Hilary of Poitiers — Commentary on Scripture

The same was in the beginning with God.

Whereas he had said, the Word was God, the fearfulness, and strangeness of the speech disturbed me; the prophets having declared that God was One. But, to quiet my apprehensions, the fisherman reveals the scheme of this so great mystery, and refers all toone, without dishonor, without obliterating , without reference to time , saying, The Same was in the beginning with God; with One Unbegotten God, from whom He its, the One Only-begotten God.

The backward straining of our thoughts can never grasp anything prior to God's property of absolute existence since nothing presents itself to enable us to understand the nature of God, even though we might go on seeking it forever—nothing, that is, except the fact that God always is. That then which has both been declared about God by Moses, that of which our human intelligence can give no further explanation, that [is] the very quality the Gospels testify to be a property of God the only begotten since in the beginning was the Word, and since the Word was with God, and since he was the true Light, and since God the only begotten is in the bosom of the Father, and since Jesus Christ is God over all.6Therefore he was and he is, since he is from him who always is what he is. But to be from him, that is to say, to be from the Father, is birth. Moreover, to be always from him, who always is, is eternity; but this eternity is derived not from himself but from the Eternal. And from the Eternal nothing can spring but what is eternal: for if the offspring is not eternal, then neither is the…

The backward straining of our thoughts can never grasp anything prior to God's property of absolute existence since nothing presents itself to enable us to understand the nature of God, even though we might go on seeking it forever—nothing, that is, except the fact that God always is. That then which has both been declared about God by Moses, that of which our human intelligence can give no further explanation, that [is] the very quality the Gospels testify to be a property of God the only begotten since in the beginning was the Word, and since the Word was with God, and since he was the true Light, and since God the only begotten is in the bosom of the Father, and since Jesus Christ is God over all.6Therefore he was and he is, since he is from him who always is what he is. But to be from him, that is to say, to be from the Father, is birth. Moreover, to be always from him, who always is, is eternity; but this eternity is derived not from himself but from the Eternal. And from the Eternal nothing can spring but what is eternal: for if the offspring is not eternal, then neither is the Father, who is the source of generation, eternal.

But I tremble to say it; the audacity staggers me. I hear, "And the Word was God"—I, who have been taught by the prophets that God is one. To save me from further apprehension, my friend, the fisherman, needs to provide a fuller understanding of this great mystery. Show me that these assertions are consistent with the unity of God; that there is no blasphemy in them, no explaining away, no denial of eternity. And so he continues, "He was in the beginning with God." This "He was in the beginning" removes the limit of time; the word God shows that he is more than a voice; that "he is with God" proves that he neither encroaches nor is encroached on, for his identity is not swallowed up in that of Another, and he—that is, his one and only begotten Son—is clearly stated to be present with the one unbegotten God as God.

(ii. de Trin. c. 16) Whereas he had said, the Word was God, the fearfulness, and strangeness of the speech disturbed me; the prophets having declared that God was One. But, to quiet my apprehensions, the fisherman reveals the scheme of this so great mystery, and refers all to one, without dishonour, without obliterating [the Person], without reference to timeb, saying, The Same was in the beginning with God; with One Unbegotten God, from whom He is, the One Only-begotten God.

John 1:3 · 2 passages

All things were made by him; and without him was not any thing made that was made.

(ii. de Trin. c. 17) Or thus: [It is said], the Word indeed was in the beginning, but it may be that He was not before the beginning. But what saith he; All things were made by him. He is infinite by Whom every thing, which is, was made: and since all things were made by Him, time is likewisec.

(lib. ii. de Trin. c. 18) Or thus; That all things were made by him, is pronouncing too much, it may be said. There is an Unbegotten Who is made of none, and there is the Son Himself begotten from Him Who is Unbegotten. The Evangelist however again implies the Author, when he speaks of Him as Associated; saying, without Him was not any thing made. This, that nothing was made without Him, I understand to mean the Son's not being alone, for 'by whom' is one thing, 'not without whom' another.

“All things were made through him” needs qualification. There is the Unbegotten who no one made; there is also the Son, begotten of the unborn Father. “All things” is an unguarded statement, admitting no exceptions. While we are silent, not daring to answer or trying to think of some reply, you [John] break in with, “And without him was nothing made.” You have restored the author of the Godhead to his place while proclaiming that he has a companion. From your saying that nothing was made “without him,” I learn that he was not alone. He through whom the work was done is one; he without whom it was not done is another: a distinction is drawn between Creator and Companion.Reverence for the one unbegotten Creator distressed me, lest in your sweeping assertion that all things were made by the Word you had included him. You have banished my fears by your “without him was nothing made.” Yet this same “without him was nothing made” brings its own trouble and distraction. There was, then, something made by that other; not made, it is true, “without him.” If the other did make anything, even i…

