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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 15:2
    (ix. de Trin) The useless and deceitful branches He cuts down for burning.

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

  2. John 15:23
    “Hates my Father also.” This my is the assertion of a relation to the Father that is shared by no one else.… He condemns the man who claims God as his Father and does not love the Son as using a wrongful liberty with the Father’s name, since he who hates him, that is, the Son, must hate the Father also. And none can be devoted to the Father except those who love the Son. For the one and only reason that he gives for loving the Son is his origin from the Father. The Son, therefore, is from the Father, not by his advent but by his birth. And love for the Father is only possible to those who believe that the Son is from him.

    ON THE TRINITY 6.30

  3. John 15:26
    The Advocate shall come, and the Son shall send him from the Father, and he is the Spirit of truth who proceeds from the Father.… He will send from the Father the Spirit of truth who proceeds from the Father. [The Son] therefore cannot be the recipient, since he is revealed as the sender. It only remains to make sure of our conviction on the point, whether we are to believe an egress of a co-existent being or a procession of a being begotten.… If one believes that there is a difference between receiving from the Son and proceeding from the Father, surely to receive from the Son and to receive from the Father will be regarded as one and the same thing.… For when he says that all things whatever the Father has are his and that for this cause he declared that it must be received from his own, he teaches also that what is received from the Father is yet received from himself, because all things that the Father has are his.

    ON THE TRINITY 8.19-20

  4. John 16:12
    But I cannot describe Him, Whose pleas for me I cannot describe. As in the revelation that Thy Only-begotten was born of Thee before times eternal, when we cease to struggle with ambiguities of language and difficulties of thought, the one certainty of His birth remains; so I hold fast in my consciousness the truth that Thy Holy Spirit is from Thee and through Him, although I cannot by my intellect comprehend it. For in Thy spiritual things I am dull, as Thy Only-begotten says, Marvel not that I said unto thee, ye must be born anew. The Spirit breathes where it will, and thou hearest the voice of it; but dost not know whence it comes or whither it goes. So is every one who is born of water and of the Holy Spirit. Though I hold a belief in my regeneration, I hold it in ignorance; I possess the reality, though I comprehend it not. For my own consciousness had no part in causing this new birth, which is manifest in its effects. Moreover the Spirit has no limits; He speaks when He will, and what He will, and where He will.

    On the Trinity, Book 12

  5. John 16:12
    Keep, I pray Thee, this my pious faith undefiled, and even till my spirit departs, grant that this may be the utterance of my convictions: so that I may ever hold fast that which I professed in the creed of my regeneration, when I was baptized in the Father, and the Son, and the Holy Spirit. Let me, in short, adore Thee our Father, and Thy Son together with Thee; let me win the favour of Thy Holy Spirit, Who is from Thee, through Thy Only-begotten. For I have a convincing Witness to my faith, Who says, Father, all Mine are Thine, and Thine are Mine, even my Lord Jesus Christ, abiding in Thee, and from Thee, and with Thee, for ever God: Who is blessed for ever and ever. Amen.

    On the Trinity, Book 12

  6. John 16:23
    Perfect faith in the Son, which believes and loves what has come forth from God, and deserves to be heard and loved for its own sake, this faith confessing the Son of God, born from Him, and sent by Him, needs not an intercessor with the Father; wherefore it follows, And have believed that I came forth from God. His nativity and advent are signified by, I came forth from the Father, and am come into the world. The one is dispensation, the other nature. To have come from the Father, and to have come forth from God, have not the same meaning; because it is one thing to have come forth from God in the relation of Son ship, another thing to have come from the Father into this world to accomplish the mystery of our salvation. Since to come forth from God is to subsist as His Son, what else can He be but God.

