Theodoret of Cyrus's soteriology explained | Theodoret of Cyrus's commentary on Romans 3 and 10

Theodoret of Cyrus taught that salvation was a free gift that has to be accepted by believing and confessing, and works weren't involved. And no, this isn't about baptism.

Romans 3:24

κδ'. Δικαιούμενοι δωρεάν τῇ αὐτοῦ χάριτι, διὰ τῆς ἀπολυτρώσεως τῆς

ἐν Χριστῷ Ἰησοῦ. Πίστιν γὰρ μόνην εἰσενεγκόντες, τῶν ἁμαρτημάτων τὴν ἄφεσιν

ἐδεξάμεθα· ἐπειδὴ οἷόν τι λύτρον ὑπὲρ ἡμῶν ὁ Δεσπότης Χριστὸς τὸ οἰκεῖον

προσενήνοχε σῶμα.

"Being justified freely by his grace, through the

redemption that is in Christ Jesus. For by bringing forward faith alone, we have

received the remission of sins; since the Lord Christ offered His own body as a

sort of ransom for us." - Theodoret of Cyrus, Romans 3:24

Romans 3:25a

κε'. Ὃν προέθετο ὁ Θεὸς ἱλαστήριον διὰ τῆς πίστεως, ἐν τῷ αὐτοῦ

αἵματι. Τὸ ἱλαστήριον πέταλον ἦν χρυσοῦν· ἐπέκειτο δὲ τῇ κιβωτῷ· ἑκατέρωθεν δὲ

εἶχε τὰ τῶν Χερουβὶμ ἐκτυπώματα. Ἐκεῖθεν τῷ ἀρχιερεῖ λειτουργοῦντι ἐγίνετο δήλη

τοῦ Θεοῦ ἡ εὐμένεια. Διδάσκει τοίνυν ὁ θεῖος Ἀπόστολος, ὅτι ἀληθινὸν ἱλαστήριον

ὁ Δεσπότης ἐστὶ Χριστός. Ἐκεῖνο γὰρ τὸ παλαιὸν τούτου τὸν τύπον ἐπλήρου.

Ἁρμόττει δὲ αὐτῷ ὡς ἀνθρώπῳ τὸ ὄνομα, οὐχ ὡς Θεῷ. Ὡς γὰρ Θεός, αὐτὸς διὰ τοῦ

ἱλαστηρίου χρηματίζει· ὡς δὲ ἄνθρωπος, καὶ ταύτην δέχεται τὴν προσηγορίαν,

καθάπερ καὶ τὰς ἄλλας, οἷον πρόβατον, καὶ ἀμνός, καὶ ἁμαρτία, καὶ κατάρα, καὶ

ὅσα τοιαῦτα. Καὶ τὸ μὲν παλαιὸν ἱλαστήριον καὶ ἄναιμον ἦν, ἐπείπερ καὶ ἄψυχον·

τοῦ δὲ τῶν ἱερείων αἵματος τὰς ῥανίδας ἐδέχετο. Ὁ δὲ Δεσπότης Χριστός, καὶ Θεός

ἐστι, καὶ ἱλαστήριον, καὶ ἀρχιερεὺς, καὶ ἀμνός, καὶ ἐν τῷ οἰκείῳ αἵματι τὴν

ἡμετέραν ἐπραγματεύσατο σωτηρίαν, πίστιν μόνην παρ' ἡμῶν ἀπαιτήσας.

"Whom God set forth as a propitiation [mercy seat] through faith, in His blood. The hilasterion (mercy seat) was a golden plate; it lay upon the ark, and on either side it had the figures of the Cherubim. From there, God's favor became manifest to the high priest as he ministered. The divine Apostle, therefore, teaches that the true hilasterion is the Lord Christ. For that ancient one fulfilled the type of this one. But the name fits Him as a man, not as God. For as God, He Himself speaks through the mercy seat; but as a man, He receives this title, just as He does the others, such as sheep, and lamb, and sin, and curse, and all such things. And the ancient mercy seat was bloodless, since it was also lifeless; but it received the drops of blood from the sacrificial victims. But the Lord Christ is both God, and the mercy seat, and the high priest, and the lamb, and by His own blood He has accomplished our salvation, demanding only faith from us." - Theodoret of Cyrus, Romans 3:25a

