the blasphemous and muddy cisterns, crying out thus: They have forsaken me, the fountain of living water, and they have dug for themselves broken cisterns, which cannot hold water. And that the Son is water, hear him saying to the Samaritan woman: If you knew, woman, the gift of God and who it is that says to you, ‘Give me a drink,’ you would have asked him and he would have given you living water. And that the Holy Spirit is a river, you heard the Lord just now saying about this: If anyone thirsts, let him come to me and drink; he who believes in me, as the Scripture has said, out of his belly will flow rivers of living water. Then the evangelist, adding, said, so that they might not think the Lord was speaking about a worldly river: This he said about the Spirit, which those who believed in him were about to receive. Have you seen the ever-flowing spring of orthodoxy? Have you seen the untroubled water of piety? Have you seen the unpolluted river of the knowledge of God? Well then did the evangelist call the present feast of Pentecost great; for it is great. For today the apostles received certainty, today the fishermen are sophists, today the unlettered are teachers, today the speakers of one tongue speak various tongues, today the stammerers speak Roman, today the sullen are cheerful, today the earthen are fiery, today the anglers are dogmatists, today those who fish the lake are netting the world, today those who handle fish instruct men, today those who flee wild beasts trample on demons, today the unadorned are well-adorned, today the inactive are active, today the poor are lenders, today the persecuted are comforted, today the naked reign supreme, today those hiding in a corner are discoursing in the synagogue. And why do I speak at length? Today those mourning their orphanhood cry out their patronymic. Listen with understanding. For when the Lord Christ was taken up into heaven in the sight of the apostles and had promised the apostles the river of the Holy Spirit—for it was fitting for the spring, being taken up, to promise a river—the apostles rejoiced and prepared their souls as reservoirs, but they did not know the time when the fire-bearing river would come. For the Lord, when he was taken up, indicated the promise of the Holy Spirit, but he did not make known at all the time when it would come. Why? Because God does not work at a set time, but when he wills, then he also appears. So the apostles waited after the Lord's ascension, bearing the hope of the Holy Spirit and strengthening themselves and gathering their confidence toward one another. But when they saw on the first and second and third day that the gift of the promise was not being brought to fulfillment, the apostles, moved by human reasonings, began to argue among themselves, saying: What shall we do, men and brethren? We are already spending this tenth day and we see none of the things spoken by the teacher brought to fulfillment. What is this strange and paradoxical thing? Should we take up our former fishing or should we wait for the promise a little longer? We are passing this tenth day idle. What is strange? What is paradoxical? Elisha the disciple of Elijah, having received the sheepskin mantle, at once performed miracles, the disciple of the disciple, and we are idle? What is paradoxical? Is Elijah perhaps more effective than our teacher? But we do not dare to say it; for we saw face to face on the mountain of the transfiguration how not only Elijah, but also Moses, worshipped our teacher as God. What is strange? What is paradoxical? Elisha the ploughman at once performed miracles, having received the skin of an irrational animal pierced by a goad—for what was fitting for a worker of the law to inherit but the sheepskin mantle?—and we who are not disciples of a disciple but...

