Hilary of Poitiers — Commentary on Scripture

Mark 1:1

De Trin., iii, 11: He has testified, that Christ was the Son of God, not in name only, but by His own proper nature. We are the sons of God, but He is not a son as we are; for He is the very and proper Son, by origin, not by adoption; in truth, not in name; by birth, not by creation.

Mark 1:1

(de Trin. iii. 11) He has testified, that Christ was the Son of God, not in name only, but by His own proper nature. We are the sons of God, but He is not a son as we are; for He is the very and proper Son, by origin, not by adoption; in truth, not in name; by birth, not by creation.

(as quoted by Aquinas, AD 1274) Catena Aurea by Aquinas

Mark 1:2-3

(de Trin. iii. 11) He has testified, that Christ was the Son of God, not in name only, but by His own proper nature. We are the sons of God, but He is not a son as we are; for He is the very and proper Son, by origin, not by adoption; in truth, not in name; by birth, not by creation.

(as quoted by Aquinas, AD 1274) Catena Aurea by Aquinas

Mark 6:3

And yet some very depraved men take from this the basis of their view that there were many brothers of our Lord as a point of tradition. If there had been sons of Mary who were not rather produced from a previous marriage of Joseph's, Mary never would have been transferred to the apostle John as his mother at the time of the Passion, nor would the Lord have said to them both, "Woman, behold your son," and to John, "Behold your mother," [John 19:26-27] unless perhaps he was leaving his disciple's filial love in order to comfort her who was left behind.

Commentary on Matthew verse 1:4, page 45-46

Mark 10:17

The young man became arrogant through the observance of the law. He did not recognize that the consummation of the law is Christ. He assumed he could be justified by works. He was not aware that Jesus had come for the lost sheep of the house of Israel, and that the law could not save except through justifying faith. He questioned the Lord of the law and the only begotten God as if he were an ordinary teacher of precepts that were written down in the law. Hence, the Lord rejected this declaration of a spurious faith, because the question was put to him as if he were merely a teacher of the law. He replied: “Why do you call me good?” In order to make known how much he was to be recognized and acknowledged as good, he declared: “No one is good but God only.” He would not have rejected the attribute of goodness if it had been attributed to him as God.

ON THE TRINITY 9.16

Mark 10:18

He who is by nature God of God must possess the nature of his origin, which God possesses. The indistinguishable unity of a living nature cannot be divided by the birth of a living nature. But the troublers of church unity, under cover of the saving confession of the gospel faith, are subversively trying to take captive the truth by undermining it. By forcing their own interpretations on words spoken with other meanings and intentions, they are robbing the Son of his distinctive unity [with the Father].

ON THE TRINITY 9.2

Mark 10:18

A complete understanding of the reply must come from the reason that prompted the question, for the answer will be directed to the matter that led to the inquiry.… He voiced his objection to the title of “good master” in such a way as to challenge the faith of the questioner rather than the designation of himself as a master or as good.

ON THE TRINITY 9.2

Mark 10:21

He exercises the duties of goodness when he opens the treasures of heaven and becomes himself a guide to them. He abhors whatever is offered to him merely as a man. Yet he makes it clear that he is no stranger to those qualities attributed to God. While recognizing the one God as good, he himself speaks of and performs those very actions which are characteristic of the incomparable power, goodness and nature of God.

ON THE TRINITY 9.17

Mark 11:12

As we behold the mystery of his tears, hunger and thirst, let us remember that the one who wept also raised the dead to life, rejoicing for Lazarus. From the very One who thirsted flowed rivers of living water. He who hungered was able to wither the fig tree which offered no fruit for his hunger. How could this be, that he who was able to strike the green tree dead merely by his word could also have a nature that could hunger? This was the mystery of his hunger, grief, and thirst, that the Word was assuming flesh. His humanity was entirely exposed to our weaknesses, yet even then his glory was not wholly put away as he suffered these indignities. His weeping was not for himself, his thirst was not for water, nor his hunger merely for food. He did not eat or drink or weep just to satisfy his appetites. Rather, in his incarnate humbling he was demonstrating the reality of his own body by hungering, by doing what human nature does. And when he ate and drank, it was not a concession to some necessity external to himself, but to show his full participation in the human condition.