Romans 3:25b - 26a

Εἰς ἔνδειξιν τῆς δικαιοσύνης αὐτοῦ, διὰ τὴν πάρεσιν τῶν προγεγονότων

ἁμαρτημάτων. (κς'.) Ἐν τῇ ἀνοχῇ τοῦ Θεοῦ, πρὸς ἔνδειξιν τῆς δικαιοσύνης αὐτοῦ ἐν

τῷ νῦν καιρῷ. Καὶ τὴν ἀγαθότητα τὴν οἰκείαν ἔδειξεν ὁ Θεός, ἐπὶ πλεῖστον

μακροθυμήσας τοῖς ἀνθρώποις παρανομοῦσι, καὶ τὴν δικαιοσύνην αὐτοῦ δήλην

πεποίηκεν ἅπασιν. Ὅτι δὲ οὐ μάτην ἤνεγκε τοὺς ἀνθρώπους παρανομοῦντας, ἀλλὰ

τοῦτο προκατασκευάζων αὐτοῖς τῆς σωτηρίας τὸ φάρμακον, λέγει·

"For the demonstration of His righteousness, because of the passing over of sins committed beforehand, in the forbearance of God, for the demonstration of His righteousness in the present time. And God showed His own goodness by being immensely longsuffering toward men who were transgressing, and He made His righteousness manifest to all. And to show that He did not endure transgressing men in vain, but was rather preparing the medicine of salvation for them, he says:" - Theodoret of Cyrus, Romans 3:25b - 26a

Romans 3:26b

Εἰς τὸ εἶναι αὐτὸν δίκαιον καὶ δικαιοῦντα τὸν ἐκ πίστεως Ἰησοῦ

Χριστοῦ. Ἀμφότερα γὰρ εἰδέναι προσήκει, καὶ ὅτι δικαίως καὶ φιλανθρώπως ὁ τῶν

ὅλων Θεὸς τὰ καθ' ἡμᾶς ᾠκονόμησε, καὶ ὅτι πᾶς τῷ Δεσπότῃ πιστεύων Χριστῷ τὴν ἐκ

τῆς πίστεως δικαιοσύνην καρποῦται.

"That He might be just and the justifier of the one who has faith in Jesus Christ. For it is fitting to know both: that the God of the universe arranged our affairs justly and lovingly, and that everyone who believes in the Lord Christ reaps the fruit of justification by faith." Theodoret of Cyrus, Romans 3:26b

He taught this free gift was accepted by believing and confessing.

His language sounds like a profession of faith, however at the end he says "It is necessary, he says, first to believe and then to call upon him."

Well, calling to Theodoret of Cyrus means prayer.

«Τούτων καὶ ἡμᾶς προσήκει τῶν δεσμῶν μνημονεύειν ἀεί, καὶ τὴν ἀπὸ τῆς μνήμης ὠφέλειαν καρποῦσθαι· καὶ προσεύχεσθαι μὲν μὴ εἰσελθεῖν εἰς πειρασμόν· εἰ δὲ τοῦτο γεγένηται, στέργειν τὴν θείαν οἰκονομίαν, καὶ δεικνύναι τὴν οἰκείαν ἀνδρείαν, καὶ τὴν θείαν χάριν εἰς συμμαχίαν καλεῖν. Οὕτω γὰρ δυνατὸν ἀγωνίσασθαι, καὶ νικῆσαι, καὶ τυχεῖν τῶν ἀναῤῥήσεων ἐν Χριστῷ· μεθ' οὗ τῷ Πατρὶ δόξα πρέπει καὶ μεγαλοπρέπεια, σὺν τῷ παναγίῳ Πνεύματι, νῦν καὶ ἀεὶ, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.» - Theodoret of Cyrus, Colossians 4:18

"It is fitting that we too continually remember these bonds, and reap the benefit that comes from such remembrance: and to pray indeed that we do not enter into temptation; but if this should happen, to welcome the divine dispensation, to display our own courage, and to call upon divine grace as an ally. For in this way it is possible to fight, to conquer, and to attain the proclamation of victory in Christ; with whom to the Father belongs glory and majesty, together with the all-holy Spirit, now and ever, and unto the ages of ages. Amen." - Theodoret of Cyrus, Colossians 4:18

