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TOPIC: Post-Nicene Fathers Vol 08 (Other Topics in this Collection)
SUBJECT: 28.01.05 St. Basil On the Spirit Pt 5
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Chapter XVIII
In what manner in the confession of the three hypostases we preserve the pious dogma of the Monarchia. Wherein also is the refutation of them that allege that the Spirit is subnumerated.hyperlink 44.
In delivering the formula of the Father, the Son, and the Holy Ghost,hyperlink our Lord did not connect the gift with number. He did not say "into First, Second, and Third,"hyperlink nor yet "into one, two, and three, but He gave us the boon of the knowledge of the faith which leads to salvation, by means of holy names. So that what saves us is our faith. Number has been devised as a symbol indicative of the quantity of objects. But these men, who bring ruin on themselves from every possible source, have turned even the capacity for counting against the faith. Nothing else undergoes any change in consequence of the addition of number, and yet these men in the case of the divine nature pay reverence to number, lest they should exceed the limits of the honour due to the Paraclete. But, O wisest sirs, let the unapproachable be altogether above and beyond number, as the ancient reverence of the Hebrews wrote the unutterable name of God in peculiar characters, thus endeavouring to set forth its infinite excellence. Count, if you must; but you must not by counting do damage to the faith. Either let the ineffable be honoured by silence; or let holy things be counted consistently with true religion. There is one God and Father, one Only-begotten, and one Holy Ghost. We proclaim each of the hypostases singly; and, when count we must, we do not let an ignorant arithmetic carry us away to the idea of a plurality of Gods.
45. For we do not count by way of addition, gradually making increase from unity to multitude, and saying one, two, and three,-nor yet first, second, and third. For "I," God, "am the first, and I am the last."hyperlink And hitherto we have never, even at the present time, heard of a second God. Worshipping as we do God of God, we both confess the distinction of the Persons, and at the same time abide by the Monarchy. We do not fritter away the theologyhyperlink in a divided plurality,because one Form, so to say, unitedhyperlink in the invariableness of the Godhead, is beheld in God the Father, and in God the Only begotten. For the Son is in the Father and the Father in the Son; since such as is the latter, such is the former, and such as is the former, such is the latter; and herein is the Unity. So that according to the distinction of Persons, both are one and one, and according to the community of Nature, one. How, then, if one and one, are there not two Gods? Because we speak of a king, and of the king's image, and not of two kings. The majesty is not cloven in two, nor the glory divided. The sovereignty and authority over us is one, and so the doxology ascribed by us is not plural but one;hyperlink because the honour paid to the image passes on to the prototype. Now what in the one case the image is by reason of imitation, that in the other case the Son is by nature; and as in works of art the likeness is dependent on the form, so in the case or the divine and uncompounded nature the union consists in the communion of the Godhead.hyperlink One, moreover, is the Holy Spirit, and we speak of Him singly, conjoined as He is to the one Father through the one Son, and through Himself completing the adorable and blessed Trinity. Of Him the intimate relationship to the Father and the Son is sufficiently declared by the fact of His not being ranked in the plurality of the creation, but being spoken of singly; for he is not one of many, but One. For as there is one Father and one Son, so is there one Holy Ghost. He is consequently as far removed from created Nature as reason requires the singular to be removed from compound and plural bodies; and He is in such wise united to the Father and to the Son as unit has affinity with unit.
