{"author":null,"canonical_references":[],"database_sha256":"8cfbe7284c6936871d57c02dc6aa63ebbdfd4722422d539dd9f716e46e91112e","date_end":null,"date_start":null,"edition_year":null,"id":"sermonindex-ecf-2499","native_reference":{"book_number":510,"chapter_from":10,"chapter_to":10,"system":"MyBible module coordinates (mapping unverified)","verse_from":38,"verse_to":38},"public_import_allowed":false,"record_kind":"verse-keyed-module-record","review_required":["English edition and exact text","author/work attribution","dating","verse mapping and citation kind","reuse and attribution","split author quotations and deduplicate"],"review_status":"unreviewed","source_html":"<p><b>Basil of Caesarea</b>: For the naming of Christ is the confession of the whole, shewing forth as it does the God who gave, the Son who received, and the Spirit who is, the unction. So we have learned from Peter, in the Acts, of \"Jesus of Nazareth whom God anointed with the Holy Ghost;\" and in Isaiah, \"The Spirit of the Lord is upon me, because the Lord hath anointed me;\" and the Psalmist, \"Therefore God, even thy God, hath anointed thee with the oil of gladness above thy fellows.\"<br/><i>— ON THE SPIRIT, Ch. XII</i></p><p><b>Basil of Caesarea</b>: Let no one be misled by the fact of the apostle's frequently omitting the name of the Father and of the Holy Spirit when making mention of baptism, or on this account imagine that the invocation of the names is not observed. \"As many of you,\" he says, \"as were baptized into Christ have put on Christ;\" and again, \"As many of you as were baptized into Christ were baptized into his death.\" For the naming of Christ is the confession of the whole, shewing forth as it does the God who gave, the Son who received, and the Spirit who is, the unction. So we have learned from Peter, in the Acts, of \"Jesus of Nazareth whom God anointed with the Holy Ghost;\" and in Isaiah, \"The Spirit of the Lord is upon me, because the Lord hath anointed me;\" and the Psalmist, \"Therefore God, even thy God, hath anointed thee with the oil of gladness above thy fellows.\" Scripture, however, in the case of baptism, sometimes plainly mentions the Spirit alone. \"For into one Spirit,\" it says, \"we were all baptized in one body.\" And in harmony with this are the passages: \"You shall be baptized with the Holy Ghost,\" and \"He shall baptize you with the Holy Ghost.\" But no one on this account would be justified in calling that baptism a perfect baptism wherein only the name of the Spirit was invoked.<br/><i>— ON THE SPIRIT, Ch. XII</i></p><p><b>Bede</b>: How God anointed Him with the Holy Spirit and power. Another edition says: As God anointed Him. Hence John preached Jesus, as God anointed Him with the Holy Spirit, then indeed when he said: He Himself will baptize you with the Holy Spirit (Matthew III). And again: Because I saw the Spirit descending like a dove upon Him (John I). Therefore, Jesus was anointed not with visible oil, but with the gift of grace, which is signified by the visible ointment with which the Church anoints the baptized. Yet He was not then anointed with the Holy Spirit when it descended upon Him as a dove after His baptism. For then He deigned to prefigure His body, that is, His Church, in which the baptized especially receive the Holy Spirit. But He is to be understood to have been anointed with that mystical and invisible anointing at the time when the Word of God was made flesh, that is, when human nature was united with the Word of God in the womb of the virgin without any precedents of meritorious good works so that it became one person with Him. For this reason, we confess Him born of the Holy Spirit and the Virgin Mary.<br/><i>— Commentary on Acts</i></p><p><b>Bede</b>: Because God was with Him. That is, the Father with the Son. For it is better to understand it thus than to indicate that the divinity of the Son cohabitated with the man whom He assumed, lest we seem to duplicate the person of Christ and fall into the dogma of Nestorius.