The superiority of the New Testament over the Old and faith over the law in the “Commentary on the Epistle to the Hebrews” by St. Cyril of Alexandria

Contents Sources and literature Abbreviations "Commentary on the Epistle to the Hebrews" by St. Cyril of Alexandria 1 (hereinafter - “Interpretation”) survives only in fragments, but its existence is attested by several later authors, calling it “ὑπόμνημα/ἑρμηνεία τῆς (Παύλου) πρὸς Ἑβραίους (ἐπιστολῆς)” and quoting his passages. In particular, this work of the saint is quoted by: Bishop Alexander of Hierapolis (432), Acts of the Ecumenical Council in Ephesus (431), Blessed. Theodoret of Cyrrhus, Sevier of Antioch, Leontius of Jerusalem, Leontius of Byzantium, St. Justinian, Fakund Ermiansky, Acts of the Lateran Council (649), St. Anastasius Sinaite, author of the "Teaching of the Fathers", St. Nikephoros of Constantinople, St. Photius of Constantinople, Dionysius Bar Salibi. Most of the fragments of the Commentary are found in the biblical catenas (mainly in the Codices Coislin 204 and Parisian 238, published by J. E. Kramer 2 , as well as the Milanese Codex E63, used by A. May) and in the dogmatic florilegium “The Seal of Faith”, published by K. Termekertchan 3 . Biblical catenas are a collection of passages taken from the works of the Church Fathers and other authors commenting on a particular biblical verse. A dogmatic florilegium is a collection of fragments from the Church Fathers and other authors proving one or another aspect of Christian teaching. Based on these sources, fragments of the “Interpretation” of St. Kirill were published by A. May 4 (republished by J.-P. Min 5), F.E. Pusey 6 and J. Le Bon 7 . Regarding the dating of the work by P.M. Parvis concluded in his research that the Interpretation was written between 428 and 432. 8 J.-M. de Durand 9 and H. Chadwick 10 also agree that the work was written during the Nestorian controversy. F.E. Pusey hypothesized that there were two works by the saint dedicated to the exegesis of the Epistle to the Hebrews, namely the Commentary and the Homilies, 11 but this opinion was not supported by either O. Bardenhevere 12 or J. Le Bon 13. The main purpose of Hebrews is to prove the superiority of the Gospel and faith in Christ over the Law of Moses. In the preface of the Commentary by St. Cyril also indicates this as the purpose (σκοπός) of the work of St. Apostle Paul. The author of the Epistle to the Hebrews proves his thesis by showing the superiority of Christ over the great mediators of the Old Testament - the angels (Heb. 1:4-2:18), through whom the law was given (Heb. 2:2); over Moses and the prophets (Heb. 3:1–4:13); priests (Heb.4:14–10:18) – and representing the superiority of faith over the law of Moses (Heb.10:19–12:29) 14. Therefore, it is not surprising that in the “Interpretation” of St. Kirill the same plots occur. Basically, the saint speaks about the superiority of Christ over angels, prophets and priests, relying on Christological teaching. The scope of the report does not allow us to fully cover this vast topic, so we will limit ourselves to only indicating the non-Christological arguments of St. Cyril in favor of the superiority of the New Testament. During his commentary, St. Cyril claims that the law of Moses was only a type (τύπος – 362, 6 15, 395.20; cf. Rom. 5:14 and 1 Cor. 10:6) and a shadow (σκιά – 363.1; 395.20; 404.7, etc. cf. Heb. 8:5 and Hebrews 10:1) Gospels. The saint contrasts the two Testaments as image and truth (409:15–16), since Christ is the Truth (ἀλήθεια - 362.7; cf. John 1:17 and John 14:16). Although the Law of Moses was useful (χρειώδης – 363:2) for the Jews, it is no longer needed (περιττός – 363:1) for Christians at present. According to the saint, St. the Apostle Paul put the law into nothing (οὐδέν – 363:11) and considered it futile for Christians (εἰκαῖος – 363:11–12). At the same time, St. Cyril shows the usefulness of knowing both the law of the Old Testament and the teachings of Christ in the New Testament, for example commenting on Zech. 12:8 16 in his Commentary