Early Church Fathers Scripture Index : Texts
Job 33
There are 6 footnotes for this reference.
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 384, footnote 3 (Image)
Cyril of Jerusalem, Gregory Nazianzen
Select Orations of Saint Gregory Nazianzen. (HTML)
On Pentecost. (HTML)
CCEL Footnote 4262 (In-Text, Margin)
XIV. This Spirit shares with the Son in working both the Creation and the Resurrection, as you may be shewn by this Scripture; By the Word of the Lord were the heavens made, and all the power of them by the breath of His Mouth; and this, The Spirit of God that made me, and the Breath of the Almighty that teacheth me;[Job 33:4] and again, Thou shalt send forth Thy Spirit and they shall be created, and Thou shalt renew the face of the earth. And He is the Author of spiritual regeneration. Here is your proof:—None can see or enter into the Kingdom, except he be born again of the Spirit, and be cleansed from the first birth, which is a mystery of the night, by a ...
Nicene and Post-Nicene Fathers, Series 2, Volume 8, page 30, footnote 17 (Image)
Basil: Letters and Select Works
De Spiritu Sancto. (HTML)
Against those who assert that the Spirit ought not to be glorified. (HTML)
CCEL Footnote 1127 (In-Text, Margin)
... side or to the other, on account of the immutability of His substance. He is called Paraclete, like the Only begotten, as He Himself says, “I will ask the Father, and He will give you another comforter.” Thus names are borne by the Spirit in common with the Father and the Son, and He gets these titles from His natural and close relationship. From what other source could they be derived? Again He is called royal, Spirit of truth, and Spirit of wisdom. “The Spirit of God,” it is said “hath made me,”[Job 33:4] and God filled Bezaleel with “the divine Spirit of wisdom and understanding and knowledge.” Such names as these are super-eminent and mighty, but they do not transcend His glory.
Nicene and Post-Nicene Fathers, Series 2, Volume 9, page 6b, footnote 6 (Image)
Hilary of Poitiers, John of Damascus
John of Damascus: Exposition of the Orthodox Faith. (HTML)
An Exact Exposition of the Orthodox Faith. (HTML)
Book I (HTML)
Concerning the Holy Spirit, a reasoned proof. (HTML)
... For ever, O Lord, Thy Word is settled in heaven. And again, He sent His Word and healed them. But the word that is uttered is not sent, nor is it for ever settled. And concerning the Spirit, the same David says, Thou sendest forth Thy Spirit, they are created. And again, By the word of the Lord were the heavens made: and all the host of them by the breath of His mouth. Job, too, says, The Spirit of God hath made me, and the breath of the Almighty hath given me life[Job 33:4]. Now the Spirit which is sent and makes and stablishes and conserves, is not mere breath that dissolves, any more than the mouth of God is a bodily member. For the conception of both must be such as harmonizes with the Divine nature.
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 120, footnote 6 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
On the Holy Spirit. (HTML)
Book II. (HTML)
Chapter V. The Holy Spirit, as well as the Father and the Son, is pointed out in holy Scripture as Creator, and the same truth was shadowed forth even by heathen writers, but it was shown most plainly in the Mystery of the Incarnation, after touching upon which, the writer maintains his argument from the fact that worship which is due to the Creator alone is paid to the Holy Spirit. (HTML)
44. How is it, too, that Job plainly set forth the Spirit as his Creator, saying: “The Spirit of God hath made me”?[Job 33:4] In one short verse he showed Him to be both Divine and Creator. If, then, the Spirit is Creator, He is certainly not a creature, for the Apostle has separated the Creator and the creature, saying: “They served the creature rather than the Creator.”
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 154, footnote 11 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
On the Holy Spirit. (HTML)
Book III. (HTML)
Chapter XVIII. As he purposes to establish the Godhead of the Holy Spirit by the points already discussed, St. Ambrose touches again on some of them; for instance, that He does not commit but forgives sin; that He is not a creature but the Creator; and lastly, that He does not offer but receives worship. (HTML)
139. Let us now see whether He be a creature or the Creator. But since we have above most clearly proved Him to be the Creator, as it is written: “The Spirit of God Who hath made me;”[Job 33:4] and it has been declared that the face of the earth is renewed by the Spirit, and that all things languish without the Spirit, it is clear that the Spirit is the Creator. But who can doubt this, since, as we have shown above, not even the generation of the Lord from the Virgin, which is more excellent than all creatures, is without the operation of the Spirit?
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 437, footnote 10 (Image)
Ambrose: Select Works and Letters
Selections from the Letters of St. Ambrose. (HTML)
Letter XXII: To Marcellina on Finding the Bodies of SS. Gervasius and Protasius. (HTML)
CCEL Footnote 3532 (In-Text, Margin)
... were heavens, and then were called “sons of thunder”; and John, being as it were a heaven, saw the Word with God. The Lord Jesus Himself was a heaven of perpetual light, when He was declaring the glory of God, that glory which no man had seen before. And therefore He said: “No man hath seen God at any time, except the only-begotten Son, Who is in the bosom of the Father, He hath declared Him.” If you seek for the handiwork of God, listen to Job when he says: “The Spirit of God Who hath made me.”[Job 33:4] And so strengthened against the temptations of the devil, he kept his footsteps constantly without offence. But let us go on to what follows.