[1095] 2 Tim. iv. 3, 4.
[1096] 1 Tim. iv. 1, 2.
[1097] i.e. the Arians, who maintained that Jesus was created (creatura) and not God.
[1098] Reading "exsulantibus" with the Benedictine Edition (Paris, 1693); Migne (Paris, 1844), "exultantibus."
[1099] i.e. The generation of the second Person from the first Person of the Trinity.
[1100] St. John x. 30.
[1101] Supply, referat.'
[1102] The Arians accused the Catholics of a Sabellian denial of the Trinity and a Patripassian view of the Incarnation, i.e. that the unborn God became man.
[1103] St. Matt. i. 23.
[1104] St. John xvii. 5.
[1105] "Of that day and that hour knoweth no one, not even the Angels of Heaven, neither the Son, but the Father only." St. Matt. xxiv. 36; cf. St. Mark xiii. 32.
[1106] Hilary is granting for the moment that the Son really was ignorant of the day and hour; this, he says, could be not argument for the inequality of the Son: it would serve, however, to disprove the Sabellian identification of the Son and the Father by shewing that this knowledge was the possession of the Father only. Erasmus inserted here a passage which he found in a ms.;--"and this shews us that the saying of the Word referred to the mystery of human perfection: that He, Who bore our infirmities, should take upon Himself also the infirmity of human ignorance, and that He should say He knew not the day, just as He knew not where they had laid Lazarus, or who it was when the woman touched the hem of His garment: being infirm in knowledge as He was infirm in weeping, in the endurance of weariness, hunger, and thirst, He did not disdain even the error of ignorance: especially when we consider how, when He rose from the dead, and was about to ascend up to, and above, the heavens, the Apostles approached Him as no longer ignorant, but knowing, and determining this His day, and put exactly the same question to Him of which He was silent during the dispensation of His humanity: that it might be made plain by their repeated question, that they understood His statement, I know not,' of an ignorance which He took upon Himself, not essential to His nature." The passage is utterly inconsistent with Hilary's teaching both here and in ix. 58 f., and is an obvious and clumsy interpolation.
[1107] Throughout the whole of this discussion of Christ's sufferings, Hilary distinguishes the feeling of pain (dolere, dolor) from the physical cause of pain, i.e. the cutting and piercing of the body (pati, passio). Christ's body suffered (pati) but He could not feel pain (dolere): see c. 23.
[1108] St. Matt. xxvi. 38.
[1109] Ib. 39.
[1110] Ib. xxvii. 46.
[1111] St. Luke xxiii. 46.
[1112] St. Matt. x. 38, 39.
[1113] St. Matt. x. 28.
[1114] St. John x. 18.
[1115] Ib. xix. 30.
[1116] Ps. xv. 10.
[1117] St. John ii. 19; St. Matt. xxvi. 16, xxvii. 40; St. Mark xiv. 58.
[1118] Omitting suo:" or retaining it His (i.e. the Word's) Holy Spirit.'
[1119] St. John iii. 13.
[1120] 1 Cor. xv. 47. One copy reads de terra terrenus, of the earth, earth.
[1121] Luke i. 35. "The Holy Ghost shall come upon thee, and the power of the Most High shall overshadow thee."
[1122] St. John vi. 51.
[1123] Ib. vi. 54.
[1124] Apollinaris argued that if Christ were perfect God and perfect man, there would be two Christs, the Son of God by nature and the Son of God by adoption. Hence He taught that Christ was partly God and partly man; that He received from the Virgin His body and the lower, irrational soul which is the condition of bodily life; while His rational Spirit was Divine. On this theory the whole man,' as Hilary says, was not born of the Virgin. Hilary denies the threefold division. The soul in every case, Christ's included, is, he says, the immediate work of God.
[1125] i.e. the infinite nature of God, and the finite nature of man.
[1126] Form since the time of Aristotle meant the qualities which constituted the distinctive essence of a thing.
[1127] Erasmus mentions an insertion in one ms. here, which explains what Hilary implies throughout the chapter: weak as ours from sin,' i.e. weakness is the proper penalty for sin: pain is only a secondary and adventitious effect of the weakness of human nature brought on by sin. Christ then atoned completely for sin, by suffering, without feeling pain.
[1128] St. John xi. 15, Lazarus is dead. And I am glad for your sakes, that I was not there, to the intent that ye may believe.'
[1129] St. John vii. 38.
[1130] St. Matt. xxi. 19 and St. Mark xi. 3.
[1131] Phil. ii. 7.
[1132] Rom. viii. 3.
[1133] St. Matt. xvi. 22, 23.
[1134] Ib. xvi. 16.
[1135] St. Matt. xxvi. 38.
[1136] St. John xiii. 31.
[1137] St. Mark xiv. 36.
[1138] St. John xviii. 11.
[1139] St. Mark xv. 34.; St. Matt. xxvii. 46.
[1140] St. Matt. xxvi. 64; cf. xvi. 27.
[1141] St. Luke xxiii. 46.
[1142] Ib. 43.
[1143] i.e. the thief on the cross.
[1144] In Biblical and Patristic Latin chaos had acquired the sense of chasma; cf. Rönsch, Itala u. Vulgata, p. 250.
[1145] Reading susceptis elementis.'
[1146] St. Matt. xxvi. 38; St. Mark xiv. 34.
[1147] Usque ad mortem: up to, as far as death. The Latin gives more colour to this interpretation of Hilary than the English translation even unto death.'
[1148] St. Matt. xxvi. 31; St. Mark xiv. 27; cf. St. John xvi. 32.