on the Prophet Zechariah 17 . The saint interprets Jerusalem allegorically as the Church; living in Jerusalem as a strong man who loves divine teachings; the house of David as the wisest and most honorable Jews; and the weak as a catechumen. According to this interpretation, even a catechumen (that is, just preparing for Baptism), in the opinion of the saint, is not only not lower, but even higher than those under the law due to his faith in Christ. Further, the saint comments, the Jews who accepted Christ constitute the house of God with the angel of the Lord before them. The saint then quotes Matthew 13:52 to prove the same idea, with "old" and "new" respectively denoting knowledge of the Old and New Testaments. As an example of such a Jew who became a Christian, St. Cyril brings St. the Apostle Paul, who had knowledge of both the law and the Gospel of Christ. In his works, St. the apostle preached Christ either through theological reasoning based on the Old Testament (νομικαῖς ἀποδείξεσι), or through a description of the mysterious things revealed to him that exceed the law (ταῖς ὑπὲρ νόμον μυσταγωγίαις). The saint gives respectively two examples of such techniques of St. Apostle Paul: Gal.4:21–26 and Heb.1:3. Let's return to the Commentary on the Epistle to the Hebrews. St. Cyril sees as an image of the lower position of the Old Testament the fact that Moses spoke heavily and was tongue-tied (Ex. 4:10; 395:22). The saint provides the following evidence of the lower status of the Old Testament. First, in the Old Testament God was known to only one country (395:23–24) and one people (396:3–4). Secondly, the reward for righteousness under the law was the promised land (396:7), which, according to the saint, is “short-lived and quickly fades away” (πρόσκαιρα καὶ εὐμάραντα – 396.6; 397:21). St. Cyril also calls retribution in the law befitting the position of slaves (τῆς οἰκετικῆς γνησιότητος … γέρα – 404:8). On the contrary, the reward in the New Testament is not temporary, but it is “a living and abiding hope” (ἐλπίδα ζῶσαν καὶ μένουσαν – 397:15–16), it “reaches out to eternal life and has an indestructible inheritance” (εἰς - 397:23–24). Thus, while the reward in the Old Testament was temporary and impermanent, the reward in the New Testament is eternal and permanent. But not only what is promised to Christians is heavenly, but they themselves are such. To prove this, St. Cyril quotes verses 1 Cor. 15:47–49, in which the author develops the doctrine of the earthly Adam, since he came from the earth, and the heavenly Christ, since He came down from heaven. Humanity bore the image of Adam and was earthly, but after the saving act of Christ, people acquire His image and become heavenly. The saint, however, clarifies that we are heavenly not to the same extent as Christ, but differently (ἑτέρως), since Christ is heavenly in the proper sense, and people acquire His image and become heavenly through communion with Him through the Holy Spirit. Christians are citizens of heaven, although they continue to live on earth (cf. Phil. 3:20). In addition, St. Cyril compares the two Testaments, using the image of two mountains - the earthly Sinai, on which God gave the commandments to Moses, and the heavenly Zion. The saint illustrates this comparison by quoting Hebrews 12:18 and Hebrews 12:22–24 18 respectively. Finally, St. Cyril says that the worship of the New Testament is superior to the ancient cult. In the Interpretation, the saint emphasizes the educational nature of the Old Testament priesthood. Animal sacrifices were only images of the Son's sacrifice to the Father 19 . The Holy of Holies of the Tabernacle was a type of the New Testament and “our Sacrament” (407:7). The Atonement, that is, the lid of the Ark of the Covenant, which was in the Holy of Holies, was an image of Christ (407:21-22). The lamb, eaten every year by the Jews at the command of God in memory of the exodus from Egypt, was also a type of Christ (409:13–14). And the fact that they had to eat it dressed as if they were going on a journey (Ex. 12:11) shows