸ πνεῦμα τὸ ἅγιον τοῦ θεοῦ, ἐν ᾧ ἐσφραγίσθητε εἰς ἡμέραν ἀπολυτρώσεως.» καὶ ὁμοιόλεκτον τῷ· «ἐξαποστελεῖς τὸ πνεῦμά σου καὶ κτισθήσονται» τό· «ἐξαποστελεῖς τὸν λόγον σου, καὶ τήξει αὐτά.» 5.21 ἰσάμιλλόν τε τῷ εἰπεῖν· «κύριος μαρτυρεῖ τῇ ἐμῇ ψυχῇ, ὅτι οὐ ψεύδομαι» τὸ γράφειν· «τὸ πνεῦμα τῆς ἀληθείας, ὃ παρὰ τοῦ πατρὸς ἐκπορεύεται, ἐκεῖ νος μαρτυρήσει περὶ ἐμοῦ·» καί· 53 «τὸ πνεῦμα διαμαρτύρεταί με κατὰ πόλιν λέγον.» ἀπεικασμένον τε τῷ λέγοντι δεσποτικῷ ῥήματι· «ἰδοὺ ἀποστέλλω ὑμᾶς, ὡς πρόβατα ἐν μέσῳ λύκων,» τό· «οὗτοι μὲν οὖν ἐκπεμφθέντες ὑπὸ τοῦ πνεύματος τοῦ ἁγίου, κατῆλθον εἰς Σελεύκειαν.» 5.22 καὶ ἴσον τὸ γράφειν· «εἰ δοκιμὴν ζητεῖτε τοῦ ἐν ἐμοῖ λαλοῦντος Χριστοῦ», τῷ γράφειν, ὅτι· «ἔλεγον τῷ Παύλῳ διὰ τοῦ πνεύματος· μὴ ἀνάβαινε εἰς Ἰερου σαλήμ.» συγγενές τε τῷ· «ὁ υἱὸς ζωὴ αἰώνιος» τὸ ὑπὸ αὐτοῦ λεχθέν· «τὸ ὕδωρ, ὃ ἐγὼ δώσω αὐτῷ, γενήσεται ἐν αὐτῷ πηγὴ ὕδατος ἁλλομένου εἰς ζωὴν αἰώνιον. τοῦτο δὲ ἔλεγεν περὶ τοῦ ἁγίου πνεύματος, οὗ ἔμελλον λαμβάνειν οἱ πιστεύοντες εἰς αὐτόν,» καὶ τῷ· «μέτοχοι γὰρ τοῦ Χριστοῦ γεγόναμεν» τό· «ἀδύνατον γὰρ τοὺς ἅπαξ φωτισθέντας γευσαμένους τε τῆς δωρεᾶς τοῦ ἐπουρανίου, καὶ μετόχους γενηθέντας πνεύματος ἁγίου.» 5.23 καὶ ἔοικεν σφόδρα τὸ ἐν ταῖς πράξεσι τοιῶσδε εἰρημένον· 5.23 «ὤφθησαν τοῖς ἀποστόλοις διαμεριζόμεναι γλῶσσαι ὡσεὶ πυρός, καὶ ἐκάθισαν ἐφ' ἕνα ἕκαστον αὐτῶν, καὶ ἐπλήθησαν ἅπαντες πνεύματος ἁγίου», καὶ τὸ ὑπὸ Ἰωάννου λεχθέν· «αὐτὸς ὑμᾶς βαπτίσει ἐν πνεύματι ἁγίῳ καὶ πυρί» τῷ χρησμῳδηθέντι ὑπὸ μὲν Μωυσέως· «ὁ θεὸς πῦρ καταναλίσκον·» ὑπὸ δὲ Ἠσαίου· «ἰδοὺ κύριος ὡς πῦρ ἥξει.» καὶ συνᾴδει τῷ φάναι· «περιετμήθητε περιτομῇ ἀχειροποιήτῳ, ἐν τῇ ἀπεκδύσει τοῦ σώ ματος τῶν ἁμαρτιῶν ἐν τῇ περιτομῇ τοῦ Χριστοῦ» τὸ γεγράφθαι· «περιτομὴ καρδίας ἐν πνεύματι.» 5.24 καὶ εἰ ἐμπρέπει περὶ τοῦ θεοῦ λέγεσθαι τὴν Πέτρου φωνήν· «μετανοήσει ἕκαστος ἀπὸ τῆς κακίας αὐτοῦ καὶ ἀπὸ τῆς ὁδοῦ τῆς πονηρᾶς καὶ βαπτισθήτω εἰς τὸ ὄνομα κυρίου Ἰησοῦ, καὶ σω θήσεται·» ἄρα τῷ θεῷ ἀπαράλλακτον τὸ πνεῦμα αὐτοῦ καὶ ἀπὸ τοῦ τὸν δεσπότην τοῖς μαθηταῖς, αὐτοῖς ὀνόμασι φάναι· «ἀναμείνατε τὴν ἐπαγγελίαν τοῦ πατρός, ἣν ἠκούσατε, ὅτι Ἰω άννης μὲν ἐβάπτισεν ὕδατι εἰς μετάνοιαν, ὑμεῖς δὲ βαπτισθή σεσθε ἐν πνεύματι ἁγίου.» οὐδὲν γὰρ ἕτερον τοῦτο δηλοῖ, ἢ ὅπερ καὶ ἡ ἄλλη αὐτοῦ περὶ τὸ φώτισμα μυσταγωγία, ὅτι δὴ τὰ αὐτὰ ἐνεργεῖ καὶ δύναται τὸ ἅγιον πνεῦμα, ἅπερ τοὔνομα τοῦ πατρὸς καὶ τοῦ παιδὸς αὐτοῦ, ἅτε τῆς αὐτῆς ὑπάρχον θεότητος. 5.25 ἀπαράλλακτόν τε τὸ κήρυγμα τοῦ υἱοῦ καὶ τοῦ ἁγίου πνεύματος καὶ ἐξ ἴσου σεπτόν, ᾗ Παῦλος Ῥωμαίοις γράφει· «εἰ μὲν γὰρ ὁ ἐρχόμενος ἄλλον Ἰησοῦν κηρύσσει, ὃν οὐκ ἐκη ρύξαμεν, ἢ πνεῦμα ἕτερον λαμβάνετε, ὃ οὐκ ἐλάβετε.» τὴν αὐτὴν ἔνδειξιν ἔχει καὶ τό· «οὐ γὰρ τολμῶ τι λαλεῖν, ὧν οὐ κατειργάσατο Χριστὸς δι' ἐμοῦ εἰς ὑπακοὴν ἐθνῶν λόγῳ καὶ ἔργῳ ἐν δυνάμει σημείων καὶ τερά των, ἐν δυνάμει πνεύματος θεοῦ,» τῷ· «ὁ πατὴρ ἐν ἐμοὶ μένων, αὐτὸς ποιεῖ τὰ ἔργα. πιστεύετε, ὅτι ἐγὼ ἐν τῷ πατρὶ καὶ ὁ πατὴρ ἐν ἐμοί.» 5.26 παρατήρει γάρ, ὅτιπερ ὡς ὁ πατήρ, οὕτως καὶ τὸ
About this text
Didymus the Blind defends the full divinity of Father, Son, and Spirit against those who rank them.
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- Copy-text PG (Khazarzar) (Greek)
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