46. And it is not from this source alone that our proofs of the natural communion are derived, but from the fact that He is moreover said to be "of God;"hyperlink not indeed in the sense in which "all things are of God,"hyperlink but in the sense of proceeding out of God, not by generation, like the Son, but as Breath of His mouth. But in no way is the "mouth" a member, nor the Spirit breath that is dissolved; but the word "mouth" is used so far as it can be appropriate to God, and the Spirit is a Substance having life, gifted with supreme power of sanctification. Thus the dose relation is made plain, while the mode of the ineffable existence is safeguarded. He is moreover styled `Spirit of Christ,' as being by nature closely related to Him. Wherefore "If any man have not the Spirit of Christ, he is none of His."hyperlink Hence He alone worthily glorifies the Lord, for, it is said,"He shall glorify me,"hyperlink not as the creature, but as "Spirit of truth,"hyperlink dearly shewing forth the truth in Himself, and, as Spirit of wisdom, in His own greatness revealing "Christ the Power of God and the wisdom of God."hyperlink And as Paracletehyperlink He expresses in Himself the goodness of the Paraclete who sent Him, and in His own dignity manifests the majesty of Him from whom He proceeded. There is then on the one hand a natural glory, as light is the glory of the sun; and on the other a glory bestowed judicially and of free will `ab extra' on them that are worthy. The latter is twofold. "A son," it is said, "honoureth his father, and a servant his master."hyperlink Of these two the one, the servile, is given by the creature; the other, which may be called the intimate, is fulfilled by the Spirit. For, as our Lord said of Himself, "I have glorified Thee on the earth: I have finished the work which thou gavest me to do;"hyperlink so of the Paraclete He says "He shall glorify me: for He shall receive of mine, and shall show it unto you."hyperlink And as the Son is glorified of the Father when He says "I have both glorified it and will glorify ithyperlink again,"hyperlink so is the Spirit glorified through His communion with both Father and Son, and through the testimony of the Only-begotten when He says "All manner of sin and blasphemy shall be forgiven unto men: but the blasphemy against the Holy Ghost shall not be forgiven unto men."hyperlink
47. And when, by means of the power that enlightens us, we fix our eyes on the beauty of the image of the invisible God, and through the image are led up to the supreme beauty of the spectacle of the archetype, then, I ween, is with us inseparably the Spirit of knowledge, in Himself bestowing on them time love the vision of the truth the power of beholding the Image, not making the exhibition from without, but in Himself leading on to the full knowledge. "No man knoweth the Father save the Son."hyperlink And so "no man can say that Jesusis the Lord but by th Holy Ghost."hyperlink For it is not said through the Spirit, but by the Spirit, and "God is a spirit, and they that worship Him must worship Him in spirit and in truth,"hyperlink as it is written "in thy light shall we see light,"hyperlink namely by the illumination of the Spirit, "the true light which lighteth every man that cometh into the world."hyperlink It results that in Himself He shows the glory of the Only begotten, and on true worshippers He in Himself bestows the knowledge of God. Thus the way of the knowledge of God lies from One Spirit through the One Son to the One Father, and conversely the natural Goodness and the inherent Holiness and the royal Dignity extend from the Father through the Only-begotten to the Spirit. Thus there is both acknowledgment of the hypostases and the true dogma of the Monarchy is not lost.hyperlink They on the other hand who support their sub-numeration by talking of first and second and third ought to be informed that into the undefiled theology of Christians they are importing the polytheism of heathen error. No other result can be achieved by the fell device of sub-numeration than the confession of a first, a second, and a third God. For us is sufficient the order prescribed by the Lord. He who confuses this order will be no less guilty of transgressing the law than are the impious heathen.
Enough has been now said to prove, in contravention of their error, that the communion of Nature is in no wise dissolved by the manner of sub-numeration. Let us, however, make a concession to our contentious and feeble minded adversary, and grant that what is second to anything is spoken of in sub-numeration to it. Now let us see what follows. "The first man "it is said "is of the earth earthy, the second man is the Lord from heaven."hyperlink Again "that was not first which is spiritual but that which is natural and afterward that which is spiritual."hyperlink If then the second is subnumerated to the first, and the subnumerated is inferior in dignity to that to which it was subnumerated, according to you the spiritual is inferior in honour to the natural, and the heavenly man to the earthy.
Chapter XIX
Against those who assert that the Spirit ought not to beglorified.
