Theodore of Mopsuestia — Commentary on Scripture

Habakkuk 2:4

“But the righteous one will live from my faith.” So even if someone should be uncertain in their trust in the future and doubt if it will really happen, such a one is very much the object of dislike to me, because I define a righteous person as one who trusts in the promises and gets benefit from them.

COMMENTARY ON HABAKKUK 2:1-4

Haggai 1:9-11

He intends by this to remind them of what they have suffered by neglecting the temple. When you overlooked my house lying in ruins and took an interest in rebuilding your own houses, he is saying, then the rain stopped, the land did not yield its crops, and I destroyed all the crops on the ground as though with a sword, striking many times both people and cattle, and in short ruining the fruit of your labors. In fact, to this exhortation to climb up, cut wood, bring it and give thought to rebuilding, he added these things to cause them fear by the reminder of what had happened lest they receive the command listlessly.

COMMENTARY ON HAGGAI 1:9-11

Haggai 2:5

Likewise here too when he says, “My spirit has taken a position in your midst,” he means, my grace and my disposition toward you accompanies you, taking a position and providing you with its benefit. In other words, just as he speaks of a soul in reference to God, thus implying not some hypostasis [i.e., separate entity] but his attitude to something—as when he says, “My soul hates your new moons and sabbaths” to refer to the attitude by which he hated what was done by them in their depraved behavior—so too is his mention of the “spirit.”

COMMENTARY ON HAGGAI 2:1-5

Hebrews 1:2

“Through whom also he made the ages.” An age is not a nature that is able to exist in substance but is understood to be a certain interval. This interval can be perceived from its having a beginning of existence until its end or until some other age has likewise taken its beginning.… The “creator of the ages” means nothing different than “everlasting, existing beyond every age, having his own limitless existence.” For the maker exists before the things which are made, but an interval of time must be perceived by its having a beginning.… When blessed David says, “Who exists before the ages,” he does not wish this to say that God exists before the latter ages, but that God has eternal existence, being earlier than every interval of time. When Paul says, “through whom God also made the ages,” Paul does not wish God to be the creator of the later ages but to be eternal and the cause of all ages that have a beginning.

FRAGMENTS ON THE EPISTLE TO THE HEBREWS 1.2-3

Hebrews 1:2

He does not say, “God spoke to us in the Son” but simply “in a Son.” By saying this and making no separation, he was able to signify both in a single expression. First of all, he signifies the true Son, and by true Son I mean the one who possesses sonship by his natural birth. In the second place, he also includes in this designation the one who shares truly in the dignity of sonship because of his union with God.

FRAGMENTS ON THE TREATISE ON THE INCARNATION 12.1

Hebrews 1:3

Indeed, there is a great deal of similarity [between the opening of John’s Gospel and] the apostle’s statement. After Paul calls him “the brightness of his glory,” he adds, “the very stamp of his nature.” With great care he turns from a statement of their distinction to an indication of their perfect likeness.

COMMENTARY ON JOHN 1.1.1

Hebrews 1:3

He is the “Father of glory” in that Paul is accustomed to use the word glory to refer to the divine nature, because it is glorious and marvelous. So in Hebrews he says the Son is the “brightness of his glory.” Instead of this he might have said “God” or “divine nature.”

COMMENTARY ON EPHESIANS 1.16

Hebrews 1:3

He not only says that he is the maker of all things, but that he certainly also makes them by the great abundance of his power, for all things hang upon his voice, as it were. For this expression “who calls into existence the things that do not exist” does not differ from the account of blessed Moses, who says, “And God said, ‘Let there be light’ and there was light … ‘Let there be a firmament’ and there was a firmament.”

FRAGMENTS ON THE EPISTLE TO THE HEBREWS 1.3

Hebrews 1:3

“Who, being the radiance of glory and the exact representation of his substance.” Quite appropriately he does not say “God” but “glory.” In this way he does not allow us to meddle in the things of that nature when we are thunderstruck by his name, since of course the only “glory” worth mentioning is God’s nature. Paul uses the analogy of “radiance” for that which he deemed most essential, and by the next phrase he explicates the point of the analogy. For he says that Christ preserves an accurate representation of God’s nature, so that whatever you would think God’s nature to be, so you must also think Christ’s nature to be, inasmuch as Christ’s nature bears the accurate representation of God’s nature since Christ’s nature does not differ from God’s in the least.