“All things were made through him” needs qualification. There is the Unbegotten who no one made; there is also the Son, begotten of the unborn Father. “All things” is an unguarded statement, admitting no exceptions. While we are silent, not daring to answer or trying to think of some reply, you [John] break in with, “And without him was nothing made.” You have restored the author of the Godhead to his place while proclaiming that he has a companion. From your saying that nothing was made “without him,” I learn that he was not alone. He through whom the work was done is one; he without whom it was not done is another: a distinction is drawn between Creator and Companion.Reverence for the one unbegotten Creator distressed me, lest in your sweeping assertion that all things were made by the Word you had included him. You have banished my fears by your “without him was nothing made.” Yet this same “without him was nothing made” brings its own trouble and distraction. There was, then, something made by that other; not made, it is true, “without him.” If the other did make anything, even if the Word were present at the making, then it is untrue that “through him all things were made.” It is one thing to be the Creator’s Companion, quite another to be the Creator’s self. I could find answers of my own to the previous objections; in this case, fisherman, I can only turn at once to your words, “All things were made through him.” And now I understand, for the apostle has enlightened me with these words: “Things visible and things invisible, whether thrones or dominions or principalities or powers, all are “through” him and “in him.”

John 1:4 · 2 passages

In him was life; and the life was the light of men.

Or it can be understood thus. In that he had said, without Him was not any thing made, one might have been perplexed, and have asked, Was then any thing made by another, which yet was not made without Him? if so, then though nothing is made without, all things are not made by Him: it being one thing to make, another to be with the maker. On this account the Evangelist declares what it was which was not made without Him, viz. what was made in Him. This then it was which was not made without Him, viz. what was made in Him. And that which was made in Him, was also made by Him. For all things were created in Him and by Him. Now things were made in Him, because He was born God the Creator. And for this reason also things that were made in Him, were not made without Him, viz. that God, in that He was born, was life, and He who was life, was not made life after being born. Nothing then which was made in Him, was made without Him, because He was life, in Whom they were made; because God Who was born of God was God, not after, but in that He was bornh.

Since then, all things were made through him, come to our help and tell us what it was that was made not without him. “That which was made in him is life.” That which was in him was certainly not made without him, for that which was made in him was also made through him. All things were created in him and through him. They were created in him, for he was born as God the Creator. Again, nothing that was made in him was made without him, for the reason that God the begotten was life and was born as life, not made life after his birth; for there are not two elements in him, one inborn and one afterwards conferred. There is no interval in his case between birth and maturity. None of the things that were created in him was made without him, for he is the life that made their creation possible. Moreover God, the Son of God, became God by virtue of his birth, not after he was born. Being born the Living from the Living, the True from the True, the Perfect from the Perfect, he was born in full possession of his powers. He did not need to learn in the time that followed what his birth was, bu…

Since then, all things were made through him, come to our help and tell us what it was that was made not without him. “That which was made in him is life.” That which was in him was certainly not made without him, for that which was made in him was also made through him. All things were created in him and through him. They were created in him, for he was born as God the Creator. Again, nothing that was made in him was made without him, for the reason that God the begotten was life and was born as life, not made life after his birth; for there are not two elements in him, one inborn and one afterwards conferred. There is no interval in his case between birth and maturity. None of the things that were created in him was made without him, for he is the life that made their creation possible. Moreover God, the Son of God, became God by virtue of his birth, not after he was born. Being born the Living from the Living, the True from the True, the Perfect from the Perfect, he was born in full possession of his powers. He did not need to learn in the time that followed what his birth was, but was conscious of his Godhead by the very fact that he was born as God of God.

John 1:14 · 3 passages

And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth.

Some, however, who think God the Only-Begotten, God the Word, Who was in the beginning with God, not to be God substantially, but a Word sent forth, the Son being to God the Father, what a word is to one who utters it, these men, in order to disprove that the Word, being substantially God, and abiding in the form of God, was born the Man Christ, argue subtilely, that, whereas that Man (they say) derived His life rather from human origin than from the mystery of a spiritual conception, God the Word did not make Himself Man of the womb of the Virgin; but that the Word of God was in Jesus, as the spirit of prophecy in the Prophets. And they are accustomed to charge us with holding, that Christ was born a Man, not of our body and soul; whereas we preach the Word made flesh, and after our likeness born Man, so that He Who is truly Son of God, was truly born Son of man; and that, as by His own act He took upon Him a body of the Virgin, so of Himself He took a soul also, which in no case is derived from man by mere parental origin. And seeing He, The Self-same, is the Son of man, how absurd…