48. "BE it so," it is rejoined, "but glory is by no means so absolutely due to the Spirit as to require His exaltation by us in doxologies." Whence then could we get demonstrationsof the dignity of theour Spirit, "passing all understanding,"hyperlink if His communion with the Father and the Son were not reckoned by our opponents as good for testimony of His rank? It is, at all events, possible for us to arrive to a certain extent at intelligent apprehension of the sublimity of His nature and of His unapproachable power, by looking at the meaning of His title, and at the magnitude of His operations, and by His good gifts bestowed on us or rather on all creation. He is called Spirit, as "God is a Spirit,"hyperlink and "the breath of our nostrils, the anointed of the Lord."hyperlink He is called holy,hyperlink as the Father is holy, and the Son is holy, for to the creature holiness was brought in from without, but to the Spirit holiness is the fulfilment of nature, and it is for this reason that He is described not as being sanctified, but as sanctifying. He is called good,hyperlink as the Father is good, and He who was begotten of the Good is good, and to the Spirit His goodness is essence. He is called upright,hyperlink as "the Lord is upright,"hyperlink in that He is Himself truth,hyperlink and is Himself Righteousness,hyperlink having no divergence nor leaning to one side or to the other, on account of the immutability of His substance. He is called Paraclete, like the Only begotten, as He Himself says," I will ask the Father, and He will give you another comforter."hyperlink Thus names are borne by the Spirit in common with the Father and the Son, and He gets these titles from His natural and close relationship. From what other source could they be derived? Again He is called royal,hyperlink Spirit of truth,hyperlink and Spirit of wisdom.hyperlink "The Spirit of God," it is said "hath made me,"hyperlink and God filled Bezaleel with "the divine Spirit of wisdom and understanding and knowledge."hyperlink Such names as these are super-eminent and mighty, but they do not transcend His glory.
49. And His operations, what are they? For majesty ineffable, and for numbers innumerable. How shall we form a conception of what extends beyond the ages? What were His operations before that creation whereof we can conceive? How great the grace which He conferred on creation? What the power exercised by Him over the ages to come? He existed; He pre-existed; He co-existed with the Father and the Son before the ages. It follows that, even if you can conceive of anything beyond the ages, you will find the Spirit yet further above and beyond. And if you think of the creation, the powers of the heavens were established by the Spirit,hyperlink the establishment being understood to refer to disability to fall away from good. For it is from the Spirit that the powers derive their close relationship to God, their inability to change to evil, and their continuance in blessedness. Is it Christ's advent? The Spirit is forerunner. Is there the incarnate presence? The Spirit is inseparable. Working of miracles, and gifts of healing are through the Holy Spirit. Demons were driven out by the Spirit of God. The devil was brought to naught by the presence of the Spirit. Remission of Sins was by the gift of the Spirit, for "ye were washed, ye were sanctified, ... in the name of the Lord Jesus Christ, and in the holy Spirit of our God."hyperlink There is close relationship with God through the Spirit, for "God hath sent forth the Spirit of His Son into your hearts, crying Abba, Father."hyperlink The resurrection from the dead is effected by the operation of the Spirit, for "Thou sendest forth thy spirit, they are created; and Thou renewest the face of the earth."hyperlink If here creation may be taken to mean the bringing of the departed to life again, how mighty is not the operation of the Spirit, Who is to us the dispenser of the life that follows on the resurrection, and attunes our souls to the spiritual life beyond? Or if here by creation is meant the change to a better condition of those who in this life have fallen into sin, (for it is so understood according to the usage of Scripture, as in the words of Paul "if any man be in Christ he is a new creature"hyperlink ), the renewal which takes place in this life, and the transmutation from our earthly and sensuous life to the heavenly conversation which takes place in us through the Spirit, then our souls are exalted to the highest pitch of admiration. With these thoughts before us are we to be afraid of going beyond due bounds in the extravagance of the honour we pay? Shall we not rather fear lest, even though we seem to give Him the highest names which the thoughts of man can conceive or man's tongue utter, we let our thoughts about Him fall too low?
It is the Spirit which says, as the Lord says, "Get thee down, and go with them, doubting nothing: for I have sent them."hyperlink Are these the words of an inferior, or of one in dread? "Separate me Barnabas and Saul for the work whereunto I have called them."hyperlink Does a slave speak thus? And Isaiah,"The Lord God and His Spirit hath sent me,"hyperlink and "the Spirit came down from the Lord and guided them."hyperlink And pray do not again understand by this guidance some humble service, for the Word witnesses that it was the work of God;-"Thou leddest thy people," it is said "like a flock,"hyperlink and "Thou that leadest Joseph like a flock,"hyperlink and "He led them on safely, so that they feared not."hyperlink Thus when yon hear that when the Comforter is come, He will put you in remembrance, and "guide you into all truth."hyperlink do not misrepresent the meaning.
