Early Church Fathers Scripture Index : Texts
Job 9
There are 27 footnotes for this reference.
Ante-Nicene Fathers, Volume 2, page 91, footnote 1 (Image)
Hermas, Tatian, Athenagoras, Theophilus, Clement of Alexandria
Theophilus (HTML)
Theophilus to Autolycus (HTML)
Book I (HTML)
Chapter VI.—God is Known by His Works. (HTML)
... seasonable supply of dews, and showers, and rains; the manifold movement of the heavenly bodies, the morning star rising and heralding the approach of the perfect luminary; and the constellation of Pleiades, and Orion, and Arcturus, and the orbit of the other stars that circle through the heavens, all of which the manifold wisdom of God has called by names of their own. He is God alone who made light out of darkness, and brought forth light from His treasures, and formed the chambers of the south wind,[Job 9:9] and the treasure-houses of the deep, and the bounds of the seas, and the treasuries of snows and hail-storms, collecting the waters in the storehouses of the deep, and the darkness in His treasures, and bringing forth the sweet, and desirable, and ...
Ante-Nicene Fathers, Volume 5, page 60, footnote 12 (Image)
Hippolytus, Cyprian, Caius, Novatian, Appendix
Hippolytus. (HTML)
The Refutation of All Heresies. (HTML)
Book V. (HTML)
System of the Peratæ Explained Out of One of Their Own Books. (HTML)
... lowest depth of mud, which uprears the slime of the incorruptible (and) humid expanse of space. And it is the entire power of the convulsion, which, ever in motion, and presenting the colour of water, whirls things on that are stationary, restrains things tremulous, sets things free as they proceed, lightens things as they abide, removes things on the increase, a faithful steward of the track of the breezes, enjoying the things disgorged from the twelve eyes of the law, (and) manifesting a seal[Job 9:7] to the power which along with itself distributes the downborne invisible waters, and has been called Thalassa. This power ignorance has been accustomed to denominate Cronus, guarded with chains because he tightly bound the fold of the dense and ...
Ante-Nicene Fathers, Volume 7, page 484, footnote 5 (Image)
Lactantius, Venantius, Asterius, Victorinus, Dionysius, Apostolic Teaching and Constitutions, 2 Clement, Early Liturgies
Constitutions of the Holy Apostles (HTML)
Book VIII. Concerning Gifts, and Ordinations, and the Ecclesiastical Canons (HTML)
Sec. II.—Election and Ordination of Bishops: Form of Service on Sundays (HTML)
CCEL Footnote 3611 (In-Text, Margin)
... on account of his voluntary evil disposition; whose look dries the abysses, and threatening melts the mountains, and whose truth remains for ever; whom the infants praise, and sucking babes bless; whom angels sing hymns to, and adore; who lookest upon the earth, and makest it tremble; who touchest the mountains, and they smoke; who threatenest the sea, and driest it up, and makest all its rivers as desert, and the clouds are the dust of His feet; who walkest upon the sea as upon the firm ground;[Job 9:8] Thou only begotten God, the Son of the great Father, rebuke these wicked spirits, and deliver the works of Thy hands from the power of the adverse spirit. For to Thee is due glory, honour, and worship, and by Thee to Thy Father, in the Holy Spirit, ...
Nicene and Post-Nicene Fathers, Series 1, Volume 1, page 47, footnote 4 (Image)
Augustine: Prolegomena: St. Augustine's Life and Work, Confessions, Letters
The Confessions (HTML)
Commencing with the invocation of God, Augustin relates in detail the beginning of his life, his infancy and boyhood, up to his fifteenth year; at which age he acknowledges that he was more inclined to all youthful pleasures and vices than to the study of letters. (HTML)
He Seeks Rest in God, and Pardon of His Sins. (HTML)
CCEL Footnote 143 (In-Text, Margin)
... expand it, that Thou mayest enter in. It is in ruins, restore Thou it. There is that about it which must offend Thine eyes; I confess and know it, but who will cleanse it? or to whom shall I cry but to Thee? Cleanse me from my secret sins, O Lord, and keep Thy servant from those of other men. I believe, and therefore do I speak; Lord, Thou knowest. Have I not confessed my transgressions unto Thee, O my God; and Thou hast put away the iniquity of my heart? I do not contend in judgment with Thee,[Job 9:3] who art the Truth; and I would not deceive myself, lest my iniquity lie against itself. I do not, therefore, contend in judgment with Thee, for “if Thou, Lord, shouldest mark iniquities, O Lord, who shall stand?”
