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Hilary of Poitiers
On the Trinity & Psalm Commentary 3
Latin original · 8 verses · some words can be tapped for a gloss
3:1
A. EX LIBRO CONTRA CONSTANTIUM. Hilarius quoque uir acris ingenii scribens ad Constantium imperatorem de incarnatione domini sic ait: Filius, inquit, dei factus homo deus est. Et praeposterans repetit: Deus, filius hominis factus, est deus — homo enim factus est deus, non deus factus est homo — et filius hominis factus est filius dei. superauit enim magnitudo Christi domini paruitatem seruilis formae, ita ut ipsa seruilis forma, quam adsumpsit, cessaret esse seruilis per eum dominum, qui eam adsumpsit.
A. FROM THE BOOK AGAINST CONSTANTIUS. Hilary too, a man of keen genius, writing to the Emperor Constantius concerning the incarnation of the Lord, speaks thus: The Son, he says, of God, having become man, is God. And reversing the order he repeats: God, having become the Son of man, is God—for man was made God, God was not made man—and the Son of man was made the Son of God. For the greatness of Christ the Lord overcame the smallness of the servile form, so that the very servile form which he assumed ceased to be servile through him, the Lord, who assumed it.
甲、摘自《駁君士坦提烏斯書》。希拉里，一位才思敏銳之人，致書君士坦提烏斯皇帝論主的道成肉身，如此說：他說，神的兒子既成為人，便是神。他又倒轉次序重申：神既成為人子，便是神——因為人被造成神，神並非被造成人——人子也被造成神的兒子。因為主基督的偉大勝過了僕人形象的卑微，以致祂所取的那僕人形象，藉著取它的主，便不再是僕人。
3:2
si enim, qui natura non sunt filii dei, per ipsum efficiuntur filii dei, quanto magis ipse, qui natura filius dei est, hunc, cum quo uoluntate sua aluo uirginali conceptus et natus est, ita sublimauit in deum, ut in cius nomine omne genu flectatur, caelestium et terrestrium et infernorum, et omnis lingua confiteatur, quia dominus Iesus Christus in gloria est dei patris. B. EX TRACTATIBUS IN IOB.
For if those who by nature are not sons of God are made sons of God through him, how much more did he himself, who by nature is the Son of God—him with whom, of his own will, he was conceived in the virginal womb and born—so exalt into God, that at his name every knee should bow, of things in heaven and things on earth and things under the earth, and every tongue confess that the Lord Jesus Christ is in the glory of God the Father. B. FROM THE TREATISES ON JOB.
因為若那些本性上不是神兒子的人，藉著祂被造成神的兒子，那麼祂自己——那本性上為神兒子的——豈不更是如此嗎？祂憑自己的意願與之在童貞女的胎中受孕並降生的那位，祂如此將之高舉入神，以致因祂的名，天上、地上並地底下的，一切膝蓋都當跪拜，一切舌頭都當承認主耶穌基督是在父神的榮耀裡。乙、摘自《約伯記講疏》。
3:3
In quadam uero homilia de libro sancti lob attende, quid dicat, quemadmodum ipsius diaboli aduersus nos indesinens bellum ex hoc fieri asserat, cum ea mala, quae in nobis sunt, excitat contra nos, quod in nostram fieri utilitatem uult docere, conuertente scilicet diuina misericordia malitiam diaboli ad purgationem nostram: Tanta enim et tam admirabilis, inquit, in nos misericordiae dei bonitas est, ut, per quem in Adae offensa generositatem primae et beatae illius creationis amisimus, pereum rursum inquit amisimus, obtinere mereamur. tunc enim diabolus inuidens nocuit, nunc autem, cum nocere nititur, uincitur.
But in a certain homily on the book of holy Job, mark what he says, how he asserts that from this the devil's incessant war against us arises, when he stirs up against us the evils that are within us—which he wishes to teach is done for our benefit, since the divine mercy turns the malice of the devil to our purification: For so great and so wondrous, he says, is the goodness of God's mercy toward us, that through the same by whom, in Adam's offence, we lost the nobility of that first and blessed creation, through him again, he says, we may deserve to obtain what we lost. For then the devil harmed us out of envy, but now, when he strives to harm, he is overcome.