<br/><i>— Commentary on Acts</i></p><p><b>Gregory of Nyssa</b>: But the Son, having all things which are the Father's, is himself proclaimed a king by holy Scripture. Now the divine Scripture says that the Holy Spirit is the unction of the Only Begotten, interpreting the dignity of the Spirit by a transference of the terms commonly used in this world. For as, in ancient days, in those who were advanced to kingship, the token of this dignity was the unction that was applied to them, and when this took place there was thenceforth a change from private and humble estate to the superiority of rule, and he who was deemed worthy of this grace received after his anointing another name, being called, instead of an ordinary man, the Anointed of the Lord. For this reason, that the dignity of the Holy Spirit might be more clearly shown to humankind, he was called by the Scripture \"the sign of the kingdom\" and \"Unction,\" whereby we are taught that the Holy Spirit shares in the glory and kingdom of the only begotten Son of God. For as in Israel it was not permitted to enter upon the kingdom without the unction being previously given, so the word, by a transference of the terms in use among ourselves, indicates the equality of power, showing that not even the kingdom of the Son is received without the dignity of the Holy Spirit. And for this reason he is properly called Christ, since this name gives the proof of his inseparable and indivisible conjunction with the Holy Spirit. If, then, the only-begotten God is the Anointed, and the Holy Spirit is his Unction, and the appellation of Anointed points to the kingly authority, and the anointing is the token of his kingship, then the Holy Spirit shares also in his dignity. If, therefore, they say that the attribute of Godhead signifies dignity and the Holy Spirit is shown to share in this last quality, it follows that he who partakes in the dignity will also partake in the name that represents it.<br/><i>— ON THE HOLY TRINITY</i></p><p><b>John Chrysostom</b>: \"How God anointed Him with the Holy Ghost and with power.\" Then again the proof - how does that appear? - from the good that He did. \"Who went about doing good, and healing all that were oppressed of the devil:\" and the greatness of the power shown when He overcomes the devil; and the cause, \"Because God was with Him.\" Therefore also the Jews spake thus: \"We know that Thou art a teacher come from God: for none can do these miracles except God be with him.\"</p><p>\"Who went about doing good, and healing all that were oppressed of the devil.\" By this he shows that many cases of lost senses or paralyzed limbs are the devil's work, and a wrench given to the body by him: as also Christ said. \"For God was with Him.\" Again, lowly terms.<br/><i>— Homily on Acts 23</i></p><p><b>Oecumenius</b>: Being anointed as Jesus with the Holy Spirit by God must be understood according to the human aspect. For since he emptied himself and in like manner partook for us of blood and flesh, those things that he has by nature, he is said, as God, to receive them by reason of the human element. For he does not receive them for himself, since he is the God Word (for they were his own), but for us, as a first fruits through himself.<br/><i>— Commentary on Acts</i></p><p><b>Pseudo-Basil</b>: He is Christ [Anointed] because of the Spirit and the anointing that is in the Spirit. Therefore, the anointing of the Lord is not of something foreign to the divinity, nor is the name Christ nor those called Christian after him. For, in truth, someone would lament if the name of our salvation both had its source in a creature and were derived from a creature and if we had our adoption through a slave. A creature does not make a creature holy, but all creation is made holy by the sole holy one who says concerning himself, \"I sanctify myself.\" But through the Spirit he sanctifies.… The Spirit, of course, is not a creature but the mark of the sanctity of God and the fountain of holiness for all. In the holiness of the Spirit were we called, as the apostle teaches. This renews us and shows us once again to be the images of God, and through the bath of rebirth and renewal of the Holy Spirit we are made adopted sons [children] of God.<br/><i>— AGAINST EUNOMIUS 5</i></p>","source_html_sha256":"249c209dd6c3a965dab2d7285cf40f4d0686bdadcff0a1353cd22e583b2fc02c","source_module":"ECF","source_row_id":2499,"source_url":"https://www.sermonindex.net/commentary/ecf/","text_sha256":"3ae24b26e0bf342ed963c9e0b0fba82c6528f8c6d91e1a67ec577d23add73b54","translator":null,"work":null}