Theodoret supposes that the Word perfected the human nature, the source of our salvation: to;n qeo;n lovgon e[deixen h}n ajnevlaben teleiwvsanta fuvsin . ajrchgo;" th'" hJmetevra" swthriva" hJ lhfqei'sa fuvsi" .
2:11-13. The title of sons can be rightly applied to Christians as well as to Christ,for, though in different senses, they depend on one Father (2:11); and this fact is recognised in the Scriptures of the old Covenant (2:12, 13).
2:11. o{ te ga;r aJgiavzwn ] The discipline through which Christ reached perfection is that through which He brings His people. That which is appointed for them He also accepts (John 17:19), for both He and they are of One Father.
The present participles (
aJgiavzwn, aJgiazovmenoi
) mark the continuous, personal application of Christ's work. Comp. John 17:17 ff. For
aJgiavzein
see Heb. 9:13 note.
oiJ aJgiazovmenoi
] Vulg.
qui sanctificantur.
The thought is of the continual process at once in the individual soul and in the whole body of the Church (Heb. 10:14).
Comp. 10:10 (
hJgiasmevnoi
), 14; 13:12 (
i{na aJgiavsh/
). Christians are holy (saints): Heb. 6:10; 13:24; (3:1); and the end of their discipline is that they may partake in the holiness of God (Heb. 12:10). That which is true ideally has to be realised actually.
ejx eJnov"
]
of One, i.e.
God. Comp. Ex. 31:13; 1 Cor. 1:30 (8:6 quoted by Chrys.); Lk. 3:38
tou' jAdavm, tou' qeou'
.
The reference to Adam or to Abraham is partly inadequate and partly inappropriate.
pavnte"
] The writer regards the whole company of Christ and His people as forming one body, and does not distinguish specially the two constituent parts (
ajmfovteroi
).
Some think that the statement in respect of Christ is to be confined to His Humanity. Others extend it to His whole Person. In the latter case, Theodoret (and other Greek Fathers) adds that we must remember that oJ mevn ejsti fuvsei uiJo;" hJmei'" de; cavriti (OEcum. oJ me;n gnhvsio" hJmei'" de; qetoiv ).
It will appear that much is lost by any precise limitation of the words. The Lord both as Son of God and as Son of Man can be spoken of as
ejk Patrov"
, and so men also both in their creation and in their re-creation. At the same time the language used (
oJ aJgiavzwn kai; oiJ aJgiazovmenoi
) naturally fixes attention on Christ and Christians in relation to the work of redemption and sanctification wrought out on earth.
dij h}n aijtivan
]
for which cause
, that is, because they spring from the same source, though in different ways. Both in their being and in the consummation of their being the Son and the sons are of One. For the phrase see 2 Tim. 1:6, 12; Tit. 1:13; (Luke 8:47; Acts 23:28).
With this specific form of the subjective reason (comp. Heb. 5:3) compare the general form (
diov
3:7, 10 & c.), and the general form of the objective ground (
o{qen
v. 17 note).
oujk ejpaisc.
...
kalei'n
]
He is not ashamed to call
(Vulg.
non
confunditur...vocare
...) in spite of the Fall, and of the essential difference of the sonship of men from His own Sonship. Comp. Heb. 11:16.
ajdelfouv"
] Comp. Rom. 8:29. Christians are brethren of Christ (John 20:17; Matt. 28:10) and yet