50. But, it is said that "He maketh intercession for us."hyperlink It follows then that, as the suppliant is inferior to the benefactor, so far is the Spirit inferior in dignity to God. But have you never heard concerning the Only-begotten that He "is at the right hand of God, who also maketh intercession for us"?hyperlink Do not, then, because the Spirit is in you,-if indeed He is at all in you,-nor yet because He teaches us who were blinded, and guides us to the choice of what profits us,-do not for this reason allow yourself to be deprived of the right and holy opinion concerning Him. For to make the loving kindness of your benefactor a ground of ingratitude were indeed a very extravagance of unfairness. "Grieve not the Holy Spirit;"hyperlink hear the words of Stephen, the first fruits of the martyrs, when he reproaches the people for their rebellion and disobedience; "you do always," he says,"resist the Holy Ghost;"hyperlink and again Isaiah,-"They vexed His Holy Spirit, therefore He was turned to be their enemy;"hyperlink and in another passage, "the house of Jacob angered the Spirit of the Lord."hyperlink Are not these passages indicative of authoritative power? I leave it to the judgment of my readers to determine what opinions we ought to hold when we hear these passages; whether we are to regard the Spirit as an instrument, a subject, of equal rank with the creature, and a fellow servant of ourselves, or whether, on the contrary, to the ears of the pious the mere whisper of this blasphemy is not most grievous. Do you call the Spirit a servant? But, it is said, "the servant knoweth not what his Lord doeth,"hyperlink and yet the Spirit knoweth the things of God, as "the spirit of man that is in him."hyperlink Chapter XX.
Against those who maintain that the Spirit is in the rank neither of a servant nor of a master, but in that of the free.
51. HE is not a slave, it is said; not a master, but free. Oh the terrible insensibility, the pitiable audacity, of them that maintain this! Shall I rather lament in them their ignorance or their blasphemy? They try to insult the doctrines that concern the divine naturehyperlink by comparing them with the human, and endeavour to apply to the ineffable nature of God that common custom of human life whereby the difference of degrees is variable, not perceiving that among men no one is a slave by nature. For men are either brought under a yoke of slavery by conquest, as when prisoners are taken in war; or they are enslaved on account of poverty, as the Egyptians were oppressed by Pharaoh; or, by a wise and mysterious dispensation, the worst children are by their fathers' order condemned to serve the wiser and the better;hyperlink and this any righteous enquirer into the circumstances would declare to be not a sentence of condemnation but a benefit. For it is more profitable that the man who, through lack of intelligence, has no natural principle of rule within himself, should become the chattel of another, to the end that, being guided by the reason of his master, he may be like a chariot with a charioteer, or a boat with a steersman seated at the tiller. For this reason Jacob by his father's blessing became lord of Esau,hyperlink in order that the foolish son, who had not intelligence, his proper guardian, might, even though he wished it not, be benefited by his prudent brother. So Canaan shall be "a servant unto his brethren"hyperlink because, since his father Ham was unwise, he was uninstructed in virtue. In this world, then, it is thus that men are made slaves, but they who have escaped poverty or war, or do not require the tutelage of others, are free. It follows that even though one man be called master and another servant, nevertheless, both in view of our mutual equality of rank and as chattels of our Creator, we are all fellow slaves. But in that other world what can yon bring out of bondage? For no sooner were they created than bondage was commenced. The heavenly bodies exercise no rule over one another, for they are unmoved by ambition, but all bow down to God, and render to Him alike the awe which is due to Him as Master and the glower which fails to Him as Creator. For "a son honoureth his father and a servant his master,"hyperlink and from all God asks one of these two things; for "if I then be a Father where is my honour? and if I be a Master where is my fear?"hyperlink Otherwise the life of all men, if it were not under the oversight of a master, would be most pitiable; as is the condition of the apostate powers who, because they stiffen their neck against God Almighty, fling off the reins of their bondage,-not that their natural constitution is different; but the cause is in their disobedient disposition to their Creator. Whom then do you call free? Him who has no King? Him who has neither power to rule another nor willingness to be ruled? Among all existent beings no such nature is to be found. To entertain such a conception of the Spirit is obvious blasphemy. If He is a creature of course He serves with all the rest, for "all things," it is said "are thy servants,"hyperlink but if He is above Creation, then He shares in royalty.hyperlink
Footnotes
378 oustoixi/a, a series of similar things, as in Arist. An. Pr. ii. 21, 2. In the Pythagorean philosophy, a co-ordinate or parallel series. Arist. Met. i. 5, 6, and h. Nic. I. 6, 7.