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 49, footnote 7 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on the Merits and Forgiveness of Sins, and on the Baptism of Infants. (HTML)
Book II (HTML)
Job Was Not Without Sin. (HTML)
CCEL Footnote 511 (In-Text, Margin)
But let us see what Job has to say of himself, after God’s great testimony of his righteousness. “I know of a truth,” he says, “that it is so: for how shall a mortal man be just before the Lord? For if He should enter into judgment with him, he would not be able to obey Him.”[Job 9:2-3] And shortly afterwards he asks: “Who shall resist His judgment? Even if I should seem righteous, my mouth will speak profanely.” And again, further on, he says: “I know He will not leave me unpunished. But since I am ungodly, why have I not died? If I should wash myself with snow, and be purged with clean hands, thou hadst thoroughly stained me with filth.” ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 50, footnote 1 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on the Merits and Forgiveness of Sins, and on the Baptism of Infants. (HTML)
Book II (HTML)
Job Was Not Without Sin. (HTML)
CCEL Footnote 512 (In-Text, Margin)
But let us see what Job has to say of himself, after God’s great testimony of his righteousness. “I know of a truth,” he says, “that it is so: for how shall a mortal man be just before the Lord? For if He should enter into judgment with him, he would not be able to obey Him.” And shortly afterwards he asks: “Who shall resist His judgment? Even if I should seem righteous, my mouth will speak profanely.”[Job 9:19-20] And again, further on, he says: “I know He will not leave me unpunished. But since I am ungodly, why have I not died? If I should wash myself with snow, and be purged with clean hands, thou hadst thoroughly stained me with filth.” In another of his discourses he says: “For Thou hast written evil ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 50, footnote 2 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on the Merits and Forgiveness of Sins, and on the Baptism of Infants. (HTML)
Book II (HTML)
Job Was Not Without Sin. (HTML)
CCEL Footnote 513 (In-Text, Margin)
... is so: for how shall a mortal man be just before the Lord? For if He should enter into judgment with him, he would not be able to obey Him.” And shortly afterwards he asks: “Who shall resist His judgment? Even if I should seem righteous, my mouth will speak profanely.” And again, further on, he says: “I know He will not leave me unpunished. But since I am ungodly, why have I not died? If I should wash myself with snow, and be purged with clean hands, thou hadst thoroughly stained me with filth.”[Job 9:30] In another of his discourses he says: “For Thou hast written evil things against me, and hast compassed me with the sins of my youth; and Thou hast placed my foot in the stocks. Thou hast watched all my works, and hast inspected the soles of my ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 168, footnote 2 (Image)
Augustine: Anti-Pelagian Writings
A Treatise Concerning Man’s Perfection in Righteousness. (HTML)
Why Job Was So Great a Sufferer. (HTML)
CCEL Footnote 1469 (In-Text, Margin)
And when he says concerning the Lord, “For many bruises hath He inflicted upon me without a cause,”[Job 9:17] observe that his words are not, He hath inflicted none with a cause; but, “many without a cause.” For it was not because of his manifold sins that these many bruises were inflicted on him, but in order to make trial of his patience. For on account of his sins, indeed, without which, as he acknowledges in another passage, he was certainly not, he yet judges that he ought to have suffered less.
Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 179, footnote 3 (Image)
Augustine: Homilies on the Gospel of John, Homilies on the First Epistle of John, Soliloquies
Lectures or Tractates on the Gospel According to St. John. (HTML)
Chapter VII. 1–13. (HTML)
CCEL Footnote 548 (In-Text, Margin)
... lay hold of Him, as He was now about to suffer, “He said to them, Whom seek ye? They answered, Jesus. Then, said He, I am He,” not concealing, but manifesting Himself. That manifestation, however, they did not withstand, but “going backwards, they fell to the ground.” And yet, because He had come to suffer, they rose up, laid hold of Him, led Him away to the judge, and slew Him. But what was it they did? That which a certain scripture says: “The earth was delivered into the hands of the ungodly.”[Job 9:24] The flesh was given into the power of the Jews; and this that thereby the bag, as it were, might be rent asunder, whence our purchase-price might run out.
