Job 37:15 - Dost thou know when God disposed them, and caused the light of his cloud to shine?"> Job 37:15, bible study, early church fathers, early fathers, church fathers, augustine, polycarp, online bible, bible commentary, bible study tools, bible verse, king james bible, commentary, bible reference, early Christian, early christians, septuagint, orthodox teaching, orthodox church, catholic teaching, catholic church, king james, asv, kjv">
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    CHAPTERS: Job 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31, 32, 33, 34, 35, 36, 37, 38, 39, 40, 41, 42     

    VERSES: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24




    LXX- Greek Septuagint - Job 37:15

    οιδαμεν 1492 5758 οτι 3754 ο 3588 3739 θεος 2316 εθετο 5087 5639 εργα 2041 αυτου 847 φως 5457 ποιησας 4160 5660 εκ 1537 σκοτους 4655

    Douay Rheims Bible

    Dost thou know when God commanded the rains, to shew his
    light of his clouds?

    King James Bible - Job 37:15

    Dost thou know when God disposed them, and caused the light of his cloud to shine?

    World English Bible

    Do you know how God
    controls them, and causes the lightning of his cloud to shine?

    Early Church Father Links

    Npnf-109 xix.xiii Pg 4

    World Wide Bible Resources

    Job 37:15

    Early Christian Commentary - (A.D. 100 - A.D. 325)

    Anf-01 Pg 14
    Prov. viii. 22–25. [This is one of the favourite Messianic quotations of the Fathers, and is considered as the base of the first chapter of St. John’s Gospel.]

    And again: “When He prepared the heaven, I was with Him, and when He established the fountains of the deep; when He made the foundations of the earth strong, I was with Him preparing [them]. I was He in whom He rejoiced, and throughout all time I was daily glad before His face, when He rejoiced at the completion of the world, and was delighted in the sons of men.”4074


    Anf-01 viii.iv.cxxix Pg 3
    Prov. viii. 22 ff.

    When I repeated these words, I added: “You perceive, my hearers, if you bestow attention, that the Scripture has declared that this Offspring was begotten by the Father before all things created; and that which is begotten is numerically distinct from that which begets, any one will admit.”

    Anf-01 Pg 11
    Prov. viii. 22, 23; 25.

    Anf-02 v.ii.x Pg 4.1

    Anf-02 vi.ii.viii Pg 20.1

    Anf-03 Pg 6
    Prov. viii. 22–25.

    that is to say, He created and generated me in His own intelligence. Then, again, observe the distinction between them implied in the companionship of Wisdom with the Lord. “When He prepared the heaven,” says Wisdom, “I was present with Him; and when He made His strong places upon the winds, which are the clouds above; and when He secured the fountains, (and all things) which are beneath the sky, I was by, arranging all things with Him; I was by, in whom He delighted; and daily, too, did I rejoice in His presence.”7822


    Anf-03 v.v.xx Pg 5
    Prov. viii. 22.

    For since all things were made by the Wisdom of God, it follows that, when God made both the heaven and the earth in principio—that is to say, in the beginning—He made them in His Wisdom. If, indeed, beginning had a material signification, the Scripture would not have informed us that God made so and so in principio, at the beginning, but rather ex principio, of the beginning; for He would not have created in, but of, matter. When Wisdom, however, was referred to, it was quite right to say, in the beginning.  For it was in Wisdom that He made all things at first, because by meditating and arranging His plans therein,6326

    6326 In qua: in Wisdom.

    He had in fact already done (the work of creation); and if He had even intended to create out of matter, He would yet have effected His creation when He previously meditated on it and arranged it in His Wisdom, since It6327

    6327 Wisdom.

    was in fact the beginning of His ways:  this meditation and arrangement being the primal operation of Wisdom, opening as it does the way to the works by the act of meditation and thought.6328

    6328 De cogitatu.

    This authority of Scripture I claim for myself even from this circumstance, that whilst it shows me the God who created, and the works He created, it does not in like manner reveal to me the source from which He created. For since in every operation there are three principal things, He who makes, and that which is made, and that of which it is made, there must be three names mentioned in a correct narrative of the operation—the person of the maker the sort of thing which is made,6329

    6329 Species facti.

    and the material of which it is formed. If the material is not mentioned, while the work and the maker of the work are both mentioned, it is manifest that He made the work out of nothing.  For if He had had anything to operate upon, it would have been mentioned as well as (the other two particulars).6330

    6330 Proinde.

    In conclusion, I will apply the Gospel as a supplementary testimony to the Old Testament.  Now in this there is all the greater reason why there should be shown the material (if there were any) out of which God made all things, inasmuch as it is therein plainly revealed by whom He made all things. “In the beginning was the Word”6331


    Anf-03 v.ix.vii Pg 7
    Prov. viii. 22.

    then afterward begotten, to carry all into effect—“When He prepared the heaven, I was present with Him.”7828


    Anf-03 v.ix.vii Pg 12
    Prov. viii. 22; 25.

