{"author":null,"canonical_references":[],"database_sha256":"8cfbe7284c6936871d57c02dc6aa63ebbdfd4722422d539dd9f716e46e91112e","date_end":null,"date_start":null,"edition_year":null,"id":"sermonindex-ecf-6673","native_reference":{"book_number":650,"chapter_from":5,"chapter_to":5,"system":"MyBible module coordinates (mapping unverified)","verse_from":7,"verse_to":7},"public_import_allowed":false,"record_kind":"verse-keyed-module-record","review_required":["English edition and exact text","author/work attribution","dating","verse mapping and citation kind","reuse and attribution","split author quotations and deduplicate"],"review_status":"unreviewed","source_html":"<p><b>Cyril of Alexandria</b>: It was not while bare and not participating in the limits of his emptying that God the Word became our model, but \"in the days of his flesh.\" Then, quite legitimately, he could employ human limits and pray insistently and shed tears and even appear somehow to need a savior and learn obedience, though a Son. The inspired author is, so to speak, stupefied by the mystery that the Son, existing by nature truly and endowed with the glories of divinity, should so abase himself that he endured the low estate of our impoverished humanity. But this was for us, as I have said, a fine and useful example.<br/><i>— ON THE UNITY OF CHRIST 755</i></p><p><b>Cyril of Alexandria</b>: For he gave voice to a strong cry and supplication when he became like us; and he was heard because he did not disobey, since by nature he was truly Son.<br/><i>— LETTER TO PULCHERIA AND EUDOXIA</i></p><p><b>Cyril of Alexandria</b>: Consider the fact that the only begotten spoke these words only when he had become man and insofar as he was one of us and spoke on our behalf. It was just as though he had said, \"The first man sinned by falling into disobedience; he paid no attention to the command which had been given.… But you have established me as a second beginning for those on earth, and I have been named a second Adam. In me you see human nature purified, established sinless, holy and pure. From now on bestow the good things of your mercy, loose despair, rebuke corruption, and put an end to the effects of your wrath. I have conquered even Satan, the ancient ruler, for he found in me absolutely nothing of his own.\"<br/><i>— ON THE UNITY OF CHRIST 757</i></p><p><b>Cyril of Alexandria</b>: Iron or any other like material, when joined to the impact of fire, receives it and nourishes the flame. If then it happens to be struck by someone, the material receives damage, but the nature of the fire is in no way harmed by the one who strikes. In the same way, you may understand the Son can be said to suffer in the flesh but not to suffer in his divinity.<br/><i>— ON THE UNITY OF CHRIST 776</i></p><p><b>Cyril of Alexandria</b>: He wept in a human manner in order to suppress your tears. He experienced fear in virtue of the economy, at times allowing his flesh to feel what is proper to it in order to fill us with courage.… He slept in order that you might learn not to sleep in times of temptation but rather to apply yourself to prayer. Offering his life as a model of saintly existence to be used by earthly beings, he took on the weaknesses of humanity, and what was his purpose in doing this? That we might truly believe that he became man, although he remained what he was, namely, God.<br/><i>— LETTER TO EUOPTIUS, ANATHEMA 10</i></p><p><b>Ephrem the Syrian</b>: Jesus' prayers were granted, but how were his prayers granted if he had demanded to be delivered from death? To be sure, he was not saved. He wanted to fulfill in himself the will of the Father. And for this reason it was evident that he was the Son of God, because in behalf of human creatures he exposed his own soul for the rest of the soul of the one who sent him, and his obedience was made evident by the hands of those who crucified him. If, therefore, the crucifiers testify that his prayers were granted, if it is so, I say, he certainly wanted to die, and he demanded that the will of his Father was fulfilled. He offered supplications with loud claims to the one who was able to save him from death; he who was about to die did not ask for delivery from death nor demand to be resurrected after his death because this had been promised to him earlier, but he prayed for his crucifiers lest they might die in him. And his prayers were granted, because the door was opened so that his crucifiers might live in him. And the one who did these things, that is, the one who abased himself to such humility and suffering for his murderers is the Son of God; and from this it was evident that he was satisfied in those sufferings which he endured. In fact, some of his murderers were converted, and through their repentance they were the heralds of his resurrection.<br/><i>— COMMENTARY ON THE EPISTLE TO THE HEBREWS</i></p><p><b>Gregory of Nazianzus</b>: Connected with this general view are the facts that he \"learned obedience through what he suffered,\" his \"loud cries and tears,\" the fact that he \"offered up prayers,\" that he \"was heard\" and he was \"God-fearing.