עברית

Hilary of Poitiers

Nicene & Post-Nicene · AD 325–500

625 passages across 25 books of the Bible · Who was this?

Commentary

20 of 625
  1. John 5:27-29
    For the person of the receiver, is distinct from that of the giver: it being inconceivable that one and the same person, should give to and receive from Himself. He who lives of Himself is one person: He who acknowledges an Author of His life is another.

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

  2. John 5:31
    The Only-begotten God shows Himself to be the Son, on the testimony not of man only, but of His own power. The works which He does, bear witness to His being sent from the Father. Therefore the obedience of the Son and the authority of the Father are set forth in Him who was sent. But the testimony of works not being sufficient evidence, it follows, And the Father Himself which has sent Me, has borne witness of Me. Open the Evangelic volumes, and examine their whole range: no testimony of the Father to the Son is given in any of the books, other than that He is the Son. So what a calumny is it in men now saying that this is only a name of adoption: thus making God a liar, and names unmeaning.

  3. John 5:31-40
    (vi. de Trin. c. 27) The Only-begotten God shows Himself to be the Son, on the testimony not of man only, but of His own power. The works which He does, bear witness to His being sent from the Father. Therefore the obedience of the Son and the authority of the Father are set forth in Him who was sent. But the testimony of works not being sufficient evidence, it follows, And the Father Himself which hath sent Me, hath borne witness of Me. Open the Evangelic volumes, and examine their whole range: no testimony of the Father to the Son is given in any of the books, other than that He is the Son. So what a calumny is it in men now saying that this is only a name of adoption: thus making God a liar, and names unmeaning.

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

  4. John 5:36
    God the Only Begotten proves his Sonship by an appeal not only to the name but to the power. The works that he does are evidence that he has been sent by the Father. What, I [Hilary] ask, is the fact that these works prove? They prove that he was sent. That he was sent, in turn, is used as a proof of his Son-like obedience and of his Father’s authority. For the works that he does could not possibly be done by any other than the one who is sent by the Father.… Open the Gospel volumes and examine the whole range of their content.… No testimony of the Father to the Son is given in any of the books other than that he is the Son. So it is nothing short of deception when people now say that this is only a name of adoption, thus making God a liar and names without meaning.

    ON THE TRINITY 6.27

  5. John 5:36
    Are they blameless, in that they did not know the testimony of the Father who was never heard or seen among them and whose word was not abiding in them? No, for they cannot plead that his testimony was hidden from them. As Christ says, the testimony of his works is the testimony of the Father concerning him. His works testify of him that he was sent of the Father; but the testimony of these works is the Father’s testimony. Since, therefore, the working of the Son is the Father’s testimony, it follows of necessity that the same nature was operative in Christ, by which the Father testifies of him. So Christ, who does the works, and the Father, who testifies through them, are revealed as possessing one inseparable nature through the birth, for the work that Christ does is shown itself to be the testimony of God concerning him.

    ON THE TRINITY 9.20

  6. John 5:43
    Jesus comes in the name of the Father, that is, he is not himself the Father and yet is in the same divine nature as the Father. For as Son and God it is natural for him to come in the name of the Father. But then, when another comes in the same name [ironically] he is the one they will receive. And he is one from whom people will expect glory and to whom they will give glory in return, though he will pretend to have come in the name of the Father. By this, doubtless, is signified the antichrist, glorying in his false use of the Father’s name. He is the one they will glorify, and they will be glorified by him. But the glory of him who alone is God they will not seek.

    ON THE TRINITY 9.22

  7. John 5:46-47
    Moses, indeed, will refute you with the whole volume of the law, ordained through angels, which he received by the hand of the Mediator. Enquire whether he who gave the law was not true God, for the Mediator was the Giver. And was it not to meet God that Moses led the people out to the mountain? Was it not God who came down onto the mountain? Or was it, perhaps, only by a fiction or an adoption, and not by right of nature, that he who did all this bore the name of God?… In your eyes is he not God just because he addressed you through the weak faculties of a man so that you might hear and live?