Romans 8:15

"ιεʹ. Οὐ γὰρ ἐλάβετε πνεῦμα δουλείας πάλιν εἰς φόβον, ἀλλ᾽ ἐλάβετε Πνεῦμα υἱοθεσίας.
Πάλιν τῷ νόμῳ τὴν χάριν παρεξετάζει, καὶ καλεῖ δουλείαν τὴν ὑπ᾽ ἐκείνῳ πολιτείαν. Διδάσκει δὲ ὅμως, ὅτι κἀκεῖνον ἡ τοῦ Πνεύματος ἔγραψε χάρις. Πνεῦμα τοίνυν δουλείας οὐ τὸ πανάγιον Πνεῦμα καλεῖ, ἀλλὰ τὴν τοῦ νόμου θέσιν, καὶ αὐτὴν διὰ τοῦ θείου Πνεύματος γενομένην. Εἰ δὲ τὸ πανάγιον Πνεῦμα πνεῦμα δουλείας καλεῖ, ἄλλο δηλονότι ἐστὶ τὸ τῆς υἱοθεσίας πνεῦμα. Ἀλλ᾽ οὐχ οὕτω ταῦτ᾽ ἔχει. Ἓν γὰρ τὸ πανάγιον Πνεῦμα· διάφορα δὲ καὶ ποικίλα τὰ τούτου χαρίσματα. «Τῷ μὲν γὰρ διὰ τοῦ Πνεύματος δίδοται λόγος σοφίας, ἄλλῳ δὲ λόγος γνώσεως κατὰ τὸ αὐτὸ Πνεῦμα· ἑτέρῳ δὲ πίστις ἐν τῷ αὐτῷ Πνεύματι,» καὶ τὰ ἑξῆς.

Δεικνὺς δὲ ὅτι ὡς ἀληθῶς τοῦ τῆς υἱοθεσίας τετυχήκαμεν ἀξιώματος, ἐπήγαγεν· Ἐν ᾧ κράζομεν· Ἀββᾶ, ὁ Πατήρ. Καὶ γὰρ τὴν μυστικὴν εὐχὴν τῷ Δεσπότῃ προσφέροντες, Πατέρα καλεῖν αὐτὸν προσετάχθημεν, καὶ λέγομεν· Πάτερ ἡμῶν ὁ ἐν τοῖς οὐρανοῖς. Τὸ δὲ, Ἀββᾶ, προστέθεικε, τὴν παῤῥησίαν τῶν καλούντων διδάσκων. Τὰ γάρ τοι παιδία, πλείονι παῤῥησίᾳ κεχρημένα πρὸς τοὺς πατέρας (οὐδέπω γὰρ τελείαν τὴν διάκρισιν ἔχει), συχνότερον πρὸς αὐτοὺς τῇδε κέχρηται τῇ φωνῇ. Οὕτω δὴ καὶ ἡμεῖς, διὰ τὴν ἄῤῥητον αὐτοῦ φιλανθρωπίαν, καὶ ἀμέτρητον ἀγαθότητα, πατέρα μὲν καλοῦμεν, ὡς προσετάχθημεν, τὸν τῶν ὅλων Ποιητήν· ἀγνοοῦμεν δὲ ὅσον αὐτοῦ τε καὶ ἡμῶν τὸ διάφορον, οὔτε ἡμᾶς αὐτοὺς ἀκριβῶς ἐπιστάμενοι, καὶ αὐτοῦ τὴν φύσιν παντελῶς μὴ γινώσκοντες." - Theodoret of Cyrus, Romans 8:15

"Verse 15. “For ye have not received the spirit of bondage again to fear; but ye have received the Spirit of adoption.”

Once again, he compares grace with the Law, and he calls the way of life under the Law "slavery." Yet he teaches that the grace of the Holy Spirit was also the author of the Law. Therefore, by "spirit of slavery" he does not refer to the All-Holy Spirit, but rather to the enactment of the Law, which itself came about through the divine Spirit. For if he called the All-Holy Spirit a "spirit of slavery," then the Spirit of adoption would obviously be another spirit. But that is not how it is. For the All-Holy Spirit is one, though His gifts and graces are diverse and manifold: “For to one is given through the Spirit the word of wisdom, to another the word of knowledge according to the same Spirit, to another faith in the same Spirit,” and so forth.

