Theodoret of Cyrus: Apostle, Elder/Overseer, and Deacon

By overseer here he means elder, as we demonstrated in commenting on the letter to the Philippians. Here, too, it is very easy to grasp this: after the laws for overseers he puts in writing those for deacons, making no mention of the elders. But, as I remarked, at that time they were in the habit of calling the same people overseers and elders, whereas those now called overseers they gave the name apostles. With the passage of time, however, they left the name of apostleship for those really apostles, and assigned the title of overseer to those previously called apostles. Thus Epaphrodites was apostles of the Philippians: "Your apostle, and assistant to me in need;" likewise Titus was apostle of the Cretans and Timothy of the Asians; likewise the apostles and elders wrote from Jerusalem to those in Antioch. Still, even if the divine Paul gave these rules for elders, it is obvious that overseers ought to be first to observe them for reason of their holding even higher office.

- Theodoret of Cyrus (around A.D. 393 to around A.D. 457), Commentary on 1 Timothy, Chapter 3, in Theodoret of Cyrus, Commentary on the Letters of St. Paul, Volume 2, p. 216-17 (2001), Robert C. Hill translator.

Theodoret of Cyrus: Same Grace for Men and Women

Likewise the women (v.9): one nature, one grace.

- Theodoret of Cyrus (around A.D. 393 to around A.D. 457), Commentary on 1 Timothy, Chapter 2, in Theodoret of Cyrus, Commentary on the Letters of St. Paul, Volume 2, p. 215 (2001), Robert C. Hill translator.

Theodoret of Cyrus: Christ a Ransom for All

He brings out also the Lord's passion as undergone for all. Who gave himself as redemption for all, the testimony for the right time. For this I was appointed preacher and apostle (I am telling the truth in Christ, I am not lying), teacher of Gentiles in faith and truth (vv.6-7): while all are subject to the power of death, he is not subject to death as God, having an immortal nature, nor even as man, having committed no sin, the source of death; but he gave himself as kind of ransom and freed everyone from its slavery.

- Theodoret of Cyrus (around A.D. 393 to around A.D. 457), Commentary on 1 Timothy, Chapter 2, in Theodoret of Cyrus, Commentary on the Letters of St. Paul, Volume 2, p. 214 (2001), Robert C. Hill translator.

Theodoret of Cyrus: General Saving Will of God

This, you see, is good and acceptable in the sight of God our Savior, who wishes all to be saved and to come to the knowledge of truth (vv.3-4): he wants all to enjoy salvation. Then he confirms this statement on another basis as well. God is one, after all (v.5): there is not one maker of the faithful and another of the unfaithful; there is one creator.

- Theodoret of Cyrus (around A.D. 393 to around A.D. 457), Commentary on 1 Timothy, Chapter 2, in Theodoret of Cyrus, Commentary on the Letters of St. Paul, Volume 2, p. 214 (2001), Robert C. Hill translator.

Theodoret of Cyrus: Christ Savior of All Kinds of People and Lively Faith

Now, he urges them to do this for all people since Christ Jesus also came into the world to save sinners. For kings and all in positions of eminence (v.2). It was very wise of him to include what is common to all people lest anyone take the prayer for kings as flattery. Since at that time godless people held power and enemies of religion were in the public eye, he brings out the reasonableness of prayer being made for them. So that we may pass a peaceful and quiet life in all piety and reverence: with them keeping the peace, we share the tranquility and keep the laws in quiet godliness. He associated reverence with piety to emphasize that faith requires actions; for a similar reason those of the Jews who were captives in Babylon wrote to those left behind in Judea to offer prayer for Nebuchadnezzar and his son Belshazzar. The divine apostle recommends prayers be offered on their behalf not only for this reason but also that they give up godlessness and acquire piety in its place.

- Theodoret of Cyrus (around A.D. 393 to around A.D. 457), Commentary on 1 Timothy, Chapter 2, in Theodoret of Cyrus, Commentary on the Letters of St. Paul, Volume 2, p. 213-14 (2001), Robert C. Hill translator.

