A Chosen People

ΕΡΩΤ ΛΕ' Τί ἐστιν , Εσεσθέ μοι λαὸς περιούσιος ἀπὸ πάντων τῶν ἐθνῶν · ἐμὴ γὰρ ἐστι πᾶσα ἡ γῆ; Πάντων εἰμὶ , φησί , ποιητὴς καὶ Δεσπότης , καὶ πάντων ὡς ποιητὴς προμηθοῦμαι· ὑμᾶς δὲ οἷόν τινα λαὸν ἐξαίρετον ἐμαυτῷ ἀφιέρωσα . Τοῦτο γὰρ ἐπήγαγεν· Ὑμεῖς δὲ ἔσεσθέ μοι εἰς βασίλειον ἰεράτευμα, ἔθνος ἅγιον. Ωσπερ γὰρ τοὺς Λευΐτας, Ἰσραηλίτας ὄντας , τῶν ἄλλων φυλῶν προτετίμηκε, καὶ εἰς τὴν θείαν ἀφιέρωσε λειτουργίαν οὐ τῶν ἄλλων ἀμελῶν , ἀλλὰ διὰ τούτων τὴν ἐκείνων ποιούμενος ἐπιμέλειαν· οὕτω τὸ τοῦ ᾿Αβραὰμ , καὶ Ἰσαὰκ , καὶ Ἰακώβ , ἐξελέξατο σπέρμα· πρῶτον ἐπειδὴ ἐξ αὐτῶν ἤμελλε κατὰ σάρκα βλαστάνειν ὁ Δεσπότης Χριστός· ἔπειτα διὰ τῶν εἰς τούτους γινομένων τὴν οἰκείαν ἐπιδεικνὺς δύναμιν , καὶ πάντας ἀνθρώπους διδάσκων τὴν τῆς θεογνωσίας ὁδόν. Τούτων μέντοι εἰρημένων · Απεκρίθη πᾶς ὁ λαὸς, καὶ εἶπε· Πάντα ὅσα εἶπεν ὁ Θεὸς ποιήσομεν, καὶ ἀκουσόμεθα. Αὕτη δὲ τοῦ λαοῦ ἡ συνθήκη ὑπογραφῇ τινι ἔοικε γραμματίου· ὅθεν τὴν οἰκείαν παραβάντες ὁμολογίαν , ταῖς τῆς νομοθεσίας ἀραῖς ὑπεβλήθησαν , ὧν τοὺς εἰς αὐτὸν πεπιστευκότας ὁ Δεσπότης Χριστὸς ἠλευθέρωσε . Χριστὸς γάρ, φησὶν , ἐξηγόρασεν ἡμᾶς ἐκ τῆς κατάρας τοῦ νόμου, γενόμενος ὑπὲρ ἡμῶν κατάρα. Τὸ μέντοι περιούσιος, ἐξαίρετος ὁ Σύμμαχος ἡρμήνευσεν. Θεοδώρητος Ἐπίσκοπος Κύρρος, Εἰς Τὴν Ἐξοδον Source: Migne PG 80.232b-c

Question 35 Why is it said, 'You shall be my chosen people before all the nations, for all the earth is mine'? 1 'I am the Creator and Lord of all things,' He says, 'and as the Creator I have care for all things, and I have consecrated you to myself as a certain elect people.' Then He adds, 'You shall be a royal priesthood and a holy people.' For as the Levites, who were of the Israelites, were chosen before the other tribes and appointed to the Divine office, it is not therefore that He neglects the other tribes, but it is through them He might care for all of them. So He chose the seed of Abraham, Isaac and Jacob, firstly that Christ the Lord might arise from them according to the flesh, and then that through them His power would be made manifest, and He might teach all men to know the way and reason of God. When, then, He said this, all the people replied and said, 'All that God has said we shall do and we shall hear.' And this way of the people is like signing a treaty, whence acting against their own agreement they were made obnoxious, and came under the curse of those who dispute the law, from which Christ the Lord vindicated those who believe in him, 'For Christ redeemed us from the curse of the law, becoming a curse for us.' 2 For 'chosen' here Symmachus translates, 'elect.' Theodoret of Cyrrhus, Questions On Exodus 1 Exod 19.5 2 Galat 3.13

Prayer And The Heart

Ἐκ βαθέων ἐκέκραξα σοι, Κύριε... Ἀντὶ τοῦ, Κάτωθεν καὶ ἐξ αὐτῆς τῆς καρδίας ἀναπέμπω τὴν ἱκετείαν. Τῶν γὰρ μόνοις κεχρημένων τοῖς χείλεσιν ἡ θεία κατηγορεῖ Γραφή. Καὶ νῦν μέν φησιν ὁ προφήτης Ἱερεμίας πρὸς τὸν τῶν ὅλων Θεόν· Ἐγγὺς εἶ οι στόματτος αὐτῶν, καὶ πόῤῥω ἀπὸ τῶν νεφρών αὐτῶν· νῦν δὲ αὐτὸς ὁ Θεὸς διὰ Ἡσαΐου τοῦ προφήτου Ἰουδαίων κατηγορεί λέγων· Οὗτος ὁ λαὸς τοῖς χείλεσί με τιμᾷ, τῇ δὲ καρδίᾳ πόῤῥω ἀπέχει ἀπ' ἐμοῦ. Οἱ δὲ νῦν ἱκετεύοντες ἀπὸ τοῦ βάθους τῆς καρδίας τὴν εὐχὴν ἀναπέμπουσι. Θεοδώρητος Ἐπίσκοπος Κύρρος, Ἑρμηνεία εἰς Τους Ψαλμούς, Ψαλμός ΡΚΘ’ Source: Migne PG 80.1900a-b

From the depths I cried out to you, O Lord... 1 That is, 'I sent forth my prayer from the depths of my heart,' for Holy Scripture condemns those who make use of their lips alone. And certainly now the prophet Jeremiah says to the God of all things, 'You are near to their mouths, and far from their hearts,' and now God says through the prophet Isaiah for the reproof of the Jews, 'This people honour me with their lips and the their hearts are far from me.' 2 Only those who pray from the depths of the heart send forth a prayer. Theodoret of Cyrrhus, Commentary on the Psalms, from Psalm 129 1 Ps 129.1 2 Jerem 12.2, Isaiah 20.13