379 cf. Wis. xi. 20. "Thou hast ordered all things In measure and number and weight."
380 The term Monarxi/a first acquired importance in patristic literature in Justin's work De monarchia, against Polytheism. Of the lost letter of Irenaeus to the Roman Presbyter Florinus, who was deposed for heresy, presumably gnostic, the title, according to Eusebius (H.E.. v. 20), was peri\ Monarxiaj, h@ pepi\ to/= mh\ ei\nai to\n qeo\n poihthn kakw=n. Later it came to be used to express not the Divine unity as opposed to Polytheism or Oriental Dualism, but the Divine unity as opposed to Tritheism. Vide the words of Dionysius of Rome, as quoted by Athan. De Decretis, § 26, "Next let me turn to those who cut in pieces, divide, and destroy that most sacred doctrine of the church of God, the divine Monarchy, making it, as it were, three powers and divided subsistences and three godheads." So St. Basil Coont. Eunom. ii. Arxh/ me/n ou\n patro\j ou'oemi/a, a'rxh\ de\ tou= uiou= o 9 path/r. And in Ep. xxxviii. 'Alla/ ti/j e'sti du/namij a'gennh/twj kai/ a'/a/rxwj u 9feotw=sa h=tij e'sti\n ai'ti/a th=j a'pa/ntwn tw=n o!ntwn ai'ti/aj, e'k ga\r tou= patro\j o 9 ui 9o\j di0 ou\ ta\ pa/nta. And in Ep. cxxv. Ena ga\r oi!damen a'ge/nnhton kai\ mi/an tw=n pa/ntwn a'rxh\n, to\n pate/pa tou= kupi/ou h 9mw=n 0Ihsou= Xristou=. On the doctrine and its exponents compare § 72 of the De Sp. S.
On the other hand "Monarchians" was a name connoting heresy when applied too those who pushed the doctrine of the Unity to an extreme, involving denial of a Trinity. Of these, among the more noteworthy were Paul of Samosata, bp. of Antioch, who was deposed in 269, a representative of thinkers who have been called dynamical monarchians, and Praxeas (supposed by some to be a nickname), who taught at Rome in the reign of Marcus Aurelius, and of whom Tertullian, the originator of the term partripassians, as applied to Monarchians, wrote "Paracletum fugavit et patrem crucifixit." This heretical Monarchianism culminated I Sabellius, the "most original, ingenious, and profound of the Monarchians." Schaff. Hist. Chr. Church, i. 293. cf. Gisseler, i. p. 127, Harnack's Monarchianismus in Herzog's Real Encyclopaedie, Vol. x. Thomasius Dog. Gesch. i. p. 179, and Fialon Et. Hist. p. 241.
381 Matt. xxviii. 19.
382 Mr. C.F.H. Johnston quotes as instances of the application of the word "third" to the Holy Ghost; Justin Martyr (Apol. i. 13) "We honour the Spirit of prophecy in the third rank." Tertullian (In Prax. 8) "As the fruit from the tree is third from the root, and the rivulet from the river third from the source, and the flame form the ray third form the sun." Eunomius (Lib. Apol. § 25) "observing the teaching of Saints, we have learned from them that the Holy Spirit is third in dignity and order, and so have believed him to be third in nature also." On the last St. Basil (Adv. Eunom. ii.) rejoins "Perhaps the word of piety allows Him to come in rank second to the Son. . . although He is inferior to the Son in rank and dignity (that we may make the utmost possible concession) it does not reasonably follow thence that he is of a different nature." On the word "perhaps" a dispute arose at the Council of Florence, the Latins denying its genuineness.
383 Is. xliv. 6.
384 According to patristic usage qeologi/a proper is concerned with all that relates to the Divine and Eternal nature of our Lord. cf. Bp. Lightfoot. Ap Fathers, Part II. vol. ii. p. 75.
