The following is the catalogue of extant works as given by Sirmondus and followed by Garnerius.
(i.) Exegetical. Questions on the Octateuch, the Books of Kings and Chronicles; the Interpretation of the Psalms, Canticles, the Four Greater, and the Twelve Lesser Prophets; an exposition of all the Epistles of St. Paul, including the Hebrews.
(ii.) Historical. The Ecclesiastical History, and the "Philotheus," or Religious History.
(iii.) Controversial. The Eranistes, or Dialogues, and the Hæreticarum Fabularum Compendium.
(iv.) Theological. The Græcarum Affectionum Curatio, the Discourse on Charity, and the De Providentia.
(v.) Epistolary. The Letters.
(vi.) To these may be added the Refutation of the Twelve Chapters, and the following given in the Auctarium of Garnerius.
(1.) Prolegomena and extracts from Commentaries on the Psalms.
(2.) Part of a Commentary on St. Luke.
(3.) Sermon on the Nativity of St. John the Baptist.
(4.) Portions of Sermons on St. Chrysostom.
(5.) Homily preached at Chalcedon in 431.
(6.) Fragments of the Pentalogium, extracted from Marius Mercator, [105] who attributed the work to the instigation of the devil.
Lost works. [106]
(1.) The Pentalogium, of which fragments are preserved in the Auctarium.
(2.) Opus mysticurn, sive mysteriorum fidei expositiones, lib. xii.
(3.) Works "de theologia et Incarnatione," identified by Garnier with three Dialogues against the Macedonians, and two against the Apollinarians, erroneously attributed to Athanasius.
(4.) Adversus Marcionem.
(5.) Adversus Judæos (? the Commentary on Daniel).
(6.) Responsiones ad quæsitus magorum Persarum.
(7.) Five sermons on St. Chrysostom.
(8.) Two allocutions spoken at Chalcedon against Cyril in 431.
(9.) Sermon preached at Antioch on the death of Cyril.
(10.) Works on Sabellius and the Trinity, of which portions are given by Baluz. Misc. iv.
[103] Cf. Garnerius in Migne's Theodoret V. 255.
[104] The last record in the History appears to be of a.d. 440, cf. p. 159. Eusebius ends, and Theodoret begins, with the defeat of Licinius in 323. Constantine began to reign in 306.
[105] A writer, supposed to be a layman, whose works were discovered in two mss. at the end of the seventeenth century. One is in the Vatican, the other was found in the Cathedral Library of Beauvais. Marius wrote fully on the Nestorian Controversy, and with acrimony against Theodoret.
[106] As catalogued by Canon Venables from Cave (Hist. Lit. I. 405 ff.) Dict. Christ. Biog. iv. 918.
IX.--Contents and Character of the Extant Works.
(a) The character of the Commentary on the Octateuch and the Books of Kings and Chronicles is indicated by the Title "eis ta 'apora tes theias Graphes kat' 'eklogen," or "On selected difficulties in Holy Scripture." These questions are treated, with occasional deflexions into allegory, from the historico-exegetical point of view of the Syrian School, [107] of which Diodorus of Tarsus and Theodore of Mopsuestia were distinguished representatives. On Diodorus Socrates [108] remarks, "he composed many works, relying on the bare letter of Scripture, and avoiding their speculative aspect." This might be said of Diodorus' great pupil too. Nevertheless, though generally following a line of interpretation in broad contrast with that of Origen, Theodoret quotes Origen as well as Diodore and Theodore of Mopsuestia as authorities. Of the 182 "questions" on Genesis and Exodus the following may be taken as specimens.
Question viii. "What spirit moved upon the waters?" Theodoret's conclusion is that the wind is indicated.
Question x. "Why did the author add, And God saw that it was good'?" To persuade the thankless not to find fault with what the divine judgment pronounces good.
Question xix. "To whom did God say let us make man in our image and likeness'?" The reply, carefully elaborated, is that here is an indication of the Trinity.
Question xx. "What is meant by image'?"
Here long extracts from Diodorus, Theodorus, and Origen are given.
Question xxiv. "Why did God plant paradise, when He intended straightway to drive out Adam thence?"
God condemns none of foreknowledge. And besides, He wished to shew the saints the Kingdom prepared for them from the foundation of the world.