然而在論聖約伯之書的某篇講道中，請留意他所說的，他如何主張魔鬼對我們不停息的戰爭正由此而生：當牠激起我們裡面的種種惡來攻擊我們時——他要教導說，這乃是為我們的益處而發生，因為神的憐憫把魔鬼的惡意轉為我們的潔淨：他說，神憐憫的良善向著我們何等浩大、何等奇妙，以致藉著那位——因亞當的過犯，我們藉他喪失了那首次蒙福之創造的尊貴——藉著他，他說，我們又得以配得重獲我們所失去的。因為那時魔鬼出於嫉妒害了我們，如今牠竭力加害時，反倒被制伏了。
3:4
mouet enim per infirmitatem carnis nostrae omnia potestatis suae tela, cum ad lasciuiam accendit, cum ad ebrietatem illicit, cum ad odia stimulat, cum ad auaritiam prouocat, cum ad caedes instruit, cum ad maledicta exacerbat. sed cum per firmitatem animi horum omnium subrepentia incentiua reprimuntur, emundamur a peccato per huius uictoriae gloriam; dictum enim ita est: aut quomodo se emundabit natus ex muliere? quia non extante hoste non erit bellum, cessante deinde bello uictoria deerit. collidentium autem adutrsus nos uitiorum uictoria non adepta non erit emundatio ulla uitiorum, quia his insidiis corporis nostri pirata uicto conluctantium aduersus nos passionum concertatione purgamur.
For through the weakness of our flesh he moves all the weapons of his power, when he kindles us to wantonness, when he entices to drunkenness, when he goads to hatreds, when he provokes to avarice, when he equips for slaughter, when he exasperates to cursing. But when through firmness of soul the creeping incitements of all these are repressed, we are cleansed from sin through the glory of this victory; for it is thus written: 'Or how shall one born of woman cleanse himself?' Since if there be no enemy at hand there will be no war, and then, the war having ceased, victory will be wanting. But the victory over the vices that clash against us not being attained, there will be no cleansing of the vices; for by these ambushes of our body, the pirate being conquered, we are purified through the struggle of the passions contending against us.
因為藉著我們肉體的軟弱，牠揮動祂權勢的一切兵器：當牠煽動我們放蕩，當牠引誘我們醉酒，當牠刺激我們仇恨，當牠挑動我們貪婪，當牠裝備我們殺戮，當牠激怒我們咒罵。然而當這一切潛入的誘因藉靈魂的堅定被制伏時，我們便藉這勝利的榮耀從罪中得潔淨；因為經上如此記著：「婦人所生的怎能潔淨自己呢？」因為若無仇敵在旁便無戰爭，而戰爭一止，勝利便無從談起。然而那些衝擊我們的邪惡若未被勝過，邪惡便無從潔淨；因為藉著我們身體的這些埋伏，那海盜被制伏，我們便藉那些與我們爭戰的情慾之搏鬥得以潔淨。
3:5
memores igitur, inquit, et conscii illa ipsa corpora nostra omnium uitiorum esse materiem, per quam polluti et sordidi nihil in nobis mundum, nihil innocens obtinemus, gaudeamus nobis esse hostem, in cuius concertatione quodam concertationis nostrae bello dimicemus. Item quod eum dixisse commemorat: Quas Iob litteras legerat, ut abstineret se ab omni re maligna ? quia deum sola mente uitiis non ammixta ueneratur, deum autcm colere proprium iustitiae officium est. Quid fecisset; lob dicit, non quid in hoc saeculo perfecisset aut sine gratia salualoris, quem etiam prophetauit, uel fecisset uel perfecisset . Sanctus Hilarius dicit: Panem cotidianum da nobis hodie.
Mindful therefore, he says, and aware that these very bodies of ours are the matter of all vices, through which, being polluted and defiled, we obtain nothing clean, nothing innocent in ourselves, let us rejoice that we have an enemy, in whose struggle we may fight in a certain war of our own contest. Likewise, that which he records him to have said: What letters had Job read, that he should abstain from every wicked thing? Because he worships God with a mind alone, unmixed with vices; and to worship God is the proper office of righteousness. What Job would have done, he says, not what he would have accomplished in this world, or would have done or accomplished without the grace of the Saviour, whom also he prophesied. Saint Hilary says: Give us this day our daily bread.
