Early Church Fathers Scripture Index : Texts
Isaiah 48:12
There are 6 footnotes for this reference.
Ante-Nicene Fathers, Volume 3, page 480, footnote 11 (Image)
Tertullian (I, II, III)
Anti-Marcion. (HTML)
Against Hermogenes. (HTML)
The Shifts to Which Hermogenes is Reduced, Who Deifies Matter, and Yet is Unwilling to Hold Him Equal with the Divine Creator. (HTML)
CCEL Footnote 6189 (In-Text, Margin)
... safe to Him, of being the only God, and the First, and the Author of all things, and the Lord of all things, and being incomparable to any—qualities which he straightway ascribes to Matter also. He is God, to be sure. God shall also attest the same; but He has also sworn sometimes by Himself, that there is no other God like Him. Hermogenes, however, will make Him a liar. For Matter will be such a God as He—being unmade, unborn, without beginning, and without end. God will say, “I am the first!”[Isaiah 48:12] Yet how is He the first, when Matter is co-eternal with Him? Between co-eternals and contemporaries there is no sequence of rank. Is then, Matter also the first? “I,” says the Lord, “have stretched out the heavens alone.” But indeed He was not ...
Nicene and Post-Nicene Fathers, Series 1, Volume 2, page 449, footnote 1 (Image)
Augustine: The City of God, Christian Doctrine
City of God (HTML)
Of the last judgment, and the declarations regarding it in the Old and New Testaments. (HTML)
That in the Books of the Old Testament, Where It is Said that God Shall Judge the World, the Person of Christ is Not Explicitly Indicated, But It Plainly Appears from Some Passages in Which the Lord God Speaks that Christ is Meant. (HTML)
CCEL Footnote 1477 (In-Text, Margin)
... established the heaven. I will call them, and they shall stand together, and be gathered, and hear. Who has declared to them these things? In love of thee I have done thy pleasure upon Babylon, that I might take away the seed of the Chaldeans. I have spoken, and I have called: I have brought him, and have made his way prosperous. Come ye near unto me, and hear this. I have not spoken in secret from the beginning; when they were made, there was I. And now the Lord God and His Spirit hath sent me.”[Isaiah 48:12-16] It was Himself who was speaking as the Lord God; and yet we should not have understood that it was Jesus Christ had He not added, “And now the Lord God and His Spirit hath sent me.” For He said this with reference to the form of a servant, speaking ...
Nicene and Post-Nicene Fathers, Series 2, Volume 9, page 91b, footnote 2 (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 IV (HTML)
Regarding the things said concerning Christ. (HTML)
... speak of union, community, anointing, natural conjunction, conformation and the like. The former two modes, then, have their reason in this third mode. For through the union it is made clear what either has obtained from the intimate junction with and permeation through the other. For through the union in subsistence the flesh is said to be deified and to become God and to be equally God with the Word; and God the Word is said to be made flesh, and to become man, and is called creature and last[Isaiah 48:12]: not in the sense that the two natures are converted into one compound nature (for it is not possible for the opposite natural qualities to exist at the same time in one nature), but in the sense that the two natures are united in subsistence and ...
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 233, footnote 7 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
Exposition of the Christian Faith. (HTML)
Book II. (HTML)
Chapter IX. The objection that the Son, being sent by the Father, is, in that regard at least, inferior, is met by the answer that He was also sent by the Spirit, Who is yet not considered greater than the Son. Furthermore, the Spirit, in His turn, is sent by the Father to the Son, in order that Their unity in action might be shown forth. It is our duty, therefore, carefully to distinguish what utterances are to be fitly ascribed to Christ as God, and what to be ascribed to Him as man. (HTML)
75. Regard not, therefore, the narrow bounds of human language, but the plain meaning of the words, and believe facts accomplished. Bethink you that our Lord Jesus Christ said in Isaiah that He had been sent by the Spirit. Is the Son, therefore, less than the Spirit because He was sent by the Spirit? Thus you have the record, that the Son declares Himself sent by the Father and His Spirit. “I am the beginning,” He saith,[Isaiah 48:12] “and I live for ever, and My hand hath laid the foundations of the earth, My right hand hath made the heaven to stand abidingly;” and further on: “I have spoken, and I have called; I have brought him, and have made his way to prosper. Draw ye near to Me, and hear these things: not in ...
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 276, footnote 1 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
Exposition of the Christian Faith. (HTML)
Book IV. (HTML)
Chapter IX. Various quibbling arguments, advanced by the Arians to show that the Son had a beginning of existence, are considered and refuted, on the ground that whilst the Arians plainly prove nothing, or if they prove anything, prove it against themselves, (inasmuch as He Who is the beginning of all cannot Himself have a beginning), their reasonings do not even hold true with regard to facts of human existence. Time could not be before He was, Who is the Author of time--if indeed at some time He was not in existence, then the Father was without His Power and Wisdom. Again, our own human experience shows that a person is said to exist before he is born. (HTML)
108. But neither had the Son of God any beginning, seeing that He already was at the beginning, nor shall He come to an end, Who is the Beginning and the End of the Universe;[Isaiah 48:12] for being the Beginning, how could He take and receive that which He already had, or how shall He come to an end, being Himself the End of all things, so that in that End we have an abiding-place without end? The Divine Generation is not an event occurring in the course of time, and within its limits, and therefore before it time is not, and in it time has no place.
Nicene and Post-Nicene Fathers, Series 2, Volume 13, page 389, footnote 1 (Image)
Gregory the Great II, Ephriam Syrus, Aphrahat
Selections from the Hymns and Homilies of Ephraim the Syrian and from the Demonstrations of Aphrahat the Persian Sage. (HTML)
Aphrahat: Select Demonstrations. (HTML)
Of Christ the Son of God. (HTML)
CCEL Footnote 1060 (In-Text, Margin)
... conception of Adam, He brought him forth and gave him authority over all his creation. Concerning this the Prophet said:— Thou, Lord, hast been our habitation for generations, before the mountains were conceived, and before the earth travailed and before the world was framed. From age unto age Thou art the Lord. That no one should suppose that there is another God, either before or afterwards, he said:— From age and unto age, just as Isaiah said:— I am the first and I am the last.[Isaiah 48:12] And after that God brought forth Adam from within His thought, He fashioned him, and breathed into him of His Spirit, and gave him the knowledge of discernment, that he might discern good from evil, and might know that God made him. And inasmuch as ...