Hilary of Poitiers

In his own words on Wisdom of Solomon

• Wisdom of Solomon 2:13

  We see that all the powerful manifestations of God's judgments ring out through the words of the prophets, which, it seems to me, are here called cascades. "Deep calls unto deep, in the roar of the cascades." After the preaching of the prophets came the judgments of God, as though echoing back to the voice that had predicted their coming. The voice of one cascade was, "Let us plot against the righteous one, because he is an embarrassment to us and opposes himself to our actions, calling himself a child of the Lord." Another sound of the cascade is, "He was like a lamb led to the slaughter, as a sheep mute before his shearers, and he did not open his mouth." There is another voice, also: "They have pierced my hands and my feet, I can count all of my bones." Then the voice, "They divide my garments among them, for my clothing they cast lots, and when I was thirsty they gave me vinegar to drink." And what need is there now to recall all the voices of the cascades, since the prophetic books are full of the insults directed at the Lord and of his passion?

  HOMILIES ON THE PSALMS 41:12

• Wisdom of Solomon 6:7

  The rich person does not easily attain riches of the soul, that is, the virtues of this world. He who says, "It is more difficult for a rich person to enter the kingdom of heaven" is clearly saying that it is easier for a poor person to do so. So that the poor person does not imagine that he has been excluded from God's care because of his poverty, the prophet testifies, saying, "I created the poor and the rich, and I care for all alike." "God does not make distinctions between persons." And it does not say that he cares only for the rich with respect to worldly goods but for everyone. He cares for the poor as well, and he will reward anyone who has been humble in riches or patient in poverty.

  LETTER OR BOOKLET 10

• Wisdom of Solomon 8:2

  Since, according to the Gospel, the Lord is the bridegroom and, according to John, he has a bride, must we think in terms of earthly, bodily spouses? Certainly not. But by this use of language we are taught that he is the one who has been promised to the nations. By the Father's work, the inheritance of the church has been espoused to him, through the assumption of the body that he took from the Virgin. But, to learn what we should understand by the designation "bride," we must examine closely what is said elsewhere regarding the term. For example, Solomon says, "I sought to take wisdom as my bride." And because he seeks a bride, he wants her to be rich, and he recounts the benefits of his bride, saying, "She manifests her nobility in a life of communion with God, because the Lord of the universe loved her." And "if one desires wide experience, she knows what is past and infers what is to come." And further, "A strong woman, who can find? Her value is far beyond precious stones." All of this was said in Proverbs, because a proverb does not explain what the words say but displays the power of what is said using ordinary words. In the Gospels, the Lord teaches how a proverb must be understood when he says, "The hour will come when I will no longer speak to you in proverbs, but I will speak openly to you of the Father." Therefore, according to the rules governing proverbs, we must recognize that the strong woman is she whom Solomon desired to take as his bride. Of her he says further, "I therefore decided to take her as the companion of my life. I am enamored of her beauty."

  HOMILIES ON THE PSALMS 127:9

• Wisdom of Solomon 17:1

  In the book of the psalms we read, "Your judgments, like the great abyss." The apostle Paul says, "The judgments of God are inscrutable," and the prophet, "Your judgments are great and beyond number." In what sense, then, does the prophet dare to say, "With my lips I recited all the judgments of your mouth"? And yet he is not saying here anything that contradicts himself or anyone else who is similarly inspired. In fact, he does not say, "With my lips I have recited all your judgments," but, "All the judgments of your mouth," knowing that there is a difference between the judgments of God and the judgments of the mouth of God. When he said, "Your judgments like the great abyss," did he in fact use the expression, "The judgments of your mouth like the great abyss"? Here, rather, he says, "I have announced the judgments of your mouth." The prophet, therefore, did not remain silent about those judgments that he knew from the prophets or from the word of God, and if he proclaimed them it is precisely so that they would be taught.

  HOMILIES ON THE PSALMS 118. BETH.8.