Theodoret of Cyrus: Christ Priest and Victim in One

He has no need day after day, like the highpriests, to offer up sacrifices first for their own sin, then for the people's: he did it once and for all by offering up himself (v.27). He mentioned two things which those granted the priesthood did not have: they made the sacred offerings unceasingly, and sacrificed for themselves, being also in their own persons sinners in being human; people subject to sin do not enjoy such confidence in making offerings. He, on the other hand, does neither - the one because he has no part in sin, and the other because the one sacrifice is adequate for salvation. While they offered other sacrifices, he offered his own body, being priest and victim in his own person, and as God receiving the gift along with the Father and the Spirit.

- Theodoret of Cyrus (around A.D. 393 to around A.D. 457), Commentary on Hebrews, Chapter 7, in Theodoret of Cyrus, Commentary on the Letters of St. Paul, Volume 2, p. 168 (2001), Robert C. Hill translator.

Theodoret of Cyrus: Christ Perfects Salvation through Intercession

Hence he is forever able to save those that approach God through him, always living to intercede for them (v.25). The very lowliness of the words bruits abroad the fact that nothing of this is related to the divinity of Christ: he does not live for the purpose of interceding for us, his life being without beginning and indestructible. So it is to be taken in reference to the humanity: as he accepted the passion for us, so he intercedes for us. The divine apostle, of course, links the exalted with the lowly, saying he saves us and provides perfect salvation.

- Theodoret of Cyrus (around A.D. 393 to around A.D. 457), Commentary on Hebrews, Chapter 7, in Theodoret of Cyrus, Commentary on the Letters of St. Paul, Volume 2, p. 168 (2001), Robert C. Hill translator.

Theodoret of Cyrus: Christ's Unique Priestly Role

He then presents once again from another angle this priesthood as superior. While the priests were numerous owing to their being prevented by death from continuing, he has an uninterrupted priesthood by remaining forever (vv.23-24): the priests according to the Law have a mortal nature; hence they cannot act as priests in perpetuity, but have their children succeed them in priesthood. He, on the other hand, being immortal, does not pass on to another the prerogative of priesthood.

- Theodoret of Cyrus (around A.D. 393 to around A.D. 457), Commentary on Hebrews, Chapter 7, in Theodoret of Cyrus, Commentary on the Letters of St. Paul, Volume 2, pp. 167-68 (2001), Robert C. Hill translator.

Theodoret of Cyrus: Jesus, as God, Is Without Mother

The divine Scripture give the family tree of Abraham ... [of] Melchizedek, by contrast, the divine Scriptures did not inform us of father or mother or race, or how long he lived or when he reached the end of his life. So according to this he is without father, without mother, without family tree, with no beginning to his days or end to his life; of these details the divine Scripture gives us nothing. Christ the Lord, of course, has each of these by nature and in reality: while as God he is without mother, being begotten only of the Father, as man he is without father, being born only of a mother - the virgin, I mean. As God he is without family tree: the one begotten of the begotten Father does not require a family tree.

- Theodoret of Cyrus (around A.D. 393 to around A.D. 457), Commentary on Hebrews, Chapter 7, in Theodoret of Cyrus, Commentary on the Letters of St. Paul, Volume 2, p. 163 (2001), Robert C. Hill translator.

Theodoret of Cyrus: Christ Highpriest as Sole Mediator

He resumes the treatment of the highpriesthood. Having become a highpriest forever according to the order of Melchizedek. He took this from the inspired testimony, "You are a highpriest forever according to the order of Melchizedek." He is a highpriest forever, not in offering sacrifices (having offered his own body once), but in being a mediator leading the believers to the Father; through him (he says, remember) we have both had access to the Father. The Lord himself says in the sacred Gospels, "No one comes to the Father except through me."

- Theodoret of Cyrus (around A.D. 393 to around A.D. 457), Commentary on Hebrews, Chapter 6, in Theodoret of Cyrus, Commentary on the Letters of St. Paul, Volume 2, p. 162 (2001), Robert C. Hill translator.

