Wis 7:22

“We will now speak of the fact that no one is without sin, except God. We ask of our adversaries to teach that there is sin in the Holy Spirit. They cannot teach this, however, instead demanding an authoritative testimony showing why we teach from the Scriptures that the Holy Spirit has not sinned, as one reads of the Son that he has not committed sin. And they would accept that we teach with the authority of Scripture, since it is written, "Because in wisdom there is a spirit intelligent, holy, unique, manifold, subtle, mobile, penetrating, without blemish." The Scripture calls him "without blemish." But has it perhaps lied regarding the Son, so you might believe it has also lied regarding the Spirit? In fact, the prophet said in the same passage of the book of Wisdom that "nothing defiled gains entrance into her." Wisdom is without blemish, and its Spirit is without blemish. If, therefore, there is no sin in the Spirit, he is God. But how could the one who forgives sins be guilty of sin? Therefore he has not committed sin. And since there is no sin in him, he is not a creature. Every creature is in fact subject to sin. Only the eternal divinity is exempt from sin and without blemish.”

“After many descriptive phrases it says of the Spirit of wisdom, "Acute, mobile, certain, immaculate." Thus the Wisdom of God is also mobile. Now, if it is mobile, when it dwells in one place, does it perhaps not dwell in another? Or if it is here, does it depart from there? What, then, about speed? Its speed derives from this: that it is always everywhere, and nothing can contain it. But we are incapable of thinking of such things—we are slow. Who could ever think of them? In fact, brothers and sisters, I have said something to you as best I can (if I have in fact understood something), and likewise you have understood as best you can. But what does the apostle say? "To him who can accomplish more than all we can ask or think." What can we deduce from this? That even when we understand, we do not understand how things really are, objectively. Why is this? "The corruptible body weighs down the soul." Therefore, as long as we are on earth we will be cold, whereas speed burns with heat—and all hot things are fast, but what is cold is slow. We are slow, and thus cold, while Wisdom runs at the maximum limit of speed. It is therefore exceedingly hot, and no one can escape its heat.”

“The image has come into the world and investigates nature. He looks for plants and finds them—investigating their roots, he understands. He becomes an artisan and the inventor of all things. But so that he does not think to have found these things by himself and not thanks to the power of him who gave this capacity to his nature, by a single discourse it is indicated that God is the teacher of all of these things to our nature. Blessed Solomon came, saying, "He has given me an unerring knowledge of all that exists, to understand the structure of the world and the power of the elements, the beginning, the end and the middle of times, the cycle of the years and the position of the stars, the nature of animals and the instincts of wild beasts, the various plants and the properties of roots. All that is hidden and all that is clear, I know." And how did the image know this? "Wisdom, the fashioner of all things, taught me."”

“"I said, 'You are gods, and all children of the Most High.' And yet you will die like human beings and fall like one of the mighty." Thus they fell from the true discipline dictated by the knowledge of nature, that which was passed down to them by their ancestors and that the first man, he who appeared just after the creation of the universe, could obviously perceive directly and pass on to his posterity with his certain reason. That first man saw the very infancy of the world, when it was still young and, in a certain way, throbbing and uncultivated. The fullness of wisdom, however, dwelled in him to such a high degree, along with the grace of being able to see the future, given him by divine infusion, that he was able to name all the living creatures, though he was still only a rude inhabitant of this world. And he not only knew how to distinguish all the species of beasts and the fury of serpents but also the virtues of herbs and plants, as well as the qualities of minerals. He also knew the changes of the seasons, even when they had not yet occurred, such that he could say of himself, "He has given me the knowledge of what exists, to understand the structure of the world and the power of the elements, the alternations of times and the succession of the seasons, the cycle of the years and the position of the stars, the nature of animals and the ferocious instincts of wild beasts, the power of spirits and the thoughts of human beings, the variety of plants and the properties of roots. All that is hidden and all that is clear, I know."”

“Spirit indeed is God eternal before all ages, coeternal with the Father and the Son, we must ask why He is said to run about. For everyone who runs about approaches a place where he was not, and leaves the place where he was. By what reasoning, then, shall we say that the Spirit runs about, since all things are within Him, and there is nowhere a place where He is not? As it is written: "The Spirit of the Lord has filled the whole world." And yet, when the praise of wisdom was being described, it was added: "For in her there is a spirit of understanding, a spirit unique, manifold, subtle, mobile." And shortly after: "Steadfast yet humane." In these words again a great question arises for us: why is this spirit who fills all things said to be both mobile and stable at the same time? But if we return to the custom of human usage, we more quickly find the meaning of the speaker. For a man who runs about everywhere in the region where he is, without doubt comes upon everyone everywhere, and is suddenly found where he was not expected. Therefore the Almighty Spirit, to signify his presence everywhere, is said to be both mobile and stable at the same time. Stable, because by nature he contains all things; but he is called mobile because he meets even those who are unaware of him everywhere. Therefore holding all things he is called stable; showing himself present to all he is called mobile. Therefore the brightness of fire, and the lightning going forth from the fire, runs among the winged creatures, because the Holy Spirit is present to individuals and to all at the same time, and sets on fire those whom he touches, and illuminates those whom he sets on fire, so that after their former coldness those who have been kindled may burn, and through the fire of love which they have received may give back flames of examples.”