  7. John 16:28
    (vi. de. Trin. c. 31) Perfect faith in the Son, which believes and loves what has come forth from God, and deserveth to be heard and loved for its own sake, this faith confessing the Son of God, born from Him, and sent by Him, needeth not an intercessor with the Father: wherefore it follows, And have believed that I came forth from God. His nativity and advent are signified by, I came forth from the Father, and am come into the world. The one is dispensation, the other nature. To have come from the Father, and to have come forth from God, have not the same meaning; because it is one thing to have come forth from God in the relation of Sonship, another thing to have come from the Father into this world to accomplish the mystery of our salvation. Since to come forth from God is to subsist as His Son, what else can He be but God.

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

  8. John 16:28
    A perfect faith in the Son, which believes and loves the fact that he has come forth from God, has access to the Father without any need of his intervention. The confession that the Son was born and sent from God entitles such a person to a direct audience with God and to love from him. And so the narrative of Jesus’ birth and coming must be taken in the strictest and most literal sense. He says, “I went forth from God,” conveying the fact that his nature is exactly what was given to him by his birth. For what being other than God could go forth from God, that is, could enter upon existence by being born from him? And then he continues, “And I have come from the Father into this world.” In order that he might assure us that this going forth from God means his birth from the Father, he tells us that he came from the Father into the world, referring here to his incarnation. When he said prior to this that he “went forth from God,” however, there he was referring to his [birth by] nature. Since he put on record first the fact of his going forth from God, and then his coming from the Fat…
    A perfect faith in the Son, which believes and loves the fact that he has come forth from God, has access to the Father without any need of his intervention. The confession that the Son was born and sent from God entitles such a person to a direct audience with God and to love from him. And so the narrative of Jesus’ birth and coming must be taken in the strictest and most literal sense. He says, “I went forth from God,” conveying the fact that his nature is exactly what was given to him by his birth. For what being other than God could go forth from God, that is, could enter upon existence by being born from him? And then he continues, “And I have come from the Father into this world.” In order that he might assure us that this going forth from God means his birth from the Father, he tells us that he came from the Father into the world, referring here to his incarnation. When he said prior to this that he “went forth from God,” however, there he was referring to his [birth by] nature. Since he put on record first the fact of his going forth from God, and then his coming from the Father, we cannot say that the going and the coming are the same thing. Coming from the Father and going forth from God are not synonymous. Perhaps we might paraphrase them instead as “birth” and “presence,” knowing that they are as different in meaning as these two words. It is one thing to have gone forth from God, entering into a substantial existence [with him] by birth. It is quite another, however, to have come from the Father into this world [by birth] in order to accomplish the mysteries of our salvation.

    ON THE TRINITY 6.31

  9. John 16:29
    By this the holy Apostles did not understand that He had gone forth, in the sense of having been sent, from God. For they had often heard Him confess, in His earlier discourses, that He was sent; but what they hear now is the express statement that He had gone forth from God. This opens their eyes to perceive from His works His Divine nature. The fact that He had gone forth from God makes clear to them His true Divinity, and so they say, Now therefore we are sure that Thou knowest all things, and needest not that any man should ask Thee; by this we believe that Thou wentest forth from God. The reason why they believe that He went forth from God is that He both can, and does, perform the works of God. Their perfect assurance of His Divine nature is the result of their knowledge, not that He is come from God, but that He did go forth from God.

    On the Trinity, Book 6

  10. John 16:29
    For God is not born from God by the ordinary process of a human childbirth; this is no case of one being issuing from another by the exertion of natural forces. That birth is pure and perfect and stainless; indeed, we must call it rather a proceeding forth than a birth. For it is One from One; no partition, or withdrawing, or lessening, or efflux, or extension, or suffering of change, but the birth of living nature from living nature. It is God going forth from God, not a creature picked out to bear the name of God. His existence did not take its beginning out of nothing, but went forth from the Eternal; and this going forth is rightly entitled a birth, though it would be false to call it a beginning.

