[993] St. John xiv. 1.
[994] i.e. such as Sabellius had taught by extending the unity of nature into a unity of person. There is a unity of nature in the Godhead, but a union of Persons.
[995] St. John v. 36-38.
[996] St. Matt. xvii. 5, the occasion of the Transfiguration. But the context shews that Hilary is referring to the voice heard at the baptism, where all the three Evangelists (St. Matt. iii. 17, St. Mark i. 11, St. Luke iii. 22), according to the commonly received text agree in omitting the words, "Hear ye Him."
[997] St. John v. 44. The usual text of the Greek is ten doxan ten para tou monou theou, "the glory that cometh from the only God" (R.V.).
[998] At the close of this chapter, Hilary speaks as if these words were, "if another shall come in His (i.e. the Father's) name," though the Latin "si alius venerit in nomine suo," is ambiguous and the Greek, "ean allos elthe en to onomati to idi& 251;," quite excludes this translation.
[999] St. John v. 40-44.
[1000] St. John v. 25.
[1001] Ib. v. 23.
[1002] Following the punctuation of the older Editions, and placing the full stop after, instead of before, the sentence "cum Filius ita honorandus ut Pater sit."
[1003] St. John xi. 4, "through him" = through Lazarus. The Greek is di' autes, "thereby" (R.V.).
[1004] St. Mark xii. 29-31; cf. Matt. xxii. 36-40.
[1005] St. Mark xii. 52, 33.
[1006] Ib. 34.
[1007] Matt. xxv. 34.
[1008] Ib. v. 3; cf. Luke vi. 20.
[1009] St. Mark xii. 34-37.
[1010] St. John xvii. 3.
[1011] St. John xiv. 9-11.
[1012] Ib. xvi. 30.
[1013] Ib. 27, 28.
[1014] Ib. 31, 32.
[1015] St. John xvi. 33.
[1016] Ib. xvii. 1, 2.
[1017] See iii. 12.
[1018] St. John xvi. 15.
[1019] i.e. He does not mean whatsoever the Father hath the created world; nor is the giving and receiving to be understood in a material sense, cf. c. 72.
[1020] St. John xvi. 15. The "He" is the Holy Ghost; see the context.
[1021] Ib. xvii. 3.
[1022] St. John vi. 51.
[1023] 1 Cor. viii. 6: see above, c. 32.
[1024] St. John xvii. 3, 4.
[1025] Ib. 5.
[1026] St. John xiii. 31, 32.
[1027] Phil. ii. 11. The Greek is eis doxan theou patros, to the glory of God the Father (R.V.): see note on c. 8.
[1028] St. John xvii. 3.
[1029] St. John v. 19.
[1030] Ib. 18. The Jews sought the more to kill Him, because He not only broke the Sabbath, but also called God His own Father, making Himself equal with God.
[1031] Book vii. 15 ff.
[1032] St. John v. 16.
[1033] Ib. 17.
[1034] Ib. xiv. 10.
[1035] That both Father and Son work implies that They are two distinct Persons and forbids us to suppose a union of Father and Son, which merges them into one Person.
[1036] St. John v. 18.
[1037] Ib. 19.
[1038] St. John iv. 35.
[1039] Ib. cf. 23.
[1040] St. John viii. 28, 29.
[1041] St. John vi. 37, 38.
[1042] Ib. 45-47.
[1043] St. John v. 21.
[1044] Ib. vi. 40.
[1045] Ib. xvii. 24.
[1046] St. Matt. xi. 27.
[1047] St. John xiv. 28.
[1048] The unity of the Father and the Son does not mean that the Son's body was derived from the Father, as in human conception the father is in the son; but the Son Who derived His incorporeal nature from the Father at the generation, afterwards assumed a human body for the Incarnation. Thus Hilary clears himself of any Patripassian or Marcellian construction which might be put on his words.
[1049] St. John xiv. 9.
[1050] Ib. x. 38: cf. xiv. 10, 11.
[1051] Ib. xiv. 11.
[1052] Ib. 28.
[1053] Phil. ii. 8, 9.
[1054] Ib. 10, 11.
[1055] Ib. 9.
[1056] St. John xiv. 30.
[1057] Rom. viii. 3. Here Hilary's de pecccato peccatum...condemnans must mean by means of sin.' In Latin of this date de is often instrumental.
[1058] St. John xiv. 31. The words but that the world...even so I do,' are generally connected with the previous sentence, and the last sentence, arise, let us go hence,' is regarded as the breaking off of the discourse. But the words, But that the world,' &c., do not stand in very clear connection with the previous sentence, and the view here suggested has much to be said for it.
[1059] St. John xv. 1, 2.
[1060] St. Matt. xxiv. 36; St. Mark xiii. 32.
[1061] Christ was conscious, e.g., of the sinfulness of man.
[1062] St. John vi. 64.
[1063] Col. i. 16.
[1064] Ib. 19.
[1065] Ib. iii. 4.
[1066] 1 Thess. v. 2.
[1067] Col. ii. 2, 3.
[1068] Gen. xviii. 20, 21.
[1069] Gen. xxii. 12.
[1070] Ib. xv. 6.
[1071] St. Matt. vii. 23.
[1072] St. Matt. xxv. 12.
[1073] Ib. xxv. 13.
[1074] Rev. ii. 23.
[1075] St. Matt. ix. 4.
[1076] St. John xvi. 30. The Greek is hina tis se erota, that any one should ask thee' (R.V.).
[1077] Col. ii. 3.
[1078] St. Matt. xxiv. 44.
[1079] Ib. 46.
[1080] 1 Cor. ii. 10, 11.
[1081] St. John xiv. 9.
[1082] St. John x. 38; cf. xiv. 11.
[1083] Ib. x. 30.
[1084] Gen. xxii. 12: see c. 64.
[1085] St. John xii. 30.
[1086] St. Mark xiv. 36.
[1087] St. John v. 19.
[1088] Ib. xvi. 15.
[1089] Ib. 14. "He shall glorify Me, for He shall take of Mine, and shall declare it unto you."
[1090] St. John vi. 38. Hilary means that by the mention of two wills, our Lord teaches the personal distinction of the Father and the Son: cf. cc. 49, 50.
[1091] St. John xvii. 24.
[1092] Eph. i. 4.
[1093] Acts i. 7.
[1094] This last paragraph is omitted from many mss., though contained in several of high authority. It offers a different explanation from that which Hilary has adopted in the rest of the book (see especially c. 59), where he maintains that Christ avoided revealing what He really knew, by saying that He did not know. The line adopted here is the same as that in the passage found by Erasmus and inserted by him in Book x. c. 8. This is one of several interpolations made in later, though still early, times to correct or supplement Hilary's teaching; cf. x. 8, with the note.