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By the Spirit is given the word of wisdom, to another the word of knowledge according to the same Spirit, to another faith, to another gifts of healings, to another workings of powers in the same Spirit, to another prophecies, to another discernment of spirits, to another kinds of tongues. And so many gifts in so many nations the grace in baptism has extended over all the earth; and all these things a drop of the Spirit works. For that it was a drop, He showed by saying, I will pour out of my Spirit, and by calling it a pledge. For through this it is clear, that some small part of the whole was given. Therefore John also, declaring this very thing, said: Of His fullness we have all received; from the overflowing, as one might say, from the superabundant, from what is poured out in excess we have all received. Consider then the grace of the Spirit, how it is all-sufficient, being enough for so great a world for so many ages; and not even so is it circumscribed, nor is it used up, but it fills all with wealth and grace, while it itself is nowhere expended. Then since the name of 'spirit' has many meanings—for an angel, and a soul, and the wind is called this, and many other things—He added, Of my Spirit. As therefore 55.187 the spirit of a man is akin to the man, so also is that of God, but remaining in its own hypostasis. And Paul, declaring this, said: For who among men knows the things of a man, except the spirit of the man that is in him? So also the things of God no one knows, except the Spirit of God; not confusing the hypostases, far from it, but declaring the nobility of the Spirit. For as great as is the harmony of the soul itself with itself, so great is the kinship of the Spirit with the Father. As therefore the Son is also called Word, but not without hypostasis, but so that we might learn His kinship with the Father; so also the Spirit of God is called Spirit, but not without hypostasis. And just as because He is the genuine Son of the Father, for this reason He grants us adoption as sons; so also the Spirit, since He is by nature of the essence of God, provides us with the gifts. Since also a man, because he is a man by nature, for this reason is able to paint an image of a man. Therefore God has blessed you forever. Another says, For this reason. Do you see how through the whole he stretches out to him from disposition? For this reason also elsewhere he does not simply prophesy, but in the form of an accusation, as when he says: