The prophets, therefore, did not openly behold the actual face of God, but [they saw] the dispensations and the mysteries through which man should afterwards see God. As was also said to Elias: "Thou shalt go forth tomorrow, and stand in the presence of the Lord; and, behold, a wind great and strong, which shall rend the mountains, and break the rocks in pieces before the Lord. And the Lord [was] not in the wind; and after the wind an earthquake, but the Lord [was] not in the earthquake; and after the earthquake a fire, but the Lord [was] not in the fire; and after the fire a scarcely audible voice" (vox aurae tenuis). For by such means was the prophet-very indignant, because of the transgression of the people and the slaughter of the prophets-both taught to act in a more gentle manner; and the Lord's advent as a man was pointed out, that it should be subsequent to that law which was given by Moses, mild and tranquil, in which He would neither break the bruised reed, nor quench the smoking flax. The mild and peaceful repose of His kingdom was indicated likewise. For, after the wind which rends the mountains, and after the earthquake, and after the fire, come the tranquil and peaceful times of His kingdom, in which the spirit of God does, in the most gentle manner, vivify and increase mankind.

For the breath of life, which also rendered man an animated being, is one thing, and the vivifying Spirit another, which also caused him to become spiritual. And for this reason Isaiah said, "Thus saith the Lord, who made heaven and established it, who founded the earth and the things therein, and gave breath to the people upon it, and Spirit to those walking upon it;" thus telling us that breath is indeed given in common to all people upon earth, but that the Spirit is theirs alone who tread down earthly desires. And therefore Isaiah himself, distinguishing the things already mentioned, again exclaims, "For the Spirit shall go forth from Me, and I have made every breath." Thus does he attribute the Spirit as peculiar to God which in the last times He pours forth upon the human race by the adoption of sons; but [he shows] that breath was common throughout the creation, and points it out as something created. Now what has been made is a different thing from him who makes it. The breath, then, is temporal, but the Spirit eternal. The breath, too, increases [in strength] for a short period, and continues for a certain time; after that it takes its departure, leaving its former abode destitute of breath. But when the Spirit pervades the man within and without, inasmuch as it continues there, it never leaves him.

[The Holy Spirit] is called Comforter, because he comforts and encourages us and "helps our weakness. For we do not know what we should pray for as we ought, but the Spirit himself pleads for us with unutterable groanings," that is, clearly, to God. Often a person for Christ's sake is treated with contumely and unjustly dishonored; martyrdom is at hand, tortures on every side, fire, swords, wild beasts and the abyss; but the Holy Spirit gently whispers, "Wait for the Lord," for your present sufferings are slight, while your rewards will be great; endure for a little while, and you will be with the angels forever. "The sufferings of the present time are not worthy to be compared with the glory to come that will be revealed in us." He portrays for the person the kingdom of heaven and even gives him a glimpse of the paradise of pleasure; and the martyrs, who must present their bodily countenances to their judges, are in spirit already in paradise, despise what appear to be hardships.

(Hom. lxvi. 1) No other miracle of Christ excited such rage as this. It was so public, and so wonderful, to see a man walking and talking after he had been dead four days. And the fact was so undeniable. In the case of some other miracles they had charged Him with breaking the sabbath, and so diverted people’s minds: but here there was nothing to find fault with, and therefore they vent their anger upon Lazarus. They would have done the same to the blind man, had they not had the charge to make of breaking the sabbath. Then again the latter was a poor man, and they cast him out of the temple; but Lazarus was a man of rank, as is plain from the number who came to comfort his sisters. It vexed them to see all leaving the feast, which was now coming on, and going to Bethany.