Some, however, who think God the Only-Begotten, God the Word, Who was in the beginning with God, not to be God substantially, but a Word sent forth, the Son being to God the Father, what a word is to one who utters it, these men, in order to disprove that the Word, being substantially God, and abiding in the form of God, was born the Man Christ, argue subtilely, that, whereas that Man (they say) derived His life rather from human origin than from the mystery of a spiritual conception, God the Word did not make Himself Man of the womb of the Virgin; but that the Word of God was in Jesus, as the spirit of prophecy in the Prophets. And they are accustomed to charge us with holding, that Christ was born a Man, not of our body and soul; whereas we preach the Word made flesh, and after our likeness born Man, so that He Who is truly Son of God, was truly born Son of man; and that, as by His own act He took upon Him a body of the Virgin, so of Himself He took a soul also, which in no case is derived from man by mere parental origin. And seeing He, The Self-same, is the Son of man, how absurd were it, besides the Son of God, Who is the Word, to make Him another person besides, a sort of prophet, inspired by the Word of God; whereas our Lord Jesus Christ is both the Son of God, and the Son of man.

[The dignity of the Godhead is preserved] so that in the fact that the Word was made flesh, the Word, in becoming flesh, has not lost through being flesh what constituted the Word, nor has it become transformed into flesh, so as to cease to be the Word. But the Word was made flesh in order that the flesh might begin to be what the Word is.… God, knowing no change when made flesh, lost nothing of the prerogatives of his substance.

(x. de Trin. c. 21, 22) Some, however, who think God the Only-Begotten, God the Word, Who was in the beginning with God, not to be God substantially, but a Word sent forth, the Son being to God the Father, what a word is to one who utters it, these men, in order to disprove that the Word, being substantially God, and abiding in the form of God, was born the Man Christ, argue subtilly, that, whereas that Man (they say) derived His life rather from human origin than from the mystery of a spiritual conception, God the Word did not make Himself Man of the womb of the Virgin; but that the Word of God was in Jesus, as the spirit of prophecy in the Prophets. And they are accustomed to charge us with holding, that Christ was born a Man, notr of our body and soul; whereas we preach the Word made flesh, and after our likeness born Man, so that He Who is truly Son of God, was truly born Son of man; and that, as by His own act He took upon Him a body of the Virgin, so of Himself He took a soul also, which in no case is derived from man by mere parental origin. And seeing He, The Self-same, is th…

(x. de Trin. c. 21, 22) Some, however, who think God the Only-Begotten, God the Word, Who was in the beginning with God, not to be God substantially, but a Word sent forth, the Son being to God the Father, what a word is to one who utters it, these men, in order to disprove that the Word, being substantially God, and abiding in the form of God, was born the Man Christ, argue subtilly, that, whereas that Man (they say) derived His life rather from human origin than from the mystery of a spiritual conception, God the Word did not make Himself Man of the womb of the Virgin; but that the Word of God was in Jesus, as the spirit of prophecy in the Prophets. And they are accustomed to charge us with holding, that Christ was born a Man, notr of our body and soul; whereas we preach the Word made flesh, and after our likeness born Man, so that He Who is truly Son of God, was truly born Son of man; and that, as by His own act He took upon Him a body of the Virgin, so of Himself He took a soul also, which in no case is derived from man by mere parental origin. And seeing He, The Self-same, is the Son of man, how absurd were it, besides the Son of God, Who is the Word, to make Him another person besides, a sort of prophet, inspired by the Word of God; whereas our Lord Jesus Christ is both the Son of God, and the Son of man.

John 1:18 · 4 passages

No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, he hath declared him.

It seemed to [John] that the name of Son did not set forth with sufficient distinctness his true divinity, unless he gave an external support to the peculiar majesty of Christ by indicating the difference between him and all others. And so he not only calls him the Son but adds the further designation of the Only Begotten. In this way he cuts away the last prop from under this imaginary adoption. For the fact that he is Only Begotten is proof positive of his right to the name of Son.

In the nature of God, God is one, yet in such a way that the Son also is God, because in him there is not a different nature. And since he is God of God, both must be God, and since there is no difference of kind between them, there is no distinction in their essence. The idea of having a number of titular gods is rejected because there is no diversity in the quality of the divine nature. Therefore he is anathema who says there are many gods, and he is anathema who denies that the Son is God. It is fully shown that the fact that each has one and the same name arises from the real character of the similar substance in each.… In confessing the unborn God the Father, and the only begotten God the Son, with no dissimilarity of essence between them, each is called God. And yet, God must be believed and be declared to be one. So by the diligent and watchful care of the bishops the creed guards the similarity of the nature begotten and the nature begetting, confirming it by the application of one name.

(de Trin. vi. 39) The Truth of His Nature did not seem sufficiently explained by the name of Son, unless, in addition, its peculiar force as proper to Him were expressed, so signifying its distinctness from all beside. For in that, besides Son, he calleth Him also the Only-Begotten, he cut off altogether all suspicion of adoption, the Nature of the Only-Begotten guaranteeing the truth of the name.