FRAGMENTS ON THE EPISTLE TO THE HEBREWS 1.2-3

Hebrews 1:5-7

The mention of the angels’ “service” (wind) shows their quickness, while the mention of “ministry” (flames) shows their power. When he says that the angels have been made these things, he presents how they also have the ability to be these things. And he distinguishes them from the “Creator” and “God” and “throne” and “scepter of the kingdom,” all of which are symbols of his highest honor and worthiness. For also the phrase God reveals his highest nature, and throne and scepter set forth the certainty of this apart from human honors and worthiness. Then also the phrase “forever and ever” proves this, for the word Creator shows those things that have come into existence have their beginning in time, but this passage demonstrates the eternity of his kingdom.

FRAGMENTS ON THE EPISTLE TO THE HEBREWS 1.7-8

Hebrews 1:11-13

It is possible to see in a glance that whenever the Old Testament speaks about the divine nature, it does not speak distinctly about the Father alone, as the heretics suppose when they attempt to apply “I am God and there is no other besides me” and similar passages to the Father alone. On the contrary, whatever it says concerning God as it expounds upon the divine nature, it says in such a way that those attributes may be joined together with the Son and the Holy Spirit, owing to the fellowship of their nature. Otherwise how has the apostle dragged in this second scriptural witness from it?… Has not Paul done the same in his epistle to the Romans, where he says, “For it is written, ‘As I live,’ says the Lord, ‘every knee shall bow to me’ ”? For no one would find here something that would clearly distinguish between them.

FRAGMENTS ON THE EPISTLE TO THE HEBREWS 1.12

Hebrews 1:14

That the angels were “ministering spirits” he has established from previous testimony, but now he finally renews the image of their service, saying that they do everything in service for the things needful for our salvation. For it is not a small thing to know the need for the assistance of their service.

FRAGMENTS ON THE EPISTLE TO THE HEBREWS 1.14-2.1

Hebrews 2:3-4

Paul showed that there is a very great difference between the old covenant and the new covenant, since he speaks about the “word” in the first covenant, but in this covenant he speaks of “salvation.” For the first covenant was only a giving of customs and observances, whereas in this covenant there is also the grace of the Spirit and release from sins and the promise of the kingdom of heaven and the promise of immortality. Therefore, he also rightly says, “such a great salvation,” showing by the epithet its greatness. In the first covenant it was given “through the angels,” but now “through the Lord.” And since there were marvels with the former covenant, so that the new covenant might not seem inferior to the old in this respect, he well appended the statement, “while God further testified with signs and wonders and various powers,” saying this so that by its increase the fullness of grace might appear beyond that of the law also in this matter. For there the wonders took place only according to the need, but here also many of those outside the faith were healed through us, from eve…

Paul showed that there is a very great difference between the old covenant and the new covenant, since he speaks about the “word” in the first covenant, but in this covenant he speaks of “salvation.” For the first covenant was only a giving of customs and observances, whereas in this covenant there is also the grace of the Spirit and release from sins and the promise of the kingdom of heaven and the promise of immortality. Therefore, he also rightly says, “such a great salvation,” showing by the epithet its greatness. In the first covenant it was given “through the angels,” but now “through the Lord.” And since there were marvels with the former covenant, so that the new covenant might not seem inferior to the old in this respect, he well appended the statement, “while God further testified with signs and wonders and various powers,” saying this so that by its increase the fullness of grace might appear beyond that of the law also in this matter. For there the wonders took place only according to the need, but here also many of those outside the faith were healed through us, from even whatsoever diseases happened to afflict them. For such was the abundance of healings among us. Also the dead were raised.… After comparing and contrasting the difference and showing the superiority in a various and manifold manner, he added a greater thing that did not happen to those in the law: “and by gifts of the Holy Spirit distributed.” For that each of the believers should have their own share in the Spirit was a characteristic of those in grace. And well he adds in addition to all these things “according to his own will,” that is, the will of God who fully wished once and for all to lavish us greatly so that his grace for us might not be repented of, and that the gifts of grace once given to us might not be changed along with the things of the previous covenant, as some might suspect.

FRAGMENTS ON THE EPISTLE TO THE HEBREWS 2.3-4

Hebrews 2:9

Some suffer something very laughable here, changing “without God” and making it to read “by the grace of God,” not following the Scripture’s train of thought. Owing to their failure to understand that he once said, “without God,” they erase it to no profit and put in what seems satisfactory to their opinion. Yet what notion would be suggested by Paul inserting “by the grace of God”? And what train of thought would lead him to this? For it is not his custom to append “by the grace of God” capriciously, but always there is some logical train of thought involved. For example, he talks about grace when he, talking about his experience, adds, “by the grace of God I am what I am.” Or when it is his task to speak concerning God’s love for humankind and that God has done all things, even though we are not worthy to obtain them, as is contained in his statement, “By grace you have been saved,” … he appends, “And this not of your own doing, it is the gift of God, not because of works, lest any one should boast.” Clearly he shows through this, that he is speaking concerning the grace of God, wh…