Thoughts On Giants

ΕΡΩΤ ΜΗ’ Τίνας καλεῖ γίγαντας ἡ θεία Γραφή; Τινές φασι τοὺς ἔτη πολλὰ βεβιωκότας· τινὲς δὲ τοὺς θεομισεῖς καὶ ἀντιθέους ἀνθρώπους . Οἱ ταῦτα οὕτω νενοηκότες , οὗ φασι τούτους μείζονα τῶν ἄλλων ἀνθρώπων σώματα ἐσχηκέναι . Ἐγὼ δὲ ὅταν ἀκούσω τῆς θείας Γραφῆς λεγούσης περὶ τοῦ Ἐνάκ , ὅτι ι ἀπόγονος ἦν τῶν γιγάντων· καὶ περὶ τοῦ Ὤγ, ὅτι « ἡ κλίνη αὐτοῦ σιδηρᾶ ἦν , ἐννέα πηχῶν τὸ μῆκος, καὶ τεσσάρων πήχεων τὸ εὗρος· καὶ ὅτε οὗτος ἐκ τῶν Ῥαφαῖν ὑπελείφθη. Καὶ τῶν καττασκόπων διηγουμένων , ὅτι ἦμεν ἐνώπιον αὐτῶν ὡσεὶ ἀκρίδες· καὶ τοῦ Θεοῦ βεβαιοῦντος τοὺς λόγους , καὶ λέγοντος , ὅτι ο Παραδέδωκά σοι τὸν ᾿Αμορῥαῖον, οὗ τὸ ὕψος ἦν ὡς κέδρου , καὶ ἰσχυρὸς ἦν ὡς δρῦς· καὶ περὶ τοῦ Γολιάδ, ὅτι ι τεσσάρων πήχεων καὶ σπιθαμῆς τὸ μῆκος εἶχεν· ἡγοῦμαι γεγενῆσθαι τινὰς παμμεγέθεις ἀνθρώπους. Τοῦ Θεοῦ καὶ τοῦτο σοφῶς πρυτανεύσαντος , ἵνα γνῶσιν ὡς οὐκ ἀσθενῶν ὁ Δημιουργὸς τοσοῦτον τοῖς ἀνθρώποις ἀπένειμε μέτρον ῥᾴδιον γὰρ ἦν αὐτῷ καὶ μείζους δημιουργῆσαι· ἀλλὰ τὸν τύφον εκκόπτων, και τὴν ἀλαζονείαν κωλύων, μέγιστα τοῖς ἀνθρώποις οὐκ ἔδωκε σώματα. Εἰ γὰρ ἐν σμικροῖς σώμασιν οὐ κατ' ἀλλήλων, ἀλλὰ κατ᾿ αὐτοῦ μεγαλαυχοῦσι τοῦ ποιητοῦ, τί οὐκ ἂν ἔδρασαν μεγίστων σωμάτων μετέλαχον; Θεοδώρητος Ἐπίσκοπος Κύρρος, Εἰς Τὴν Γένεσιν Source: Migne PG 80.152a-c

Question 48 Who does Sacred Scripture call giants? 1 Some say the giants were those who lived for many years, and some that they were the opponents of God and the adversaries of men of God. Thus these think that they should not be regarded as having bodies that were larger than other men. But I, when I hear Sacred Scripture say of the race of Enac that they were sprung from among giants, 2 and concerning Og, that his bed was made of iron and was nine cubits long and four cubits broad, and he was one of the Raphaim, 3 and likewise when I hear those explorers saying that there were like locusts in the sight of them, 4 and God confirming these words and saying, 'I gave the Amorites to you whose height was as the cedar and whose strength was like the oak,' 5 and that Goliath's height was four cubits and a palm, 6 I judge that they were very tall men and that God wisely arranged this so that they might know that the Creator was not incapable of giving men such a measure, for it was easy for Him to create men of greater size, but in order to restrain their swelling pride and to put a bridle on their arrogance, He did not give most men great bodies, for if with little bodies men will not only vaunt themselves over one another but even over God, what would they not do if they had been given bodies of the greatest size? Theodoret of Cyrrhus, Questions On Genesis 1 Genes 6.4 2 Numb 13.34 3 Deut 3.11 4 Numb 13.34 5 Amos 2.9 6 1 King 17.4

Creating The Devil

ΕΡΩΤ ΛϚ’ Διὰ τί δὲ τὸν διάβολον ἐποίησεν, εἰδὼς τοιοῦτον ἐσόμενον; Ο Θεὸς πᾶσαν τῶν ἀσωμάτων τὴν φύσιν έδημιούργησε, λογικὴν αὐτὴν καὶ ἀθάνατον ἀποφήνας· τοῦ λογικοῦ δὲ τὸ αὐτεξούσιον ἴδιον. Τούτων δὲ οἱ μὲν τὴν περὶ τὸν ποιητὴν ἐφύλαξαν εὔνοιαν, οἱ δὲ εἰς πονηρίαν ἀπέκλιναν. Τοῦτο δὲ καὶ ἐπὶ τῶν ἀνθρώπων ἔστιν εὑρεῖν. Οἱ μὲν γάρ εἰσι τῆς ἀρετῆς ἐρασταὶ, οἱ δὲ τῆς κακίας εργάται. Εἰ τοίνυν μέμφεταί τις τῇ τῶν πονηρῶν δημιουργίᾳ, ἀποστερεῖ ἄρα τῶν τῆς νίκης βραβείων τοὺς τῆς ἀρετῆς ἀθλητάς. Εἰ γὰρ μὴ ἐν τῇ αἱρέσει τῆς γνώμης εἶχον τὸν πόθον τῆς ἀρετῆς, ἀλλὰ ἐμπεφυκὸς τὸ ἄτρεπτον, ἔλαθον ἂν οἱ ἀξιόνικοι τῆς εὐσεβείας ἀγωνισταί· ἐπειδὴ δὲ τὴν αἵρεσιν τῶν ἀγαθῶν, καὶ τῶν ἐναντίων, ἔχει ἡ γνώμη, δικαίως καὶ οὗτοι τυγχάνουσι τῶν νικηφόρων στεφάνων, κἀκεῖνοι δίκας τιννύουσιν ὑπὲρ ὧν κατὰ γνώμην ἐξήμαρτον. Θεοδώρητος Ἐπίσκοπος Κύρρος, Εἰς Τὴν Γένεσιν Source: Migne PG 80.132b-c

Question 36 Why did God create the devil when He knew what would come to be? God created the whole incorporeal nature, making it rational and immortal, and it is the special property of rationality that it has free will. So it was that some of them cleaved to the benevolence of God and others fell into wickedness, which it is possible to observe even among men, for some are lovers of virtue and others exert themselves in wickedness. If, then, someone is troubled by the creation of wicked things, he deprives the athlete of virtue of the rewards of victory, for if in the choices of the will they had no desire for virtue, but their nature was fixed for it, they would be utterly ignorant of the excellence of the holy athlete, but when the will has the choice of good and evil, some rightly gain the crown of victory, and those who do not choose such things suffer punishment. Theodoret of Cyrrhus, Questions On Genesis