    On the Trinity, Book 6

  11. John 16:30
    (vi. de Trin. c. 34) They believe that He came forth from God, because He does the works of God. For whereas our Lord had said both, I came forth from the Father, and, I am come into the world from the Father, they testified no wonder at the latter words, I am come into the world, which they had often heard before. But their reply shows a belief in and appreciation of the former, I came forth from the Father. And they notice this in their reply: By this we believe that Thou camest forth from God; not adding, and art come into the world, for they knew already that He was sent from God, but had not yet received the doctrine of His eternal generation. That unutterable doctrine they now began to see for the first time in consequence of these words, and therefore reply that He spoke no longer in parables. For God is not born from God after the manner of human birth: His is a coming forth from, rather than a birth from, God. He is one from one; not a portion, not a defection, not a diminution, not a derivation, not a pretension, not a passion, but the birth of living nature from living nat…
    (vi. de Trin. c. 34) They believe that He came forth from God, because He does the works of God. For whereas our Lord had said both, I came forth from the Father, and, I am come into the world from the Father, they testified no wonder at the latter words, I am come into the world, which they had often heard before. But their reply shows a belief in and appreciation of the former, I came forth from the Father. And they notice this in their reply: By this we believe that Thou camest forth from God; not adding, and art come into the world, for they knew already that He was sent from God, but had not yet received the doctrine of His eternal generation. That unutterable doctrine they now began to see for the first time in consequence of these words, and therefore reply that He spoke no longer in parables. For God is not born from God after the manner of human birth: His is a coming forth from, rather than a birth from, God. He is one from one; not a portion, not a defection, not a diminution, not a derivation, not a pretension, not a passion, but the birth of living nature from living nature. He is God coming forth from God, not a creature appointed to the name of God; He did not begin to be from nothing, but came forth from an abiding (manente) nature. To come forth, hath the signification of birth, not of beginning.

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

  12. John 16:30
    They believe that he came forth from God because he does the works of God.… Notice how, on the one hand, they are not at all amazed when he says, “I am come into the world from the Father.” In fact, these are words which they had often heard before. But their reply shows a belief in and appreciation of the previous words when he had said, “I came forth from the Father.” They, in fact, make specific mention of this in their reply: “By this we believe that you came forth from God.” They didn’t add the phrase, “and are come into the world,” because they knew already that he was sent from God. But they had not yet received anything concerning the doctrine of his eternal generation. That unutterable doctrine they now began to see for the first time in consequence of these words and therefore reply that he spoke no longer in parables. For God is not born from God after the manner of human birth. His is a coming forth from, rather than a birth from God. He is one from one. He is not a portion, not a defection, not a diminution, not a derivation, not a pretension, not a passion. He is the bi…
    They believe that he came forth from God because he does the works of God.… Notice how, on the one hand, they are not at all amazed when he says, “I am come into the world from the Father.” In fact, these are words which they had often heard before. But their reply shows a belief in and appreciation of the previous words when he had said, “I came forth from the Father.” They, in fact, make specific mention of this in their reply: “By this we believe that you came forth from God.” They didn’t add the phrase, “and are come into the world,” because they knew already that he was sent from God. But they had not yet received anything concerning the doctrine of his eternal generation. That unutterable doctrine they now began to see for the first time in consequence of these words and therefore reply that he spoke no longer in parables. For God is not born from God after the manner of human birth. His is a coming forth from, rather than a birth from God. He is one from one. He is not a portion, not a defection, not a diminution, not a derivation, not a pretension, not a passion. He is the birth of living nature from living nature. He is God coming forth from God, not a creature appointed to the name of God. He did not begin to be from nothing, but he came forth from a nature that has always existed. To come forth has the signification of birth, not of beginning.