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 101, footnote 11 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm XXXVII (HTML)
Part 3 (HTML)
CCEL Footnote 930 (In-Text, Margin)
... out by a long protracted decay. Assuredly “the Lord forsaketh not His Saints.” He will not “leave him in his hands.” Lastly, wherefore did He leave His own Son in “the hands of the ungodly”? Here also, if thou wouldest have all the limbs of thy inner man made strong, remove the covering of the roof, and find thy way to the Lord. Hear what another Scripture, foreseeing our Lord’s future suffering at the hands of the ungodly, saith. What saith it? “The earth is given into the hands of the wicked.”[Job 9:24] What is meant by “earth” being “given into the hands of the ungodly”? The delivering of the flesh into the hands of the persecutors. But God did not leave “His righteous One” there: from the flesh, which was taken captive, He leads forth the soul ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 130, footnote 12 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm XLI (HTML)
CCEL Footnote 1204 (In-Text, Margin)
... even killed Him; yet shall not the inheritance be yours. “Shall not He that sleepeth add this also, that He rise again”? When ye exulted that ye had slain Him, He slept; for He saith in another Psalm, “I slept.” They raged and would slay Me; “I slept.” If I had not willed, I had not even slept. “I slept,” because “I have power to lay down My life, and I have power to take it again.” “I laid Me down and slept, and rose up again.” Rage then the Jews; be “the earth given into the hands of the wicked,”[Job 9:24] be the flesh left to the hands of persecutors, let them on wood suspend it, with nails transfix it, with a spear pierce it. “Shall He that sleepeth, not add this, that He rise up again?” Where fore slept He? Because “Adam is the figure of Him that ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 301, footnote 3 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm LXIX (HTML)
CCEL Footnote 2913 (In-Text, Margin)
... that shall be changed.” But at the time when these were the clay of the deep, I stuck in them: that is, they held Me, prevailed against Me, killed Me. “Fixed” then “I am in the clay of the deep, and there is no substance.” What is this, “there is no substance”? Can it be that clay itself is not a substance? What is then, “fixed I am”? Can it be that Christ hath thus stuck? Or hath He stuck, and was not, as hath been said in the book of Job, “the earth delivered into the hands of the ungodly man”?[Job 9:24] Was He fixed in body, because it could be held, and suffered even crucifixion? For unless with nails He had been fixed, crucified He had not been. Whence then “there is no substance”? Is that clay not a substance? But we shall understand, if it be ...
Nicene and Post-Nicene Fathers, Series 1, Volume 9, page 114, footnote 5 (Image)
Chrysostom: On the Priesthood, Ascetic Treatises, Select Homilies and Letters, Homilies on the Statutes
An Exhortation to Theodore After His Fall. (HTML)
Letter II (HTML)
CCEL Footnote 322 (In-Text, Margin)
Tell me, what is there stable in this world? Wealth which often does not last even to the evening? Or glory? Hear what a certain righteous man says: “My life is swifter than a runner.”[Job 9:25] For as they dash away before they stand still, even so does this glory take to flight before it has fairly reached us. Nothing is more precious than the soul; and even they who have gone to the extremity of folly have not been ignorant of this; for “there is no equivalent of the soul” is the saying of a heathen poet. I know that thou hast become much weaker for the struggle with the Evil One; I know that ...