Theodoret of Cyrus: Rebaptism Impossible

It is out of the question, he is saying, for those who have approached all-holy baptism, shared in the grace of the divine Spirit and received the type of the eternal goods to make their approach again and be granted another baptism. This is no different, in fact, from fixing the Son of God to the cross again, and besmirching him again with dishonor already shown: as he in his own case endured the passion once, we too likewise ought to share the passion with him once. We are buried with him in baptism, and we rise with him; so it is not possible for us to enjoy the gift of baptism again: "Having risen from the dead, Christ dies no more," remember; "death no longer has dominion over him. The death he died, he died to sin, whereas the life he lives, he lives to God." Our former self was crucified with him in baptism by receiving the type of death. ... Now, the apostle said this to teach the believers from Jews not to think all-holy baptism is like the Jewish baptisms: they did not wash away sins, but cleansed the body of apparent defilement - hence they were applied many times and frequently. This baptism of ours, on the contrary, is one only, for the reason that it involves the type of the saving passion and resurrection, and prefigures for us the resurrection to come.

- Theodoret of Cyrus (around A.D. 393 to around A.D. 457), Commentary on Hebrews, Chapter 6, in Theodoret of Cyrus, Commentary on the Letters of St. Paul, Volume 2, p. 159 (2001), Robert C. Hill translator.

Theodoret of Cyrus: Paul Habitually Predestinarian

He joined the phrase, Let us do this, if God permits, to the preceding phrase, Hence, leaving aside the account of Christ's beginning, let us move on to maturity: let us do it, if God permits - that is, Let us be zealous, let us desire, let us embrace every effort for maturity. Now, the apostle is accustomed to attribute everything to divine providence - hence his addition of if God permits; likewise in writing to the Corinthians he said, "I shall come to you, God willing."

- Theodoret of Cyrus (around A.D. 393 to around A.D. 457), Commentary on Hebrews, Chapter 6, in Theodoret of Cyrus, Commentary on the Letters of St. Paul, Volume 2, p. 159 (2001), Robert C. Hill translator.

Theodoret of Cyrus: Incarnation Real not Apparent

In the days of his flesh he offered up prayers and petitions with loud cries and tears to the one able to save him from death, and was heard for his reverence. Although Son, he learned obedience from what he suffered. And being made perfect, he became the cause of eternal salvation for all who obey him, having been called by God highpriest according to the order of Melchizedek (vv.7-10). Who would claim, unless out of their mind, that this refers to the divine nature? I mean, if blessed Paul was not afraid of death ... how could God the Word, creator of the ages, both unchangeable and unalterable, and immune to suffering, have fear of death? Perhaps, however, it is a mark of extreme madness to go on at length about this: the extraordinary lowliness of the expressions forces even those blaspheming the divinity to apply none of this to the divinity. I mean, the divinity allowed the humanity to experience it for us to learn that he truly became man and assumed a human nature, and that the mystery of the Incarnation was not enacted in appearance and seeming.

- Theodoret of Cyrus (around A.D. 393 to around A.D. 457), Commentary on Hebrews, Chapter 5, in Theodoret of Cyrus, Commentary on the Letters of St. Paul, Volume 2, p. 156 (2001), Robert C. Hill translator.

Theodoret of Cyrus: Essential Aspect of Faith

We received good news, you see, as they did, but the message in their hearing did not benefit them as they were not joined in faith to those who heard it (v.2): hearing the words does not suffice for salvation; accepting it in faith is necessary, and holding it firm. After all, what benefit was God's promise to those who received it, but did not receive it faithfully, trust in the power of God or, as it were, associate closely with God's words?

- Theodoret of Cyrus (around A.D. 393 to around A.D. 457), Commentary on Hebrews, Chapter 4, in Theodoret of Cyrus, Commentary on the Letters of St. Paul, Volume 2, pp. 151-52 (2001), Robert C. Hill translator.