for St. Cyril that this lamb was a temporary image, since “what exists in images (τὰ ἐν τύποις) will not remain forever, but will in some way run to the Truth (πρὸς ἀλήθειαν)” 20. Thus, the saint contrasts image and truth and says that the representative character of the cult of the Old Testament finds its completion in Christianity. The imperfection of the Old Testament sacrifices was that they did not cleanse sins. St. Cyril uses Hebrews 10:4 (396; 400) twice to illustrate this idea from Scripture. Commenting on Hebrews 9:10, the saint argues that the rites of the Old Testament (washing, sprinkling of captivity, etc.) cleansed only the flesh (“πρὸς τὴν τῆς σαρκὸς καθαρότητα”, cf. Heb.9:13). He contrasts the carnal purity of the Old Testament with the spiritual purity of the New 21 . This insufficiency of the old cult entailed the necessity of the Second Testament, “(since) the first was not blameless in itself (τὸ ἄμεμπτον)” (400:18–20). The excellence of the priesthood of Christ consists first of all in this, that by His Blood He cleansed the sins of men. To illustrate this idea, St. Cyril cites Hebrews 2:17–18 (396) and Hebrews 12:22–24 (398). The body of Christ became a ransom for all (ἀντάλλαγμα – 401:6), His death was an atonement, which the saint proves by quoting Hebrews 9:15 (401). Moreover, the High Priest Christ is superior to the Old Testament priests, since He shed His own Blood (αἵματι τῷ ἰδίῳ – 400.14; 418:14) in contrast to the others, who shed the blood of animals. The saint illustrates this idea with the verse Hebrews 9:11–12 (400). The eleventh chapter of Hebrews is devoted to examples of faith taken from the Old Testament. The saint begins his commentary on this chapter with praise of faith, “the great and extraordinary good” (Μέγα ... καὶ ἐξαίρετον ἀγαθὸν), and its fruits. Thanks to their faith, the saints of the Old Testament became glorious (εὔκλεια – 363:4) and gained favor (εὐδοκιμεῖν – 363.5; εὐδόκιμοι – 411:19). We see here that the saint uses the verb ἐυδοκιμέω in relation to the saints. It should be noted that at the same time he refuses to apply it in relation to Christ, as is done, for example, by Theodore of Mopsuestia and Nestorius. In addition, faith grants sonship to God (υἱοθεσίαν – 393.8; 411:18), it cleanses sins (411:15–16), promotes unity with God (411:17) and sanctification (ἁγιασμὸν – 411:16–17). While the law justified no one (396.8-9; cf. Gal. 3:13), Christ justified mankind by faith (δεδικαίωκε διὰ πίστεως – 396:16). In the surviving fragments of the work there are comments by the saint about the examples of faith of Noah (412:6–17) and Abraham (412,19–413:10), mentioned respectively in Hebrews 11:7 and Hebrews 11:17–19. Thus, the themes explored in Hebrews are the superiority of the New Testament over the Old and of faith over the law. The eternal reward of Christians surpasses the temporary reward of the ancients. The heavenly status of Christians is higher than the earthly status of those under the law. The Old Testament cult was only a prototype of the true priesthood of Christ. However, in his “Commentary on the Prophet Zechariah,” the saint speaks about the benefits for Christians of knowing the Old Testament. Finally, the fact that the Old Testament saints were justified by faith indicates its superiority over the Law of Moses. 1. Catena in Epistulam ad Hebraeos / Ed. J. A. Cramer // Catenae graecorum patrum in Novum Testamentum. Τ. 7. Catenae in sancti Pauli Epistolas ad Timotheum, Titum, Philemona et ad Hebraeos. Oxonii, 1843, pp. 112–598. 2. Cyrillus Alexandrinus, st. Commentarius in Zachariam / Introd., ed., et not. P. E. Pusey // CAO. T. 2. Oxonii, 1868. P. 282–544. 3. Cyrillus Alexandrinus, st. Fragmenta in sancti Pauli Epistulam ad Hebraeos / Introd., ed., et not. P. E. Pusey // CAO. T. 5. Oxonii, 1872. P. 362–440. 4. Cyrillus Alexandrinus, st. Fragmenta in sancti Pauli Epistulam ad Hebraeos / Introd., ed., trad. et not. A. Mai // PNB. T. 3. Romae, 1845. P. 107–127 (Greek text), P. 69–82 (Latin translation). 