Or “the Lord of Hosts.” Cf. Isa. vi. 3, and the Te Deum, verse 5 (the Trisagion).
Editorial footnote · Exposition of the Christian Faith, Chapter III., editorial note cite_note-2 · Original source
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Exposition of the Christian Faith — Historical footnotes
Chapter III.
Complete historical editorial footnotes. These notes retain the original edition’s wording; individual note authors are unspecified.
English translation and editorial credits: Augustus Henry Eugene de Romestin, Eugene de Romestin (assistant), Henry Thomas Forbes Duckworth (assistant).
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20. Now the oracles of the prophets bear witness what close unity holy Scripture declares to subsist between the Father and the Son as regards their Godhead. For thus saith the Lord of Sabaoth: “Egypt hath laboured, and the commerce of the Ethiopians and Sabeans: mighty men shall come over to thee, and shall be thy servants, and in thy train shall they follow, bound in fetters, and they shall fall down before thee, and to thee shall they make supplication: for God is in thee, and there is no God beside thee. For thou art God, and we knew it not, O God of Israel.”
Isa. xlv. 14. St. Ambrose’s version differs somewhat from the A.V.
Editorial footnote · Exposition of the Christian Faith, Chapter III., editorial note cite_note-3 · Original source
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20. Now the oracles of the prophets bear witness what close unity holy Scripture declares to subsist between the Father and the Son as regards their Godhead. For thus saith the Lord of Sabaoth: “Egypt hath laboured, and the commerce of the Ethiopians and Sabeans: mighty men shall come over to thee, and shall be thy servants, and in thy train shall they follow, bound in fetters, and they shall fall down before thee, and to thee shall they make supplication: for God is in thee, and there is no God beside thee. For thou art God, and we knew it not, O God of Israel.”
Latin proprietas, Greek οικειότης.
Editorial footnote · Exposition of the Christian Faith, Chapter III., editorial note cite_note-6 · Original source
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22. “In Thee,” saith he, “is God”—forasmuch as the Father is in the Son. For it is written, “The Father, Who abideth in Me, Himself speaketh,” and “The works that I do, He Himself also doeth.” And yet again we read that the Son is in the Father, saying, “I am in the Father, and the Father in Me.” Let the Arians, if they can, make away with this kinship in nature and unity in work.
or “Jehovah in Jehovah.”
Editorial footnote · Exposition of the Christian Faith, Chapter III., editorial note cite_note-8 · Original source
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23. There is, therefore, God in God, but not two Gods; for it is written that there is one God, and there is Lord in Lord, but not two Lords, forasmuch as it is likewise written: “Serve not two lords.” And the Law saith: “Hear, O Israel! The Lord thy God is one God;” moreover, in the same Testament it is written: “The Lord rained from the Lord.” The Lord, it is said, sent rain “from the Lord.” So also you may read in Genesis: “And God said,—and God made,” and, lower down, “And God made man in the image of God;” yet it was not two gods, but one God, that made [man]. In the one place, then, as in the other, the unity of operation and of name is maintained. For surely, when we read “God of God,” we do not speak of two Gods.
Ps. xlv. in Bible and Prayer-book.
Editorial footnote · Exposition of the Christian Faith, Chapter III., editorial note cite_note-15 · Original source
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24. Again, you may read in the forty-fourth psalm how the prophet not only calls the Father “God” but also proclaims the Son as God, saying: “Thy throne, O God, is for ever and ever.” And further on: “God, even thy God, hath anointed thee with the oil of gladness above thy fellows.” This God Who anoints, and God
The original is “non est Deus præter te—per proprietatem substantiæ.” It must be remembered St. Ambrose was a civil magistrate before he was made bishop. His mind would be disposed therefore to regard things under a legal aspect.
Editorial footnote · Exposition of the Christian Faith, Chapter III., editorial note cite_note-21 · Original source
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27. “In thee,” therefore, “is God,” by unity of nature, and “there is no God beside Thee,” by reason of personal possession of the Substance, without any reserve or difference.