Healing And Hell

Ἐλέησόν με, Κύριε, ὅτι ἀσθενής είμι. Ἁρμόττουσα τοῖς ἡμαρτηκόσιν ἡ τοιαύτη φωνή. Ασθενείας γὰρ ἡγουμένης , ἡ ἁμαρτία νικά. Εἰ γὰρ μὴ ἀσθενήσει τὸ ἐν ἡμῖν λογικὸν, οὐ στασιάσει τὰ πάθη· ἐῤῥωμένου γὰρ τοῦ ἡνιόχου, καὶ μετ᾿ ἐπιστήμης τοὺς ἵππους καὶ στρέφοντος καὶ ἐθύνοντος, οὐκ ἔχει τὰ σκιρτήματα χώραν. Ἲασαί με, Κύριε, ὅτι έταράχθη τὰ ὀστᾶ μου· καὶ ἡ ψυχή μου ἐταράχθη σφόδρα. Ὀστα ἐνταῦθα τοὺς λογισμοὺς ὀνομάζει· ἐπειδὴ γὰρ τὰ ὀστᾶ στεγανωτέραν ἔχει τὴν φύσιν, καὶ αὐτὰ φέρει τὸ σῶμα, τροπικῶς τοὺς λογισμούς, δι ' ὧν τὸ ζῶον ἰθύνεται, ὀστᾶ προσηγόρευσεν. Ἠ τούτων, φησί, ταραχὴ ἐκλόνησέ με, καὶ διέσεισε. Διόπερ τῆς σης φιλανθρωπίας ἀπολαῦσαι παρακαλώ, ἵνα διὰ ταύτης τὴν ἴασιν δέξωμαι. Καὶ σὺ Κύριε ἕως πότε; Επίστρεψον Κύριε, ῥῦσαι τὴν ψυχήν μου, σωσόν με ἕνεκεν τοῦ ἑλέους σου. Τὸ, ἕως πότε , οὐχ ὡς ἐγκαλῶν λέγει , ἀλλ' ὡς ἐν ὀδύναις ὢν, ἐπιταχῦναι παρακαλεῖ τὴν βοήθειαν. Αρμοδίως δὲ προσέθηκε τὸ, Ενεκεν τοῦ ἐλέους σου. ἡ Οὐδὲ γὰρ ἐμαυτῷ, φησί, θαῤῥῶς οὐδὲ τῇ ἐμαυτοῦ δικαιοσύνῃ τὴν σὴν ἐπιγράφω βοήθειαν, ἀλλὰ διὰ τὸν σὸν ἔλεον ταύτης ἱκετεύω τυχεῖν. Τὸ δὲ, ἐπίστρεψον, Κύριε, ὁ ἀντὶ τοῦ, πρόσχες μοι, καὶ μὴ ἀποστρέψῃς τὸ πρόσωπόν σου ἀπ' ἐμοῦ· ἐκ μεταφορᾶς τῶν ὀργιζομένων, καὶ ἀποστρεφομένων, καὶ τοὺς ἑπταικότας οὐκ ἐθελόντων ὁρᾷν. Οτι οὐκ ἔστιν ἐν τῷ θανάτῳ ὁ μνημονεύων σου· ἐν δὲ τῷ ᾅδῃ τίς ἐξομολογήσεταί σοι; Διὰ τοῦτο τῆς θεραπείας ἐπὶ τοῦ παρόντος ἀπολαῦσαι παρακαλῶ, ἐπειδὴ οἶδα, ὅτι τοῖς τόνος τὸν βίον ἐξιοῦσι μετὰ τραυμάτων, οὐδεμία λαπὸν θεραπεία δοθήσεται, οὐκέτι χώραν τῆς μετανοίας ἐχούσης. Καὶ κάλλιστα τῷ θείῳ Δαβιδ τοῦτο πεφιλοσόφηται· οὐ γὰρ ἐν θανάτῳ, ἀλλ᾽ ἐν ζωῇ ἐστιν ὁ τοῦ Θεοῦ μεμνημένος. Οὕτως οὐκ ἔστιν ἐν ᾅδῃ τοῖς ἀπελθοῦσιν ἐξομολόγησις καὶ διόρθωσις. Συνέκλεισε γὰρ ὁ Θεὸς ἐνταῦθα μὲν βίον καὶ πρᾶξιν, ἐκεῖ δὲ τὴν τῶν πεπραγμένων ἐξέτασιν· καίγε ἴδιον τοῦτο τῆς ὀγδόης, τὸ μηκέτι καιρὸν εἰς παρασκευὴν ἀγαθῶν, ἢ κακῶν διδόναι τοῖς ἐν αὐτῇ γινομένοις. Ἀλλ ' ὧν ἂν τις ἑαυτῷ καταβάληται διὰ τῶν ἔργων τὰ σπέρματα, τούτων ἀντιπαρέχειν τὰ δράγματα· οὗ χάριν εναταῦθα ἐνεργεῖν νομοθετεῖ τὴν μετάνοιαν, ὡς ἐν τῷ ᾅδῃ τῆς τοιαύτης σπουδῆς ἀπρακτούσης. Φησὶ γάρ Ἐπειδὴ μακρός μοι γέγονεν ὁ τῆς μετανοίας καιρός , δέδοικα μὴ φθάσῃ τὸν παρὰ σοῦ ἔλεον ὁ θάνατος, ἐν ᾧ τὰ τῆς ἐξομολογήσεως οὐκ ἔστι· τούτου χάριν ἐπιταχῦναι τὸν ἔλεον αἰτῶ · εἶτα παιδεύει τὸν ἀκροατὴν, ὅτι μετὰ τῆς τοῦ Θεοῦ φιλανθρωπίας δεῖ καὶ τὰ ἡμέτερα ἕπεσθαι. Ἄν τε γὰρ τὴν ἀσθένειαν προβαλώμεθα, ἄν τε τὴν ταραχήν, ἄν τε τοῦ Θεοῦ τὴν ἀγαθότητα , τὰ δὲ παρ ' ἡμῶν μὴ προστεθή, οὐδὲν ὄφελος ἡμῖν Θεοδώρητος Ἐπίσκοπος Κύρρος, Ἑρμηνεία εἰς Τους Ψαλμούς, Ψαλμός Ϛ’ Source: Migne PG 80.904a-905a

How mercy on me, O Lord, for I am weak. 1 Such a cry befits sinners. For with weakness present, sin conquers. If the reason in us was not weak, we would not be cast down by trials. If the charioteer were strong, and the horses were wisely ruled over and controlled, they would have no space to run wild. 2 Heal me, Lord, for my bones are troubled, and my soul is excessively distressed. Here bones mean thoughts. Because bones have a nature that is more dense and they bear up the body, metaphorically he calls thoughts bones, by which an animal is directed. Therefore he says he says that their troubling strikes and shakes him. Whence I pray that I enjoy your benevolence so that I may recover. And you, Lord, how long? Turn, O Lord, seize my soul, save me on account of your mercy. How does not say 'how long' as one who complains, but as one who begs in sorrow that the deed may be done quickly. Rightly then he sets down, 'On account of your mercy,' For I am not confident in myself, nor do I attribute your aid to my righteousness, but it is because of your mercy that I pray to be made well. 'Turn, O Lord,' means attend to me and do not turn your face from me, which image he takes up from those who are incensed and turning away from those who err will not look at them. For in death there is no memory of you. In hell who shall confess you? Because of this I pray in the present cure I enjoy, since I know of those who have passed on from this life with wounds and that there is no medicine that follows, when there is no longer any place of penance. And this is the philosophy of the blessed David, for he who is mindful of God lives and is not dead. So for those who go down into hell there is no confession, nor any correction. For here God ends life and deeds, and then there is an examination of what is done, and this is the true eighth day when there is no more time given to men in their existence, but the seeds of his works which he has cast down shall be bound together in sheaves. Hence he commands here that one should make penance, since in hell all zeal will be stilled. He says, 'While it was still day I made penance, fearing lest death would come before mercy, in which death there is no confession, and I sought to make mercy hasten.' Finally he teaches the hearer that we should seek the benevolence of God, for whether we incline to weakness or are troubled, there is the kindness of God, but even so we should still not set aside the things we can do. Theodoret of Cyrrhus, Commentary on the Psalms, from Psalm 6 1 Ps 6.3 2 cf Plato Phaedrus 246a-b