Theodoret of Cyrus: Intercession On Top Of Atonement

So that he might become a merciful and faithful high priest in what pertains to God so as to atone for the sins of the people. You see, being tested by what he suffered, he is able to help those who are tested (vv.17-18). He presented his saving death as an offering: the body he had assumed he offered for the whole of creation. He included something else as well for their consolation: having learned by experience the weakness of human nature in living under the law and under grace, he extends assistance to those under attack. This is said in respect of humanity: he is our highpriest not as God but as man; he suffered not as God but as man; it was not as God that he learned our condition, but as God and creator he has a clear grasp of everything.

- Theodoret of Cyrus (around A.D. 393 to around A.D. 457), Commentary on Hebrews, Chapter 2, in Theodoret of Cyrus, Commentary on the Letters of St. Paul, Volume 2, p. 148 (2001), Robert C. Hill translator.

Theodoret of Cyrus: Passion Pays Human Debt

In no way, after all, does he take hold of angels: it is Abraham's seed he takes hold of (v.16): if he had assumed the nature of angels, he would have proved superior to death; but since what he assumed was human, through the passion he paid humankind's debt, while through the resurrection of the body that had suffered he demonstrated his own power.

- Theodoret of Cyrus (around A.D. 393 to around A.D. 457), Commentary on Hebrews, Chapter 2, in Theodoret of Cyrus, Commentary on the Letters of St. Paul, Volume 2, p. 148 (2001), Robert C. Hill translator.

Theodoret of Cyrus: Incarnation to Perfect Human Nature

It was fitting you see, that he for whom all things and through whom all things exist, and who leads many children up to glory, should make perfect the author of our salvation through sufferings (v.10). He presented God the Word making perfect the nature he had assumed. The nature assumed is the source of our salvation: rising from the dead, it procured resurrection for us all. After all, both the one who sanctifies and those sanctified are all from the one source (v.11). He said this in respect of our humanity: the nature assumed is created; our creator and its creator are one, and through it we are sanctified.

- Theodoret of Cyrus (around A.D. 393 to around A.D. 457), Commentary on Hebrews, Chapter 2, in Theodoret of Cyrus, Commentary on the Letters of St. Paul, Volume 2, pp. 146-7 (2001), Robert C. Hill translator.

Theodoret of Cyrus: The Universally Needed Remedy of the Incarnation

He was made less than the angels not in divine nature but in his suffering humanity; this shared in divine glory after the resurrection. Of course, he endured the suffering for all: everything in possession of created nature needed this healing. He said as much, in fact, so that apart from God he would taste death for everyone: only the divine nature is without need (he is saying); all other things needed the remedy of the Incarnation.

- Theodoret of Cyrus (around A.D. 393 to around A.D. 457), Commentary on Hebrews, Chapter 2, in Theodoret of Cyrus, Commentary on the Letters of St. Paul, Volume 2, p. 146 (2001), Robert C. Hill translator.

Theodoret of Cyrus: Our Sins Imputed to Sinless Christ

This was the way he spoke on behalf of us all, "The reckoning of my sins is far from my salvation." He was in fact guiltless of sin even in his humanity: "He committed no sin," remember, "nor was guile found in his mouth." Yet in making ours his own he became human nature's mouthpiece: he took on our sins and carried our diseases.

- Theodoret of Cyrus (around A.D. 393 to around A.D. 457), Commentary on Hebrews, Chapter 2, in Theodoret of Cyrus, Commentary on the Letters of St. Paul, Volume 2, p. 145 (2001), Robert C. Hill translator.

Theodoret of Cyrus: Impassibility of God

He also indicated creation's change for the better that was due to him, and his own lack of beginning or extinction; you are the same and your years will not fail, he says, note, meaning, You were not made, but you are, and you admit of no change, being always the same. This suggests also the impassibility of the divinity; if it suffered, how is it the same? After all, it would be changed, and if it passed three days in death, its years would fail. Both the prophet and the apostle, however, the one writing the testimony and the other using it, emphasize that he is always the same, and his years will not fail.