Theodoret of Cyrus: Devil as Means to Changed Attitude

Now, he handed them over to the devil, not as though to a teacher of good lessons, but to a harsh executioner - hence his saying, not for him to teach them not to blaspheme, but for them to learn not to blaspheme: cut off from the body of the Church and deprived of divine grace, they received harsh scourgings from the adversary, falling foul of diseases, severe sufferings, losses and other misfortunes. That creature likes to inflict these things on people, after all, being both foe and avenger, according to the inspired author. It is likely, however, that those men, when corrected, would change their attitude on seeing the harm stemming from the blasphemy.

- Theodoret of Cyrus (around A.D. 393 to around A.D. 457), Commentary on 1 Timothy, Chapter 1, in Theodoret of Cyrus, Commentary on the Letters of St. Paul, Volume 2, p. 213 (2001), Robert C. Hill translator.

Theodoret of Cyrus: God's Overall Providence

Some people by rejecting it - that is, a good conscience - suffered shipwreck in faith: a depraved life is often the basis of godlessness, and some people unable to bear the accusation of conscience denied even God's overall providence, and committed their fortunes to destiny and the fates.

- Theodoret of Cyrus (around A.D. 393 to around A.D. 457), Commentary on 1 Timothy, Chapter 1, in Theodoret of Cyrus, Commentary on the Letters of St. Paul, Volume 2, p. 212-13 (2001), Robert C. Hill translator.

Theodoret of Cyrus: Faith and Love Attributable to Grace

The grace of our Lord overflowed with the faith and love that are in Christ Jesus (v.14). He brought out what he himself contributed to what he had received: being accorded grace from on high, he offered faith and love; coming to faith without reservation, he loved ardently and lived his life on fire with this love.

- Theodoret of Cyrus (around A.D. 393 to around A.D. 457), Commentary on 1 Timothy, Chapter 1, in Theodoret of Cyrus, Commentary on the Letters of St. Paul, Volume 2, p. 211 (2001), Robert C. Hill translator.

Theodoret of Cyrus: New Covenant is Last Covenant

He called the new covenant eternal for reason of there being no further one after it; in case anyone think it would also be brought to an end through some other covenant, he was right to bring out its having no end.

- Theodoret of Cyrus (around A.D. 393 to around A.D. 457), Commentary on Hebrews, Chapter 13, in Theodoret of Cyrus, Commentary on the Letters of St. Paul, Volume 2, p. 196 (2001), Robert C. Hill translator.

Theodoret of Cyrus: Marriage Enjoined by God

Let marriage be held in honor by all and the marriage bed undefiled; God judges fornicators and adulterers (v.4): one is lawful, the other unlawful. The former God enjoined from the beginning, "Let us make him a helpmate like himself;" he formed her, brought her to him, joined them together and bestowed the marriage blessing in the words, "Increase, multiply and fill the earth." Adultery and fornication, on the other hand, intemperate thoughts introduced.

- Theodoret of Cyrus (around A.D. 393 to around A.D. 457), Commentary on Hebrews, Chapter 13, in Theodoret of Cyrus, Commentary on the Letters of St. Paul, Volume 2, p. 193 (2001), Robert C. Hill translator.

Theodoret of Cyrus: Abraham Encountered the Lord of Angels

Do not forget hospitality: through it some people entertained angels all unknowing (v.2): the patriarch Abraham went forth to meet what he thought were human beings but encountered angels and the Lord of angels. Likewise blessed Lot, while welcoming angels as though human beings, received the blessing of angels.

- Theodoret of Cyrus (around A.D. 393 to around A.D. 457), Commentary on Hebrews, Chapter 13, in Theodoret of Cyrus, Commentary on the Letters of St. Paul, Volume 2, p. 193 (2001), Robert C. Hill translator.

Theodoret of Cyrus: Worship Reverently

Hence, for receiving an unshakable kingdom let us be grateful, and thus in a pleasing manner worship God in fear and reverence (v.28). He used unshakable to mean lasting. He also showed how one must offer worship to God. Then he calls to mind also the divine sayings, by fear making them more zealous: Our God, after all, is a consuming fire (v.29).

- Theodoret of Cyrus (around A.D. 393 to around A.D. 457), Commentary on Hebrews, Chapter 12, in Theodoret of Cyrus, Commentary on the Letters of St. Paul, Volume 2, p. 193 (2001), Robert C. Hill translator.