Remaining Watchful

᾿Εγὼ καθεύδω, καὶ ἡ καρδία μου ἀγρυπνεῖ... Κἂν γὰρ ὑπὸ τῆς φύσεως ἀναγκασθῷ μύσαι τοὺς ὀφθαλμοὺς, καὶ τὸν ὕπνον δέξασθαι, κατὰ διάνοιαν ἐγρήγορα, καὶ τὸν τῆς ῥᾳθυμίας ὕπνον σὺ καταδέχομαι, τοῦ νυμφίου τὴν παρουσίαν προσμένουσα. Διὸ καὶ αἰσθάνομαι τῶν ἐκείνου κρουμάτων. Φωνὴ γὰρ, φησὶν, ἀδελφιδοῦ μου κρούει ἐπὶ θύραν. Παραθήσωμεν, εἰ δοκεῖ, τούτοις τὰ ἐν τοῖς θείοις Εὐαγγελίοις ὑπὸ τοῦ καλοῦ ποιμένος εἰρημένα· Τὰ πρόδατα γὰρ, φησὶ, τὰ ἐμὰ τῆς φωνῆς μου ἀκούει. Καὶ πάλιν· Αλλοτρίῳ δὲ οὐ μὴ ἀκολουθήσωσιν, ὅτι οὐκ οἴδασι τῶν ἀλλοτρίων τὴν φωνήν. Μακάριος τοίνυν ὁ ποιμαινόμενος, καὶ τοῦ ποιμένος τὴν φωνὴν ἐπιγινώσκων. Μαχάριος ὁ νυμφοστολούμενος, καὶ διακρίνειν ἐπιστάμενος φωνὴν μοιχοῦ καὶ νυμφίου μακάριος ὁ λέγων· Οὐ δώσω ὕπνον τοῖς ὀφθαλμοῖς μου, καὶ τοῖς βλεφάροις μου νυσταγμὸν, ἀλλ᾽ ἐγρηγορὼς καὶ τὸν νυμφίον ἀναμένων κατὰ τὴν αὐτοῦ τοῦ Κυρίου παραίνεσιν· Γρηγορεῖτε γὰρ, φησὶν, ὅτι οὐκ οἴδατε ποίᾳ ὥρᾳ ὁ Κύριος ὑμῶν ἔρχεται. Ταύτην δὲ καὶ ὁ μακάριος Παῦλος προσφέρει τὴν συμθουλὴν, λέγων· Γρηγορεῖτε, στήκετε ἐν τῇ πίστει, ἀνδρίζεσθε, κραταιοῦσθε, πάντα ὑμῶν ἐν ἀγάπῃ γινέσθω. Θεοδώρητος Ἐπίσκοπος Κύρρος, Ἑρμηνεία Εἰς Το Ἀσμα Των Ασμάτων, Λόγος Γ, Κεφαλή Ε’ Source: Migne PG 81.149b-c

I slept and my heart was watchful... 1 For although, it says, by nature I was forced to close my eyes and sleep, yet my mind was watchful and I hardly took up the idleness of sleep, since I expected the coming of the bridegroom. So I heard his knocking. 'The voice of my brother,' it says, 'knocked on the door.' Let us add, as seems right, those things which were said of the good shepherd in the Gospels. 'For my sheep,' He says, 'hear my voice.' And again, 'They do not follow a stranger, because they do not recognise the voice of strangers.' 2 Blessed is the one who is so shepherded and knows the voice of the shepherd. Blessed is is the one who has been chosen by the bridegroom and knows how to distinguish between the voice of the adulterer and the voice of the bridegroom. Blessed is the one who says, 'I shall not give sleep to my eyes, nor slumber to my eyelids,' 3 but watches and waits for the bridegroom, as the Lord Himself admonishes, 'Watch, because you do not know the hour your master shall come.' 4 And the blessed Paul gives the same counsel, 'Watch, stand firm in faith, act bravely, be strong, doing everything in love.' 5 Theodoret of Cyrrhus, Commentary on the Song of Songs, Book 3, Chapter 5 1 Song 5.2 2 Jn 10.27, Jn 10.5 3 Ps 131.4 4 Mt 24.42 5 1 Cor 16.13-14

The Ruin Of The Impious

Ἐπετίμησας ἔθνεσι, καὶ ἀπώλετο ὁ ἀσεβής· τὸ ὄνομα αὐτοῦ ἐξήλειψας εἰς τὸν αἰῶνα, καὶ εἰς τὸν αἰῶνα τοῦ αἰῶνος. Οὐ γὰρ ἠνέσχου, φησὶν, ἐπὶ πλεῖστον περιϊδεῖν τῶν ἀνθρώπων τὴν φύσιν ὑπὸ τοῦ πικροῦ τυράννου δουλουμένην κακῶς, ἀλλ' οἷόν τις δικαστὴς, ἐπὶ θρόνου τινὸς ὑψηλοῦ καὶ φοβεροῦ βήματος καθίσας, τοιαύτην αὐτῷ τιμωρίαν ἐπ ήνεγκας, ὥστε λήθῃ παντελεῖ τούτου παραδοθῆναι τὴν μνήμην. Τὸ δέ γε, Ἐπετίμησας ἔθνεσι, καὶ ἀπ ώλετο ὁ ἀσεβὴς, ταύτην ἔχει τὴν διάνοιαν· ∆ιὰ τῶν ἱερῶν ἀποστόλων, καὶ τῶν μετ' ἐκείνους τῆς ἀλη θείας κηρύκων, προσήνεγκες τοῖς ἔθνεσι τὰ θεῖα δόγματα· ἐκείνων δὲ δεξαμένων, καὶ τῆς πλάνης ἀπαλλαγέντων, ἀπώλετο ὁ ἀσεβὴς, τοὺς ἀπατωμέ νους καὶ προσκυνοῦντας οὐκ ἔχων. Οὕτω Βαρνά βας καὶ Παῦλος θῦσαι πειραθεῖσι Λυκάοσιν ἐπετί μησαν βοῶντες· Τί ποιεῖτε, ἄνδρες; καὶ ἡμεῖς ὁμοιοπαθεῖς ἐσμεν ὑμῖν ἄνθρωποι, ἀπὸ τούτων τῶν ματαίων πρὸς τὸν Θεὸν ὑμᾶς ἐπιστρέφοντες. Οὕτω Γαλάταις ὁ μακάριος ἐπετίμησε Παῦλος· Ὦ ἀνόητοι Γαλάται, τίς ὑμᾶς ἐβάσκανεν, οἷς κατ' ὀφθαλμοὺς Ἰησοῦς Χριστὸς προεγράφη ἐσταυρωμέ νος; Οὕτω Κορινθίοις· Ὅλως ἀκούεται ἐν ὑμῖν πορνεία, καὶ τοιαύτη πορνεία, οἵα οὐδ' ἐν τοῖς ἔθνεσιν ὀνομάζεται. Ἐπετίμησε τοίνυν ἔθνεσι, καὶ ἀπώλετο ὁ ἀσεβὴς, καὶ τὸ ὄνομα αὐτοῦ ἐξήλειψεν εἰς τὸν αἰῶνα τοῦ αἰῶνος. Ἐσβέσθησαν γὰρ παν τελῶς τῆς ἀσεβείας αἱ τελεταὶ, καὶ λήθῃ παντελεῖ παρεδόθησαν, ὡς μηδένα τῶν νῦν ἀνθρώπων εἰδέ ναι τὰ τῆς ἀσεβείας μυστήρια. Θεοδώρητος Ἐπίσκοπος Κύρρος, Ἑρμηνεία εἰς Τους Ψαλμούς, Ψαλμός Θ’ Source: Migne PG 80.924a-b

The nations cried out, and the wicked perished, their name you have destroyed forever, for all the ages. 1 For you do no tolerate for long that human nature should be despised and reduced by that bitter tyrant to slavery, but as a judge upon his high throne in a fearful tribunal you imposed such a punishment on him so that his memory would be lost in forgetfulness forever. But these words, 'The nations cried out and the wicked perished,' has this meaning, that through the holy Apostles, and the proclaimers of truth who came after them, you brought the Divine teachings to the nations, who when they received them were freed from error, and so wickedness perished, no longer having any persuasive adulators. So Paul and Barnabas cried out loudly to the Lycaones who were about to offer sacrifice to them, 'O men, what are you doing? We are but mortal, just like you men. Be done with these vain offerings to God.' 2 So even Paul cries out to the Galatians, 'O foolish Galatians, who has enthralled you, before the eyes of whom Jesus Christ was openly crucified? And to the Corinthians, 'What fornication is heard among you, that is not even named among the Gentiles.' 3 Therefore the nations cried out, and the wicked perished, and their name was destroyed forever, for all the ages. For all their impious rites came to an end and were sunk in oblivion, so that none among men now know the mysteries of their impieties. Theodoret of Cyrrhus, Commentary on the Psalms, from Psalm 9 1 Ps 9.6 2 Acts 14.14 3 Galat 3.1, 1 Cor 5.1

