Hebreus 2
Theodoret of Cyrus · Comentário Patrístico (catena)
Hebreus 2:3-4
Again he associated a comparison with the exhortation, showing the extent to which the gospel teaching surpasses the provisions of the law. The ministry of angels was involved in the giving of the law, whereas in this case the Lord in person was the first to propose the saving teaching, and those who were in receipt of the apostolic grace welcomed it. While the law gives us a glimpse of what has to be done, the Lord's teaching is the source of eternal salvation.… He also showed the new covenant to be resplendent with spiritual gifts: of old the inspired authors alone shared in the spiritual bounty, whereas now all the believers enjoy this grace.… While he said this to encourage them to give heed to the divine teaching more zealously, he brought out the difference between the former and the latter under the guise of exhortation. It was very wise of him to say God witnesses to the message through miracles: the demonstration is beyond question, and the reliability of the witness indisputable. — INTERPRETATION OF HEBREWS 2
Hebreus 2:9
Since Paul called him both maker and Lord of the angels, and this seemed somehow beyond belief to those being taught that the nature of the angels is immortal and yet hearing of the passion of Christ the Lord, he was obliged to offer instruction on this as well. He was made less than the angels not in the 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. By becoming man God the Word destroyed the power of death; in destroying it he promised us resurrection, to resurrection he linked incorruptibility and immortality, and visible things also will share in incorruptibility. — INTERPRETATION OF HEBREWS 2
Hebreus 2:11-12
"The one who sanctifies and those who are sanctified have all one origin." This is a reference to the humanity of the one who sanctifies, for the assumed nature is created. The creator of him and of us is one. We are sanctified through him. Now if the heretics wish to understand this of the divine nature, let them not do so in such a way as to lessen the glory of the only begotten. For both we and he have one Father; but it is clear that he is Son by nature, we by grace. The fact that it says, "He sanctifies, but we are sanctified," teaches us this difference. — INTERPRETATION OF HEBREWS 2
Hebreus 2:11-12
How would it be possible to name him our brother or to call us sons and daughters properly if it were not for the nature—the same as ours—with which he was clothed?… And it was especially necessary for Paul to say "in the same way" so that he might refute the reproach of making the incarnation a fantasy. He makes all of these points in order to teach those who suppose that the Son was lower than the angels that he endured suffering for a necessary reason. He explains this more clearly in what follows. — INTERPRETATION OF HEBREWS 2.14-15
Hebreus 2:13
The phrase "he is not ashamed" suffices to bring out the difference in sonship. Speaking of masters and slaves we are accustomed to bring out the humility of masters by saying, "He is not afraid to eat and drink with his servants, to sit with them and personally to tend those of them who are ill." So this is what he is implying here as well, that the one who for our sakes accepted suffering is not ashamed to call "brethren" those for whom he endured the suffering—and not only "brethren," he also calls them "children." Likewise the Lord in the sacred Gospels said to the divine apostles, "Little children, yet a little while I am with you," and again, "Children, have you any fish?" He also shows that what is said in lowly fashion is said in reference to the incarnation: to the phrase "he is not ashamed" he linked "I shall have trust in him," that is, he is not ashamed on account of the salvation of humankind even to use language at variance with his own dignity. — INTERPRETATION OF HEBREWS 2
Hebreus 2:15
How is it possible, he is saying, for Christ to style himself our brother or call us really children unless he bears the same nature? Hence on assuming it he overcame the influence of death and did away with the dread besetting us. We lived ever in the dread of death because we were forced to haul the yoke of mortality. Now, it was very necessary for him to use the phrase "likewise" so as to refute the calumny of mere appearance. — INTERPRETATION OF HEBREWS 2
Hebreus 2:16
It was very wise of the divine apostle to use the proper name instead of a generic name: he did not say, "He takes hold of human seed," but "He takes hold of Abraham's seed," reminding them also of the promise made to Abraham. — INTERPRETATION OF HEBREWS 2
Hebreus 2:16
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. — INTERPRETATION OF HEBREWS 2
Hebreus 2:18
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 high priest not as God but as human; he suffered not as God but as human; it was not as God that he learned our condition, but as God and creator he has a clear grasp of everything. — INTERPRETATION OF HEBREWS 2