{"author":null,"canonical_references":[],"database_sha256":"8cfbe7284c6936871d57c02dc6aa63ebbdfd4722422d539dd9f716e46e91112e","date_end":null,"date_start":null,"edition_year":null,"id":"sermonindex-ecf-7454","native_reference":{"book_number":290,"chapter_from":43,"chapter_to":43,"system":"MyBible module coordinates (mapping unverified)","verse_from":10,"verse_to":10},"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>Gaius Marius Victorinus</b>: If Christ is Son, Christ is certainly after God. But after God there is nothing comparable to him. Christ is therefore not comparable to God; or if he is not after God, certainly he is with God; for in no way can he be before God; therefore he is consubstantial (homoousion) … substance as substance, especially if it is a homogeneous substance that is realized in two or more individuals, which is said to be identical substance, not similar.<br/><i>— AGAINST ARIUS 2:1.1</i></p><p><b>Jerome</b>: (Verses 10-11) You are my witnesses, says the Lord, and my servant whom I have chosen, that you may know and believe me, and understand that I am he. Before me no god was formed, nor shall there be any after me. I am, I am the Lord, and there is no savior without me. LXX: Be my witnesses, and I am a witness, says the Lord God, and my servant whom I have chosen, so that you may know and believe and understand that I am: Before me there was no other God and after me there will be none. I am God, and there is no Savior besides me. Whether he himself is the witness of his own words, both the doer and the boy and servant whom he has chosen. There is no doubt that it signifies Christ, to whom he also says above: It is great for you to be called my servant. And all these things will happen, so that the truth may be preached to the world, and they may know, and believe, and understand, whose minds were previously brutish and insensible, that besides one God, there is no other God, neither before nor after. For the creator of times never has a beginning, since time itself sometimes exists. And how did He speak: I am a witness, says the Lord God; and the boy whom I have chosen, saying this very thing to the Lord in the Gospel: The testimony of two men is true. I am the one who testifies about myself, and the one who sent me is the Father (John 8:17-18). Thus, we must understand the divinity of Him, that there is no God except Himself who speaks, and His chosen boy. Besides God the Father, there is no other God: because Christ is the power of God and the wisdom of God (1 Corinthians 1), who speaks in the Gospel: I am in the Father, and the Father is in Me (John 14:11). For just as the one Lord Christ does not take away from the Father so that he may not be Lord, so the one God the Father does not take away from the Son so that he may not be God: who in the beginning was the Word, and the Word was with God, and the Word was God: this was in the beginning with God (John 1:1-2). And what follows: And there is no Savior without me, shows that the Son saves all things in the Father. Concerning whom the same prophet testifies: And the Lord will send them a Savior, who will make them safe (Isaiah 9). For indeed, God is wise and strong, and His wisdom and virtue cannot exist without Him.<br/><i>— Commentary on Isaiah</i></p><p><b>John Chrysostom</b>: Still I should like to ask our objectors, what means that which is said by the Prophet, \"Before Me there was no God formed, nor is there any after Me\"? For if the Son is younger than the Father, how, says He, \"Nor is there any after me\"? Will you take away the being of the Only-Begotten Himself? You either must dare this, or admit one Godhead with distinct Persons of the Father and Son.<br/><i>— HOMILIES ON THE GOSPEL OF John 4</i></p><p><b>Origen of Alexandria</b>: What then do the divine Scriptures intend to say, for example, here: \"Before Me there was no God, and after Me there shall be none,\" and \"I am, and there is no God besides Me\"? Do not suppose that in these utterances the unity is applied to the God of the universe … apart from Christ, and, of course, not to Christ alone apart from God. But let us speak of this as Jesus Himself taught: \"I and the Father are one.\"<br/><i>— DIALOGUE WITH HERACLIDES</i></p><p><b>Procopius of Gaza</b>: \"I have glorified you in the world.\" By this glory Christ has led the blind people into the light. For the sun of righteousness does not allow us to be children of the night and shadows but rather of day, as the divine apostle says. When Paul says, \"They have been gathered,\" this in fact has not yet taken place, and he is obviously speaking prophetically, meaning \"they will be gathered.\" For speaking of things to come as if they had happened is customary in the Scriptures; another example of such is \"I have given my back to the rod\" and \"they divided my clothing among them.\"<br/><i>— COMMENTARY ON Isaiah 43:1-13</i></p>","source_html_sha256":"39bc7238bc5dea670841cb0408d2f08b9bec903ab9b645f413a5e69e02ead46b","source_module":"ECF","source_row_id":7454,"source_url":"https://www.sermonindex.net/commentary/ecf/","text_sha256":"29ad2ecca04983c9193562ac0c08c2efde5265d2f9a7ee9e3edd057494aa5fb9","translator":null,"work":null}