Blessed Reverence

Μακάριοι πάντες οἱ φοβούμενοι τὸν Κύριον. Οὐ τὸν ἐκ γένους ᾽Αβραὰμ , οὐδὲ τὸν ἐκ σπέρματος Ἰσραὴλ, ὁ προφητικὸς ἐμακάρισε λόγος , ἀλλὰ τὸν τῷ θείῳ φόβῳ κοσμούμενον. Τοῦτο καὶ ὁ μακάριος Πέτρος ἐν ταῖς Πράξεσι λέγει· Ἐπ᾿ ἀληθείας καταλαμβάνομαι , ὅτι οὐκ ἔστι προσωπολήπτης ὁ Θεὸς, ἀλλ' ἐν παντὶ ἔθνει ὁ φοβούμενος αὐτὸν, καὶ έργαζόμενος δικαιοσύνην, δεκτὸς αὐτῷ ἐστιν. Ὑπέδειξε δὲ ὁ προφητικὸς λόγος καὶ τοῦ θείου φόβου τὸν χαρακτῆρα . Επήγαγε γάρ· Οἱ πορευόμενοι ἐν ταῖς ὁδοῖς αὐτοῦ. Οὐ πᾶς γὰρ ὁ λέγων μοι , Κύριε , Κύριε , εἰσελεύσεται εἰς τὴν βασιλείαν τῶν οὐρανῶν · ἀλλ' ὁ ποιῶν τὸ θέλημα τοῦ Πατρός μου τοῦ ἐν οὐρανοῖς. Ιδιον τοίνυν τῶν φοβουμένων τὸν Κύριον, τὸ μὴ βαίνειν ἔξω τῶν θείων ὁδῶν, ἀλλ᾽ ἐν αὐταῖς ποιεῖσθαι τὴν πορείαν διηνεκώς. Θεοδώρητος Ἐπίσκοπος Κύρρος, Ἑρμηνεία εἰς Τους Ψαλμούς, Ψαλμός ΡKZ’ Source: Migne PG 80.1893c-d

Blessed are all those who revere the Lord. 1 Not him who derives his family from Abraham, or from the seed of Israel, but the prophetic word asserts that he is blessed who is adorned with Divine reverence. And the blessed Peter says this in Acts: 'In truth understand that God has no respect for persons, but among every people they are acceptable who revere Him and act righteously.' 2 And the prophetic word also shows here the character of Divine reverence when it adds: 'Those who walk in His ways.' 'For not all who say to me, Lord, Lord, shall enter the kingdom of heaven, but he who does the will of my Father who is in heaven.' 3 Therefore it is characteristic of those who revere the Lord never to walk apart from the Divine ways, but to make their way in them without interruption. Theodoret of Cyrrhus, Commentary on the Psalms, from Psalm 127 1 Ps 127.1 2 Acts 10.34-35 3 Mt 7.21

Blessing And Righteousness

Μακάριοι οἱ φυλάσσοντες κρίσιν, καὶ ποιοῦντες δικαιοσύνην ἐν παντὶ καιρῷ. Τῇ αἰσθήσει τῆς ἁμαρτίας ὁ τῆς ἀρετῆς μακαρισμὸς ὑπεισέρχεται. Ο γὰρ τὰς ὑπὲρ ταύτης εὐθύνας ἐκτίνων μακαρίζει τοὺς ταύτης ἀπηλλαγμένους, καὶ δικαιοσύνῃ τὸν οἰκεῖον βίον διακοσμοῦντας. Μακαρίζει δὲ οὐ τὸν ἅπαξ τῇ δικαιοσύνη χρησάμενον, ἀλλὰ τὸν ἀεὶ καὶ διηνεκῶς τοῖς ταύτης ἑπόμενον ίχνεσι. Θεοδώρητος Ἐπίσκοπος Κύρρος, Ἑρμηνεία εἰς Τους Ψαλμούς, Ψαλμός ΡΕ’ Source: Migne PG 80.1723a

Blessed are those who keep a watch on judgement, and act righteously all the time. 1 It is by an awareness of sin that one enters into the blessing of virtue. For He who disciplines to correct blesses those who are far from such a thing and who have adorned their lives with righteousness. But He does not bless a man who once did some righteous deed, but he who always and continually cleaves to the path of virtue. Theodoret of Cyrrhus, Commentary on the Psalms, from Psalm 105 1 Ps 105.3

Enemies And Blessings

Ψαλῶ τῷ ὀνόματί σου ὕψιστε, ἐν τῷ ἀποστραφῆναι τὸν ἐχθρόν μου εἰς τὰ ὀπίσω, ἀσθενήσουσι καὶ ἀπολοῦνται ἀπὸ προσώπου σου. Ταῦτα ὁ Σύμμαχος οὕτως ἡρμήνευσεν, Ἄσω τῷ ὀνόματί σου, Ὕψιστε, ἀνατραπέντων τῶν ἐχθρῶν μου εἰς τὰ ὀπίσω, καὶ προσκοψάν των καὶ ἀπολομένων ἐκ προσώπου σου. Θεασάμενος γὰρ τοὺς ἐμοὺς δυσμενεῖς καταλυθέντας, καὶ εἰς φυγὴν τραπέντας, εἶτα ἁλόντας καὶ παν ωλεθρίαν ὑπομείναντας, ὑμνῶ σε καὶ τὰς σὰς ᾄδων εὐεργεσίας διατελῶ. Ταῦτα δὲ ὁ προφήτης ὑπὲρ τῆς ἀνθρωπίνης διεξέρχεται φύσεως· ἅτε δὴ τοῦ ἀλάστορος ἀπαλλαγεὶς, καὶ τὴν ἐλευθερίαν διὰ τῆς θείας χάριτος δεξάμενος. Οὐ γὰρ, ὥς τινες ὑπέλαβον, ἐξ αὐτοῦ τοῦ Σωτῆρος οὗτος εἴρηται ὁ ψαλμὸς, ἀλλὰ μᾶλλον πρὸς αὐτὸν, ὡς πρὸς εὐερ γέτην, ἀπὸ τῶν εὖ πεπονθότων, ὡς αὐτὰ διδάσκει τὰ ῥήματα. Θεοδώρητος Ἐπίσκοπος Κύρρος, Ἑρμηνεία εἰς Τους Ψαλμούς, Ψαλμός Θ’ Source: Migne PG 80.921c

I shall sing to your name, O Most High, in the turning of my enemy behind me, they grow weak and perish from before your face. 1 Symmachus translates this as: 'I shall sing to your name, Most High, in the turning of my enemy behind me, they are struck down and are perishing from before your face.' For having seen my adversaries destroyed and turned to flight and then made captive and suffering utter ruin, I sing to you, proclaiming that there is no end to your blessings. But the prophet also speaks of human nature here, which is liberated from the influence of the enemy by the coming of Divine grace. For it is not, as some have assumed, that this Psalm is as spoken by the Saviour, but rather it is addressed to Him, as the giver of blessings, by those who receive them, as the words teach. Theodoret of Cyrrhus, Commentary on the Psalms, from Psalm 9 1 Ps 9.4