他說，所以我們既記得又明知：我們這些身體正是一切邪惡的材料，藉著它們我們既被玷污又被污穢，在自己裡面得不到絲毫潔淨、絲毫無辜之物，就讓我們因有一個仇敵而歡喜，在與牠的搏鬥中，我們可在自己爭戰的某種戰爭裡奮鬥。同樣，他記載他曾說：約伯讀過什麼書卷，使他戒絕一切惡事呢？因為他以那不與邪惡相混的心單獨敬拜神；而敬拜神乃是公義的本分。他說，這是約伯所會行的，並非他在此世所會成就的，也非他在沒有救主恩典之下所會行或所會成就的——那救主也是他所預言的。聖希拉里說：我們日用的飲食，今日賜給我們。
3:6
quid enim tam uult deus, quam ut cotidie Christus habitet in nobis, qui est panis uitae et panis e caelo? et quia cotidiana oratio est, cotidie quoque ut detur, oratur. C. EX COMMENTARIO IN MATTHAEUM. Item eiusdem in prooemio expositionis euangelii secundum Matthaeum: Erat namque primum necessarium nobis, ut unigenitus deus nostri causa homo natus cognosceretur. Item in consequentibus Ad id, quod deus erat, homo, id quod tum non erat, gigneretur. Item in eodem: Tertium deinceps illud congruum fuit, ut, quia deus homo genitus in mundo et cetera . D. DE EXPOSITIONE HPISTULAE AD TIMOTHEUM. Sanctus igitur Hilarius in expositione epistolae ad Timotheum sic loquitur: Nam et cum dicit scriptura:
For what does God so will as that Christ should daily dwell in us, who is the bread of life and the bread from heaven? And because the prayer is daily, so too it is prayed that it be given daily. C. FROM THE COMMENTARY ON MATTHEW. Likewise, from the same author, in the preface of his exposition of the Gospel according to Matthew: For it was first necessary for us that the only-begotten God, born man for our sake, should be made known. Likewise in what follows: That to that which was God, man—that which he then was not—should be begotten. Likewise in the same place: The third point that followed was fitting: that, since God was begotten man in the world, and so forth. D. ON THE EXPOSITION OF THE EPISTLE TO TIMOTHY. Saint Hilary therefore, in his exposition of the epistle to Timothy, speaks thus: For when Scripture also says:
因為神所最願的，豈不是願基督天天住在我們裡面嗎？祂是生命的糧、從天而降的糧。又因這禱告是每日的，所以也如此祈求：願它每日賜下。丙、摘自《馬太福音註釋》。同樣，出自同一作者，在他所著馬太福音闡釋的序言中：因為對我們首先必要的，是叫那為我們的緣故生為人的獨生神被人認識。同樣在其後：叫那身為神的，被生為人——就是祂當時所不是的。同樣在同一處：其後隨之而來的第三點是相稱的：既然神在世上被生為人，等等。丁、論《提摩太書》的闡釋。所以聖希拉里在他所著提摩太書的闡釋中如此說：因為當聖經又說：
3:7
homo Christus et cum dicit: Christus mortuus est et cum dicit: uerbum caro factum est, non spoliandus est per fraudulentiam legentis expositionibus suis sermo. namque ubi \'homo Christus\' est, praccedit : mediator dei atque hominum: ex deo homo, utrumque unum et inter hominem et deum medius confessione in se utriusque naturae. ubi \'Christus mortuus\', subicitur: qui resurrexit, qui est in dextera dei. in morte eius carnis nostrae infirmitas est, in resurrectione uirtus eius, in consessu dei dignitas. E. EX OPERE INCERTO. Ecclesiae catholicae aduersus hereticos acerrimum defensorem uenerandum quis ignoret Hilarium episcopum Gallum ? qui cum de Christi carne ageret, attende quid dixerit:
'the man Christ,' and when it says: 'Christ died,' and when it says: 'the Word was made flesh,' the discourse is not to be despoiled of its own expositions through the fraud of the reader. For where it is 'the man Christ,' there precedes: 'the mediator of God and men'—from God, man, both being one, and midway between man and God by the confession in himself of each nature. Where it is 'Christ died,' there is subjoined: 'who rose again, who is at the right hand of God.' In his death is the weakness of our flesh; in his resurrection, his power; in his session with God, his dignity. E. FROM AN UNCERTAIN WORK. Who could be ignorant of the venerable Hilary, bishop of Gaul, that keenest defender of the catholic Church against the heretics? Who, when he was treating of the flesh of Christ, mark what he said:
「人基督」，又當它說：「基督已死」，又當它說：「道成了肉身」時，這話語不可因讀者的詭詐而被剝奪其本身的闡釋。因為在「人基督」之處，前面有「神與人之間的中保」——從神而來，是人，二者為一，並藉在自身裡對兩性的宣認而居於人與神之間。在「基督已死」之處，接著補上：「就是那復活的，那在神右邊的。」在祂的死裡有我們肉體的軟弱，在祂的復活裡有祂的能力，在祂與神同坐裡有祂的尊榮。戊、摘自一部不確定的著作。誰能不認識可敬的希拉里，高盧的主教，那對抗異端、最為犀利的大公教會捍衛者呢？當他論到基督的肉身時，請留意他所說的：
3:8
Ergo cum missus est, inquit, in similitudine carnis peccati, non sicut oarnem habuit, ita habuit et peccatum. sed quia ex peccato omnis caro est, a peccato scilicet Adam parente deducta, in similitudine peccati carnis est missus existente in eo non peccato, sed peccati carnis similitudine.
Therefore when he was sent, he says, in the likeness of the flesh of sin, he did not, just as he had flesh, likewise have sin also. But because all flesh is from sin, being derived, that is, from Adam its parent, he was sent in the likeness of the flesh of sin, there being in him not sin, but the likeness of the flesh of sin.
他說，所以當祂被差來，取了罪身的形狀時，祂並不像有肉體那樣同樣也有罪。然而因為一切肉體都出於罪，即源自其始祖亞當，祂便被差來取了罪身的形狀；在祂裡面沒有罪，卻有罪身的形狀。