he says; and elsewhere he has said: The Lord will not withhold good things from those who walk in innocence. And Matthew speaks thus about the Father: If you then, being evil, know how to give good gifts to your children, how much more will your Father who is in heaven give good things to those who ask him? But Luke, relating it in the same way, interprets what the good things are, saying: If you then, being evil, know how to give good gifts to your children, how much more will your Father who is in heaven give the Holy Spirit to those who ask him. For if the Holy Spirit were not of the substance of the only good, it would not have been called good, since the Lord declines to be called good, inasmuch as he became man, saying: Why do you call me good? No one is good except God alone. But Scripture does not decline to call the Holy Spirit good, according to David who says: Your good Spirit shall lead me in a level land. And when again the Lord says of himself: I am the living bread that came down from heaven. Elsewhere he calls the Holy Spirit heavenly bread, saying: Give us this day our daily bread. For he taught us in the prayer to ask in the present age for the daily bread, that is, the bread to come, of which we have the first-fruits in the present life, partaking of the flesh of the Lord, as he himself said: And the bread that I will give is my flesh, for the life of the world. For the flesh of the Lord is a life-giving Spirit, because it was conceived of the life-giving Spirit. For that which is born of the Spirit is spirit. And when Jeremiah says of God that he led Israel in the desert: And you did not say, he says, Where is the Lord, who brought us up from the land of Egypt, who guided us in the desert? Isaiah said that the Holy Spirit had led Israel in the desert; at least one can hear him saying: He led them through the 1013 deep as a horse through the desert; and they did not grow weary, and as cattle through the plain. And a Spirit from the Lord came down, and led them. And to the Corinthians the Apostle writes that Christ was the one leading: For they drank from a spiritual rock that followed them, and that rock was Christ. And when Paul says that he was called by God: God, he says, who set me apart from my mother’s womb, and called me by his grace, to reveal his Son in me, that I might preach him among the Gentiles. But he says that the Romans were called by Christ, writing to them: among whom you also are the called of Jesus Christ. But the Holy Spirit is said to have called Paul and Barnabas to preach Christ to the Gentiles. And the wonderful thing is