    For if indeed Wisdom in this passage seems to say that She was created by the Lord with a view to His works, and to accomplish His ways, yet proof is given in another Scripture that “all things were made by the Word, and without Him was there nothing made;”7833


    Anf-03 v.ix.vii Pg 15
    Prov. viii. 22.

    which “strengthened the heavens;”7836


    Anf-03 v.ix.xi Pg 8
    In allusion to Prov. viii. 22.

    and whatever other passages are to the same effect. Why, moreover, could God the Lord of all things, have hesitated to speak thus of Himself, if the fact had been so? Was He afraid of not being believed, if He had in so many words declared Himself to be both the Father and the Son? Of one thing He was at any rate afraid—of lying. Of Himself, too, and of His own truth, was He afraid. Believing Him, therefore, to be the true God, I am sure that He declared nothing to exist in any other way than according to His own dispensation and arrangement, and that He had arranged nothing in any other way than according to His own declaration. On your side, however, you must make Him out to be a liar, and an impostor, and a tamperer with His word, if, when He was Himself a Son to Himself, He assigned the part of His Son to be played by another, when all the Scriptures attest the clear existence of, and distinction in (the Persons of) the Trinity, and indeed furnish us with our Rule of faith, that He who speaks, and He of whom He speaks, and to whom He speaks, cannot possibly seem to be One and the Same. So absurd and misleading a statement would be unworthy of God, that, when it was Himself to whom He was speaking, He speaks rather to another, and not to His very self. Hear, then, other utterances also of the Father concerning the Son by the mouth of Isaiah: “Behold my Son, whom I have chosen; my beloved, in whom I am well pleased: I will put my Spirit upon Him, and He shall bring forth judgment to the Gentiles.”7881


    Anf-03 v.v.xlv Pg 3
    Prov. viii. 22, 23.

    Then that the Word was produced, “through whom all things were made, and without whom nothing was made.”6594


    Anf-01 Pg 3
    Prov. viii. 27; 30.

    And how could a mere man be addressed in such words as these: “Sit Thou at My right hand?”1198


    Anf-02 vi.iv.vii.ii Pg 10.1

    Anf-03 Pg 7
    Prov. viii. 27–30.

    Now, as soon as it pleased God to put forth into their respective substances and forms the things which He had planned and ordered within Himself, in conjunction with His Wisdom’s Reason and Word, He first put forth the Word Himself, having within Him His own inseparable Reason and Wisdom, in order that all things might be made through Him through whom they had been planned and disposed, yea, and already made, so far forth as (they were) in the mind and intelligence of God. This, however, was still wanting to them, that they should also be openly known, and kept permanently in their proper forms and substances.

    Anf-03 v.ix.xix Pg 5
    Prov. viii. 30.

    In Him, at any rate, and with Him, did (Wisdom) construct the universe, He not being ignorant of what she was making. “Except Wisdom,” however, is a phrase of the same sense exactly as “except the Son,” who is Christ, “the Wisdom and Power of God,”7992

    7992 135:8,9

    Anf-01 ix.iv.vii Pg 33
    Ex. vii. 1.

    but he is not properly termed Lord, nor is called God by the prophets, but is spoken of by the Spirit as “Moses, the faithful minister and servant of God,”3357


    Anf-03 iv.iv.ix Pg 12
    See Ex. vii., viii.; and comp. 2 Tim. iii. 8.

    tried God’s patience until the Gospel.  For thenceforward Simon Magus, just turned believer, (since he was still thinking somewhat of his juggling sect; to wit, that among the miracles of his profession he might buy even the gift of the Holy Spirit through imposition of hands) was cursed by the apostles, and ejected from the faith.217


    Anf-02 vi.ii.viii Pg 31.3

    Anf-02 Pg 15.1

    Treasury of Scriptural Knowledge, Chapter 37

    VERSE 	(15) - 

    Job 28:24-27; 34:13; 38:4-41 Ps 119:90,91 Isa 40:26


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