[1149] St. Matt. xxvi. 32; St. Mark xiv. 28; cf. xvi. 7.
[1150] St. Matt. xxvi. 33.
[1151] St. Matt. xxvi. 39; St. Mark xiv. 36; St. Luke xxii. 42.
[1152] i.e. the possibility that the disciples may not endure the temptation of the cup: that it might abide with them instead of passing away. See the explanation in the next chapter.
[1153] St. Matt. xxvi. 40, 41; St. Mark xiv. 37, 38; cf. St. Luke xxii. 45, 46.
[1154] St. Mark xiv. 36.
[1155] St. Luke xxii. 31, 32.
[1156] St. Matt. xxvi. 42. The Greek is:--My Father, if this cup cannot pass away except I drink of it, Thy will be done.'
[1157] Reading non nisi finito.'
[1158] St. Matt. xxvi. 45.
[1159] This is a mistranslation of St. Luke xxii. 32, edeethen being taken as passive.
[1160] St. Luke xxii. 43, 44. The Greek is hosei, as it were drops of blood.'
[1161] The Greek is egeneto de ho hidros autou hosei thromboi haimatos. His sweat became as it were great drops of blood' (R.V.): see supra.
[1162] i.e. all sects with Docetic tenets, who would not allow Christ to have had a real human body, but only to have appeared in bodily shape, like a ghost.
[1163] St. John xvii. 11, 12. Hilary omits after keeping them in Thy Name,' the words which Thou hast given Me, that they may be one even as We are One.'
[1164] St. Matt. xxvi. 53.
[1165] St. Mark xiii. 31. In the Greek the same word parerchesthai is used in both cases, but Hilary uses transire in the first, praeterire in the second instance.
[1166] 2 Cor. v. 17.
[1167] 1 Cor. vii. 31.
[1168] St. John xviii. 9.
[1169] i.e. St. Luke xxvi. 31, 32, as quoted above, c. 38.
[1170] Reading efficit.
[1171] Dan. iii. 23.
[1172] Dan. i. 8-16.
[1173] 2 Tim. iv. 6, 8.
[1174] Isai. liii. 4, 5. Hilary translates from the Septuagint. The Hebrew and the Vulgate differ, cf. the English Version, "Surely He hath borne our griefs" (instead of "our sins").
[1175] 2 Cor. v. 20, 21. The Greek is huper christou, on behalf of Christ.'
[1176] i.e. flesh in the bad sense, "the flesh of sin."
[1177] Col. ii. 13-15.
[1178] 2 Cor. xiii. 3.
[1179] Allusion to St. Matt. xxvii. 52, "many bodies of the saints that had fallen asleep were raised."
[1180] St. Matt. xxvii. 46.
[1181] Apollinaris' heresy that in Christ the place of the ordinary human soul was supplied by the Logos, the second Person in the Trinity.
[1182] This doctrine was held by Marcellus of Ancyra (Sozomen, H.E. II. 33), and Photinus: cp. also what Sozomen (VII. 7) says of Hebion.
[1183] This doctrine was held by Marcellus of Ancyra (Sozomen, H.E. II. 33), and Photinus: cp. also what Sozomen (VII. 7) says of Hebion.
[1184] The preaching of Sabellius, cf. I. 16, protensio sit potius quam descensio, an extension rather than a descent.'
[1185] i.e. it realizes the plan by which the second Person of the Trinity chose to take a human form, but refuses to separate the Divine from the human in Jesus.
[1186] Reading partitur for Mss. patitur.
[1187] Apollinarianism.
[1188] 1 Tim. i. 3, 4.
[1189] St. John iii. 13.
[1190] Ib. vi. 62.
[1191] St. Luke xix. 41.
[1192] St. Matt. xxiii. 37; St. Luke xiii. 34.
[1193] The human soul in Jesus alone could feel grief and weep: yet it was the divine Spirit which sent forth the prophets: for the human soul began to exist only in conjunction with His human body.
[1194] St. John xi. 35.
[1195] Ib. 4. The Greek is di' autes, through it.
[1196] St. John 14, 15.
[1197] Ib. x. 17, 18.
[1198] St. Matt. ii. 20.
[1199] E.g. Isai. i. 14.
[1200] St. Luke xxiv. 39.
[1201] Mal. iii. 6.
[1202] St. John ii. 19.
[1203] St. Matt. xxvi. 12.
[1204] Hilary is playing on the mystery of the two natures in one Person. We cannot say the God-nature was buried: nor that the human nature brought itself back to life: yet Jesus Christ died, was buried, and rose again.
[1205] St. Luke xxiii. 43.
[1206] Ib. 46.
[1207] 1 Tim. iii. 16.
[1208] 1 Cor. i. 23, 24.
[1209] 1 Cor. ii. 7, 8.
[1210] Ib. 2.
[1211] Rom. viii. 33, 34.
[1212] Eph. iv. 9, 10.
[1213] 2 Cor. xiii. 4.
[1214] 1 Cor. xv. 3, 4.
[1215] Rom. x. 6-9.
[1216] Gen. xv. 16; Rom. iv. 3.
[1217] Deut. xxx. 12. The context is the assurance of Moses, that "the law is not hidden from thee, neither is it far off," but "the word is very nigh unto thee, in thy mouth, and in thy heart."
[1218] Deut. xxx. 13. E.V. Who shall go over the sea for us?
[1219] Deut. xxx. 14.
[1220] St. Mark xv. 34.
[1221] St. Luke xxiii. 46.
[1222] St. John xi. 41, 42.
[1223] Ib. xii. 30.