Showing that we have truly attained the dignity of adoption, he added: “in whom we cry, ‘Abba, Father!’” For when we offer the mystical prayer to the Master, we have been commanded to call Him Father, and we say: “Our Father who art in heaven.” Furthermore, he added “Abba” to show the boldness and familiarity of those who call upon Him. For young children, using greater boldness toward their fathers (since they do not yet possess mature discernment), frequently address them with this very word. In the same way, because of His ineffable love for humanity and boundless goodness, we indeed call the Creator of all things "Father," as we were commanded; yet we remain unaware of how great the difference is between Him and us, as we neither understand ourselves precisely nor fully comprehend His nature." - Theodoret of Cyrus, Romans 8:15

1 Corinthians 1:2

"βʹ. «Τῇ Ἐκκλησίᾳ τοῦ Θεοῦ τῇ οὔσῃ ἐν Κορίνθῳ, ἡγιασμένοις ἐν Χριστῷ Ἰησοῦ, κλητοῖς ἁγίοις, σὺν πᾶσι τοῖς ἐπικαλουμένοις τὸ ὄνομα τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, ἐν παντὶ τόπῳ αὐτῶν τε καὶ ἡμῶν.»

Πάντα τὰ εἰρημένα τοῦ πάθους ἀλεξιφάρμακα· τὴν γὰρ κακῶς γεγενημένην συνάπτει διαίρεσιν. Καὶ πρῶτον μὲν αὐτοὺς μίαν Ἐκκλησίαν ἀποκαλεῖ, καὶ Θεοῦ Ἐκκλησίαν, καὶ προστίθησιν, ἐν Χριστῷ Ἰησοῦ, οὐκ ἐν τῷ δεῖνι καὶ δεῖνι. Καλεῖ δὲ αὐτοὺς καὶ κλητοὺς καὶ ἁγίους, καὶ συνάπτει τοῖς κατὰ τὴν οἰκουμένην πεπιστευκόσι, διδάσκων ὡς οὐκ αὐτοὺς μόνον ὁμονοεῖν προσήκει, ἀλλὰ καὶ πάντας τοὺς τῷ σωτηρίῳ πεπιστευκότας κηρύγματι ἓν ἔχειν φρόνημα, ἅτε δὴ εἰς ἓν σῶμα συντελοῦντας τοῦ Δεσπότου Χριστοῦ. Τὸ δὲ, αὐτῶν δὲ καὶ ἡμῶν, τῷ Κυρίῳ συνήρμοσται, ἀντὶ τοῦ, Καὶ ἡμεῖς οἱ γράφοντες, καὶ ὑμεῖς οἱ τῶν γραμμάτων ἀπολαύοντες, ἕνα Κύριον ἔχομεν Ἰησοῦν Χριστόν." - Theodoret of Cyrus, 1 Corinthians 1:2

“Unto the church of God which is at Corinth, to them that are sanctified in Christ Jesus, called to be saints, with all that in every place call upon the name of Jesus Christ our Lord, both theirs and ours:”

Everything said here serves as a remedy for their malady, for it binds together the harmful division that had occurred. First, he calls them a single “Church,” and the “Church of God,” and adds “in Christ Jesus”—not in this or that individual. He also calls them “called” and “saints,” uniting them with all believers throughout the inhabited world, teaching that not only should they themselves be of one mind, but that all who have believed in the saving proclamation ought to hold the same mindset, since they together form the one Body of the Master Christ. The phrase “both theirs and ours” is joined with “Lord,” meaning: "Both we who write and you who receive this letter have one single Lord, Jesus Christ." - Theodoret of Cyrus, 1 Corinthians 1:2

That is a verse discussing the saved, but it explains his view of calling upon means prayer.

Romans 10:1

"Εὐδοκίαν ἐνταῦθα τὴν ἐπιθυμίαν ἐκάλεσε. Καὶ γὰρ ἐπιθυμῶ, φησὶ, καὶ προσεύχομαι τῆς σωτηρίας αὐτοὺς τυχεῖν." - Theodoret of Cyrus, Romans 10:1

"Here he called “desire” the longing. For I long, he says, and I pray that they may obtain salvation." - Theodoret of Cyrus, Romans 10:1

Romans 10:2

"Ἐπαίνῳ τὸν ψόγον συνέζευξεν, οἷόν τινι δελέατι κατακρύπτων τὸ ἄγκιστρον, ἵνα τοῦ λόγου τὸ κέρδος δεκτικὸν αὐτοῖς γένηται." - Theodoret of Cyrus, Romans 10:2