Why did the nations rage, and the peoples meditate vain things?; so indeed also here saying, Therefore God has blessed you forever. For having discussed nothing about his birth, nor about his upbringing, nor about other things, he from this point introduces the discourse about him. Why then? Because to say everything in order is the work of the evangelists; for which reason he also kept these things for them; for it was part of their narrative; but it is the work of prophecy to take certain parts and to discourse about them. For this reason the prophets do this everywhere; for casting a few things into the history and obscuring them, they withdraw. For this reason this one also says, God has blessed you forever; so saying, that his words were full of such grace. Consider then the power of grace: He was once passing by the sea, and He finds James and John, and says to them, Come after me, and I will make you fishers of men. And they, leaving their father and their nets, followed Him. Then at another time, saying to all the disciples, Do you also wish to go away?, Peter says to him, Lord, you have the words of eternal life, and we have believed and have known that you are the Christ, the Son of the living God; and to whom shall we go? What am I saying about the disciples? The Pharisees themselves, having sent officers, heard them saying, Never has a man spoken like this man. And others again said, It was never seen so in Israel. And they were astonished, it says,

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Πνεύματος δίδοται λόγος σοφίας, ἑτέρῳ δὲ λόγος γνώσεως κατὰ τὸ αὐτὸ Πνεῦμα, ἑτέρῳ δὲ πίστις, ἄλλῳ δὲ χαρίσματα ἰαμάτων, ἄλλῳ δὲ ἐνεργήματα δυνάμεων ἐν τῷ αὐτῷ Πνεύματι, ἄλλῳ δὲ προφητεῖαι, ἑτέρῳ δὲ διακρίσεις πνευμάτων, ἑτέρῳ δὲ γένη γλωσσῶν. Καὶ τοσαῦτα χαρίσματα ἐν τοσούτοις ἔθνεσιν ἡ ἐν τῷ βαπτίσματι χάρις ἐπὶ τὴν γῆν ἅπασαν ἐξέτεινε· καὶ πάντα ταῦτα ἡ ῥανὶς τοῦ Πνεύματος ἐργάζεται. Ὅτι γὰρ ῥανὶς ἦν, ἐδήλωσε τῷ εἰπεῖν, Ἐκχεῶ ἀπὸ τοῦ Πνεύματός μου, καὶ τῷ ἀῤῥαβῶνα καλέσαι. ∆ιὰ γὰρ τούτου δῆλον, ὅτι μικρόν τι τοῦ παντὸς ἐδόθη. ∆ιὰ τοῦτο καὶ Ἰωάννης τοῦτο αὐτὸ δηλῶν ἔλεγεν· Ἐκ τοῦ πληρώματος αὐτοῦ ἡμεῖς πάντες ἐλάβομεν· ἐκ τοῦ ὑπερβλύζοντος, ὡς ἂν εἴποι τις, ἐκ τοῦ περιττεύοντος, ἐκ τοῦ ὑπερεκχεομένου πάντες ἐλάβομεν. Ἐννόησον τοίνυν Πνεύματος χάριν, πῶς ἐστι παναρκὴς, τοσαύτῃ οἰκουμένῃ ἐπὶ τοσούτοις ἀρκοῦσα χρόνοις· καὶ οὐδὲ οὕτω περιγράφεται, οὔτε ἀναλίσκεται, ἀλλὰ πάντας μὲν ἐμπίπλησι πλούτου καὶ χάριτος, αὐτὴ δὲ οὐδαμοῦ δαπανᾶται. Εἶτα ἐπειδὴ πολυώνυμόν τί ἐστι τὸ ὄνομα τοῦ πνεύματος