385 e 9nzome/nhn. Var. lectiones are e'nizome/hn, "seated in," and e'neikonizome/nhn, "imaged in."
386 cf. the embolismus, or intercalated prayer in the Liturgy of St. James, as cited by Mr. C.F.H. Johnston. "For of thee is the kingdom and the power and the glory, of Father, of Son, and of Holy Ghost, now and ever."
387 On the right use of the illustration of ei'kw/n, cf. Basil Ep. xxxviii., and Bp. Lightfoot's note on Col. i. 15. cf: also John i. 18 and xiv. 9, 10.
388 2 Cor. I 12.
389 1 Cor. xi. 12. George of Laodicea applied this passage to the Son, and wrote to the Arians: "Why complain of Pope Alexander (i.r. of Alexandria) for saying that the Son is from the Father. . . . For if the apostle wrote All things are from God . . . He may be said to be from God in that sense in which all things are from God." Athan., De Syn. 17.
390 Rom. viii. 9.
391 John xvi. 14.
392 John xiv. 17.
393 1 Cor. I. 24.
394 para/klhtoj occurs five times in the N.T., and is rendered in A.V. in John xiv. 16 and 26, xv. 26 and xvi. 7, Comforter; in 1 John ii. 1 Advocate, as applied to the Son. In the text the Son, the Paraclete, is described as sending the Spirit, the Paraclete; in the second clause of the sentence it can hardly be positively determined whether the words to/= o/qen proh=lqe/ refer to the Father or to the Son. The former view is adopted by Mr. C.F.H. Johnson, the latter by the editor of Keble's Studia Sacra, p. 176. The sequence of the sentence in John xv. 26 might lead one to regard oqen proh=lqen as equivalent to para\ tou= Patro\j e'kporeu/etai. On the other hand. St. Basil's avoidance of direct citation of the verb e'kporeu/etai, his close connexion of tou= a'postei/lantoj with o$qe/ proh=lqen, and the close of the verse in St. John's gospel e'kei=noj marturh/sei peri\ e'mou\, suggest that the megalwsu\nh in St. Basil's mind may be the megalwsu/nh of the Son. At the same time, while the Western Church was in the main unanimous as to the double procession, this passage from St. Basil is not quoted as an exception to the general current of the teaching of the Greek Fathers, who, as Bp. Pearson expresses it, "stuck more closely to the phrase and language of the Scriptures, saying that the spirit proceedeth from the Father." (Pearson On the Creed, Art. viii. where vide quotations) Vide also Thomasius, Christ. Dogm., i. 270, Namentlich auf letzere Bestimmung legten die griechischen Väter groszes Gewicht. Im Gegensatz gegen den macedonishchen Irrtum, der den Geist für ein Geschüpf des Sohnes ansah, führte man die Subsistenz desselben ebenso auf den Vater zuruck wie die des Sohnes. Man lehrte, , also der heilige Geist geht vom Vater aus, der Vater ist die a'rxh/ wie des Sohnes so auch des Geistes; aber mit der dem herkömmlichen Zuge des Dogma entsprechenden Näherbestimmung: nicht a'me/swj, sondern e'mme/swj, interventu filii geht der Geist vom Vater aus, also "durch den Sohn vom Vater." So die bedeutendsten Kirchenlehrer, während andere einfach bei der Formel stehen blieben; er gehe voin Vater aus.
395 Mal. i. 6.
396 John xvii. 4.
397 John xvi. 14.
398 Four mss. of the De S.S. read e'do/casa/ se, a variation not appearing in mss. of the Gospel.
399 John xii. 28.
400 Matt. xii. 31.
401 Mat. xi. 27, "o/'dei\j oi[de to\n pate/ra ei' mh\ o 9 Ui'o/j" substituted for "ou' de= to\n pate/ra ti\j e'pignw/skei ei' mh\ o 9 Uio/j."
402 1 Cor. xii. 3.