“Isaiah the Prophet, enumerating the divine gifts which he foretold would rest with the sevenfold Spirit upon the flower of the root of Jesse, shows that the fullness of all the gifts of the Holy Spirit exists in the humanity of the Savior, in whom are hidden all the treasures of wisdom and knowledge, and in whom the fullness of divinity dwells bodily; nor does the Father give the Spirit to him by measure, therefore he confidently says: All things that the Father has are mine; and no one knows the Son except the Father; nor does anyone know the Father except the Son, and anyone to whom the Son wishes to reveal him (Matt. 11:27). Therefore, when the writer of history wished to recount the power of this wisdom, he said that in it is the Spirit of understanding, because the recognition of truth is discussed through it. Holy, because it sanctifies all things. Unique, because it creates unity and concord among the elect. Diverse, because it bestows variety of knowledge and virtue. Subtle and mobile, because the word of God is living and effective, and sharper than any two-edged sword, reaching even to the division of soul and spirit, of joints and marrow, and discerning the thoughts. Eloquent, because it opens the mouth of the mute, and makes the tongues of infants eloquent. Unstained, because no spot of sin adheres to it. Certain, because it deceives no one nor can it be deceived. Sweet, because it is gentle and merciful to all who call upon it. Loving good action, and forbidding no one to do good, because it does not rejoice in iniquity, but rejoices in the truth. Humane and kind, because it is merciful, gentle, and virtuous, steadfast, certain, secure, who says in the Gospel: I am the way, the truth, and the life (Jn. 14:6). And it is called steadfast, because by its nature it contains all things. But it is called mobile, because it meets even those who do not know it everywhere. Therefore, holding all things, being steadfast, and presenting itself to all, it is called mobile. But in these words a great question arises for us: why is this Spirit, who fills all things at once, called both mobile and steadfast? But if we return to the usage of human custom, we find the sense more quickly. For a man who moves everywhere in the region where he is, without doubt comes to meet everyone, and is suddenly found where he is not expected. Therefore, the omnipotent Spirit, so that it might be signified as present everywhere, is at once mobile, possessing all power, foreseeing all things, because it gives strength to the weary and light to the blind, for he alone will give strength and fortitude to his people. He comprehends all intelligible, pure, and subtle spirits, because in his hand are all the ends of the earth, and he beholds the heights of the mountains (Ps. 95:4). In whose name every knee should bow, of those in heaven, on earth, and under the earth, and every tongue confess that our Lord Jesus Christ is in the glory of God the Father (Philip. 2:10-11).”

“Because this wisdom is attained only through grace, a wise writer attributes all hidden and unforeseeable things to the Holy Spirit and to the Word Himself, as having to be revealed by them. Hence he says: "And all such things as are hid and not foreseen, I have learned: for Wisdom, which is the worker of all things, taught me." And he says the same as Paul. "For in her is a spirit intelligent, holy, unique, manifold, subtle," etc. This spirit lifts up the soul and teaches unforeseen things.”

“(Verse 22.). For there is in her etc., as if to say: and well was she able to teach me: for there is in her, namely in wisdom, a Spirit etc., in her, namely according to humanity, by dwelling: Isaiah 11: "The Spirit of the Lord shall rest upon him"; in her according to Divinity by emanating from her. A Spirit, I say, of understanding, [its] giver: Job 32: "The inspiration of the Almighty gives understanding." Holy: the Gloss: "Sanctifying all things": above, chapter 1: "The holy Spirit of discipline," etc. Manifold: the Gloss: "Giving manifold graces": 1 Corinthians 12: "There are divisions of graces, etc. But all these things one and the same Spirit works, dividing to each one as he wills." One: the Gloss: "Uniting the good"; Ephesians 4: "Careful to preserve the unity of the spirit in the bond of peace." Subtle, that is, causing hidden things to be penetrated: 1 Corinthians 2: "The Spirit searches all things," that is, causes all things to be searched, "even the deep things of God." Likewise, subtle, that is, producing subtlety or furnishing keenness of understanding: whence he is called "the spirit of understanding," Isaiah 11. Modest, that is, teaching to maintain measure in all things: Philippians 4: "Let your moderation be known to all men." Eloquent, that is, making others eloquent: below, chapter 10: "He made the tongues of infants eloquent." Mobile, that is, making others mobile through obedience: Ezekiel 1: "Wherever the spirit went, the wheels likewise were lifted up, following him. For the spirit of life was in the wheels."”

“Undefiled etc. Here he describes his goodness in his own nature and first his absolute goodness in himself: second, his goodness in comparison to us: Loving the good: third, the immutability of both: Steadfast. He touches upon absolute goodness in three respects, namely in purity, when he says: Undefiled: in truth: Sure: in tranquility, when he says: Sweet. (Verse 22.). He says therefore undefiled: the Gloss: "That is, without stain," whence he also cleanses stains in baptism: John 3: "Unless one is born again of water and the Spirit," etc.; likewise Titus 3: "Through the washing of regeneration and renewal of the Holy Spirit," etc. Sure: the Gloss: "He neither deceives nor is deceived"; whence it is said, John 16: "The Spirit of truth." Sweet, that is, tranquil, having nothing of harshness: the Gloss: "Gentle and merciful"; below, chapter 12: "O how good and sweet is your Spirit in us, O Lord!"”

“As light does not admit darkness, so the Holy Spirit is by nature incapable of all that is sordid. He departs from thoughts that are without God. He infuses himself into holy souls, transforming them into servants of God and prophets. Therefore, if someone does not have the Holy Spirit, neither the Father nor the Son—from whom he is, and with whom he is one God—will come to him to make their dwelling in him. This is the spirit of wisdom, who is consequently called manifold, since he has many things in himself and is what he has—and in everything he is still one. The things he does do not change him in any way, like the image of a ring left in wax, without leaving the ring.”

“Of the Holy Spirit, as above: For in wisdom there is the spirit of understanding, holy, unique (Wis. 7:22), and below, all-powerful (Ibid., 23) … For that God is Spirit the Son taught in the Gospel, saying: God is Spirit (Jn. 4:24). But that He is all-powerful is shown in Solomon (Wis. 7:23), when it is intimated that the Spirit is all-powerful and all-seeing.”