that, when Jesus said to Paul in the temple: Go, for I will send you far away to the Gentiles; and when Paul wrote to the Galatians, Paul, an apostle not from men nor through man, but through Jesus Christ and God the Father who raised him from the dead; and after a little: But I make known to you, brethren, this Gospel, that it is not according to man; for I neither received it from man, nor was I taught it, but through the revelation of Jesus Christ; the Holy Spirit appears to have sent both Paul and Barnabas to preach Christ to the Gentiles. And at one time the prophets speak in the person of the Father, as when in the Psalms God says: Once have I sworn by my holiness, if I lie to David, his seed will remain forever, and his throne as the sun before me; and again: Of the fruit of your loins I will set upon your throne; and as Peter has said: David therefore being a prophet, and knowing that God had sworn with an oath to him, that of the fruit of his loins he would set Christ according to the flesh upon his throne; and at another time in the person of the Son, as when Isaiah says: Thus says the Lord: For your sake my name is continually blasphemed among the Gentiles. Therefore my people will know my name in that day; for I am he, the one speaking is present; and at another time in the person of the 1016 Holy Spirit, as when the prophet Agabus says: Thus says the Spirit the

λέγει· καὶ ἀλλαχοῦ εἴρηκε· Κύριος οὐχ ὑστερήσει τὰ ἀγαθὰ τοῖς πορευομένοις ἐν ἀκακίᾳ. Καὶ ὁ Ματθαῖος περὶ τοῦ Πατρὸς οὕτω λέγει· Εἰ οὖν ὑμεῖς, πονηροὶ ὄντες, οἴδατε δόματα ἀγαθὰ διδόναι τοῖς τέκνοις ὑμῶν, πόσῳ μᾶλλον ὁ Πατὴρ ὑμῶν ὁ ἐν τοῖς οὐρανοῖς δώσει ἀγαθὰ τοῖς αἰτοῦσιν αὐτόν; Ὁ δὲ Λουκᾶς τὸν αὐτὸν τρόπον ἱστορῶν ἑρμηνεύει, τί ἐστι τὰ ἀγαθὰ, λέγων· Εἰ οὖν ὑμεῖς, πονηροὶ ὄντες, οἴδατε δόματα ἀγαθὰ διδόναι τοῖς τέκνοις ὑμῶν, πόσῳ μᾶλλον ὁ Πατὴρ ὑμῶν ὁ ἐν τοῖς οὐρανοῖς δώσει Πνεῦμα ἅγιον τοῖς αἰτοῦσιν αὐτόν. Εἰ μὴ γὰρ ἦν τῆς οὐσίας τοῦ μόνου ἀγαθοῦ τὸ Πνεῦμα τὸ ἅγιον, οὐκ ἂν ἀγαθὸν ἐκλήθη, ὁπότε ὁ Κύριος παραιτεῖται τὸ καλεῖσθαι ἀγαθὸς, καθὸ ἄνθρωπος γέγονε, λέγων· Τί με λέγεις ἀγαθόν; οὐδεὶς ἀγαθὸς εἰ μὴ εἷς ὁ Θεός. Τὸ δὲ ἅγιον Πνεῦμα οὐ παραιτεῖται ἡ Γραφὴ καλεῖν ἀγαθὸν, κατὰ τὸν ∆αβὶδ τὸν λέγοντα· Τὸ Πνεῦμά σου τὸ ἀγαθὸν ὁδηγήσει με ἐν γῇ εὐθείᾳ. Καὶ ὅτε πάλιν ὁ Κύριος λέγει περὶ ἑαυτοῦ· Ἐγώ εἰμι ὁ ἄρτος ὁ ζῶν, ὁ ἐκ τοῦ οὐρανοῦ καταβάς. Ἀλλαχοῦ τὸ ἅγιον Πνεῦμα καλεῖ ἄρτον οὐράνιον λέγων· Τὸν ἄρτον ἡμῶν τὸν ἐπιούσιον δὸς ἡμῖν σήμερον. Ἐδίδαξε γὰρ ἡμᾶς ἐν τῇ εὐχῇ ἐν τῷ νῦν αἰῶνι αἰτεῖν τὸν ἐπιούσιον ἄρτον, τουτέστι τὸν μέλλοντα, οὗ ἀπαρχὴν ἔχομεν ἐν τῇ νῦν ζωῇ, τῆς σαρκὸς τοῦ Κυρίου