- Theodoret of Cyrus (around A.D. 393 to around A.D. 457), Commentary on Hebrews, Chapter 1, in Theodoret of Cyrus, Commentary on the Letters of St. Paul, Volume 2, p. 144 (2001), Robert C. Hill translator.

Theodoret of Cyrus: We Are Companions with Christ's Humanity not Divinity

The anointing was not with divinity but with humanity. The comparison also brings this out, with the oil of gladness beyond your companions: we are companions and sharers not of divinity but of humanity. The divine apostle also brought this out in the letter to the Philippians, "He will transform the body of our lowliness to become conformable to the body of the glory:" the body of the saints will be conformable not to the divinity but to the body of the glory.

- Theodoret of Cyrus (around A.D. 393 to around A.D. 457), Commentary on Hebrews, Chapter 1, in Theodoret of Cyrus, Commentary on the Letters of St. Paul, Volume 2, p. 143 (2001), Robert C. Hill translator.

Theodoret of Cyrus: Christ as Man Has Become Greater than Angels

So just as he was less than angels as man, since they have an immortal nature whereas he endured the passion, so after the ascension into heaven he became superior to the angels. "He took his seat over every principality, authority, power, lordship and every name that is named," remember, "not only in this age, but also in the age to come." The divine apostle makes a comparison also in the names; thus, he compared him with the inspired authors, showing Christ the Lord to be Son; thus also in the case of the angels he makes mention of sonship, and brings out the difference on that basis, saying, having become superior to the angels to the extent that the name he inherited is more distinguished than theirs.

- Theodoret of Cyrus (around A.D. 393 to around A.D. 457), Commentary on Hebrews, Chapter 1, in Theodoret of Cyrus, Commentary on the Letters of St. Paul, Volume 2, pp. 141-42 (2001), Robert C. Hill translator.

Theodoret of Cyrus: Jesus the Creator and Provider

He adds also something else: carrying all things by the word of his power: he not only made everything but also directs and guides it. He brought out the surpassing degree of his power by saying a word was sufficient for him for the creation and care of everything; he said, remember, "Let there be light, and there was light," and he said, "Let a firmament be made, and so it was made," and he said, "Let a firmament be made, and so it was made," and all the other things in similar fashion.

- Theodoret of Cyrus (around A.D. 393 to around A.D. 457), Commentary on Hebrews, Chapter 1, in Theodoret of Cyrus, Commentary on the Letters of St. Paul, Volume 2, pp. 140-41 (2001), Robert C. Hill translator.

Theodoret of Cyrus: Christ's Inheritance as Man

In other words, Christ the Lord is heir of all things, not as God, but as man: as God he is maker of all things, and the creator of all things is Lord of all by nature, whereas the heir is made master of what he was previously not lord. In like manner the believers are heirs of God and co-heirs with Christ: by grace they receive what they did not have before.

- Theodoret of Cyrus (around A.D. 393 to around A.D. 457), Commentary on Hebrews, Chapter 1, in Theodoret of Cyrus, Commentary on the Letters of St. Paul, Volume 2, p. 139 (2001), Robert C. Hill translator.

Theodoret of Cyrus: Salvation Secured by Christ

The phrase in many ways, of course, implies something else as well, that each of the inspired authors was entrusted with some particular dispensation, whereas their God -- I mean Christ the Lord -- did not providing for some single need, but by becoming man he set all to rights and secured the salvation of human beings. It became obvious, of course, that there is one lawgiver of the old and new.

- Theodoret of Cyrus (around A.D. 393 to around A.D. 457), Commentary on Hebrews, Chapter 1, in Theodoret of Cyrus, Commentary on the Letters of St. Paul, Volume 2, p. 138 (2001), Robert C. Hill translator.

Theodoret of Cyrus: Authorship of Hebrews

Now, he [Paul] wrote it [the Epistle to the Hebrews] in the Hebrew language; they say it was translated by Clement.