Theodoret of Cyrus: Ordinary Marital Relations Chaste

And the holiness without which no one will see the Lord. By holiness he referred to self-control; it is possible even for those in wedlock to achieve it: Let marriage be held in honor and the marriage bed be undefiled; God will judge fornicators and adulterers.

- Theodoret of Cyrus (around A.D. 393 to around A.D. 457), Commentary on Hebrews, Chapter 12, in Theodoret of Cyrus, Commentary on the Letters of St. Paul, Volume 2, p. 190 (2001), Robert C. Hill translator.

Theodoret of Cyrus: Discipline of Children

Fathers are in the habit of disciplining their true children, and if they see them caned by the teachers, they do not worry; they see the fruit coming from the discipline. But they despise illegitimate children, and do not accord them equal attention.

- Theodoret of Cyrus (around A.D. 393 to around A.D. 457), Commentary on Hebrews, Chapter 12, in Theodoret of Cyrus, Commentary on the Letters of St. Paul, Volume 2, p. 189 (2001), Robert C. Hill translator.

Theodoret of Cyrus: Cloud of Testifying Witnesses

With such a great cloud of witnesses surrounding us, then, let us also lay aside every burden of sin clinging to us and with perseverance run the course ahead of us (v.1). The models of godliness are set before us on all sides, he is saying, in such vast numbers as to resemble a cloud in density and testify to the power of faith. Accordingly, let us keep our eyes on them, be light on our feet and rid ourselves of the burden of unnecessary worries, in this way being able also to avoid sin that is easy to contract.

- Theodoret of Cyrus (around A.D. 393 to around A.D. 457), Commentary on Hebrews, Chapter 12, in Theodoret of Cyrus, Commentary on the Letters of St. Paul, Volume 2, p. 188 (2001), Robert C. Hill translator.

Theodoret of Cyrus: Rahab a Type of the Church

She [Rahab the harlot] on the contrary, though removed from kinship with Abraham, living outside the way of life of the Law and spending most of her time in licentious behavior, through faith reaped salvation and foreshadowed in type the Church: just as she with faith gave admission to the spies, so the Church did to the apostles; and as she was given the scarlet cord as a sign of salvation, so the Church through the Lord's blood enjoyed the eternal goods.

- Theodoret of Cyrus (around A.D. 393 to around A.D. 457), Commentary on Hebrews, Chapter 11, in Theodoret of Cyrus, Commentary on the Letters of St. Paul, Volume 2, p. 186 (2001), Robert C. Hill translator.

Theodoret of Cyrus: Passover Lamb was Type of

By faith he held the Passover and the pouring of blood so the destroyer of the firstborn would not touch them (v.28): how would he, without faith, have believed that death would be prevented by the blood of a sheep? He recognized in advance the reality of the type, and had a premonition of the power of the Lord's blood.

- Theodoret of Cyrus (around A.D. 393 to around A.D. 457), Commentary on Hebrews, Chapter 11, in Theodoret of Cyrus, Commentary on the Letters of St. Paul, Volume 2, p. 186 (2001), Robert C. Hill translator.

Theodoret of Cyrus: City of God is a Way of Life

But as it is, they hanker after something better, namely, heaven; hence God is not ashamed to be called their God: he prepared a city for them (v.16). He refers not to some building but to the way of life in heaven; in fact, he says as much a little later, But you have come to Mount Sion, city of the living God, heavenly Jerusalem.

- Theodoret of Cyrus (around A.D. 393 to around A.D. 457), Commentary on Hebrews, Chapter 11, in Theodoret of Cyrus, Commentary on the Letters of St. Paul, Volume 2, p. 184 (2001), Robert C. Hill translator.

Theodoret of Cyrus: Creation Ex Nihilo (From Nothing)

By faith we understand that the ages were brought to completion by the word of God so that what is seen might be made from what is invisible (v.3): the body's eye did not recognize the God of all as creator; instead, faith instructed us that God, who has always existed, created what did not exist. There is, after all, no example of this among human beings; yet though learning nothing of the kind from nature, we have in faith a teacher of the unexpected. Human beings, of course, make something out of something, whereas the God of all produced what exists out of nothing.

- Theodoret of Cyrus (around A.D. 393 to around A.D. 457), Commentary on Hebrews, Chapter 11, in Theodoret of Cyrus, Commentary on the Letters of St. Paul, Volume 2, pp. 181-82 (2001), Robert C. Hill translator.