Question xl. "What is the meaning of the statement The man is become as one of us'?" Theodoret thinks this is said ironically. God had forbidden Adam to take of the fruit of the tree of life, not because he grudged man immortal life, but to check the course of sin. So death is a means of cure, not a punishment.
Question xlvii. "Whom did Moses call sons of God?" A long argument replies, the sons of Seth.
Question lxxxi suggests an ingenious excuse for Jacob. "Did not Jacob lie when he said, I am Esau thy firstborn?" He had bought the precedence of primogeniture, and therefore spoke the truth when he called himself firstborn.
Exodus. "Question xii. What is the meaning of the phrase I will harden Pharaoh's heart'?" This is answered at great length.
The information given in these notes, as we might call them, is theological, exegetic, and explanatory of peculiar terms, and is often of interest and value. On the fourteen Books of Questions and Answers Canon Venables, [110] quoting Ceillier, remarks that the whole form a literary and historical commentary of great service for the right comprehension of the text, characterized by honesty and common sense, and seldom straining or evading the meaning to avoid dangerous conclusions.
(b) On the Psalms and the rest of the Books of the Old Testament the Commentary is no longer in the catechetical form, but is styled Interpretation. [111]
The Psalmist, Theodoret observes, [112] in many places predicts the passion and resurrection of our Lord, and to attentive readers causes real delight by the variety of his prophesying. In view of some recent discussions concerning the authorship of certain Psalms it is interesting to find the enthusiast for orthodoxy in the 5th century writing "It has been contended by some critics that the Psalms are not all the work of David, but are to be ascribed in some cases to other writers. Accordingly, from the titles, some have been attributed to Idithum, some to Etham, some to the sons of Core, some to Asaph, by men who have learned from the Chronicles that these writers were prophets. [113] On this point I make no positive statement. What difference indeed does it make to me whether all the Psalms are David's, or some were the composition of others, when it is clear that all were written by the active operation of the Holy Spirit?"
The importance of the commentary on the Psalms may be estimated by the fact that it is longer than all the catechetical commentary on the preceding Books combined.
The interpretation on the Canticles follows spiritual, as distinguished from literal, lines. The lover is Jesus Christ;--the bride, the Church. From the prologue it appears that Theodoret held all the Old Testament to have been re-written, under divine inspiration, by Ezra. This is regarded as the earliest of the exegetical works.
The original commentary on Isaiah has been lost. The only existing portions are passages collected from the Greek catenæ by Sirmond and edited in his edition, but the opinion has been entertained [114] that these passages should be referred to Theodore of Mopsuestia who also commented on Isaiah, and who is sometimes confused with Theodoret by the compilers of the Greek catenæ.
The commentary on Jeremiah includes Baruch and the Lamentations. [115]
(c) The epistles of St. Paul, among which Theodoret reckons the Epistle to the Hebrews, are the only portions of the New Testament on which we possess our author's commentaries. On them the late Bishop Lightfoot writes, "Theodoret's commentaries on St. Paul are superior to his other exegetical writings, and have been assigned the palm over all patristic expositions of Scripture. See Schröckh xviii. p. 398. sqq., Simon, p. 314 sqq. Rosenmüller iv. p. 93 sqq., and the monograph of Richter, de Theodoreto Epist. Paulin, interprete (Lips. 1822.) For appreciation, terseness of expression and good sense, they are perhaps unsurpassed, and, if the absence of faults were a just standard of merit, they would deserve the first place; but they have little claim to originality, and he who has read Chrysostom and Theodore of Mopsuestia will find scarcely anything in Theodoret which he has not seen before. It is right to add however that Theodoret modestly disclaims any such merit. In his preface he apologises for attempting to interpret St. Paul after two such men who are luminaries of the world:' and he professes nothing more than to gather his stores from the blessed fathers.' In these expressions he alludes doubtless to Chrysostom and Theodore." [116]