ON THE TRINITY 10.24

Mark 12:29

If sacred truth, when challenged by blasphemy, is met by silence, even that silence may be falsely construed as consent. This is what has happened in the case of the Arian assertion that because God is one, therefore his Son is not God.… The same one who authorizes us to confess the Son of God as God justifies us in proclaiming the one God.

ON THE TRINITY 5.1-2

Mark 12:32

The answer of the scribe seems to accord with the words of the Lord, for he too acknowledges the inmost love of one God, and professes the love of one’s neighbor as real as the love of self, and places love of God and love of one’s neighbor above all the burnt offerings of sacrifices.

ON THE TRINITY 9.24

Mark 12:36

The scribe, therefore, is not far from the kingdom of God when he acknowledges the one God who is to be loved above all things. But he is admonished by his own confession in that he does not fully grasp the mystery of the law as being fulfilled in Christ.… The scribe only recognized him according to the flesh and the birth from Mary, who was descended from David, rather than as David’s Lord.

ON THE TRINITY 9.26

Mark 13:13

Therefore the Lord exhorts us to wait with patient and reverent faith until the end comes, for “Blessed is he that endures to the end.” It is neither a blessed nothingness that awaits us, nor is nonexistence the fruit, nor annihilation the appointed reward of faith. Rather the end is the final attainment of the promised blessedness. They are blessed who endure until the goal of perfect happiness is reached, when the expectation of faith reaches toward complete fulfillment. Their end is to abide with unbroken rest in that condition toward which they are presently pressing.

ON THE TRINITY 11.28

Mark 13:32-37

(de Trin. ix) This ignorance of the day and hour is urged against the Only-Begotten God, as if, God born of God had not the same perfection of nature as God. But first, let common sense decide whether it is credible that He, who is the cause that all things are, and are to be, should be ignorant of any out of all these things. For how can it be beyond the knowledge of that nature, by which and in which that which is to be done is contained? And can He be ignorant of that day, which is the day of His own Advent? Human substances foreknow as far as they can what they intend to do, and the knowledge of what is to be done, follows upon the will to act. How then can the Lord of glory, from ignorance of the day of His coming, be believed to be of that imperfect nature, which has on it a necessity of coming, and has not attained to the knowledge of its own advent? But again, how much more room for blasphemy will there be, if a feeling of envy is ascribed to God the Father, in that He has withheld the knowledge of His beatitude from Him to whom He gave a foreknowledge of His death. But if th…

(de Trin. ix) This ignorance of the day and hour is urged against the Only-Begotten God, as if, God born of God had not the same perfection of nature as God. But first, let common sense decide whether it is credible that He, who is the cause that all things are, and are to be, should be ignorant of any out of all these things. For how can it be beyond the knowledge of that nature, by which and in which that which is to be done is contained? And can He be ignorant of that day, which is the day of His own Advent? Human substances foreknow as far as they can what they intend to do, and the knowledge of what is to be done, follows upon the will to act. How then can the Lord of glory, from ignorance of the day of His coming, be believed to be of that imperfect nature, which has on it a necessity of coming, and has not attained to the knowledge of its own advent? But again, how much more room for blasphemy will there be, if a feeling of envy is ascribed to God the Father, in that He has withheld the knowledge of His beatitude from Him to whom He gave a foreknowledge of His death. But if there are in Him all the treasures of knowledge, He is not ignorant of this day; rather we ought to remember that the treasures of wisdom in Him are hidden; His ignorance therefore must be connected with the hiding of the treasures of wisdom, which are in Him. (Col. 2:3) For in all cases, in which God declares Himself ignorant, He is not under the power of ignorance, but either it is not a fit time for speaking, or it is an economy of not acting. But if God is said then to have known that Abraham loved Him, when He did not hide that His knowledge from Abraham, it follows, that the Father is said to know the day, because He did not hide it from the Son. (Gen. 22:12) If therefore the Son knew not the day, it is a Sacrament of His being silent, as on the contrary the Father alone is said to know, because He is not silent. But God forbid that any new and bodily changes should be ascribed to the Father or the Son. Lastly, lest He should be said to be ignorant from weakness, He has immediately added, Take ye heed, watch and pray, for ye know not when the time is.