Nicene and Post-Nicene Fathers, Series 1, Volume 9, page 196, footnote 8 (Image)
Chrysostom: On the Priesthood, Ascetic Treatises, Select Homilies and Letters, Homilies on the Statutes
Three Homilies Concerning the Power of Demons. (HTML)
Homily III. On the Power of Man to Resist the Devil. (HTML)
CCEL Footnote 627 (In-Text, Margin)
... are wont to vex our soul. Not only was there no one to soothe him but many even on many sides beset him with taunts. And thou seest him lamenting this bitterly, and saying “but even you too fell upon me.” And he calls them pitiless, and says “My neighbours have rejected me, and my servants spake against me, and I called the sons of my concubines, and they turned away from me.” “And others” saith he “sport upon me, and I became the common talk of all. And my very raiment” saith he “abhorred me.”[Job 9:31] These things at least are unbearable to hear, still more to endure in their reality, extreme poverty, and intolerable disease new and strange, the loss of children so many and so good, and in such a manner, reproaches and gibes, and insults from ...
Nicene and Post-Nicene Fathers, Series 2, Volume 1, page 371, footnote 13 (Image)
Eusebius: Church History from A.D. 1-324, Life of Constantine the Great, Oration in Praise of Constantine
The Church History of Eusebius. (HTML)
Book X (HTML)
Panegyric on the Splendor of Affairs. (HTML)
CCEL Footnote 2831 (In-Text, Margin)
8. And let us not only one by one, but all together, with one spirit and one soul, honor him and cry aloud, saying, ‘Great is the Lord and greatly to be praised in the city of our God, in his holy mountain.’ For he is truly great, and great is his house, lofty and spacious and ‘comely in beauty above the sons of men.’ ‘Great is the Lord who alone doeth wonderful things’; ‘great is he who doeth great things and things past finding out, glorious and marvelous things which cannot be numbered’;[Job 9:10] great is he ‘who changeth times and seasons, who exalteth and debaseth kings’; ‘who raiseth up the poor from the earth and lifteth up the needy from the dunghill.’ ‘He hath put down princes from their thrones and hath exalted them of low degree from ...
Nicene and Post-Nicene Fathers, Series 2, Volume 3, page 187, footnote 2 (Image)
Theodoret, Jerome and Gennadius, Rufinus and Jerome
The Ecclesiastical History, Dialogues, and Letters of Theodoret. (HTML)
Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus. (HTML)
The Unconfounded. (HTML)
CCEL Footnote 1202 (In-Text, Margin)
... passage that very name ‘mediator’ stands indicative both of Godhead and of manhood. He is called a mediator because He does not exist as God alone; for how, if He had had nothing of our nature could He have mediated between us and God? But since as God He is joined with God as having the same substance, and as man with us, because from us He took the form of a servant, He is properly termed a mediator, uniting in Himself distinct qualities by the unity of natures of Godhead, I mean, and of manhood.[Job 9:33]
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 388, footnote 12 (Image)
Jerome: Letters and Select Works
Treatises. (HTML)
Against Jovinianus. (HTML)
Book II (HTML)
CCEL Footnote 4670 (In-Text, Margin)
... world, and found nothing in Him: although He had done no sin, God made Him sin for us. But we, according to the Epistle of James, “all stumble in many things,” and “no one is pure from sin, no not if his life be but a day long.” For who will boast “that he has a clean heart? or who will be sure that he is pure from sin?” And we are held guilty after the similitude of Adam’s transgression. Hence David says, “Behold, I was shapen in iniquity, and in sin did my mother conceive me.” And the blessed Job,[Job 9:20] “Though I be righteous my mouth will speak wickedness, and though I be perfect, I shall be found perverse. If I wash myself with snow water and make my hands never so clean, yet wilt thou plunge me in the ditch and mine own clothes shall abhor me.” ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 388, footnote 12 (Image)
Jerome: Letters and Select Works
Treatises. (HTML)
Against Jovinianus. (HTML)
Book II (HTML)
CCEL Footnote 4670 (In-Text, Margin)
... world, and found nothing in Him: although He had done no sin, God made Him sin for us. But we, according to the Epistle of James, “all stumble in many things,” and “no one is pure from sin, no not if his life be but a day long.” For who will boast “that he has a clean heart? or who will be sure that he is pure from sin?” And we are held guilty after the similitude of Adam’s transgression. Hence David says, “Behold, I was shapen in iniquity, and in sin did my mother conceive me.” And the blessed Job,[Job 9:30] “Though I be righteous my mouth will speak wickedness, and though I be perfect, I shall be found perverse. If I wash myself with snow water and make my hands never so clean, yet wilt thou plunge me in the ditch and mine own clothes shall abhor me.” ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 406, footnote 8 (Image)