As a specimen of the mode of treatment of a crucial passage, of interest in view of the writer's relations to the Nestorian and Eutychian controversies, the notes on I. Cor. xv. 27, 28 may be quoted. "This is a passage which Arians and Eunomians have been wont to be constantly adducing with the notion that they are thereby belittling the dignity of the only-begotten. They ought to have perceived that the divine apostle has written nothing in this passage about the Godhead of the only-begotten. He is exhorting us to believe in the resurrection of the flesh, and endeavours to prove the resurrection of the flesh by the resurrection of the Lord. It is obvious that like is conformed to like. On this account he calls Him the first fruits of them that have fallen asleep,' and styles Him Man,' and by comparison with Adam proves that by Him the general resurrection will come to pass, with the object of persuading objectors, by shewing the resurrection of one of like nature, to believe that all mankind will share His resurrection. It must therefore be recognised that the natures of the Lord are two: and that divine Scripture names Him sometimes from the human, and sometimes from the divine. If it speaks of God, it does not deny the manhood: if it mentions man it at the same time confesses the Godhead. It is impossible always to speak of Him in terms of sublimity, on account of the nature which He received from us, for if even when lowly terms are employed some men deny the assumption of the flesh, clearly still more would have been found infected with this unsoundness, had no lowly terms been used. What then is the meaning of then is subjected'? This expression is applicable to sovereigns exercising sovereignty now, for if He then is subjected He is not yet subjected. So they are all in error who blaspheme and try to make subject Him who has not yet submitted to the limits of subjection. We must wait, and learn the mode of the subjection. But we have gone through long discussions on these points in our contests with them. It is enough now to indicate briefly the Apostle's aim. He is writing to the Corinthians who have only just been set free from the fables of heathendom. Their fables are full of violence and iniquity. Not to name others, and pollute my lips, they worship parricide gods, and say that sons revolted against their fathers, drove them from their realm, and seized their sovereignty. So after saying great things of Christ, in that He shall destroy all rule and authority and power, and shall put an end to death, and hath subdued all things under his feet; lest starting from those fables of theirs they should expect Him to treat His father like the Dæmons whom they adore; after mentioning, as was necessary, the subjugation of all things the apostle adds The Son Himself shall be subject to Him that did put all things under Him.' For not only shall He not subject the Father to Himself, but shall Himself accept the subjection becoming to a son. So the divine apostle, suspecting the mischief arising from the pagan mythology, uses expressions of lowliness because such terms are helpful. But let objectors tell us the form of that subjection. If they are willing to consider the truth, He shewed obedience when He was made man, and wrought out our salvation. How then shall He then be subjected, and how shall He then deliver the kingdom to God the Father? If the case be viewed in this way, it will appear that God the Father does not hold the kingdom now. So full of absurdity are their arguments. But He makes what is ours His own, since we are called His body, and He is called our Head. He took our iniquities and bore our diseases.' [117] So He says in the Psalm my God, my God, look upon me, why hast Thou forsaken me. The words of my transgressions are far from my health.' [118] And yet He did no sin, neither was guile found in His mouth. But a mouth is made of our nature, in that He was made the first fruits of the nature. So He appropriates our frequent disobedience and the then subjection, and, when we are subjected after our delivery from corruption He is said to be subjected. What follows leads us on to this sense. For after the words then shall the son be subject to Him that did put all things under Him,' the Apostle adds that God may be all in all.' He is everywhere now in accordance with His essence, for His nature is uncircumscribed, as says the divine apostle, in Him we live and move and have our being.' [119] But, as regards His good pleasure, He is not in all, for the Lord taketh pleasure in them that fear Him, in those that hope in his mercy.' [120] But in these He is not wholly. For no one is pure of uncleanness, and In thy sight shall no man living be justified [121] and If thou Lord shouldst mark iniquities O Lord who shall stand?' Therefore the Lord taketh pleasure wherein they do right and taketh not pleasure wherein they err. But in the life to come where corruption ceases and immortality is given passions have no place; and after these have been quite driven out no kind of sin is committed for the future. Thus hereafter God shall be all in all, when all have been released from sin and turned to Him and are incapable of any inclination to the worse. And what in this place the divine Apostle has said of God in another passage he has laid down of Christ. His words are these. Where there is neither Jew nor Greek, circumcision nor uncircumcision, barbarian, Scythian...but Christ is all and in all.' [122] He would not have applied to the Son what is attributable to the Father had he not of divine grace learnt that He is of equal honour with Him.' [123]