(as quoted by Aquinas, AD 1274) Catena Aurea by Aquinas

Mark 13:32

It is sometimes turned into a reproach against the only begotten God that he did not know the day and the hour. It is said that, though God, born of God, he is not in the perfection of divine nature, since he is subjected to the limitation of ignorance, namely, to an external force stronger than himself, triumphing, as it were, over his weakness. The heretics in their frenzy would try to drive us to this blasphemous interpretation: that he is thus captive to this external limitation, which makes such a confession inevitable. The words are those of the Lord himself. What could be more unholy, we ask, than to corrupt his express assertion by our attempt to explain it away? But, before we investigate the meaning and occasion of these words, let us first appeal to the judgment of common sense. Is it credible, that he, who stands to all things as the author of their present and future, should not know all things?… All that is derives from God alone its origin, and has in him alone the efficient cause of its present state and future development. Can anything be beyond the reach of his natu…

It is sometimes turned into a reproach against the only begotten God that he did not know the day and the hour. It is said that, though God, born of God, he is not in the perfection of divine nature, since he is subjected to the limitation of ignorance, namely, to an external force stronger than himself, triumphing, as it were, over his weakness. The heretics in their frenzy would try to drive us to this blasphemous interpretation: that he is thus captive to this external limitation, which makes such a confession inevitable. The words are those of the Lord himself. What could be more unholy, we ask, than to corrupt his express assertion by our attempt to explain it away? But, before we investigate the meaning and occasion of these words, let us first appeal to the judgment of common sense. Is it credible, that he, who stands to all things as the author of their present and future, should not know all things?… All that is derives from God alone its origin, and has in him alone the efficient cause of its present state and future development. Can anything be beyond the reach of his nature, through which is effected, and in which is contained, all that is and shall be? Jesus Christ knows the thoughts of the mind, as it is now, stirred by present motives, and as it will be tomorrow, aroused by the impulse of future desires.… Whenever God says that he does not know, he professes ignorance indeed, but is not under the defect of ignorance. It is not because of the infirmity of ignorance that he does not know, but because it is not yet the time to speak, or in the divine plan to act.… This knowledge is not, therefore, a change from ignorance, but the coming of a fullness of time. He waits still to know, but we cannot suppose that he does not know. Therefore his not knowing what he knows, and his knowing what he does not know, is nothing else than a divine economy in word and deed.

ON THE TRINITY 9.58-62

Mark 14:34

What is meant by “sorrowful even unto death?” It cannot mean the same as “to be sorrowful because of death”; for where there is sorrow because of death, it is the death that is the cause of the sadness. But a sadness even unto death implies that death is the completion, not the cause, of the sadness.

ON THE TRINITY 10.36

Mark 14:36

Though with God nothing is impossible, yet for human nature it is impossible to ignore the fear of suffering. Only by trial can faith be proved. Thus as a human being he prays in a human manner that the cup may pass away, but as God from God, his will is in unison with the Father’s effectual will.

ON THE TRINITY 10.38

Mark 14:36

Although he was obedient, it was a voluntary obedience. The only begotten Son humbled himself, and obeyed his Father even to the death of the cross. But was it as human or as God that he was subjected to the Father? His subjection is that of one to whom all things have been subjected. This subjection is not a sign merely of a temporal obedience, for his allegiance is eternal. Rather it was an instance in time of the dispensation of the eternal mystery of his humbling. His actual humbling occurred within time. Yet in its very unpretentiousness it displays the eternal mystery of his humiliation.

ON THE TRINITY 11.30

Mark 14:36

He does not pray that the cup may pass around him. He prays that the cup may pass away from him, but it cannot pass away unless he drinks it. To pass away does not mean to depart from its place, but not to exist at all. And this is indeed the very meaning that the apostles have in mind when they say: “Heaven and earth will pass away, but my words will not pass away.”

ON THE TRINITY 10.42

Mark 14:36

The Father from whom every nature has derived its laws is not subject to the laws of nature. The Father who transcends every measure of power is not limited in anything, either by deficiency or by changeability in his nature. As the Son said: “Father, all things are possible to thee.” So much so that the human mind cannot grasp as much as lies within his power.

ON THE TRINITY 9.72