"He joined the blame to praise, hiding the hook as with some bait, so that the profit of the word might become easy for them to catch." - Theodoret of Cyrus, Romans 10:2

Romans 10:3

"Ἰδίαν δικαιοσύνην τὴν ἄκαιρον τοῦ νόμου προσηγόρευσε φυλακήν· πεπαυμένον γὰρ αὐτὸν φυλάττειν σπουδάζουσι· Θεοῦ δὲ δικαιοσύνην, τὴν κατὰ χάριν διὰ τῆς πίστεως γινομένην ὠνόμασε. Τοῦτο γὰρ ἐπήγαγε." - Theodoret of Cyrus, Romans 10:3

"He called “their own righteousness” the written observance of the law; for they strive to keep it even though it has ceased. And “God’s righteousness” he named that which comes by grace through faith. For this he added:" - Theodoret of Cyrus, Romans 10:3

Romans 10:4

"Οὐ γὰρ ἐναντία τῷ νόμῳ ἡ εἰς τὸν Κύριον πίστις, ἀλλὰ καὶ μάλα σύμφωνος. Ὁ γὰρ νόμος ἡμᾶς πρὸς τὸν Δεσπότην Χριστὸν ἐποδήγησε. Τὸν τοῦ νόμου τοίνυν πληροῖ σκοπὸν ὁ πιστεύων τῷ Δεσπότῃ Χριστῷ. Καλῶς δὲ πάλιν, «παντὶ τῷ πιστεύοντι», τέθεικε. Συμπεριέλαβε γὰρ πᾶσαν τῶν ἀνθρώπων τὴν φύσιν. Κἂν γὰρ Ἕλλην ᾖ, κἂν βάρβαρος, πιστεύσῃ δὲ, τῆς σωτηρίας μεταλαγχάνει. Εἶτα διδάσκει πάλιν νόμου καὶ χάριτος τὴν διαφοράν, καὶ ἀμφοτέρων εἰσάγει Μωϋσέα τὸν νομοθέτην διδάσκαλον, καί φησι·" - Theodoret of Cyrus, Romans 10:4

"For the faith in the Lord is not contrary to the law, but even very much in agreement. For the law guided us to the Master Christ. Therefore he who believes in the Master Christ fulfills the purpose of the law. And he well placed again “to every one that believeth.” For he included the whole nature of men. For even if he is a Greek, even if a barbarian, if he believes, he partakes of salvation." - Theodoret of Cyrus, Romans 10:4

Romans 10:5

"Ὁ τὰ τῷ νόμῳ διηγορευμένα πάντα πεπληρωκὼς, καρ πὸν ἔχει τῆς φυλακῆς τὴν ζωήν· ἡ δὲ τυχοῦσα παράβασις τὴν τιμωρίαν ἐπάγει." - Theodoret of Cyrus, Romans 10:5

"He who has fulfilled all the things declared by the law has as fruit of the observance the life; but the chance transgression brings the punishment." - Theodoret of Cyrus, Romans 10:5

Romans 10:6-8

"Ἀντὶ τοῦ, περὶ δὲ τῆς ἐκ πίστεως δικαιοσύνης· οὐ Μωσῆς ταῦτα λέγει, ἀλλὰ διὰ Μωσέως ὁ τῶν ὅλων Θεός. Περὶ μὲν τοῦ νόμου ταῦτα εἴρηκεν ὁ τῶν ὅλων Θεὸς, διδάσκων Ἰουδαίους, ὡς δίχα πόνων τὴν τῶν πρακτέων διδασκαλίαν ἐδέξαντο, καὶ οὔτε τῆς εἰς οὐρανοὺς ἀναβάσεως, οὔτε τῆς εἰς τὸν ᾅδην καταβάσεως δέονται. Ἐγγύς σου γὰρ τὸ ῥῆμά ἐστι. Δέδοται γάρ σοι τῶν ποιητέων ἡ γνῶσις. Ὁ μέντοι θεῖος Ἀπόστολος εἰς τὸν περὶ τῆς πίστεως ταῦτα ἐξείληφε λόγον, διδάσκων ὡς οὐ δεῖ τὴν Δεσποτικὴν οἰκονομίαν περιεργάζεσθαι, ἢ ἀμφ ιβάλλειν ὡς ὁ μονογενὴς τοῦ Θεοῦ Υἱὸς ἐνηνθρώπησε, καὶ τὸ πάθος καταδεξάμενος ἐπραγματεύσατο τὴν ἀνάστασιν, ἀλλὰ πίστει καρποῦσθαι τὴν σωτηρίαν. Ἐγγύς σου γὰρ τὸ ῥῆμά ἐστιν ἐν τῷ στόματί σου, καὶ ἐν τῇ καρδίᾳ σου. Εἶτα ἐπάγει· Τουτέστι τὸ ῥῆμα τῆς πίστεως, ὃ κηρύσσομεν. Ὅπερ Μωϋσῆς περὶ τῶν νομικῶν εἴρηκεν ἐντολῶν, τοῦτο ἡμεῖς περὶ τῆς πίστεως λέγομεν." - Theodoret of Cyrus, Romans 10:6-8