- Theodoret of Cyrus (around A.D. 393 to around A.D. 457), Commentary on Hebrews, Preface, in Theodoret of Cyrus, Commentary on the Letters of St. Paul, Volume 2, p. 138 (2001), Robert C. Hill translator.

Theodoret of Cyrus: Tradition of Deeds not Words

From this point, he then treats of those transgressing the apostolic decrees. We bid you, brethren, in the name of the Lord Jesus Christ (v.6). He made his words creditable by mention of the Lord: He it is (he is saying) who makes this requirement of you. And what is his bidding? Avoid any of the brethren conducting themselves in disorderly fashion and not according to the tradition they received from us. He used the word avoid to mean separate yourself. The tradition he speaks of is not that in words but in deeds; he also brings out what it is: After all, you yourselves know how you must imitate us, that we were not disorderly when amongst you (v.7). What kind of disorder is it? We did not eat bread from anyone without paying but by hard work and toil, working day and night, so as not to be a burden to any of you (v.8): you are well aware that in proposing to you the divine Gospel we took nothing from anyone; rather, we spent night and day hard at work so as to gain necessary nourishment from it.

- Theodoret of Cyrus (around A.D. 393 to around A.D. 457), Commentary on the Second Letter to the Thessalonians, Chapter 3, in Theodoret of Cyrus, Commentary on the Letters of St. Paul, Volume 2, p. 132 (2001), Robert C. Hill translator.

Theodoret of Cyrus: Free Will Response to Gospel

Finally, pray for us, brethren, that the word of the Lord may advance and be glorified, as it has among you, too, and that you may be rescued from perverse and evil people (vv.1-2). While the request seems two-fold, it is nonetheless one: with evil people overcome, the preached word will advance unhindered. Not all, you see, have faith. He said this elsewhere as well, "Persuasion does not come from the one who calls:" calling belongs to God, responding to you. The Lord spoke this way also in the sacred Gospels, "If anyone is thirsty, let them come to me and drink," and "If anyone wishes to come after me, let them deny themselves, take up their cross and follow me." In other words, he does not exercise pressure: he looks for free will.

- Theodoret of Cyrus (around A.D. 393 to around A.D. 457), Commentary on the Second Letter to the Thessalonians, Chapter 3, in Theodoret of Cyrus, Commentary on the Letters of St. Paul, Volume 2, p. 131 (2001), Robert C. Hill translator.

Theodoret of Cyrus: Triumph of Gospel over Superstition

The mystery of iniquity is in fact already at work (v.7). Some commentators claimed that to Nero is given the name mystery of iniquity, and that he had become a worker of godlessness. It is my view, on the contrary, that the apostle is indicating the heresies that had sprung up: by leading many from the truth through them, the devil causes in advance the ruin of deceit. These people he referred to as mystery of iniquity for keeping the snares of iniquity hidden; the devil openly draws people away from God. Hence the apostle referred to his coming as revelation: he will then openly and plainly proclaim what he has constantly been working at in secret. Only until the one who is restraining it is taken away: the deception of superstition must be brought to an end, and the Gospel be preached.

- Theodoret of Cyrus (around A.D. 393 to around A.D. 457), Commentary on the Second Letter to the Thessalonians, Chapter 2, in Theodoret of Cyrus, Commentary on the Letters of St. Paul, Volume 2, p. 129 (2001), Robert C. Hill translator.

Theodoret of Cyrus: Providence and Prayer

Rejoice always (v. 16), in poverty and infirmity, when cribbed, cabined and confined. Pray without ceasing (v.17): this is not something impossible; it is easy when dining to sing God's praises, and when on a journey to ask for divine help. In everything give thanks (v.18), not only in prosperity but also in problems; God in his munificence know what is best. After all, this is God's will in Christ Jesus for you; he could easily allay every storm, but he wants to procure our salvation through the tempest.

- Theodoret of Cyrus (around A.D. 393 to around A.D. 457), Commentary on the First Letter to the Thessalonians, Chapter 5, in Theodoret of Cyrus, Commentary on the Letters of St. Paul, Volume 2, p. 120 (2001), Robert C. Hill translator.