5. Cyrillus Alexandrinus, st. Fragmenta in sancti Pauli Epistulam ad Hebraeos / Ed. J. P. Migne // PG. T. 74. Lutetiae Parisiorum, 1863. Col. 953–1006. 6. Cyrillus Alexandrinus. Fragmenta in sancti Pauli Epistulam ad Hebraeos / Introd., ed., trad. et notes J. Lebon // Le Muséon. 1931. No. 44. P. 72–88 (Armenian text), P. 89–102 (Latin translation); Le Muséon. 1933. No. 46. P. 241–244 (Armenian text), P. 244–245 (Latin translation). 7. Cyril of Alexandria, St. Interpretation of the Prophet Zechariah // Works of the Holy Fathers in Russian translation, published at the Moscow Theological Academy. T. 63. P. 1–232. 8. Bardenhewer O. Geschichte der altkirchlichen Literatur. T. 4. Freiburg im Breisgau, 1924. 9. Chadwick H. Eucharist and Christology in the Nestorian Controversy // JTS (NS). 1951. No. 2.2. P. 145–164. 10. Durand de G. M. Excursus VI. La Bible dans les dialogues // SC. T. 97. Paris, 1964. P. 531–532. 11. Lebon J. Fragments arméniens du Commentaire sur l’Épître aux Hébreux de saint Cyrille d’Alexandrie // Le Muséon. 1931. No. 44. P. 69–114; Le Muséon. 1933. No. 46. P. 237–246. 12. Parvis P. M. The Commentary on Hebrews and the Contra Theodorum of Cyril of Alexandria // JTS (NS). 1975. No. 26.2. P. 415–419. 13. Brown R. Introduction to the New Testament. T. 2. M., 2007. CAO =Sancti Patris nostri Cyrilli archiepiscopi Alexandrini [opera], 7 vol. /ed. P. E. Pusey. Oxonii, 1868–1877 (reprint: Bruxelles, 1965). CPG = Clavis patrum graecorum. JTS (NS) = Journal of Theological Studies. New Series. PNB = Patrum nova bibliotheca, 8 vol. /ed. A. Mai. Romae, 1843–1854. SC = Sources chrétiennes. PG = Patrologiae Cursus Completus. Series Graeca/ed. J. P. Migne. Catena in Epistulam ad Hebraeos / Ed. J. A. Cramer // Catenae graecorum patrum in Novum Testamentum. Τ. 7. Catenae in sancti Pauli Epistolas ad Timotheum, Titum, Philemona et ad Hebraeos. Oxonii, 1843, pp. 112–598. Sigillo fidei/ed. K. Ter-Mekerttschian. Etschmiadsin, 1914. Cyrillus Alexandrinus, st. Fragmenta in sancti Pauli Epistulam ad Hebraeos / Introd., ed., trad. et not. A. Mai // PNB. T. 3. Romae, 1845. P. 107–127 (Greek text), P. 69–82 (Latin translation). Cyrillus Alexandrinus, st. Fragmenta in sancti Pauli Epistulam ad Hebraeos / Ed. J. P. Migne // PG. T. 74. Lutetiae Parisiorum, 1863. Col. 953–1006. Cyrillus Alexandrinus, st. Fragmenta in sancti Pauli Epistulam ad Hebraeos / Introd., ed., et not. P. E. Pusey // CAO. T. 5. Oxonii, 1872. P. 362–440. Cyrillus Alexandrinus, st. Fragmenta in sancti Pauli Epistulam ad Hebraeos / Introd., ed., trad. et notes J. Lebon // Le Muséon. 1931. No. 44. P. 72–88 (Armenian text), P. 89–102 (Latin translation); Cyrillus Alexandrinus, st. Fragmenta in sancti Pauli Epistulam ad Hebraeos / Introd., ed., trad. et notes J. Lebon // Le Muséon. 1933. No. 46. P. 241–244 (Armenian text), P. 244–245 (Latin translation). Parvis P. M. The Commentary on Hebrews and the Contra Theodorum of Cyril of Alexandria. P. 415–419. Durand de G. M. Excursus VI. P. 532. Chadwick H. Eucharist and Christology in the Nestorian Controversy. P. 145–164. Pusey P. E. Commentariorum fragmenta in Epistolam ad Hebraeos. P. VII–VIII. Bardenhewer O. Geschichte der altkirchlichen Literatur. P. 43. Lebon J. Fragments arméniens... P. 114, note 2. Brown R. Introduction to the New Testament. C. 294. We refer to the text of the “Interpretation” according to the critical edition of F.E. Pusey: Cyrillus Alexandrinus, st. Fragmenta in sancti Pauli Epistulam ad Hebraeos / Introd., ed., et not. P.E. Pusey. In this case, the first number indicates the page number, and the second – the line number in this publication. “And on that day the Lord will protect those living in Jerusalem: and the weak one in them in that day will be like the house of David, and the house of David like the house of God, like the angel of the Lord before them.” Cyrillus Alexandrinus, st. Commentarius in Zachariam. V. Rus. translation see: Cyril of Alexandria, St. Interpretation of the prophet Zechariah. pp. 183–186. Cyrillus Alexandrinus, st. Fragmenta in sancti Pauli Epistulam ad Hebraeos / Introd., ed., et not. P. E. Pusey. P. 397–398.