Jerome: Letters and Select Works
Treatises. (HTML)
Against Jovinianus. (HTML)
Book II (HTML)
CCEL Footnote 4865 (In-Text, Margin)
... that the phrase one star from another star covers the whole human race; but he introduces the sun and moon, and you cannot possibly reckon them among the goats. “So,” says he, “is also the resurrection of the dead”—the just will shine with the brightness of the sun, and those of the next rank will glow with the splendour of the moon, so that one will be a Lucifer, another an Arcturus, a third an Orion, another Mazzaroth, or some other of the stars whose names are hollowed in the book of Job.[Job 9:9] “For we all,” he says, “must be made manifest before the judgment-seat of Christ; that each one may receive the things done in the body, according to what he hath done, whether it be good or bad.” And you cannot say that the mode of our ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 453, footnote 7 (Image)
Jerome: Letters and Select Works
Treatises. (HTML)
Against the Pelagians. (HTML)
Book I (HTML)
CCEL Footnote 5157 (In-Text, Margin)
... passages which have been detached not only from the rest of Scripture, but from the books in which they occur. For even Job, after he was stricken with the plague, is convicted of having spoken many things against the ruling of God, and to have summoned Him to the bar: “Would that a man stood with God in the judgment as a son of man stands with his fellow.” And again: “Oh that I had one to hear me! that the Almighty might hear my desire, and that the judge would himself write a book!” And again:[Job 9:20] “Though I be righteous, mine own mouth shall condemn me: though I be perfect, it shall prove me perverse. If I wash myself with snow-water, and make my hands never so clean, Thou hast dyed me again and again with filth. Mine own clothes have ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 453, footnote 7 (Image)
Jerome: Letters and Select Works
Treatises. (HTML)
Against the Pelagians. (HTML)
Book I (HTML)
CCEL Footnote 5157 (In-Text, Margin)
... passages which have been detached not only from the rest of Scripture, but from the books in which they occur. For even Job, after he was stricken with the plague, is convicted of having spoken many things against the ruling of God, and to have summoned Him to the bar: “Would that a man stood with God in the judgment as a son of man stands with his fellow.” And again: “Oh that I had one to hear me! that the Almighty might hear my desire, and that the judge would himself write a book!” And again:[Job 9:30-31] “Though I be righteous, mine own mouth shall condemn me: though I be perfect, it shall prove me perverse. If I wash myself with snow-water, and make my hands never so clean, Thou hast dyed me again and again with filth. Mine own clothes have ...
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 70, footnote 12 (Image)
Cyril of Jerusalem, Gregory Nazianzen
The Catechetical Lectures of S. Cyril. (HTML)
On the Words, the Only-Begotten Son of God, Begotten of the Father Very God Before All Ages, by Whom All Things Were Made. (HTML)
CCEL Footnote 1334 (In-Text, Margin)
... we may certainly know from the Old and New Testaments. For He who said, Let us make man in our image and after our likeness, was certainly speaking to some one present. But clearest of all are the Psalmist’s words, He spake and they were made; He commanded, and they were created, as if the Father commanded and spake, and the Son made all things at the Father’s bidding. And this Job said mystically, Which alone spread out the heaven, and walketh upon the sea as on firm ground[Job 9:8]; signifying to those who understand that He who when present here walked upon the sea is also He who aforetime made the heavens. And again the Lord saith, Or didst Thou take earth, and fashion clay into a living being? then afterwards, Are ...
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 84, footnote 13 (Image)
Cyril of Jerusalem, Gregory Nazianzen
The Catechetical Lectures of S. Cyril. (HTML)
On the words, Crucified and Buried. (HTML)
CCEL Footnote 1526 (In-Text, Margin)
9. Let us then seek the testimonies to the Passion of Christ: for we are met together, not now to make a speculative exposition of the Scriptures, but rather to be certified of the things which we already believe. Now thou hast received from me first the testimonies concerning the coming of Jesus; and concerning His walking on the sea, for it is written, Thy way is in the sea[Job 9:8]. Also concerning divers cures thou hast on another occasion received testimony. Now therefore I begin from whence the Passion began. Judas was the traitor, and he came against Him, and stood, speaking words of peace, but plotting war. Concerning him, therefore, the Psalmist says, My friends and My ...