Theodoret of Cyrus: Scripture as Tradition

He first mentions the first tradition written for us; the first teaching given to us in writing is, "In the beginning God made heaven and earth" and all the other statements about creation.

- Theodoret of Cyrus (around A.D. 393 to around A.D. 457), Commentary on Hebrews, Chapter 11, in Theodoret of Cyrus, Commentary on the Letters of St. Paul, Volume 2, p. 181 (2001), Robert C. Hill translator.

Theodoret of Cyrus: Defintion of Faith

Firstly he teaches the very definition of faith. Faith is the substance of things hoped for, the proof of things unseen (v.1): through it we see what is unseen, and it acts as an eye for discernment of what is hoped for.

- Theodoret of Cyrus (around A.D. 393 to around A.D. 457), Commentary on Hebrews, Chapter 11, in Theodoret of Cyrus, Commentary on the Letters of St. Paul, Volume 2, p. 181 (2001), Robert C. Hill translator.

Theodoret of Cyrus: Faith Secures Salvation

The Lord is near, he is saying; and so even when the Law was in force, the remedy of faith secured salvation. Even if they draw back, my soul has no pleasure in them (by drawing back referring to doubt). We, however, are not examples of the drawing back that leads to ruin, but of faith that leads to preservation of our soul (v.39): through faith we are related to God.

- Theodoret of Cyrus (around A.D. 393 to around A.D. 457), Commentary on Hebrews, Chapter 10, in Theodoret of Cyrus, Commentary on the Letters of St. Paul, Volume 2, p. 181 (2001), Robert C. Hill translator.

Theodoret of Cyrus: Christ's Sacrifice was Once for All

Then he puts fear into them with mention of the judgement. If we willingly sin after receiving the knowledge of the truth, sacrifice for sins is no longer available - instead, some fearful expectation of judgement and a raging fire ready to consume the adversaries (vv.26-27). Now, it was not that he was ruling out repentance in these statements; rather, he was claiming that there is no second sacrifice: our Lord was immolated for us once and for all.

- Theodoret of Cyrus (around A.D. 393 to around A.D. 457), Commentary on Hebrews, Chapter 10, in Theodoret of Cyrus, Commentary on the Letters of St. Paul, Volume 2, p. 179 (2001), Robert C. Hill translator.

Theodoret of Cyrus: Sprinkling and Baptism

Sprinkling our hearts to cleanse them from an evil conscience and washing our body with pure water, let us hold fast to the confession of hope without wavering (vv.22-23). He included this by way of comparison again: in obedience to the Law they used aspersions and washed their body constantly, whereas those living the way of life of the new covenant are cleansed in the soul through all-holy baptism and rid their conscience of the former stains; so by sprinkling, water and pure he was referring to divine baptism, and by confession of hope to believing in the good things to come. In fact, he went on in this vein, The one making the promise is reliable; he brought out the firmness of the promise from the quality of the person.

- Theodoret of Cyrus (around A.D. 393 to around A.D. 457), Commentary on Hebrews, Chapter 10, in Theodoret of Cyrus, Commentary on the Letters of St. Paul, Volume 2, p. 179 (2001), Robert C. Hill translator.

Theodoret of Cyrus: the Faithful are the House of God

He called the faithful house of God. It was necessary for him to add in full assurance of faith: since everything is invisible - the innermost sanctuary of the tabernacle, the sacrifice, and the highpriest, they are discerned only through the eyes of faith.

- Theodoret of Cyrus (around A.D. 393 to around A.D. 457), Commentary on Hebrews, Chapter 10, in Theodoret of Cyrus, Commentary on the Letters of St. Paul, Volume 2, p. 178 (2001), Robert C. Hill translator.

Theodoret of Cyrus: All Sins Abolished in One Sacrifice

In the former case a multitude of priests, a multitude of victims, and no benefit, whereas in this case priest and victim are one and the same, he achieved abolition of sins and needs no further service; instead, he is seated with the Father who begot him, awaiting the end of the present life. At that time, in fact, all the adversaries will adore him as God and Lord; then those of the Jews and the Gentiles who did not accept the illumination of the faith, and along with them the bands of the heretics guilty of the blasphemies against him.