μεταλαμβάνοντες, καθὼς αὐτὸς εἶπεν· Ὁ ἄρτος δὲ, ὃν ἐγὼ δώσω, ἡ σάρξ μου ἐστὶν ὑπὲρ τῆς τοῦ κόσμου ζωῆς. Πνεῦμα γὰρ ζωοποιοῦν ἡ σάρξ ἐστι τοῦ Κυρίου, διότι ἐκ Πνεύματος τοῦ ζωοποιοῦ συνελήφθη. Τὸ γὰρ γεγεννημένον ἐκ τοῦ Πνεύματος Πνεῦμά ἐστι. Καὶ ὅτε λέγει ὁ Ἱερεμίας περὶ τοῦ Θεοῦ, ὅτι αὐτὸς ὡδήγησε τὸν Ἰσραὴλ ἐν τῇ ἐρήμῳ· Καὶ οὐκ εἴπατε, φησὶ, Ποῦ ἐστιν ὁ Κύριος, ὁ ἀναγαγὼν ἡμᾶς ἐκ γῆς Αἰγύπτου, ὁ καθοδηγήσας ἡμᾶς ἐν τῇ ἐρήμῳ; Ὁ Ἡσαΐας τὸ Πνεῦμα τὸ ἅγιον εἶπεν ὡδηγηκέναι τὸν Ἰσραὴλ ἐν τῇ ἐρήμῳ· ἔστι γοῦν ἀκοῦσαι αὐτοῦ λέγοντος· Ἤγαγεν αὐτοὺς διὰ τῆς 1013 ἀβύσσου ὡς ἵππον διὰ τῆς ἐρήμου· καὶ οὐκ ἐκοπίασαν, καὶ ὡς κτήνη διὰ τοῦ πεδίου. Καὶ κατέβη Πνεῦμα παρὰ Κυρίου, καὶ ὡδήγησεν αὐτούς. Πρὸς δὲ Κορινθίους γράφει ὁ Ἀπόστολος, ὅτι Χριστὸς ἦν ὁ ὁδηγῶν· Ἔπινον γὰρ ἐκ πνευματικῆς ἀκολουθούσης πέτρας· ἡ δὲ πέτρα ἦν ὁ Χριστός. Καὶ ὅτε λέγει ὁ Παῦλος ὑπὸ τοῦ Θεοῦ κεκλῆσθαι αὐτόν· Ὁ Θεὸς, φησὶν, ὁ ἀφορίσας με ἐκ κοιλίας μητρός μου, καὶ καλέσας διὰ τῆς χάριτος αὐτοῦ, ἀποκαλύψαι τὸν Υἱὸν αὐτοῦ ἐν ἐμοὶ, ἵνα εὐαγγελίζωμαι αὐτὸν ἐν τοῖς ἔθνεσι. Ῥωμαίους δὲ ὑπὸ τοῦ Χριστοῦ κεκλῆσθαι λέγει γράφων πρὸς αὐτούς· Ἐν οἷς ἐστε καὶ ὑμεῖς κλητοὶ Ἰησοῦ Χριστοῦ. Τὸ δὲ Πνεῦμα τὸ ἅγιον τὸν Παῦλον καὶ τὸν Βαρνάβαν κεκληκέναι εἴρηκεν εἰς τὸ τοῖς ἔθνεσιν εὐαγγελίσασθαι τὸν Χριστόν. Καὶ τό γε θαυμαστὸν, τοῦ Ἰησοῦ εἰπόντος Παύλῳ ἐν τῷ ἱερῷ· Πορεύου, ὅτι εἰς ἔθνη μακρὰν ἐξαποστέλλω σε· καὶ τοῦ Παύλου Γαλάταις γράφοντος, Παῦλος ἀπόστολος οὐκ ἀπ' ἀνθρώπων, οὐδὲ δι' ἀνθρώπου, ἀλλὰ διὰ Ἰησοῦ Χριστοῦ, καὶ Θεοῦ Πατρὸς τοῦ ἐγείραντος αὐτὸν ἐκ νεκρῶν· καὶ μετ' ὀλίγον· Γνωρίζω δὲ ὑμῖν, ἀδελφοὶ, τὸ Εὐαγγέλιον τοῦτο, ὅτι οὐκ ἔστι κατὰ ἄνθρωπον· οὐδὲ γὰρ ἐγὼ παρὰ ἀνθρώπου παρέλαβον αὐτὸ, οὐδὲ ἐδιδάχθην, ἀλλὰ δι' ἀποκαλύψεως Ἰησοῦ Χριστοῦ· τὸ Πνεῦμα τὸ ἅγιον ἀποστεῖλαν τόν τε Παῦλον καὶ τὸν Βαρνάβαν φαίνεται, κηρῦξαι τοῖς ἔθνεσι τὸν Χριστόν. Καὶ ὁτὲ μὲν ἐκ προσώπου τοῦ Πατρὸς λαλοῦσιν οἱ προφῆται, ὡς ὅταν ἐν Ψαλμοῖς λέγῃ ὁ Θεός· Ἅπαξ ὤμοσα ἐν τῷ ἁγίῳ μου, Εἰ τῷ ∆αβὶδ ψεύσομαι, τὸ σπέρμα αὐτοῦ εἰς τὸν αἰῶνα μενεῖ, καὶ ὁ θρόνος αὐτοῦ ὡς ὁ ἥλιος ἐναντίον μου· καὶ πάλιν· Ἐκ καρποῦ τῆς ὀσφύος σου θήσομαι ἐπὶ τοῦ θρόνου σου· καὶ καθὼς ὁ Πέτρος εἴρηκε· Προφήτης οὖν ὑπάρχων ὁ ∆αβὶδ, καὶ εἰδὼς, ὅτι ὅρκῳ ὤμοσεν αὐτῷ ὁ Θεὸς, ἐκ καρποῦ τῆς ὀσφύος αὐτοῦ καθίσαι τὸν Χριστὸν κατὰ σάρκα ἐπὶ τοῦ θρόνου αὐτοῦ· ὁτὲ δὲ ἐκ προσώπου τοῦ Υἱοῦ, ὡς ὅταν λέγῃ ὁ Ἡσαΐας· Τάδε λέγει Κύριος· ∆ι' ὑμᾶς διαπαντὸς τὸ ὄνομά μου βλασφημεῖται ἐν τοῖς ἔθνεσι. ∆ιὰ τοῦτο γνώσεται ὁ λαός μου ἐν τῇ ἡμέρᾳ ἐκείνῃ τὸ ὄνομά μου· ὅτι ἐγώ εἰμι, αὐτὸς ὁ λαλῶν πάρειμι· ὁτὲ δὲ ἐκ προσώπου τοῦ 1016 ἁγίου Πνεύματος, ὡς ὅταν ὁ μὲν προφήτης Ἄγαβος λέγῃ· Τάδε λέγει τὸ Πνεῦμα τὸ