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 274, footnote 1 (Image)
Cyril of Jerusalem, Gregory Nazianzen
Select Orations of Saint Gregory Nazianzen. (HTML)
On the Great Athanasius, Bishop of Alexandria. (HTML)
CCEL Footnote 3318 (In-Text, Margin)
17. His acts of insolence towards the saint you all know in full detail. Often were the righteous given into the hands of the wicked,[Job 9:24] not that the latter might be honoured, but that the former might be tested: and though the wicked come, as it is written, to an awful death, nevertheless for the present the godly are a laughing stock, while the goodness of God and the great treasuries of what is in store for each of them hereafter are concealed. Then indeed word and deed and thought will be weighed in the just balances of God, as He arises to judge the earth, ...
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 442, footnote 8 (Image)
Cyril of Jerusalem, Gregory Nazianzen
Select Letters of Saint Gregory Nazianzen. (HTML)
Letters on the Apollinarian Controversy. (HTML)
To Cledonius the Priest Against Apollinarius. (HTML)
CCEL Footnote 4714 (In-Text, Margin)
... into Egypt without bodies and invisible, and that only the Soul of Joseph was imprisoned by Pharaoh, because it is written, “They went down into Egypt with threescore and fifteen Souls,” and “The iron entered into his Soul,” a thing which could not be bound. They who argue thus do not know that such expressions are used by Synecdoche, declaring the whole by the part, as when Scripture says that the young ravens call upon God, to indicate the whole feathered race; or Pleiades, Hesperus, and Arcturus[Job 9:9] are mentioned, instead of all the Stars and His Providence over them.
Nicene and Post-Nicene Fathers, Series 2, Volume 8, page 117, footnote 9 (Image)
Basil: Letters and Select Works
The Letters. (HTML)
To the Cæsareans. A defence of his withdrawal, and concerning the faith. (HTML)
CCEL Footnote 1797 (In-Text, Margin)
... third heaven and “heard unspeakable words which it is not lawful for a man to utter,” and of human nature, as when David says, “as for man his days are as grass,” not meaning any particular man, but human nature generally; for every man is short-lived and mortal. So we understand these words to be said of the nature, “who alone hath immortality” and “to God only wise,” and “none is good save one, that is God,” for here “one” means the same as alone. So also, “which alone spreadest out the heavens,”[Job 9:8] and again “Thou shalt worship the Lord thy God and Him only shalt thou serve.” “There is no God beside me.” In Scripture “one” and “only” are not predicated of God to mark distinction from the Son and the Holy Ghost, but to except the unreal gods ...
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 288, footnote 5 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
Exposition of the Christian Faith. (HTML)
Book V. (HTML)
Chapter II. Since it has been proved that the Son is true God, and in that is not inferior to the Father, it is shown that by the word solus (alone) when used of the Father in the Scriptures, the Son is not excluded; nay, that this expression befits Him above all, and Him alone. The Trinity is alone, not amongst all, but above all. The Son alone does what the Father does, and alone has immortality. But we must not for this reason separate Him from the Father in our controversies. We may, however, understand that passage of the Incarnation. Lastly the Father is shut out from a share in the redemption of men by those who would have the Son to be separated from Him. (HTML)
30. To show indeed how plainly we must understand the expression “alone” of the Son (although we may never believe that He did anything without the knowledge of the Father), we have here also another passage, where it is written: “Which alone spreadeth out the heavens, and walketh as it were on a pavement over the sea.”[Job 9:8] For the Gospel of the Lord has taught us that it was not the Father but the Son that walked upon the sea, when Peter asked Him, saying, “Lord, bid me come unto Thee.” But even prophecy itself gives proof of this. For holy Job prophesied of the coming of the Lord; of Whom he said in truth that He would vanquish the great Leviathan, and ...