- Theodoret of Cyrus (around A.D. 393 to around A.D. 457), Commentary on Hebrews, Chapter 10, in Theodoret of Cyrus, Commentary on the Letters of St. Paul, Volume 2, p. 177 (2001), Robert C. Hill translator.

Theodoret of Cyrus: God's Will is Humankind's Salvation

He goes on to say the same thing a different way: He removes the first to let the second stand. By first he meant the sacrifice of brute beasts, by the second the rational one, offered by himself. By this will we have been sanctified through the offering of the body of Jesus Christ once and for all (v.10). He brought out clearly that God's will is the salvation of humankind. The Lord also said as much, "This is the will of my Father, that everyone who believes in me may not be lost but may have eternal life."

- Theodoret of Cyrus (around A.D. 393 to around A.D. 457), Commentary on Hebrews, Chapter 10, in Theodoret of Cyrus, Commentary on the Letters of St. Paul, Volume 2, pp. 176-77 (2001), Robert C. Hill translator.

Theodoret of Cyrus: Christ Died for the Elect Alone

And just as it belongs to human beings to die once, and after that judgment, so too Christ, offered once to bear the sins of many, will appear a second time apart from sin for the salvation of those awaiting him (vv.27-28): as it is appointed for each human being to die once, and the one who accepts death's decree no longer sins but awaits the examination of what was done in life, so Christ the Lord, after being offered once for us and taking up our sins, will come to us again, with sin no longer in force, that is, with sin no longer occupying a place as far as human beings are concerned. He said himself, remember, when he still had a mortal body, "He committed no sin, nor was guile found in his mouth." It should be noted, of course, that he bore the sins of many, not of all: not all came to faith, so he removed the sins of the believers only.

- Theodoret of Cyrus (around A.D. 393 to around A.D. 457), Commentary on Hebrews, Chapter 9, in Theodoret of Cyrus, Commentary on the Letters of St. Paul, Volume 2, p. 175 (2001), Robert C. Hill translator.

Theodoret of Cyrus: Christ Died to Overcome Original Sin

For this reason he is the mediator of a new covenant so that those who are called may receive the promise of the eternal inheritance, now that the death has occurred for redemption of the transgressions under the first covenant (v.15): he accepted death for all for this reason, that he might accord salvation also to those fallen under the curse of the Law on account of the Fall, and render them sharers of the eternal goods.

- Theodoret of Cyrus (around A.D. 393 to around A.D. 457), Commentary on Hebrews, Chapter 9, in Theodoret of Cyrus, Commentary on the Letters of St. Paul, Volume 2, p. 174 (2001), Robert C. Hill translator.

Theodoret of Cyrus: Only the Ceremonial Law Abrogated

He also clearly taught us in these words that he does not reject the Law as a whole - only the regulation about eating and drinking, menstruation, leprosy, childbirth and periods; they washed themselves and purified themselves with sprinkling, but none of this could make the conscience pure. Now, none of these was imposed without reason, but to meet some need, specifying which is not relevant at the present time. They were all temporary, however, looking forward to the time of perfection - hence his saying, which are in force until the time of correction.

- Theodoret of Cyrus (around A.D. 393 to around A.D. 457), Commentary on Hebrews, Chapter 9, in Theodoret of Cyrus, Commentary on the Letters of St. Paul, Volume 2, p. 173 (2001), Robert C. Hill translator.

Theodoret of Cyrus: Eucharist is Commemoration of the One Sacrifice

So if the priesthood according to the Law also came to an end, and the highpriest according to the order of Melchizedek offered sacrifice and made further sacrifices unnecessary, why do the priests of the New Covenant perform the sacramental liturgy? It is clear to those versed in divine things, however, that it is not another sacrifice we offer; rather, we perform the commemoration of the one, saving sacrifice. The Lord himself, remember, required this of us, "Do this in memory of me," so that we should recall with insight the type of the sufferings undergone for us, kindle love for the benefactor and look forward to the enjoyment of the good things to come.

- Theodoret of Cyrus (around A.D. 393 to around A.D. 457), Commentary on Hebrews, Chapter 8, in Theodoret of Cyrus, Commentary on the Letters of St. Paul, Volume 2, pp. 169-70 (2001), Robert C. Hill translator.