    ON THE TRINITY 5.23

  8. John 6:1
    Five loaves are then set before the multitude, and broken. The broken portions pass through into the hands of those who break, that from which they are broken all the time not at all diminishing. And yet there they are, the bits taken from it, in the hands of the persons breaking. There is no catching by eye or touch the miraculous operation: that is, which wasnot, that is seen, which is not understood. It only remains for us to believe that God can do all things.

  9. John 6:1-14
    (iii. de Trin. c. 18) Five loaves are then set before the multitude, and broken. The broken portions pass through into the hands of those who break, that from which they are broken all the time not at all diminishing. And yet there they are, the bits taken from it, in the hands of the persons breakingd. There is no catching by eye or touch the miraculous operation: that is, which was not, that is seen, which is not understood. It only remains for us to believe that God can do all things.

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

  10. John 6:10
    And so, taking the loaves and fishes, the Lord looked up to heaven, then blessed and broke them, giving thanks to the Father that, after the law and the prophets, he has himself become the evangelical bread. And when he had commanded the people to sit down on the grass, not to lie prone on the earth, but to sit upheld by the law, each one spread his own good works, like the grass of the earth, under him. The bread is also given to the apostles, because it is through them the gifts of the divine grace are to be given. Then the people ate of the five loaves and two fishes and were filled. And of the fragments of the bread and of the fishes, after all who had sat down were satisfied, there remained over enough to fill twelve baskets: that is, the hunger of the multitude is satisfied by the word of God coming to them from the teaching of the law and the prophets. And the abundance of the divine goodness, kept in reserve for the people of the Gentiles, has overflowed from the source of eternal food unto the filling of the twelve apostles.And the number of those who ate is, we find, the sa…
    And so, taking the loaves and fishes, the Lord looked up to heaven, then blessed and broke them, giving thanks to the Father that, after the law and the prophets, he has himself become the evangelical bread. And when he had commanded the people to sit down on the grass, not to lie prone on the earth, but to sit upheld by the law, each one spread his own good works, like the grass of the earth, under him. The bread is also given to the apostles, because it is through them the gifts of the divine grace are to be given. Then the people ate of the five loaves and two fishes and were filled. And of the fragments of the bread and of the fishes, after all who had sat down were satisfied, there remained over enough to fill twelve baskets: that is, the hunger of the multitude is satisfied by the word of God coming to them from the teaching of the law and the prophets. And the abundance of the divine goodness, kept in reserve for the people of the Gentiles, has overflowed from the source of eternal food unto the filling of the twelve apostles.And the number of those who ate is, we find, the same as that of those who were to believe. For, as we learn from the book of the Acts, out of the numbers of the people of Israel five thousand believed. For, the miracle of these things extends even to the measure of the reason that underlies them. The bread together with the fishes broken for the feeding of the people increased to the need of the number of people who believed, and to the number of apostles chosen to be filled with heavenly graces. The quantity conformed to the number, and the number to the quantity.

    Commentary on Matthew 14.11

  11. John 6:11
    Five loaves are then set before the multitude, and broken. While the apostles are dividing them, a succession of newly created portions passes—they cannot tell how—through their hands. The loaf which they are dividing does not grow smaller and yet their hands are continually full of the pieces. The speed of the process baffles the sight. You follow with the eye a hand full of portions, and in the meantime you see that the contents of the other hand are not diminished. And all the while the heap of pieces grows. The carvers are busy at their task, the eaters hard at work at theirs. The hungry are satisfied and the fragments fill twelve baskets. Neither sight nor any of the other senses can discover how such an amazing miracle happened. What did not exist was created; what we see passes our understanding. It only remains for us to believe that God can do all things.

    ON THE TRINITY 3.6

  12. John 6:22
    A seal throws out a perfect impression of the stamp, at the same time that it takes in that impression. This is not a perfect illustration of the Divine nativity: for sealing supposes matter, different kinds of matter, the impression of harder upon softer. Yet He who was God Only-Begotten, and the Son of man only by the Sacrament of our salvation, makes use of it to express the Father’s fullness as stamped upon Himself. He wishes to show the Jews He has the power of giving the eternal meat, because He contained in Himself the fullness of God.