Perfect Joy

Ἐξομολογήσομαί σοι, Κύριε, ἐν ὅλῃ καρ δίᾳ μου, διηγήσομαι πάντα τὰ θαυμάσιά σου. Εὐφρανθήσομαι καὶ ἀγαλλιάσομαι ἐν σοί· ψαλῶ τῷ ὀνόματί σου, Ὕψιστε. Τῶν τελείων ἴδιον τὸ πᾶσαν ἀνατιθέναι τῷ Θεῷ τὴν καρδίαν, καὶ πᾶσαν αὐτῷ καθιεροῦν τὴν διάνοιαν. Ἀγαπήσεις γὰρ, φησὶ, Κύριον τὸν Θεόν σου ἐξ ὅλης τῆς καρδίας σου, καὶ ἐξ ὅλης τῆς ψυχῆς σου, καὶ ἐξ ὅλης τῆς ἰσχύος σου, καὶ ἐξ ὅλης τῆς διανοίας σου. Ὁ δὲ μερίζων τοὺς λογισμοὺς εἰς μαμωνᾶν καὶ Θεὸν, εἰς Χριστὸν καὶ χρυσὸν, εἰς τὸν παρόντα καὶ τὸν μέλ λοντα βίον, οὐ δύναται ἀληθεύων λέγειν· Ἐξομολογήσομαί σοι, Κύριε, ἐν ὅλῃ καρδίᾳ μου. Ὁ δὲ προφήτης πνευματικοῖς ὀφθαλμοῖς τὰ ἐσόμενα προ ϊδὼν, οὐκ ἐξομολογεῖται μόνον ἐν ὅλῃ καρδίᾳ, ἀλλὰ καὶ διηγεῖται αὐτοῦ πάντα τὰ θαυμάσια, κοινωνοὺς τοὺς ἀκούοντας τῆς ὑμνῳδίας ποιούμενος, καὶ βου λόμενος μόνον τὸν εὐεργέτην ὑμνεῖν· καὶ θυμη δίας ἀφορμὴν οὐ πλοῦτον ἔχειν καὶ δυναστείαν, οὐδὲ ὑγίειαν καὶ σώματος εὐεξίαν, ἀλλὰ τοῦ Θεοῦ τὴν μνήμην. Εὐφρανθήσομαι γὰρ, φησὶ, καὶ ἀγαλλιάσομαι ἐν σοί. Οὕτω καὶ ἀλλαχοῦ· Ἐμνήσθην τοῦ Θεοῦ, καὶ ηὐφράνθην. Καὶ ἑτέρωθι, Εὐφράνθητε ἐπὶ Κύριον, καὶ ἀγαλλιᾶσθε δίκαιοι. Καὶ πάλιν· Εὐφρανθήτω καρδία ζητούντων τὸν Κύριον. Θεοδώρητος Ἐπίσκοπος Κύρρος, Ἑρμηνεία εἰς Τους Ψαλμούς, Ψαλμός Θ’ Source: Migne PG 80.921a-b

I shall confess to you, O Lord, with my whole heart, I shall speak of all your wonders. I shall rejoice and I shall exult in you, I shall sing to your name, O most High. 1 It is the property of perfect men to dedicate the whole heart to God and consecrate all the mind to Him: 'Love the Lord your God,' it is said, 'with your whole heart, and with your whole soul, and with all your strength, and with all your mind.' 2 He who mixes thoughts of mammon and God, and Christ and gold, and this present life and the future life, he cannot truly say: 'I confess to you, O Lord, with my whole heart.' But foreseeing the future with spiritual eyes, the prophet not only confesses in his heart, but indeed speaks of all His wonders, making those who hear participants in the singing of the hymn, and wishing only the creator of blessings to be sung and to be the cause of joy, not wealth or power, or health, or the customary goods of the body, but only the contemplation of God. 'I shall rejoice,' he says, 'and I shall exult in you.' So elsewhere it is said, 'I was mindful of God and I was joyful.' And again, 'Rejoice in the Lord and exult, you righteous ones.' And again, 'Let the hearts of those who seek the Lord rejoice.' 3 Theodoret of Cyrrhus, Commentary on the Psalms, from Psalm 9 1 Ps 9.2 2 Deut 6.5, Mt 22.37 3 Ps 76.3, Ps 21.11, Ps 104.3

Cain's Grief

ΕΡΩΤ ΚΜΑ’ Εἰ ἐλυπήθη Κάϊν μὴ δεχθέντων τῶν παρ' αὐτοῦ προσενεχθέντων, δῆλον ὅτι μετεμελήθη· τῶν γὰρ μεταμελουμένων ἡ λύπη. Ἠνίασεν αὐτὸν οὐχ ἡ αὐτοῦ πλημμέλεια, ἀλλ' ἡ τοῦ ἀδελφοῦ εὐπραξία. Τοῦτο γὰρ καὶ ὁ Ἀκύλας ᾐνίξατο· ἔφη δὲ οὕτως, Καὶ ὀργίλον τῷ Κάϊν σφόδρα, καὶ ἔπεσε τὸ πρόσωπον αὐτοῦ. Καὶ εἶπε Κύριος πρὸς Κάϊν, Εἰς τί τὸ ὀργίλον σοι. Θεοδώρητος Ἐπίσκοπος Κύρρος, Εἰς Τὴν Γένεσιν Source: Migne PG 80.143b

Question 41 If Cain grieved because his offerings were not accepted, therefore he was penitent, for penitence is sorrowful. He was not anguished because of his own fault, but because of the good of his brother. To this Aquila alludes when he translates it in this way: 'And Cain was gravely angered, and he cast down his face. And the Lord said to Cain, 'Why are you angry?' 1 Theodoret of Cyrrhus, Questions On Genesis 1 Gen 4.5-6

Paradise Lost And Gained

ΕΡΩΤ ΚΔ’ Τι δήποτε τὸν παράδεισον ἐφύτευσεν ὁ Θεὸς μέλλων ἐκεῖθεν τὸν Ἀδαμ διὰ τὴν ἁμαρτίαν εὐθὺς ἐξορίζειν; Πρῶτον οὐκ ἀνέχεται ἐκ προγνώσεως κατακρῖναι ὁ δεσπότης Θεός. Διὸ καὶ τὴν παράβασιν προορῶν, τῶν ἀγαθῶν αὐτῷ μεταδέδωκεν. Ἔπειτα καὶ γνῶναι αὐτὸν τὰς θείας δωρεὰς ἠβουλήθη· ἵνα τούτων στερηθεὶς μισήσῃ τὴν ἁμαρτίαν, ὡς τοσούτων αὐτὸν γυμνώσασαν ἀγαθῶν. Πρὸς δὲ τούτοις, ἔδει τὸν δίκαιον ἀγωνοθέτην τοῖς τῆς ἀρετῆς ἀθληταῖς προθεῖναι τῆς νίκης τὰ ἆθλα. Οὗ δὴ χάριν καὶ περὶ τῆς βασιλείας ἔφη· Δεῦτε, οἱ εὐλογημένοι τοῦ Πατρός μου, κληρονομήσατε τὴν ἠτοιμασμένην ὑμῖν βασιλείαν ἀπὸ καταβολῆς κόσμου. Θεοδώρητος Ἐπίσκοπος Κύρρος, Εἰς Τὴν Γένεσιν Source: Migne PG 80.121c

Question 24 Why did God plant the paradise from which he was soon going to expel Adam because of sin? 1 Firstly God is not accustomed to condemn from foreknowledge, whence foreseeing the transgression of Adam, He yet gave good things to him. He wished the man to know of the Divine benefactions so that being stripped of them he would deplore sin as that which had deprived him of such goods. Besides it befits the righteous athlete that he should exert himself in the virtues so that he might come to the rewards of victory. 2 Regarding which it is said of the kingdom, 'Come, blessed of my Father, and possess the kingdom which was prepared for you from the beginning of the world.' 3 Theodoret of Cyrrhus, Questions On Genesis 1 Gen 2.8 2 1 Cor 9.24-25 3 Mt 25.34