    ON THE TRINITY 6.34-35

  13. John 17:1
    He does not say that the day or the time but that the hour has come. An hour contains a portion of a day. What was this hour?… He was now to be spit on, scourged, crucified. But the Father glorifies the Son. The sun, instead of setting, fled, and all the other elements felt that same shock of the death of Christ. The stars in their courses, to avoid complicity in the crime, escaped by self-extinction from beholding the scene. The earth trembled under the weight of our Lord hanging on the cross and testified that it did not have the power to hold within it him who was dying.… The centurion proclaimed, “Truly this was the Son of God.” Creation is set free by the mediation of this sin offering. The very rocks lose their solidity and strength. Those who had nailed him to the cross confess that truly this is the Son of God. The outcome justifies the assertion. Our Lord had said, “Glorify your Son,” testifying that he was not the Son in name only but properly the Son. “Your Son,” he said. Many of us are sons [children] of God. But he is Son in another sense. He is the proper, true Son by n…
    He does not say that the day or the time but that the hour has come. An hour contains a portion of a day. What was this hour?… He was now to be spit on, scourged, crucified. But the Father glorifies the Son. The sun, instead of setting, fled, and all the other elements felt that same shock of the death of Christ. The stars in their courses, to avoid complicity in the crime, escaped by self-extinction from beholding the scene. The earth trembled under the weight of our Lord hanging on the cross and testified that it did not have the power to hold within it him who was dying.… The centurion proclaimed, “Truly this was the Son of God.” Creation is set free by the mediation of this sin offering. The very rocks lose their solidity and strength. Those who had nailed him to the cross confess that truly this is the Son of God. The outcome justifies the assertion. Our Lord had said, “Glorify your Son,” testifying that he was not the Son in name only but properly the Son. “Your Son,” he said. Many of us are sons [children] of God. But he is Son in another sense. He is the proper, true Son by nature, not by adoption; in truth, not in name; by birth, not by creation. After he was glorified, that centurion’s confession touched on the truth. And so, when the centurion confesses him to be the true Son of God, none of his believers might doubt what one of his persecutors could not deny.

    ON THE TRINITY 3.10-11

  14. John 17:1
    But perhaps this proves weakness in the Son. He waited to be glorified by one superior to himself. And who does not confess that the Father is superior, seeing that he himself said, “The Father is greater than I”? But beware that you do not let the honor of the Father impair the glory of the Son.… But the prayer, “Father glorify your Son,” is completed by “that your Son also may glorify you.” So then the Son is not weak, inasmuch as he gives back in his turn glory for the glory that he receives.… This petition for glory to be given and paid back is neither a robbery of the Father nor a depreciation of the Son. Rather, it shows the same power of divinity to be in both.

    ON THE TRINITY 3.12

  15. John 17:1
    (iii. Tr. c. 10) He doth not say that the day, or the time, but that the hour is come. An hour contains a portion of a day. What was this hour? He was now to be spit upon, scourged, crucified. But the Father glorifies the Son. The sun failed in his course, and with him all the other elements felt that death. The earth trembled under the weight of our Lord hanging on the Cross, and testified that it had not power to hold within it Him who was dying. The Centurion proclaimed, Truly this was the Son of God. (Matt. 27:54) The event answered the prediction. Our Lord had said, Glorify Thy Son, testifying that He was not the Son in name only, but properly the Son. Thy Son, He saith. Many of us are sons of God; but not such is the Son. For He is the proper, true Son by nature, not by adoption, in truth, not in name, by birth, not by creation. Therefore after His glorifying, to the manifestation of the truth there succeeded confession. The Centurion confesses Him to be the true Son of God, that so none of His believers might doubt what one of His persecutors could not deny. (iii. de. Trin) B…
    (iii. Tr. c. 10) He doth not say that the day, or the time, but that the hour is come. An hour contains a portion of a day. What was this hour? He was now to be spit upon, scourged, crucified. But the Father glorifies the Son. The sun failed in his course, and with him all the other elements felt that death. The earth trembled under the weight of our Lord hanging on the Cross, and testified that it had not power to hold within it Him who was dying. The Centurion proclaimed, Truly this was the Son of God. (Matt. 27:54) The event answered the prediction. Our Lord had said, Glorify Thy Son, testifying that He was not the Son in name only, but properly the Son. Thy Son, He saith. Many of us are sons of God; but not such is the Son. For He is the proper, true Son by nature, not by adoption, in truth, not in name, by birth, not by creation. Therefore after His glorifying, to the manifestation of the truth there succeeded confession. The Centurion confesses Him to be the true Son of God, that so none of His believers might doubt what one of His persecutors could not deny.