Some suffer something very laughable here, changing “without God” and making it to read “by the grace of God,” not following the Scripture’s train of thought. Owing to their failure to understand that he once said, “without God,” they erase it to no profit and put in what seems satisfactory to their opinion. Yet what notion would be suggested by Paul inserting “by the grace of God”? And what train of thought would lead him to this? For it is not his custom to append “by the grace of God” capriciously, but always there is some logical train of thought involved. For example, he talks about grace when he, talking about his experience, adds, “by the grace of God I am what I am.” Or when it is his task to speak concerning God’s love for humankind and that God has done all things, even though we are not worthy to obtain them, as is contained in his statement, “By grace you have been saved,” … he appends, “And this not of your own doing, it is the gift of God, not because of works, lest any one should boast.” Clearly he shows through this, that he is speaking concerning the grace of God, which he showed on behalf of all people. But in Hebrews Paul is discussing what is being set forth by him concerning Christ, what sort of person he is and how he differs from the angels (the starting point of his discussion), and in what respect he seems to be lower than them because of his death. What need was there then for him to say, “by the grace of God”? It is out of place for him to speak concerning his goodness concerning us.Instead, the line of argument shows this to be the case when he says, “without God he tasted death,” since his divinity was not hindered in this respect, and therefore he showed a diminution “for a short time” from his usual state. He appears also here to share the honor because of his connection with the other nature. It is most natural that those who have heard these things would think that the indwelling of the Word of God would be spectacular at the time of his suffering, even though this does not correspond with the things that have been set forth. Yet “without” God he tasted the trial of death, he adds, “For it was fitting for him, on whose account all things exist and through whom all things exist, having led many sons into glory while he was the originator of their salvation to be made perfect through suffering.” It is not that his divinity was not a contributor, he says. For the usual things “were fitting.” … For, let me tell you, the fact of suffering in no way was appropriate for it. But clearly this “it was fitting” confirms the notion of “without God.” For although it was not fitting, Paul himself says that it is fitting, showing at the same time also what sort of things he once did, and what they were. “For it was fitting for him, because of whom and through whom all things exist.” Quite clearly he is speaking about the divine Word, inasmuch as he shared with many his sonship and led them into this glory. He is the “originator” of everybody’s “salvation,” our Lord and Savior Jesus Christ, the one who is said flatly to have been accepted as a perfect man through his sufferings, so that also Christ’s nature and God’s grace might be made manifest.

FRAGMENTS ON THE EPISTLE TO THE HEBREWS 2.9-10

Hebrews 2:9

Jesus is a man. For “what is man that you are mindful of him?” Yet the apostle asserts that this passage refers to Jesus, for he says, “We see him who was made a little lower than the angels, Jesus.” What then do we conclude? The man Jesus was like all humans and differed in no way from those whose nature he shares, save that to him a grace was given. The grace that was given does not change his nature. But after death was destroyed, “God gave him the name which is above every name.” The one who gave is God. The one to whom it was given is the man Jesus Christ, the first fruits of those who are raised. For he is the “firstborn from the dead.” Therefore, he ascended and sits at the right hand of the Father and is above all.

FRAGMENTS ON THE TREATISE ON THE INCARNATION 2

Hebrews 2:9

In this account of the sonship, the apostle appears to include the man who was assumed with the “many,” not because, like them, he received the sonship by grace, since the Godhead alone possesses the sonship by nature.

FRAGMENTS ON THE TREATISE ON THE INCARNATION 12.2

Hebrews 2:10

And the pioneer of all men’s salvation, our Lord and Savior Jesus Christ, the man assumed by him, is declared perfect through sufferings in such a way that both his own nature and God’s grace are made evident.

COMMENTARY ON HEBREWS 2.9-10

Hebrews 2:13

He [Christ] has given us in holy baptism regeneration, and by this he makes us his own body, his own flesh, his offspring—as it is written, “Here am I, and the children God has given me.”

CATECHETICAL HOMILIES 16.25

Hebrews 3:1

But once for all heavenly things were made accessible to humans, when one of us humans was assumed and, according to the law of human nature, died and was raised from the dead in a marvelous fashion and, because immortal and incorruptible by nature, ascended into heaven. And he became high priest for the rest of humankind and the pledge for their ascension into heaven.

CATECHETICAL HOMILIES 12.4

Hebrews 3:1

Because it is also the work of a high priest to enter God’s presence first and then to bring the others close to him, he [Paul] quite rightly calls him high priest, because he did this in fact. Blessed Paul calls him this because by the resurrection of the dead he ascended into heaven and sat down at the right hand of God, and by these events he gave us, too, closeness to God and participation in the good things.

CATECHETICAL HOMILIES 15.16