Theodoret of Cyrus: Teachers and Intercession

Having thus concluded this treatment as well, he offers exhortation to them about their teachers. Now, we ask you, brethren, to respect those who labor among you, preside over you in the Lord and admonish you, and to have the highest regard for them in love on account of their work. Be at peace with them (vv.12-13): it is proper that the teachers be accorded respect by you, that the due prerogative be tendered them by you, and there be no opposition to what is said by them (the meaning of Be at peace with them). The phrase, those who preside over you in the Lord, means those who lead you in prayer and offer intercession to God for you; the phrase, to have the highest regard for them in love, means to hold them in the highest honor, offered with sincere affection.

- Theodoret of Cyrus (around A.D. 393 to around A.D. 457), Commentary on the First Letter to the Thessalonians, Chapter 5, in Theodoret of Cyrus, Commentary on the Letters of St. Paul, Volume 2, p. 120 (2001), Robert C. Hill translator.

Theodoret of Cyrus: Substitutionary Atonement and Predestination

Because God has not destined us for wrath but for acquiring salvation, through Christ Jesus our Lord, who died for us (vv.9-10): this was not his purpose in calling us, to inflict punishment, but to grant salvation and make us his own, using as his coadjutor Christ the Lord, who accepted death for us. So that whether we are awake or asleep we may live in his company: so that both the dead and those still alive may share life with him. By those away he referred to those still alive at the time, and by those asleep the dead. Hence, encourage one another and build up one another, as in fact you are doing (v.11): accordingly, console and confirm one another in this faith.

- Theodoret of Cyrus (around A.D. 393 to around A.D. 457), Commentary on the First Letter to the Thessalonians, Chapter 5, in Theodoret of Cyrus, Commentary on the Letters of St. Paul, Volume 2, pp. 119-20 (2001), Robert C. Hill translator.

Theodoret of Cyrus: Resurrection of the Faithful and Definition of the Faithful

And the dead in Christ will be raised first. He calls the faithful dead, not only those who have believed in the Gospel but also those who were illustrious before the Law; he said this also in the letter to the Hebrews, remember, "All these, though commended for their faith, did not gain what was promised, since God had foreseen something better in our case lest they be made perfect apart from us." So all conspicuous for their piety will be the first to enjoy resurrection; he taught this also in the letter to the Corinthians, "Christ the firstfruits, then those who are Christ's at his coming, then the end."

- Theodoret of Cyrus (around A.D. 393 to around A.D. 457), Commentary on the First Letter to the Thessalonians, Chapter 4, in Theodoret of Cyrus, Commentary on the Letters of St. Paul, Volume 2, p. 118 (2001), Robert C. Hill translator.

Theodoret of Cyrus: Sanctication Defined

This, you see, is God's will, your sanctification (v.3). Then he brings out what kind of virtue he called sanctification. That you abstain from all fornication. There are many forms of licentiousness - hence he did not say fornication, but all fornication.

- Theodoret of Cyrus (around A.D. 393 to around A.D. 457), Commentary on the First Letter to the Thessalonians, Chapter 4, in Theodoret of Cyrus, Commentary on the Letters of St. Paul, Volume 2, p. 115 (2001), Robert C. Hill translator.

Theodoret of Cyrus: Atonement and the Incommunicable Attributes

Having freed us freed us from the deception of the idols, he is saying, and transferred us to his lordship, he bade us look forward to the second coming of the Only-begotten, who will render us superior to the threatened punishment. We must realize, of course, that it was not the divine nature of the Only-begotten that was raised from the dead, being immune to suffering, nor is Jesus any other son than the only-begotten Son. Instead, it is as a human being that he suffered, and as a human being that he rose.

- Theodoret of Cyrus (around A.D. 393 to around A.D. 457), Commentary on the First Letter to the Thessalonians, Chapter 1, in Theodoret of Cyrus, Commentary on the Letters of St. Paul, Volume 2, p. 109 (2001), Robert C. Hill translator.