    (iii. de. Trin) But perhaps this proves weakness in the Son; His waiting to be glorified by one superior to Himself. And who does not confess that the Father is superior, seeing that He Himself saith, The Father is greater than I? But beware lest the honour of the Father impair the glory of the Son. It follows: That Thy Son also may glorify Thee. So then the Son is not weak, inasmuch as He gives back in His turn glory for the glory which He receives. This petition for glory to be given and repaid, shows the same divinity to be in both.

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

  16. John 17:2
    Perhaps the Son is weak in that he receives power over all flesh. And indeed the receiving of power might be a sign of weakness if he were not able to give eternal life to those whom he receives. Yet the very fact of receiving is used to prove inferiority of nature. It might prove such is the case if Christ were not true God by birth as truly as is the Unbegotten. But if the receiving of power signifies neither more nor less than the birth by which he received all that he has, that gift does not degrade the Begotten, because it makes him perfectly and entirely what God is. God Unbegotten brought God only-begotten to a perfect birth of divine blessedness. It is, then, the mystery of the Father to be the author of the birth, but it is no degradation to the Son to be made the perfect image of his author by a real birth. The giving of power over all flesh—and this giving is done in order that eternal life might be given to all flesh—postulates the fatherhood of the giver and the divinity of the receiver. For giving signifies that the One is the Father and, in receiving the power to give…
    Perhaps the Son is weak in that he receives power over all flesh. And indeed the receiving of power might be a sign of weakness if he were not able to give eternal life to those whom he receives. Yet the very fact of receiving is used to prove inferiority of nature. It might prove such is the case if Christ were not true God by birth as truly as is the Unbegotten. But if the receiving of power signifies neither more nor less than the birth by which he received all that he has, that gift does not degrade the Begotten, because it makes him perfectly and entirely what God is. God Unbegotten brought God only-begotten to a perfect birth of divine blessedness. It is, then, the mystery of the Father to be the author of the birth, but it is no degradation to the Son to be made the perfect image of his author by a real birth. The giving of power over all flesh—and this giving is done in order that eternal life might be given to all flesh—postulates the fatherhood of the giver and the divinity of the receiver. For giving signifies that the One is the Father and, in receiving the power to give eternal life, the other remains God the Son. All power is therefore natural and congenital to the Son of God. And though it is given, that does not separate him from his author. For that which is given is the property of his author, that is, power to bestow eternal life and to change the corruptible into the incorruptible. The Father gave all; the Son received all.

    ON THE TRINITY 9.31

  17. John 17:2
    The glory [that the Son would give to the Father] was that the Son, being made flesh, received power over all flesh from the Father, along with the charge of restoring eternal life to ephemeral beings like us who are burdened with the body.

    ON THE TRINITY 3.13

  18. John 17:2
    (iii. de Trin) For being made flesh Himself, He was about to restore eternal life to frail, corporeal, and mortal man.

    (ix. de Trin. 31) If Christ be God, not begotten, but unbegotten, then let this receiving be thought weakness. But not if His receiving of power signifies His begetting, in which He received what He is. This gift cannot be counted for weakness. For the Father is such in that He gives; the Son remains God in that He hath received the power of giving eternal life.