καὶ γὰρ καὶ ἄγγελος, καὶ ψυχὴ, καὶ ἄνεμος τοῦτο καλεῖται, καὶ ἕτερα πλείονα, ἐπήγαγεν, Ἀπὸ τοῦ Πνεύματός μου. Ὥσπερ οὖν 55.187 ἀνθρώπου πνεῦμα συγγενές ἐστι τοῦ ἀνθρώπου, οὕτω καὶ τὸ τοῦ Θεοῦ, ἀλλ' ἐν ἰδίᾳ ὑποστάσει μένον. Καὶ τοῦτο δηλῶν ὁ Παῦλος ἔλεγε· 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· οὐ συγχέων τὰς ὑποστάσεις, μὴ γένοιτο, ἀλλὰ τὴν εὐγένειαν τοῦ Πνεύματος δηλῶν. Ὅση γοῦν ψυχῆς αὐτῆς πρὸς ἑαυτὴν ἡ συμφωνία, τοσαύτη τοῦ Πνεύματος πρὸς τὸν Πατέρα ἡ συγγένεια. Ὥσπερ οὖν καὶ ὁ Υἱὸς Λόγος λέγεται, ἀλλ' οὐκ ἀνυπόστατος, ἀλλὰ διὰ τοῦτο τὸ πρὸς τὸν Πατέρα συγγενὲς ἵνα μάθωμεν· οὕτω καὶ τὸ Πνεῦμα τοῦ Θεοῦ, Πνεῦμα λέγεται, ἀλλ' οὐκ ἀνυπόστατον. Καὶ ὥσπερ ἐπειδὴ γνήσιός ἐστιν Υἱὸς τοῦ Πατρὸς, διὰ τοῦτο υἱοθεσίαν ἡμῖν χαρίζεται· οὕτω καὶ τὸ Πνεῦμα, ἐπειδὴ φύσει τῆς οὐσίας ἐστὶ τοῦ Θεοῦ, τὰ χαρίσματα ἡμῖν παρέχει. Ἐπεὶ καὶ ἄνθρωπος, ἐπειδὴ φύσει ἄνθρωπός ἐστι, διὰ τοῦτο γράψαι δύναται εἰκόνα ἀνθρώπου. ∆ιὰ τοῦτο εὐλόγησέ σε ὁ Θεὸς εἰς τὸν αἰῶνα. Ἄλλος λέγει, Ἐπὶ τούτῳ. Ὁρᾷς πῶς δι' ὅλου πρὸς αὐτὸν ἀποτείνεται ἐκ διαθέσεως; ∆ιὰ τοῦτο καὶ ἀλλαχοῦ οὐχ ἁπλῶς προφητεύει, ἀλλ' ἐν σχήματι ἐγκλήματος, ὡς ὅταν λέγῃ· Ἵνα τί ἐφρύαξαν ἔθνη, καὶ λαοὶ ἐμελέτησαν κενά; οὕτω δὴ καὶ ἐνταῦθα λέγων, ∆ιὰ τοῦτο εὐλόγησέ σε ὁ Θεὸς εἰς τὸν αἰῶνα. Οὐδὲν γὰρ περὶ τῆς γεννήσεως αὐτοῦ διαλεχθεὶς, οὐδὲ περὶ ἀνατροφῆς, οὐδὲ περὶ τῶν ἄλλων, ἐντεῦθεν ἐμβάλλει τὸν περὶ αὐτοῦ λόγον. Τί δήποτε; Ὅτι τὸ μὲν ἅπαντα κατὰ ἀκολουθίαν λέγειν, τῶν εὐαγγελιστῶν ἐστι· διὸ καὶ ἐκείνοις αὐτὰ ἐτήρησε· καὶ γὰρ τῆς ἐκείνων διηγήσεως ἦν· προφητείας δέ ἐστιν ἔργον, μέρη τινὰ ἀπολαμβάνειν καὶ περὶ τούτων διαλέγεσθαι. ∆ιὰ δὴ τοῦτο οἱ προφῆται πανταχοῦ τοῦτο ποιοῦσιν· ὀλίγα τινὰ γὰρ εἰς τὴν ἱστορίαν ἐμβάλλοντες καὶ συσκιάζοντες ἀναχωροῦσι. ∆ιὰ τοῦτο καὶ οὗτος, Εὐλόγησέ σε, φησὶν, ὁ Θεὸς εἰς τὸν αἰῶνα· οὕτως εἰπὼν, ὅτι τοσαύτης χάριτος ἔγεμεν αὐτοῦ τὰ ῥήματα. Σκόπει γοῦν τὴν δύναμιν τῆς χάριτος· Παρεπορεύετό ποτε παρὰ τὴν θάλασσαν, καὶ εὑρίσκει Ἰάκωβον καὶ Ἰωάννην, καὶ λέγει αὐτοῖς· ∆εῦτε ὀπίσω μου, καὶ ποιήσω ὑμᾶς ἁλιεῖς ἀνθρώπων. Οἱ δὲ καὶ τὸν πατέρα ἀφέντες καὶ τὰ δίκτυα, ἠκολούθησαν αὐτῷ. Εἶτα ἄλλοτε πᾶσι τοῖς μαθηταῖς λέγων· Μὴ καὶ ὑμεῖς θέλετε ὑπάγειν; λέγει αὐτῷ Πέτρος· Κύριε, ῥήματα ζωῆς αἰωνίου ἔχεις, καὶ ἡμεῖς πεπιστεύκαμεν καὶ ἐγνώκαμεν ὅτι σὺ εἶ ὁ Χριστὸς ὁ υἱὸς τοῦ Θεοῦ τοῦ ζῶντος· καὶ πρὸς τίνα ἀπελευσόμεθα; Τί λέγω τοὺς μαθητάς; Αὐτοὶ οἱ Φαρισαῖοι ἀποστείλαντες ὑπηρέτας, ἤκουον λεγόντων· Οὐδέποτε ἐλάλησεν οὕτως ἄνθρωπος, ὡς οὗτος ὁ ἄνθρωπος. Καὶ ἕτεροι πάλιν ἔλεγον, Οὐδέποτε ἐφάνη οὕτως ἐν τῷ Ἰσραήλ. Καὶ ἐξεπλήσσοντο, φησὶν,