403 John iv. 24.
404 Ps. xxxvi. 9.
405 John i. 9.
406 cf. note on p. 27 and the distinction between do/gma and kh/ougua in § 66. "The great objection which the Eastern Church makes to the Filioque, is, that it implies the existence of two a'rxai\ in the godhead; and if we believe in duo a#narxoi; we, in effect, believe in two Gods. The unity of the Godhead can only be maintained by acknowledging the Father to be the sole 0Aoxh= or phgh\ qeoth/toj, who from all eternity has communicated His own Godhead to His co-eternal and consubstantial Son and Spirit. this reasoning is generally true. But, as the doctrine of the Procession of the Spirit from the Father and the Son presupposes the eternal generation of the Son from the Father; it does not follow, that that doctrine impugns the Catholic belief in the Mi/a 0Arxh/." Bp. Harold Browne, Exp. xxxix Art., Note on Art v.
407 1 Cor. xv. 47.
408 1 Cor. xv. 46.
409 Phil. iv. 7.
410 John iv. 24.
411 Lam. iv. 20. Sic in A.V. and R.V., the reference being to Zedekiah. cf. Jer. xxxix. 5. The Vugate reads, "Spiritus oris nostri Christus Dominus," from the Greek of the LXX. quoted by St. Basil, "Pneu=ma prosw/pou h'mw=n xristo\j ku/rioj."
412 1 John i. 20.
413 Ps. cxliii. 10.
414 Ps. li. 10.
415 Ps. xcii. 15.
416 John xiv. 17; xv. 26; xvi. 13; 1 John v. 6.
417 2 Cor. iii. 8, 9.
418 John xiv. 16 para/klhton. cf. Note on p. 29.
419 Ps. li. 12, lxx. pneu=ma h'gemoniko/n. Vulg. spiritus principalis.
420 John xv. 26, etc.
421 Is. xi. 2.
422 Job xxxiii. 4.
423 Ex. xxxi. 3, LXX.
424 cf. Ps. xxxiii. 6.
425 1 Cor. vi. 11 R.V.
426 Gal. iv. 6.
427 Ps. civ. 30.
428 2 Cor. v. 17.
429 Acts x. 20.
430 Acts xiii. 2.
431 Isa. xlviii. 16. Mr. C. F. Johnston remarks: "In Isaiah xlviii. 16. St. Didymus, as translated by St. Jerome, gives Spiritum suum. The Targum has the same. St. Ambrose writes: 'Quis est qui dicit; misit me Dominus Deus et Spiritus Ejus; nisi Qui venit a Patre, ut salvos faceret peccatores? Quem ut audis, et Spiritus mist; ne cum legis quia Filius Spiritum mittit, inferioris esse Spiritum crederes potestatis,' (De Sp. S. iii. 1, § 7.) The passage is quoted by St. Athanasius, St. Basil, St. Cyril Hieros., and, as far as the editor is aware, without any comment which would help to determine their way of understanding the case of to/ pneuma; but Origen, on the words 'Whosoever shall humble himself as this little child' (Comm. in Evang., Matt. xiii. 18) says, - quoting the original, which may be rendered, "'humbling himself as this little child is imitating the Holy Spirit, who humbled Himself for men's salvation. That the Saviour and the Holy Ghost were sent by the Father for the salvation of men is made plain by Isaiah saying, in the person of the Saviour, 'the Lord sent me, and His Spirit.' It must be observed, however, that the phrase is ambiguous, for either God sent and the Holy Ghost also sent, the Saviour; or, as I understand, the Father sent both, the Saviour and the Holy Ghost.'" The Vulgate and Beza both render "Spiritus." The order of the Hebrew is in favour of the nominative, as in the Vulgate and lxx. cf. Note A on Chap. xliviii. of Isaiah n the Speaker's Commentary.
432 Is. lxii. 14, LXX.
433 Ps. lxxvii. 20.
434 Ps. lxxx. 1.
435 Ps. lxxviii. 53.
436 John xvi. 13. cf. xiv. 26.
437 Rom. viii. 26; 27.
438 Rom viii. 34.
439 Eph. iv. 30.
440 Acts vii 51.
441 Is. lxiii. 10.
442 Ps. cvi. 32; Micah ii. 7.
443 John xv. 15.
444 1 Cor. ii. 11.
445 ta/ th=j qeologi/aj do/gmata. cf. note on § 66.
446 cf. Gen. ix. 25.
447 Gen. xxvii. 29.
448 Gen. ix. 25.
449 Mal. i. 6.
450 Mal. i. 6.