Hilary of Poitiers — Commentary on Scripture

Matthew 1:1

(Quæst. Nov. et Vet. Test. q. 49.) What God conferred on those, who, by the anointing of oil were consecrated as kings or priests, this the Holy Spirit conferred on the Man Christ; adding moreover a purification. The Holy Spirit cleansed that which taken of the Virgin Mary was exalted into the Body of the Saviour, and this is that anointing of the Body of the Saviour's flesh whence He was called Christb. Because the impious craft of the Jews denied that Jesus was born of the seed of David, he adds, The son of David, the son of Abraham.

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

Matthew 1:1

What Matthew publishes in order of kingly succession, Luke has set forth in order of priestly origin. While accounting for each order, both indicate the relationship of the Lord to each ancestral lineage. The order of his lineage is thus duly presented, because the association of the priestly and royal tribes that was begun through David from marriage is now confirmed out of the descent from Shealtiel to Zerubbabel. And so, while Matthew recounts his paternal origin that began in Judah, Luke teaches that his ancestry was taken from the tribe of Levi. Each in his own way demonstrates the glory of our Lord Jesus Christ, who is both the eternal king and priest, as seen even in the fleshly origin of both of his ancestries. It does not matter that the origin of Joseph instead of Mary is recounted, for indeed there is one and the same blood relationship for the whole tribe. Moreover, both Matthew and Luke provide precedents. They name fathers in order not so much by their lineage as by their clan, since the tribe began from one individual and continues under a family of one succession and…

What Matthew publishes in order of kingly succession, Luke has set forth in order of priestly origin. While accounting for each order, both indicate the relationship of the Lord to each ancestral lineage. The order of his lineage is thus duly presented, because the association of the priestly and royal tribes that was begun through David from marriage is now confirmed out of the descent from Shealtiel to Zerubbabel. And so, while Matthew recounts his paternal origin that began in Judah, Luke teaches that his ancestry was taken from the tribe of Levi. Each in his own way demonstrates the glory of our Lord Jesus Christ, who is both the eternal king and priest, as seen even in the fleshly origin of both of his ancestries. It does not matter that the origin of Joseph instead of Mary is recounted, for indeed there is one and the same blood relationship for the whole tribe. Moreover, both Matthew and Luke provide precedents. They name fathers in order not so much by their lineage as by their clan, since the tribe began from one individual and continues under a family of one succession and origin. Indeed, Christ has to be shown as the son of David and Abraham, so Matthew began in this way: “The book of the genealogy of Jesus Christ, the son of David, the son of Abraham.” It does not matter who is placed in a given order as long as the whole family is understood to derive from a single source. Joseph and Mary belonged to the same kinship line. Joseph is shown to have sprung from the line of Abraham. It is revealed that Mary came from this line, too. This system is codified in law so that, if the oldest of a family should die without sons, the next oldest brother of the same family would take the dead man’s wife in marriage. He would consider his sons as received into the family of the one who had died, and thus the order of succession remains with the firstborn, since they are considered to be the fathers of those born after them in either name or birth.

Commentary on Matthew 1.1

Matthew 1:8-11

Thus the stain of the Gentile alliance being purged, the royal race is again taken up in the fourth following generation.

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

Matthew 1:16

Quaest. Nov. et Vet. Test. q. 49: What God conveyed by the anointing of oil to those who were anointed to be kings, this the Holy Spirit conveyed upon the man Christ, adding thereto the expiation; wherefore when born He was called Christ; and thus it proceeds, “who is called Christ.”

Matthew 1:16

(Quæst. Nov. et Vet. Test. q. 49.) What God conveyed by the anointing of oil to those who were anointed to be kings, this the Holy Spirit conveyed upon the man Christ, adding thereto the expiation; wherefore when born He was called Christ; and thus it proceeds, who is called Christ.

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

Matthew 2:13-15

The first time when he would teach Joseph that she was lawfully espoused, the Angel called the Virgin his espoused wife; but after the birth she is only spoken of as the Mother of Jesus. As wedlock was rightfully imputed to her in her virginity, so virginity is esteemed venerable in her as the mother of Jesus.

Egypt full of idols; for after this enquiry for Him among the Jews, Christ leaving Judæa goes to be cherished among nations given to the vainest superstitions.

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

Matthew 2:17-18

It could not be that they were not who seemed now dead, but by glorious martyrdom they were advanced to eternal life; and consolation is for those who have suffered loss, not for those who have reaped a gain. Rachel affords a type of the Church long barren now at length fruitful. She is heard weeping for her children, not because she mourned them dead, but because they were slaughtered by those whom she would have retained as her first-born sons.

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

Matthew 2:19

After the death of Herod, Joseph was advised by the angel to return to Judea with the boy and his mother. When he returned he heard that Archelaeus, son of Herod, was king. So he was afraid to go, but the angel admonished him to cross over into the region of Galilee, and they lived in the city of Nazareth.… Joseph resembles the apostles to whom Christ entrusted the spreading of the news about him. Similar to what happened with Joseph after the death of Herod, they must deal with the same people who caused the Lord to suffer. The apostles are commanded to preach to the Jews, for they were sent to the lost sheep of the house of Israel. But when they saw that the power remained in the hands of inherited faithlessness, they became afraid and retreated.