  13. John 6:22-27
    (viii. de Trin. c. 44) A seal throws out a perfect impression of the stamp, at the same time that it takes in that impression. This is not a perfect illustration of the Divine nativity: for sealing supposes matter, different kinds of matter, the impression of harder upon softer. Yet He who was God Only-Begotten, and the Son of man only by the Sacrament of our salvation, makes use of it to express the Father's fulness as stamped upon Himself. He wishes to show the Jews He has the power of giving the eternal meat, because He contained in Himself the fulness of God.

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

  14. John 6:27
    It is the nature of a seal to exhibit the whole form of the figure graven on it and that an impression taken from it reproduces it in every respect. And since it receives the whole of that which is impressed, it displays also in itself entirely whatever has been impressed on it. Yet this comparison is not adequate to exemplify the divine birth, because seals presuppose matter, difference of nature and an act of impression where the likeness of stronger natures is impressed on things of a more yielding nature.… What God had sealed should display in itself none other than the form of the God who sealed it.… As far as his being in the form of God by virtue of God’s seal on him, he still remained God. But inasmuch as he was to take the form of a servant and become obedient unto death, not grasping at his equality with God, he emptied himself through obedience to take the form of a slave. And he emptied himself of the form of God, that is, of that in which he was equal with God—not that he regarded his equality with God as any encroachment—although he was in the form of God and equal with…
    It is the nature of a seal to exhibit the whole form of the figure graven on it and that an impression taken from it reproduces it in every respect. And since it receives the whole of that which is impressed, it displays also in itself entirely whatever has been impressed on it. Yet this comparison is not adequate to exemplify the divine birth, because seals presuppose matter, difference of nature and an act of impression where the likeness of stronger natures is impressed on things of a more yielding nature.… What God had sealed should display in itself none other than the form of the God who sealed it.… As far as his being in the form of God by virtue of God’s seal on him, he still remained God. But inasmuch as he was to take the form of a servant and become obedient unto death, not grasping at his equality with God, he emptied himself through obedience to take the form of a slave. And he emptied himself of the form of God, that is, of that in which he was equal with God—not that he regarded his equality with God as any encroachment—although he was in the form of God and equal with God and sealed by God as God.

    ON THE TRINITY 8.44-45

  15. John 6:28-29
    In setting forth the mystery of his incarnation and his Godhead, our Lord has also uttered the teaching of our faith and hope that we should work not for that food that perishes but that which abides for ever; that we should remember that this food of eternity is given to us by the Son of man as sealed by God the Father; that we should know that this is the work of God: even faith in him whom he has sent. And who is it whom the Father has sent? Even he whom the Father has sealed. And who is he whom the Father has sealed? In truth, the Son of man, even he who gives the food of eternal life.

    ON THE TRINITY 8.42

  16. John 6:35
    Not that He does what He does not wish. He fulfills obediently His Father's will, wishing also Himself to fulfill that will.

  17. John 6:35-40
    (iii. de Trin. c. 9) Not that He does what He does not wish. He fulfils obediently His Father's will, wishing also Himself to fulfil that will.

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

  18. John 6:38
    It was not that he himself was unwilling but that he might manifest his obedience as the result of his Father’s will. For his own will is to do his Father’s. His will is to carry out the Father’s will.

    ON THE TRINITY 3.9

  19. John 6:44
    There is no approach to the Father except through Christ. But there is also no approach to Christ, unless the Father draws us.

    ON THE TRINITY 11.33

  20. John 6:55-59
    (vii. de Trin. c. 14) Of the truth then of the body and blood of Christ, no room for doubting remains: for, by the declaration of our Lord Himself, and by the teaching of our own faith, the flesh is really flesh, and the blood really blood. This then is our principle of life. While we are in the flesh, Christ dwelleth in us by His flesh. (c.14:19) And we shall live by Him, according as He liveth. If then we live naturally by partaking of Him according to the flesh, He also liveth naturally by the indwelling of the Father according to the Spirit. His birth did not give Him an alien or different nature from the Father.

    (de Trin. x. c. 18.) He calls Himself the bread, because He is the origin of His own body. And lest it should be thought that the virtue and nature of the Word had given way to the flesh, He calls the bread His flesh, that, inasmuch as the bread came down from heaven, it might be seen that His body was not of human conception, but a heavenly body. To say that the bread is His own, is to declare that the Word assumed His body Himself.

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

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