τοὺς βλασφήμους καὶ βορβορώδεις λάκκους βοῶντος οὕτως· Ἐμὲ ἐγκατέλιπον πηγὴν ὕδατος ζῶντος, καὶ ὤρυξαν ἑαυτοῖς λάκκους συντετριμμένους, οἳ οὐ δυνήσονται ὕδωρ συσχεῖν. Ὅτι δὲ ὕδωρ ὁ υἱός, ἄκουε αὐτοῦ λέγοντος πρὸς τὴν Σαμαρεῖτιν· Εἰ ᾔδεις, γύναι, τὴν δωρεὰν τοῦ θεοῦ καὶ τίς ἐστιν ὁ λέγων σοι· ∆ός μοι πιεῖν, σὺ ἂν ᾔτησας αὐτὸν καὶ ἔδωκεν ἄν σοι ὕδωρ ζῶν. Ὅτι δὲ ποταμὸς τὸ ἅγιον πνεῦμα, ἤκουες περὶ τούτου ἀρτίως τοῦ κυρίου λέγοντος· Ἐάν τις διψᾷ, ἐρχέσθω πρός με καὶ πινέτω· ὁ πιστεύων εἰς ἐμέ, καθὼς εἶπεν ἡ γραφή, ποταμοὶ ἐκ τῆς κοιλίας αὐτοῦ ῥεύσουσιν ὕδατος ζῶντος. Εἶτα προσθεὶς ὁ εὐαγγελιστὴς ἔλεγεν, ἵνα μὴ δόξωσι περὶ κοσμικοῦ ποταμοῦ τὸν κύριον λόγον ποιεῖσθαι· Τοῦτο δὲ ἔλεγεν περὶ τοῦ πνεύματος, οὗ ἤμελλον λαμβάνειν οἱ πιστεύοντες εἰς αὐτόν. Εἶδες ὀρθοδοξίας ἀένναον πηγήν; Εἶδες εὐσεβείας ἀτάραχον ὕδωρ; Εἶδες θεογνωσίας ἀθόλωτον ποταμόν; Καλῶς οὖν τὴν παροῦσαν ἑορτὴν τῆς πεντηκοστῆς μεγάλην ὁ εὐαγγελιστὴς προσηγόρευσεν· ἔστι γὰρ αὕτη μεγάλη. Σήμερον γὰρ οἱ ἀπόστολοι τὸ βέβαιον ἔσχον, σήμερον οἱ ἁλιεῖς σοφισταί, σήμερον οἱ ἀγράμματοι διδάσκαλοι, σήμερον οἱ μονόγλωσσοι ποικιλόγλωσσοι, σήμερον οἱ ψελλίζοντες ῥωμαΐζοντες, σήμερον οἱ στυγνοὶ φαιδροί, σήμερον οἱ πήλινοι πύρινοι, σήμερον οἱ ἀγκιστρευταὶ δογματισταί, σήμερον οἱ τὴν λίμνην ἁλιεύοντες τὴν οἰκουμένην σαγη νεύοντες, σήμερον οἱ ἰχθύας ψηλαφῶντες ἀνθρώπους κατηχοῦσιν, σήμερον οἱ θῆρας φεύγοντες δαίμονας πατοῦσιν, σήμερον οἱ ἀνένθηκοι εὐένθηκοι, σήμερον οἱ ἄπρακτοι ἔμπρακτοι, σήμερον οἱ πτωχοὶ δανεισταί, σήμερον οἱ διωκόμενοι παρακαλούμενοι, σήμερον οἱ γυμνητεύοντες ὑπερβασιλεύοντες, σήμερον οἱ ἐν γωνίᾳ κρυπτόμενοι ἐπὶ τῆς συναγωγῆς εἰσι διαλεγόμενοι. Καὶ τί ἔτι μακρολογῶ; Σήμερον οἱ ὀρφανίαν πενθοῦντες πατρωνυμίαν βοῶσιν. Ἄκουε συνετῶς. Τοῦ γὰρ δεσπότου Χριστοῦ ἐπ' ὄψεσι τῶν ἀποστόλων εἰς οὐρανοὺς ἀναλαμβανομένου καὶ τοῖς ἀποστόλοις ἐπαγγειλαμένου τὸν ποταμὸν τοῦ ἁγίου πνεύματοςἔπρεπε γὰρ τῇ πηγῇ ἀναλαμβανομένῃ ποταμὸν ἐπαγγέλλεσθαι, ἔχαιρον μὲν οἱ ἀπόστολοι καὶ τὰς ψυχὰς ὡς δεξαμενὰς εὐτρέπισαν, πότε δὲ ὁ ποταμὸς πυρφόρος γενήσεται τὸν καιρὸν οὐκ ἐγίνωσκον. Ὁ γὰρ κύριος ἀναλαμβανόμενος τὴν μὲν ἐπαγγελίαν τοῦ ἁγίου πνεύματος ἐσήμανεν, τὸν δὲ καιρὸν πότε γενήσεται οὐδ' ὅλως ἐγνώρισεν. ∆ιὰ τί; Ὅτι ὁ θεὸς ὡρισμένως οὐκ ἐργάζεται, ἀλλ' ὅτε βούλεται τότε καὶ ἐμφανίζεται. Ἔμενον τοίνυν οἱ ἀπόστολοι μετὰ τὴν ἀνάληψιν τοῦ κυρίου τὴν μὲν ἐλπίδα τοῦ ἁγίου πνεύματος φέροντες καὶ συνσφίγγοντες ἑαυτοὺς καὶ τὴν πρὸς ἀλλήλους παρρησίαν συνάγοντες. Ὡς δὲ εἶδον μίαν καὶ δευτέραν καὶ τρίτην ἡμέραν ὅτι τῆς ἐπαγγελίας τὸ δῶρον εἰς πέρας οὐκ ἤγετο, ἀνθρωπίνοις λογισμοῖς κινηθέντες οἱ ἀπόστολοι ἤρξαντο πρὸς ἑαυτοὺς ἀντιβάλλοντες λέγειν· Τί ποιήσωμεν, ἄνδρες ἀδελφοί; Ἤδη δεκάτην ἡμέραν ταύτην διατελοῦμεν καὶ οὐδὲν τῶν λεχθέντων παρὰ τοῦ διδασκάλου εἰς πέρας ἐλθὸν ὁρῶμεν. Τί τὸ ξένον καὶ παράδοξον τοῦτο; Ἆρα τῆς προτεραίας ἁλείας ἐπιλαβώμεθα ἢ τὴν ἐπαγγελίαν ἔτι μικρὸν ἐκδεξώμεθα; Ταύτην δεκάτην ἡμέραν ἄγομεν ἀργοῦντες. Τί τὸ ξένον; τί τὸ παράδοξον; Ἐλισσαῖος ὁ μαθητὴς τοῦ Ἡλία παραυτὰ τὴν μηλωτὴν δεξάμενος ἐθαυματούργησεν, ὁ μαθητὴς τοῦ μαθητοῦ, καὶ ἡμεῖς ἀργοῦμεν; Τί τὸ παράδοξον; Μὴ ἆρα ὁ Ἡλίας τοῦ ἡμετέρου διδασκάλου δραστικώτερος; Ἀλλ' οὐ τολμῶμεν λέγειν· εἴδομεν γὰρ κατὰ πρόσωπον ἐν τῷ ὄρει τῆς μεταμορφώσεως πῶς οὐ μόνον Ἡλίας, ἀλλὰ καὶ Μωϋσῆς τῷ διδασκάλῳ ἡμῶν ὡς θεῷ προσεκύνησαν. Τί τὸ ξένον; τί τὸ παράδοξον; Ἐλισσαῖος ὁ ζευγηλάτης παραυτὰ ἐθαυματούργησεν ἀλόγου ζῴου κεντρόνυκτον δορὰν δεξάμενοςτί γὰρ ἔπρεπε νομικῷ ἐργάτῃ ἀλλ' ἢ τὴν μηλωτὴν κληρονομῆσαι; καὶ ἡμεῖς οἱ μὴ ὄντες μαθηταὶ μαθητοῦ ἀλλ'