Commentary on Matthew 2.1

Matthew 2:21-23

But the figurative interpretation holds good any way. Joseph represents the Apostles, to whom Christ is entrusted to be borne about. These, as though Herod were dead, that is, his people being destroyed in the Lord's passion, are commanded to preach the Gospel to the Jews; they are sent to the lost sheep of the house of Israel. But finding the seed of their hereditary unbelief still abiding, they fear and withdraw; admonished by a vision, to wit, seeing the Holy Ghost poured upon the Gentiles, they carry Christ to them.

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

Matthew 2:23

But the figurative intepretation holds good any way. Joseph represents the Apostles, to whom Christ is entrusted to be borne about. These, as though Hero were dead, that is, his people being destroyed in the Lord’s passion, are commanded to preach the Gospel to the Jews; they are sent to the lost sheep of the house of Israel. But finding the seed of their hereditary unbelief still abiding, they fear and withdraw; admonished by a vision, to wit, seeing the Holy Spirit poured upon the Gentiles, they carry Christ to them.

Matthew 3:1-3

Or, he came to Judæa, desert by the absence of God, not of population, that the place of preaching might witness the few to whom the preaching was sent.

He therefore preaches repentance when the Kingdom of Heaven approaches; by which we return from error, we escape from sin, and after shame for our faults, we make profession of forsaking them.

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

Matthew 3:3

Or, he came to Judaea, desert by the absence of God, not of population, that the place of preaching might witness the few to whom the preaching was sent.

Matthew 3:4

For the preaching of John no place more suitable, no clothing more useful, no food more fitted.

The preacher of Christ is clad in the skins of unclean beasts, to which the Gentiles are compared, and so by the Prophets' dress is sanctified whatever in them was useless or unclean. The girdle is a thing of much efficacy to every good work, that we may be girt for every ministry of Christ. For his food are chosen locusts, which fly the face of man, and escape from every approach, signifying ourselves who were borne away from every word or speech of good by a spontaneous motion of the body, weak in will, barren in works, fretful in speech, foreign in abode, are now become the food of the Saints, chosen to fill the Prophets' desire, furnishing our most sweet food not from the hives of the law, but from the trunks of wild trees.

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

Matthew 3:4

A garment woven with camel’s hair designates the peculiar clothing of this prophetic preacher. He is covered with the skins of an unclean animal. Whatever had been useless or shabby in us becomes sanctified by the prophet’s clothes.

Commentary on Matthew 2.2

Matthew 3:5-6

The preacher of Christ is clad in the skins of unclean beasts, to which the Gentiles are compared, and so by the Prophets' dress is sanctified whatever in them was useless or unclean. The girdle is a thing of much efficacy to every good work, that we may be girt for every ministry of Christ. For his food are chosen locusts, which fly the face of man, and escape from every approach, signifying ourselves who were borne away from every word or speech of good by a spontaneous motion of the body, weak in will, barren in works, fretful in speech, foreign in abode, are now become the food of the Saints, chosen to fill the Prophets' desire, furnishing our most sweet food not from the hives of the law, but from the trunks of wild trees.

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

Matthew 3:8

He advises them to “bring forth fruit that matches repentance” and not to boast that they have Abraham as their father, for God is able to raise up children to Abraham out of stones. Indeed, succession to Abraham in the flesh is not required, but the inheritance of Abraham’s faith. In this context, dignity of origin consists in examples of works. The glory of one’s race lies in the imitation of faith. The devil was faithless, but Abraham was faithful. The devil was treacherous in his treatment of humanity, whereas Abraham was justified by faith. Therefore the very life and character of each person is acquired by a close relationship, so that those who are faithful to Abraham are his posterity in faith. But those who are unfaithful are changed into the devil’s offspring by their unfaithfulness.

Commentary on Matthew 2.3

Matthew 3:10

The axe laid at the roots of the trees witnesses to the power present in Christ. The cutting down and burning of the trees signifies the destruction of barren faithlessness that is being prepared for the fire of judgment.

Commentary on Matthew 2.4

Matthew 3:11-12

Leaving to the Apostles the glory of bearing about the Gospel, to whose beautiful feet was due the carrying the tidings of God's peace.

He marks the time of our salvation and judgment in the Lord; those who are baptized in the Holy Ghost it remains that they be consummated by the fire of judgment.

The wheat, i. e. the full and perfect fruit of the believer, he declares, shall be laid up in heavenly barns; by the chaff he means the emptiness of the unfruitful.

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

Matthew 3:11

The work of the law is now ineffectual for salvation. John appeared as a messenger of repentance to those about to be baptized. It was the task of the prophets to call people away from their sins, but it was proper to Christ to save those who believe. Thus John said that he was baptizing them for repentance. He also said that a mightier one would come whose sandals he was not worthy to untie. And he left to the apostles the glory of spreading God’s word. It would be their duty to go about with their trusty feet and proclaim God’s peace. He therefore points ahead to the time of our salvation and judgment in the Lord, saying, “He will baptize you with the Holy Spirit and with fire.”

Commentary on Matthew 2.4

Matthew 3:12

It remains for those who have been baptized in the Holy Spirit to be consumed with the fire of judgment, for “his winnowing fan is in his hand, and he will thoroughly clean out his threshing floor and will gather his wheat into the barn; but the chaff he will burn up with unquenchable fire.” The function of the fan is to separate the fruitful from the unfruitful. That the decision lies in God’s hands is indicated by his splendid wheat, the ripened fruit of believers, to be stored in barns. But the chaff indicates the futility of the unprofitable and unfruitful who are fit for the fire of burning judgment.

Commentary on Matthew 2.4