Sun And Moon

Καὶ συμπαραμενεῖ τῷ ἡλιῳ· καὶ πρὸ τῆς σελήνς γενεᾶς γενεῶν. Ὁ ταῦτα, φησὶν, ἄπαντα κατορθῶν, οὔτε ἀρχὴν ἡμερῶν, ἀποστολικῶς εἰπεῖν, οὔτε ζῶῆς τέλος ἔχει. Ἐγεννήθη μὲν γὰρ ἐκ τοῦ Πατρὸς πρὸ τῆς σελήνης γενεᾶς γενεῶν, τουτέστιν, ἀπείροις τισὶ γενεαῖς προῦπάρχων τῆς κτίσεως. Ἀλλὰ καὶ συμπαραμενεῖ τῷ ἡλίῳ· ἀντὶ τοῦ, διακὲς ἔχει τὸ εἶναι· οὐκ ἐπειδὴ ὁ ἥλιος διακὲς ἔξει τὸ εἶναι· ἀλλ' εἰκόνα διαρκεστέραν οὐχ εὑρὼν ἐπίσημον δὲ τοῦτον εἰδὼς, καὶ χρόνων καὶ ἡμερῶν Δημιουργὸν, τούτῳ παρέβαλε τὴν ἀπὸ σκότους εἰς φῶς τῶν πραγμάτων μεταβολήν. Ἐπειδὴ καὶ αὐτὸς ὁ Δεσπότης Χριστὸς ἡλιος δικαιοσύνης ὠνόμασται. Καταβήσεται ὡς ὑετὸς ἐπὶ πόκον· καὶ ὡσεὶ σταγὼν ἡ στάζουσα ἐπὶ τὴν γὴν. Διὰ τούτων σαφῶς ἡμῖν τὴν ἀνθρωπείαν ὑπέδειξε γέννησιν ἀψοφητὶ γεγενημένην, καὶ λίαν ἠσύχως καὶ μυστικῶς. Καθάπερ γὰρ πόκος δεχόμενος ὑετον, οὐδένα κτύπον ἀποτελεῖ, καὶ ψεκάδες εἰς γῆν δροσώδεις φερόμεναι, αἴσθησιν ταῐς ἀκοαῖς οὐδεμίαν παρέχουσιν· οὕτως ἡ δεσποτικὴ γεγένηται σύλληψις. Θεοδώρητος Ἐπίσκοπος Κύρρος, Ἑρμηνεία εἰς Τους Ψαλμούς, Ψαλμός ΟΑ’ Source: Migne PG 80.1432c-1433a

And he shall remain with the sun, and before the moon, through all the generations. 1 Speaking apostolically, He who brings everything to completion, neither has a beginning of days, or an end of life. 2 For He was begotten of the Father before the moon, through all the generations, that is, He exists for an infinite age before the creation of the world. But along with that, 'he shall remain with the sun,' as if he said, 'He shall have an endless state,' not that the state of the sun has no end, but he could not find a more suitable likeness, and so looking to the wondrous sun, and its times and days, He compares the Creator to that which changes things from darkness to light, and the Lord Christ Himself was named the sun of righteousness. 3 And He shall come down like rain on the fleece, and like dewfall on the earth. 4 These things clearly show to us His human generation, which was performed without a cry, in quietness and in secret. For as wool emits no sound when rain falls on it, and as dewfall on the earth gives produces no noise for the ears, so was the Lord conceived. Theodoret of Cyrrhus, Commentary on the Psalms, from Psalm 71 1 Ps 71.5 2 Heb 7.3 3 Malachi 4.2 4 Ps 71.6

Birth And Grace

ΕΡΩΤ ΟΕ' Διατί τῶν πατριαρχῶν αἱ γυναῖκες στεῖραι; Καὶ γὰρ Σὰῥῥα στεῖρα, καὶ ἡ Ῥεβέκκα ὡσταύτως, καὶ ἡ Ῥακὴλ μέντοι, καὶ ἡ Λεία. Ἰδὼν γὰρ, φησὶ, Κύριος, ὅτι μισεῖται ἡ Λεία, ἀνέῳξε αὐτῆς τὴν μήτραν.; Τὸ Ἰσρατηλιτικὸν συστῆσαι γένος βουληθεὶς ὁ Θεὸς, δείκνυσιν οὐ κατὰ φύσεως ἀκολουθίαν, ἀλλὰ κατὰ τὴν τῆς χάριτος φιλοτιμίαν τὴν πολυγονίαν δεξάμενον. Ταύτης δὲ τῆς κηδεμονίας ἐκεῖνο τὸ γένος τετύχηκεν, ἐπειδήπερ ὁ Δεσπότης Χριστὸς, ὁ μονογενὴς τοῦ Θεοῦ Υἱὸς, ἐκεῖθεν ἔμελλε τὸ κατὰ σάρκα βλαστήσειν. Θεοδώρητος Ἐπίσκοπος Κύρρος, Εἰς Τὴν Γένεσιν Source: Migne PG 80.185c

Question 75 Why were the wives of the patriarchs sterile? For Sarah was sterile, and Rebecca also, similarly Rachel and Leah. 'For the Lord, seeing that Leah was despised, opened her womb.' 1 Wishing to commend the race of Israel, God shows that it is not by natural succession but by grace that the reception of honourable fecundity comes about. And this race obtained this care because The Lord Christ, the Only Begotten Son, would be born from it according to the flesh. Theodoret of Cyrrhus, Questions On Genesis 1 Gen 29.31

The Medicine Of Death

ΕΡΩΤ Μ’ Τι ἐστι τὸ Ἰδου γέγονεν Ἀδὰμ ὡς εἰς ἐξ ἡμῶν; Ἐπειδὴ διάβολος εἶπεν, Ἔσεσθε ὡς θεοὶ, γινωσκοντες καλὸν καὶ πονηρὸν, ἐδεξατο δὲ τοῦ θανάτου τὸν ὄρον τὴν ἐντολὴν παραβὰς, εἰρωνικῶς τοῠτο εἴρηκεν ὁ τῶν ὅλων Θεὸς, δεικνὺς τῆς διαβολικῆς ἐπαγγελίας τὸ ψεῦδος. Μεταλαβεῖν δὲ αὐτὸν τοῦ καρποῦ τοῦ ξύλου τῆς ζωῆς διεκώλυεν· οὐ φθονῶν αὐτῷ τῆς ἀθανάτου ζωῆς, ἀλλὰ τῆς ἁμαρτίας ἐπέχων τὸν δρόμον. Ἰατρεία τοίνυν ὁ θάνατος, οὐ τιμωρία ἐστιν. Ἐπέχει γὰρ τῆς ἁμαρτίας τὴν ὁρμήν. Ὁ γαρ ἀποθανὼν, φησὶ, δεδικαίωται ἀπὸ τῆς ἁμαρτίας. Καταντικρὺ δὲ τοῦ παραδείσου διάγειν αὐτὸν προσέταξεν· ἵνα τῆς ἀλύπου βιοτῆς εἰς μνήμην ἐρχόμενος, μισῇ τὴν ἁμαρτίαν, ὡς πρόξενον τῆς ἐπιπόνου ζωῆς. Θεοδώρητος Ἐπίσκοπος Κύρρος, Εἰς Τὴν Γένεσιν Source: Migne PG 80.137b

Question 40 Why was it said, 'Behold, Adam has become one like us'? 1 Since the devil said, 'You shall be like gods, knowing good and evil,' 2 and Adam received the sentence of death because he transgressed the commandment, the God of all things spoke ironically, exposing the lie of the diabolic promise. God did not prohibit him from taking from the tree of life because He begrudged man eternal life, but that He might restrain him from the way of sin. Therefore death is a medicine and not a punishment, for it curbs the drive to sin. 'For he that is dead is justified from sin.' 3 Then God commanded Adam to go out from the region of paradise, so that in sorrow he might recall to his memory the loss of his former life, and in hatred of it drive out sin, which is the author of his toil and his wretched life. Theodoret of Cyrrhus, Questions On Genesis 1 Gen 3.22 2 Gen 3.5 3 Rom 6.7