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

  19. John 17:3
    But perhaps by saying “you the only,” Christ severs himself from communion and unity with God. Yes, but after the words “you the only true God,” does he not immediately continue, “and Jesus Christ whom you have sent”? I appeal to the sense of the reader: what must we believe Christ to be when we are commanded to believe in him also, as well as the Father the only true God? Or, perhaps, if the Father is the only true God, there is no room for Christ to be God. It might be so, if, because there is one God the Father, Christ were not the one Lord. The fact that God the Father is one leaves Christ nonetheless the one Lord. And similarly the Father’s one true Godhead makes Christ nonetheless true God. For we can obtain eternal life only if we believe in Christ, as well as in the only true God.… But the faith of the church, while confessing the only true God the Father, confesses Christ also. It does not confess Christ true God without the Father the only true God. Nor does it confess the Father as the only true God without Christ. It confesses Christ true God, because it confesses the Fat…
    But perhaps by saying “you the only,” Christ severs himself from communion and unity with God. Yes, but after the words “you the only true God,” does he not immediately continue, “and Jesus Christ whom you have sent”? I appeal to the sense of the reader: what must we believe Christ to be when we are commanded to believe in him also, as well as the Father the only true God? Or, perhaps, if the Father is the only true God, there is no room for Christ to be God. It might be so, if, because there is one God the Father, Christ were not the one Lord. The fact that God the Father is one leaves Christ nonetheless the one Lord. And similarly the Father’s one true Godhead makes Christ nonetheless true God. For we can obtain eternal life only if we believe in Christ, as well as in the only true God.… But the faith of the church, while confessing the only true God the Father, confesses Christ also. It does not confess Christ true God without the Father the only true God. Nor does it confess the Father as the only true God without Christ. It confesses Christ true God, because it confesses the Father the only true God. Thus the fact that God the Father is the only true God constitutes Christ also as true God. The only-begotten God suffered no change of nature by his natural birth. And he who, according to the nature of his divine origin was born God from the living God, is, by the truth of that nature, inalienable from the only true God.

    ON THE TRINITY 9.34, 36

  20. John 17:3
    (iii. de Tr. c. 14) And in what eternal life is, He then shews: And this is life eternal, that they might know Thee, the only true God. To know the only true God is life, but this alone does not constitute life. What else then is added? And Jesus Christ whom Thou hast sent. (iv. de Tr. c. 9) The Arians hold, that as the Father is the only true, only just, only wise God, the Son hath no communion of these attributes; for that which is proper to one, cannot be partaken of by another. And as these are as they think in the Father alone, and not in the Son, they necessarily consider the Son a false and vain God. (v. de Tr. 3) But it must be clear to every one that the reality of any thing is evidenced by its power. For that is true wheat, which when rising with grain and fenced with ears, and shaken out by the winnowing machine, and ground into corn, and baked into bread, and taken for food, fulfils the nature and function of bread. I ask then wherein the truth of Divinity is wanting to the Son, Who hath the nature and virtue of Divinity. For He so made use of the virtue of His nature…
    (iii. de Tr. c. 14) And in what eternal life is, He then shews: And this is life eternal, that they might know Thee, the only true God. To know the only true God is life, but this alone does not constitute life. What else then is added? And Jesus Christ whom Thou hast sent.

    (iv. de Tr. c. 9) The Arians hold, that as the Father is the only true, only just, only wise God, the Son hath no communion of these attributes; for that which is proper to one, cannot be partaken of by another. And as these are as they think in the Father alone, and not in the Son, they necessarily consider the Son a false and vain God.

    (v. de Tr. 3) But it must be clear to every one that the reality of any thing is evidenced by its power. For that is true wheat, which when rising with grain and fenced with ears, and shaken out by the winnowing machine, and ground into corn, and baked into bread, and taken for food, fulfils the nature and function of bread. I ask then wherein the truth of Divinity is wanting to the Son, Who hath the nature and virtue of Divinity. For He so made use of the virtue of His nature, as to cause to be things which were not, and to do every thing which seemed good to Him.

    (ix. de Trin) Because He says, Thee the only, does He separate Himself from communion and unity with God? He doth separate Himself, but that He adds immediately, And Jesus Christ Whom Thou hast sent. For the Catholic faith confesses Christ to be true God, in that it confesses the Father to be the only true God; for natural birth did not introduce any change of nature into the Only-Begotten God.

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

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