Severus of Antioch — Commentary on Scripture

1 John 1:1

Given that this same John also said, “No one has ever seen God,” how can he assure us that the living Word of life has been seen and touched? It is clear that it was in his incarnate and human form that he was visible and touchable. What was not true of him by nature became true of him in that way, for he is one and the same indivisible Word, both visible and invisible, and without diminishing in either respect he became touchable in both his divine-human nature. For he worked his miracles in his divinity and suffered for us in his humanity.

CATENA

1 John 2:15

John means the lusts and desires of the world, which are ruled by the devil.

CATENA

1 John 2:20

All have been anointed, not only the prophets and holy men who lived in their days but also and especially all those who later believed in the great and only true anointed one (Christ), our God and Savior, along with those who continue to believe in him. For in the divine washing of regeneration and baptism when we are symbolically anointed with myrrh, we receive his inheritance by the Holy Spirit and his rich gifts, by which we know that we are heirs of God and fellow heirs with Christ.

CATENA

1 John 3:2

Therefore we live as children of God even in this present life, sanctifying ourselves by virtue and striving toward the likeness of something even better. Encouraged by this, we shall be fashioned according to the brightness of the resurrection, when we shall see him, insofar as that is possible, as he is.

CATENA

1 John 3:9

John did not say this with respect to the existence of sin in our lives, as if our nature were covered with impassibility. Rather he means that insofar as someone who is born of God retains the grace of his new birth he cannot sin in the way he behaves. And the reason for this is that God’s seed dwells in him. What is this seed of God which dwells in believers? What else but the indwelling of the Holy Spirit, by which we have been born again? This presence never leaves us.

CATENA

1 Peter 2:9

As believers in Christ we have received exactly the same things as he already has. Since he is of the royal tribe and became a high priest, so too have we been enriched by these gifts. Having them, we have become a holy nation and a people for safekeeping, that is, for being kept apart from the world; for we have entered into his rest.

CATENA

1 Peter 2:24

The one who offered himself for our sins had no sin of his own. Instead he bore our transgressions in himself and was made a sacrifice for them. This principle is set out in the law, for what sin did the lamb or the goat have, which were sacrificed for sins and which were even called “sin” for this reason?

CATENA

1 Peter 3:7

The pure and united marriage of a man and woman speeds on toward the gates of heaven. For if they bear the image of conjunction by which the church is mystically conjoined to Christ as his bride, they can pray that they will be elevated to a position equal to that of the church. Peter enjoins obedience on wives and tells husbands to bear patiently with them.… He also shows that there is another reason for being patient, which is so that their prayers will not be hindered. For nothing hinders the work of God like trouble in the home.

CATENA

1 Peter 3:19

Forgiveness was not granted to everyone in hell, but only to those who believed and acknowledged Christ. Those who cleansed themselves from evil by doing good works while they were alive recognized him, for until he appeared in the lower regions everyone, including those who had been educated in righteousness, was bound by the chains of death and was awaiting his arrival there, for the way to paradise was closed to them because of Adam’s sin. Nevertheless, not everyone who was in the lower regions responded to Christ when he went there, but only those who believed in him.

CATENA

1 Peter 4:1

By proclaiming that he would suffer and die in the flesh, Christ was indicating that he was passible in his flesh but impassible in his divinity. The ineffable union of the two natures did not cut him in two, for he remains one Lord, one Christ and one Son, one person and one hypostasis, that of the Word incarnate. By becoming man he became capable of suffering and death, but in the divine nature which he had from eternity he remained impassible and consubstantial with the Father and the Son. But insofar as he was consubstantial with us also, he was able to partake of our sufferings and did so willingly and in truth.

CATENA

1 Peter 4:3

What Peter is saying is this: We must depart from the evil deeds of pagan life and not go back to our old ways nor imitate those who have relapsed into debauchery and drunkenness.

CATENA

1 Peter 4:4

These people are surprised and put off when they see us turning toward what is good rather than going along with them. And not only do they not seek the good, they fall away even into blasphemy.

CATENA

1 Peter 4:5

This will happen in the future, when everyone will have to be ready to give an account of himself, and no one will be able to stop him from doing so. For everything will be laid bare before God, who judges the righteous and the wicked. At that time he will judge and separate the ones from the others, as the Savior himself said: “He will put the sheep on his right and the goats on his left.”

CATENA

2 Peter 2:8

We need to be clearly convinced that our distress at such evil deeds and our compassion for those who suffer earns the greatest reward with God and guarantees acceptance with him. All the more so, because in the face of what often appears to be an overwhelming, threatening wrath, the mental equilibrium of those who are overcome with grief is lost. This is why Peter wrote about Lot in this way.

CATENA

Acts 2:3

And there appeared to them separate tongues:
So then, the thorns were consumed, that is, the transgression from Adam was consumed.

Acts 10:41

Now, certainly, he shared a new food, one not in accord with the prior order in which he had eaten and drunk with them before the resurrection. For at that time, having been made similar to us in everything except for sin, he ate and drank just as we do. Moreover, clothing himself in the flesh, he willingly sought the benefit of nourishment, and so he willingly assimilated himself to the experience of hunger. After the resurrection he did not need to eat or drink anymore, but only as one believed in by and as one giving evidence to his intimate disciples. Another reason [he ate and drank was that] those who later on were to believe in the true nature of the body—that body that suffered voluntarily and arose in a divine way (totally driving away the idea of an accursed apparition and phantasm)—needed these actions. After the resurrection, he named food and drink for himself together with his disciples, not according to his previous practice but something new.

CATENA ON THE ACTS OF THE APOSTLES 10.42

Acts 10:46

At the beginning of the preaching, when the apostles announced the gospel, those who received holy baptism both spoke with tongues and prophesied in order to prove that they had received the Holy Spirit. When unbelief was at its climax, then, as was necessary, the miracles flourished. Yet, with the faith spread far and wide, there is no need of signs, for what comes from God is not for show but for the salvation, healing and benefit of those who receive.

CATENA ON THE ACTS OF THE APOSTLES 10.44

Acts 12:5

This we urge you, by both supplications and tears, to contribute to us—insignificant ones. For the shared sufferings of the church call for shared prayers, just as when Peter, the head of the apostles, was bound in prison by two chains and watched over by guards … “there was made constant prayer by the church to God for him.” When this is the case for an apostle, who needs help, and prayers are offered up by the church, how would we, the uninitiated and brood of sin, not all the more beg these prayers to be offered for us by the faithful, those noble limbs of the church and educated to groan with godly and spiritual perception?

CATENA ON THE ACTS OF THE APOSTLES 12.5

Acts 13:30

Do not be troubled by the fact that Jesus is said to have been raised by God. Indeed, if Jesus is none other than the incarnate Word, he is also the power of the Father through whom everything occurs. This is according to the words, “Christ is the power of God and the wisdom of God.” He himself will be considered to have raised himself while he is also said to have been raised by the Father to whom all things are referred as the eternal source and cause. Christ himself, in fact, says, “Destroy this temple, and in three days I will raise it up.”

CATENA ON THE ACTS OF THE APOSTLES 13.30-31

Acts 13:35

From [the tomb] Christ was raised for us and rose as the true lord of incorruptibility, so that we also, by rising up from our tombs to the anticipated resurrection, may run toward heaven and to the clouds in which he returns in his divine glory.

CATENA ON THE ACTS OF THE APOSTLES 13.35-36