The Staff And The Serpent

ΕΡΩΤ Θ' Διατί πρῶτον σημεῖον δέδωκε τῆς ῥαβδου τὴν εἰς ὄφιν μεταβολὴν; Ἐπειδὴ λογικῆς ὁ Φαραὼ φύσεως ῶν ὠμότητι κατὰ τῶν Ἐβραίων ἐχρήσατο, καὶ τὸ θεοειδὲς θηριῶδες ἀπέφηνε, τὴν ῥάβδον δι' ἦς αὐτὸν ἐμαστίγωσεν, εἰς ὄφιν μεταβληθῆναι προσέταξεν· εἰς ἔλεγχον μὲν τῆς ἐκείνου θηριωδίας, ἔμφασιν δὲ τῆς δυσμενείας. Καὶ γὰρ τῇ τοῦ ὄφεως ἀρᾷ καὶ τοῦτο προστέθεικεν· Ἔχθραν θήσω ἀναμέσον σοῦ καὶ ἀναμέσον τῆς γυναικὸς. καὶ τὰ ἐξῆς. Θεοδώρητος Ἐπίσκοπος Κύρρος, Εἰς Τὴν Ἐξοδον Source: Migne PG 80.232b-c

Question 9 Why for the first sign did God change the staff into a serpent? 1 Because the Pharaoh, though of a rational nature, savagely used this to oppose the Hebrews, and thus he turned what was Divine in himself into a monster. Therefore God commanded the staff, by which he would strike him, to turn into a serpent, for a reproach of his savagery and declaration of his malevolence. For even this is added to the curse of the serpent: 'I shall place enmity between you and the woman,' and the rest. 2 Theodoret of Cyrrhus, Questions On Exodus 1 Exod 7.8-10 2 Gen 3.15

Prayer And Understanding

Tὰς ὁδούς σου Kύριε γνώρισόν μοι καὶ τὰς τρίβους σου δίδαξόν με, ὁδήγησόν με ἐπὶ τὴν ἀλήθειάν σου καὶ δίδαξόν με ὅτι σὺ εἶ ὁ θεὸς ὁ σωτήρ μου καὶ σὲ ὑπέμεινα ὅλην τὴν ἡμέραν Ἐγὼ δὲ πρῶτον μὲν ἰκετεύω τὰς σὰς ὁδοὺς διαγνῶναι, καὶ τὰς πρός με φερούσας τρίβους μαθεῖν, ὥστε δινηεκῶς τὴν ἀπλανῆ σου καὶ ἀληθῆ πορείαν ὁδεύειν. Ἔπειτα δι' αὐτῶν ἰκετεύω τῶν πραγμάτων μαθεῖν, ὅτι Σωτὴρ ὑπάρχεις ἐμός· τὴν γὰρ παρὰ σοῦ φιλανθρωπίαν προσμένω διηνεκῶς. Τὸ γὰρ ὅλην τὴν ἡμέραν, ἀντὶ τοῦ ἀεὶ τέθεικεν· καὶ διδάξαι βούλεται, ὡς οὐ νῦν μεν τὰύτην ἔχει τὴν γνώμην, νῦν δὲ ἑτέραν ἀντὶ ταύτης εἰσδέχεται. Θεοδώρητος Ἐπίσκοπος Κύρρος, Ἑρμηνεία εἰς Τους Ψαλμούς, Ψαλμός ΚΔ’ Source: Migne PG 80.1037a

Make your ways known to me, O Lord, and teach me your paths, lead me to your truth and teach me that you are God my Saviour, for you I wait all day long. 1 First I pray that I might know your ways and learn the paths which lead me to you, so that I might always and without delusion truly travel on the way. Then I pray to you that I might learn what it means for you to be my Saviour, for I am always expecting your mercy. And this 'all day long' is put here for 'always,' for he wishes to teach that he does not have this understanding at one time and a different one at another time. Theodoret of Cyrrhus, Commentary on the Psalms, from Psalm 24 1 Ps 24.4-5

Feasting And Fulfilment

Φάγονται πένητες καὶ ἐμπλησθήσονται, καὶ αἰνέσουσιν κύριον οἱ ἐκζητοῦντες αὐτόν... Οὐ πάντες, οὐδε γὰρ πάντες ὑπήκουσαν τῷ Εὐαγγελίῳ, ἀλλ' οἱ τὸν θεῖον εἰσδεξάμενοι πόθον· τούτους ἅτε δὴ πεινῶντας καὶ διψῶντας, κορεσθήσεσθαι ἔφῃ τῆς ἀθανάτου τροφῆς ἀπολαύσαντας· τὴν δὲ θείαν τροφὴν, καὶ τὴν πνευματικὴν ἴσμεν διδασκαλίαν, καὶ τὴν μυστικὴν καὶ ἀθάνατον εὐωχίαν, ἤν οἱ μεμυημένοι γινώσκουσι. Ζήσονται αἱ καρδίαι αὐτῶν εἰς αἰῶνα αἰῶνος. Καὶ γὰρ ἔτι φθαρτὸν περικείμενοι σῶμα, τῇ ἐλπίδι τῆς ἀναστάσεως ψυχαγωγούμενοι, προσμένουσι τὴν ζωὴν αἰώνιον. Θεοδώρητος Ἐπίσκοπος Κύρρος, Ἑρμηνεία εἰς Τους Ψαλμούς, Ψαλμός ΚΑ’ Source: Migne PG 80.1021b-c

The poor shall eat and be filled, and they shall praise the Lord who seek Him... 1 Yet not everyone, since not everyone is obedient to the Gospel, but only those who admit the Divine love in themselves. These as feasters and drinkers, he says, shall be filled abundantly with immortal food. And we understand the Divine food to be spiritual teaching, and those who are initiated know what the spiritual and immortal banquet is. 'Their hearts shall live forever.' 1 For even yet bound in the mortal body, with the hope of the resurrection leading their souls onwards, they await eternal life. Theodoret of Cyrrhus, Commentary on the Psalms, from Psalm 21 1 Ps 21.27

One Spirit Or Another

Ερωτ ΛΗ’ Πῶς νοητέον τὸ, Πνεῦμα πονηρὸν παρὰ Κυρίον ἔπνιγε τὸν Σαούλ; Τοῦ θείου Πνευματος ἀποστάντος, χώραν ἔλαβε τὸ παμπόνηρον πνεῦμα. Διδασκόμεθα δὲ ἐντεῦθεν μετὰ τοῦ Δαβὶδ βοᾷν· Τὸ Πνεῦμά σου τὸ ἅγιον μὴ ἀντανέλῃς ἀπ' ἐμου. Οὕτω τῆς ἀποστολικῆς χάριοτς τὸν Ἰούδαν καταλιπούσης, εἰσελήλυθεν εἰς αὐτὸν ὁ διάβολος. Θεοδώρητος Ἐπίσκοπος Κύρρος, Εἰς Τὴν Πρωτην Τῶν Βασιλειων Source: Migne PG 80.564d

Question 38 How should it be understood that 'An evil spirit from the Lord troubled Saul' 1 When the divine Spirit has withdrawn, the wicked spirit takes its place. Which we are taught when David cries out: 'Do not take your Holy Spirit from me.' 2 Likewise the devil entered into Judas when the Apostolic grace left him. 3 Theodoret of Cyrrhus, Questions On The First Book Of Kings 1 1 Kings 16.14 2 Ps 50.11 3 Jn 13.27