The Truth of His Nature did not seem sufficiently explained by the name of Son, unless, in addition, its peculiar force as proper to Him were expressed, so signifying its distinctness from all beside. For in that, besides Son, he calls Him also the Only-Begotten, he cut off altogether all suspicion of adoption, the Nature of the Only-Begotten guaranteeing the truth of the name.

John 2:5

His mother saith unto the servants, Whatsoever he saith unto you, do it.

On the wedding day in Galilee water was made wine. Have we words to tell or senses to ascertain what methods produced the change by which the tastelessness of water disappeared, and was replaced by the full flavour of wine? It was not a mixing; it was a creation, and a creation which was not a beginning, but a transformation. A weaker liquid was not obtained by admixture of a stronger element; an existing thing perished and a new thing came into being. The bridegroom was anxious, the household in confusion, the harmony of the marriage feast imperilled. Jesus is asked for help. He does not rise or busy Himself; He does the work without an effort. Water is poured into the vessels, wine drawn out in the cups. The evidence of the senses of the pourer contradicts that of the drawer. They who poured expect water to be drawn; they who draw think that wine must have been poured in. The intervening time cannot account for any gain or loss of character in the liquid. The mode of action baffles sight and sense, but the power of God is manifest in the result achieved.

John 2:9 · 2 passages

When the ruler of the feast had tasted the water that was made wine, and knew not whence it was: (but the servants which drew the water knew;) the governor of the feast called the bridegroom,

(iii. de Trin. c. 5) Water is poured into the waterpots; wine is drawn out into the chalices; the senses of the drawer out agree not with the knowledge of the pourer in. The pourer in thinks that water is drawn out; the drawer out thinks that wine was poured in. When the ruler of the feast had tasted the water that was made wine, and knew not whence it was, (but the servants who drew the water knew,) the governor of the feast called the bridegroom. It was not a mixture, but a creation: the simple nature of water vanished, and the flavour of wine was produced; not that a weak dilution was obtained, by means of some strong infusion, but that which was, was annihilated; and that which was not, came to be.

On the wedding day in Galilee, water was made wine. Do we have appropriate words or senses to ascertain what methods produced the change by which the tastelessness of water disappeared and was replaced by the full flavor of wine? It was not a mixing; it was a creation, and a creation that was not a beginning but a transformation. A weaker liquid was not obtained by admixture of a stronger element; an existing entity perished, and a new entity came into being. The bridegroom was anxious, the household in confusion, the harmony of the marriage feast imperiled. Jesus is asked for help. He does not get up or busy himself. He does the work without any effort. Water is poured into the vessels, wine drawn out in the cups. The evidence of the senses of the pourer contradicts that of the one who draws it out. Those who poured expect water to be drawn; those who draw out think that wine must have been poured in. The intervening time cannot account for any gain or loss of character in the liquid. The mode of action baffles sight and sense, but the power of God is manifest in the result achieved…

On the wedding day in Galilee, water was made wine. Do we have appropriate words or senses to ascertain what methods produced the change by which the tastelessness of water disappeared and was replaced by the full flavor of wine? It was not a mixing; it was a creation, and a creation that was not a beginning but a transformation. A weaker liquid was not obtained by admixture of a stronger element; an existing entity perished, and a new entity came into being. The bridegroom was anxious, the household in confusion, the harmony of the marriage feast imperiled. Jesus is asked for help. He does not get up or busy himself. He does the work without any effort. Water is poured into the vessels, wine drawn out in the cups. The evidence of the senses of the pourer contradicts that of the one who draws it out. Those who poured expect water to be drawn; those who draw out think that wine must have been poured in. The intervening time cannot account for any gain or loss of character in the liquid. The mode of action baffles sight and sense, but the power of God is manifest in the result achieved.

John 2:19-21

Jesus answered and said unto them, Destroy this temple, and in three days I will raise it up.

By the power to take his soul again and to raise the temple up, he declares himself God and the resurrection his own work: yet he refers all to the authority of his Father’s command. This is not contrary to the meaning of the apostle, when he proclaims Christ, the “power of God and the wisdom of God,” thus referring all the magnificence of his work to the glory of the Father. For whatever Christ does, the power and the wisdom of God does.… Christ was raised from the dead by the working of God, for he himself worked the works of God the Father with a nature indistinguishable from God’s. And our faith in the resurrection rests on the God who raised Christ from the dead.

John 3:7-8

Marvel not that I said unto thee, Ye must be born again.

Though I have received faith by my regeneration, I am still in ignorance. And yet, I have a firm hold on a reality I do not understand. I am born again, capable of rebirth, but without conscious perception of it. Moreover, the Spirit has no limits. He speaks when he wants, what he wants and where he wants. We are conscious of his presence when he comes, but the reason for his approach or his departure remains unknown to us.