"Instead of “But concerning the righteousness of faith,” Moses does not say these things, but through Moses the God of all. Concerning the law the God of all said these things, teaching the Jews that they received the teaching of what is to be done without labours, and they need neither ascent to heaven nor descent to Hades. For the word is nigh thee. For the knowledge of what is to be done has been given to you. But the divine Apostle applied these things to the discourse about faith, teaching that one must not curiously inquire into the Master’s economy, or doubt that the only-begotten Son of God became man, and having accepted the passion accomplished the resurrection, but to reap salvation by faith. For the word is nigh thee, in thy mouth and in thy heart. Then he adds: That is, the word of faith which we preach. What Moses said about the legal things, this we say about the faith." - Theodoret of Cyrus, Romans 10:6-8

Romans 10:9-10

"Ἀμφοτέρων γὰρ χρεία, καὶ πίστεως ἀληθοῦς καὶ βεβαίας, καὶ ὁμολογίας σὺν παῤῥησίᾳ γινομένης· ἵνα καὶ ἡ καρδία κοσμῆται τῷ ἀναμφιβόλῳ τῆς πίστεως, καὶ ἡ γλῶττα λαμπρύνηται ἀδεῶς κηρύττουσα τὴν ἀλήθειαν. Εἶτα πάλιν ἀναμιμνήσκει τῆς Γραφικῆς μαρτυρίας." - Theodoret of Cyrus, Romans 10:9-10

"For there is need of both: of true and firm faith, and of confession made with boldness, so that the heart may be adorned with the undoubted character of the faith, and the tongue may shine brightly as it fearlessly proclaims the truth." - Theodoret of Cyrus, Romans 10:9-10

Romans 10:11

"Ἑρμηνεύει δὲ καὶ τὸ Πᾶς." - Theodoret of Cyrus, Romans 10:11

"And he also interprets the “Whosoever.”" - Theodoret of Cyrus, Romans 10:11

Romans 10:12-13

"Πλοῦτον τοῦ Θεοῦ προσηγόρευσε τῶν ἀνθρώπων τὴν σωτηρίαν. Οἶδε γὰρ τὴν τοῦ Δεσπότου φιλανθρωπίαν. Ἁρμοδίως δὲ τῇ καρδίᾳ καὶ τῇ γλώττῃ τὰς μαρτυρίας προσήρμοσε· τῇ μὲν καρδίᾳ τὸ, Πᾶς ὁ πιστεύων ἐπ' αὐτῷ οὐ καταισχυνθήσεται· τῇ δὲ γλώττῃ· Πᾶς γὰρ ὃς ἐὰν ἐπικαλέσηται τὸ ὄνομα Κυρίου, σωθήσεται. Εἶτα διδάσκει ὡς ἑκόντες Ἰουδαῖοι τῆς σωτηρίας ἐστέρηνται, προσενεχθὲν τὸ κήρυγμα δέξασθαι μὴ θελήσαντες. Ἀλλ' ἐναργῶς οὐ προσφέρει τὸν ἔλεγχον, ἀλλ' ἑτέρως μεθοδεύει τὸν λόγον." - Theodoret of Cyrus, Romans 10:12-13

"He called the salvation of men the wealth of God. For he knows the Master’s loving-kindness. Fittingly he adapted the testimonies to the heart and to the tongue: to the heart, “Whosoever believeth on him shall not be ashamed”; to the tongue, “For whosoever shall call upon the name of the Lord shall be saved.” Then he teaches that the Jews have been deprived of salvation of their own will, because they did not wish to receive the preaching that was offered to them. But he does not bring the reproof in an obvious way; instead he manages the argument differently." - Theodoret of Cyrus, Romans 10:12-13

Romans 10:14-15

"Προσήκει, φησὶ, πρότερον πιστεῦσαι, εἶτα ἐπικαλέσασθαι. Ἀδύνατον δὲ πιστεῦσαι τὸν διδασκαλίας οὐκ ἀπολαύσαντα· ταύτης δὲ τυχεῖν οὐχ οἷόν τε τῶν κηρυττόντων οὐκ ὄντων· καὶ τούτους πάλιν ἡ χειροτονία ποιεῖ. Οὕτω ταῦτα ὡς εἰς ἀπολογίαν τεθεικὼς Ἰουδαίων, δι' αὐτῶν αὔξει τὴν κατ' ἐκείνων κατηγορίαν· καὶ τελευταῖον πρῶτον τέθεικε, τὸ τῆς τῶν κηρύκων ἀποστολῆς, δεικνὺς ἄνωθεν ταῦτα προτεθεσπισμένα. Καὶ γὰρ ἀκόλουθον ἦν τοῦτο πρὸ τῶν ἄλλων ἐπιδεῖξαι. Δεῖ γὰρ πρῶτον χειροτονηθῆναι τοὺς κήρυκας, εἶτα κηρύξαι, ἔπειτα τῶν κηρυγμάτων ἀκοῦσαι, καὶ τηνικαῦτα πιστεῦσαι. Φέρει τοίνυν τοῦ Ἡσαΐου τὴν προ φητείαν, καί φησιν· Καὶ γὰρ τοῖς ἀποστόλοις ὁ Κύριος ἐνετείλατο εἰς οἰκίαν εἰσιοῦσι λέγειν· «Εἰρήνη τῷ οἴκῳ τούτῳ.» Κατεμήνυον γὰρ τὰς θείας καταλλαγὰς, εὐηγγελίζοντο δὲ καὶ τῶν ἀγαθῶν τὴν ἀπόλαυσιν. Τούτων τοὺς πόδας ὡραίους ἀποκαλεῖ, ὡς τὸν καλὸν τρέχοντας δρόμον, ὡς ὑπὸ τῶν Δεσποτικῶν ἀπονιφθέντας χειρῶν." - Theodoret of Cyrus, Romans 10:14-15

"It is necessary, he says, first to believe and then to call upon him. But it is impossible for one who has not enjoyed teaching to believe; and it is not possible to obtain this if there are no preachers; and these in turn are made by ordination. Having set these things thus as an apology for the Jews, through them he increases the accusation against them; and he placed last first, that of the sending of the preachers, showing that these things were prophesied from above. For it was sequential to show this before the others. For first the preachers must be ordained, then preach, then hear the preachings. Therefore he brings the prophecy of Isaiah, and says: “How beautiful are the feet of them that preach the gospel of peace, of them that preach the good things.” For the Lord commanded the apostles entering a house to say: “Peace be to this house.” For they announced the divine reconciliations, and evangelized the enjoyment of the good things. He calls their feet beautiful, as running the good course, as washed by the Master’s hands." - Theodoret of Cyrus, Romans 10:14-15

Romans 10:16

"Οὕτω τὴν περὶ τῶν κηρύκων μαρτυρίαν παραγαγὼν, κατ' ἐρώτησιν λέγει· Οὐδὲ τοῦτο, φησὶν, ἐσίγησεν ἡ θεία Γραφὴ, ἀλλὰ καὶ τοῦτο ἄνωθεν διὰ Ἡσαΐου προείρηκεν ὁ Θεός. Εἶτα συλλογιστικῶς·" - Theodoret of Cyrus, Romans 10:16

"Then according to answer Isaiah says: “Lord, who hath believed our report?” Not even this, he says, did the divine Scripture keep silent, but even this God predicted from above through Isaiah." - Theodoret of Cyrus, Romans 10:16

Romans 10:17

"Οὐκοῦν ὁ ἀπιστῶν, τοῖς θείοις λογίοις διαπιστεῖ· καὶ ὁ πιστεύων θεῖα δεχόμενος ῥήματα, καρπὸν προσφέρει τῆς ἀκοῆς, τὴν πίστιν." - Theodoret of Cyrus, Romans 10:17

"Therefore the unbeliever disbelieves the divine oracles; and the believer, receiving divine words, offers as fruit of the hearing the faith." - Theodoret of Cyrus, Romans 10:17