\" These things are marvelously constructed drama dealing with us. As Word, he was neither obedient nor disobedient—the terms apply to amenable subordinates or inferiors who deserve punishment. But as the \"form of a servant\" he comes down to the same level as his fellow servants; receiving an alien \"form,\" he bears the whole of me, along with all that is mine, in himself, so that he may consume within himself the meaner element, as fire consumes wax or the sun ground mist, and so that I may share in what is his through the intermingling.<br/><i>— ON THE SON, THEOLOGICAL ORATION 4(30).6</i></p><p><b>John Chrysostom</b>: \"Who in the days of His flesh, when He had offered up prayers and supplications with strong crying and tears, to Him that was able to save Him from death, and was heard in that He feared.\" Seest thou that he sets forth nothing else than His care and the exceeding greatness of His love? For what means the expression \"with strong crying\"? The Gospel nowhere says this, nor that He wept when He prayed, nor yet that He uttered a cry. Seest thou that it was a condescension? For he could not merely say that He prayed, but also \"with strong crying.\"</p><p>Be it with \"crying,\" why also \"strong crying and tears\"?</p><p>\"Having offered,\" (he says), \"and having been heard in that He feared.\" What sayest thou? Let the Heretics be ashamed. The Son of God \"was heard in that He feared.\" And what more could any man say concerning the prophets? And what sort of connection is there, in saying, \"He was heard in that He feared, though He were Son, yet learned He obedience by the things which He suffered\"? Would any man say these things concerning God? Why, who was ever so mad? And who, even if he were beside himself, would have uttered these things? \"Having been heard,\" (he says), \"in that He feared, He learned obedience by the things which He suffered.\" What obedience? He that before this had been obedient even unto death, as a Son to His Father, how did He afterwards learn? Seest thou that this is spoken concerning the Incarnation?</p><p>Tell me now, did He pray the Father that He might be saved from death? And was it for this cause that He was \"exceeding sorrowful, and said, If it be possible, let this cup pass from Me\"? Yet He nowhere prayed the Father concerning His resurrection, but on the contrary He openly declares, \"Destroy this temple and within three days I will raise it up.\" And, \"I have power to lay down My life, and I have power to take it again. No man taketh it from Me, I lay it down of Myself.\" What then is it; why did He pray? And again He said, \"Behold we go up to Jerusalem, and the Son of Man shall be betrayed unto the chief priests and scribes, and they shall condemn Him to death. And they shall deliver Him to the Gentiles, to mock, and to scourge, and to crucify Him; and the third day He shall rise again\" and said not, \"My Father shall raise Me up again.\" How then did He pray concerning this? But for whom did He pray? For those who believed on Him.</p><p>And what he means is this, \"He is readily listened to.\" For since they had not yet the right opinion concerning Him, he said that He was heard. Just as He Himself also when consoling His disciples said, \"If ye loved Me, ye would rejoice, because I go to My Father\", and \"My Father is greater than I.\" But how did He not glorify Himself, He who \"made Himself of no reputation\", He who gave Himself up? For, it is said, \"He gave Himself\" up \"for our sins.\" And again, \"Who gave Himself a ransom for us all.\" What is it then? Thou seest that it is in reference to the flesh that lowly things are spoken concerning Himself: So also here, \"Although He were Son, He was heard in that He feared,\" it is said. He wishes to show, that the success was of Himself, rather than of God's favor. So great (he says) was His reverence, that even on account thereof God had respect unto Him.<br/><i>— Homily on Hebrews 8</i></p><p><b>Oecumenius</b>: Who in the days of his flesh, he offered up prayers and supplications with loud cries and tears to the one who was able to save him from death, and he was heard because of his reverent submission. Although he was a Son, he learned obedience through what he suffered.</p><p>— [OECUMENIUS] \"Who in the days of his flesh.\" Therefore, he did not say the days of the flesh, in which the Lord visibly lived on earth, as if he had now left the flesh itself. Far from it! For he has it, although incorruptible: but he calls the days of the flesh, that is, the days in which his life, which was in the flesh, lived. [end of the Oecumenius excerpt] —</p><p>\"prayers and supplications.\" Not only prayers and supplications, but also he offered them with cries and tears. However, Paul said that he was lowering himself to save them.</p><p>\"and he was heard.\" So much was he heard that he even rose again: this he said because of the weakness of the listeners, who had not yet conceived a glorious opinion of Christ.</p><p>\"because of his reverent submission.\" He said that he was heard not only out of the grace of the Father but also because of his own reverence. For his reverence was so great, he said, that the Father also revered him. However, there is a double reason for these humble words, namely the flesh and the weakness of the listeners.</p><p>\"Although he was a Son, he learned obedience through what he suffered.\" Therefore, he says, He was so obedient (and He obeyed as is fitting for a Son to the Father) that after He was incarnate, He even endured the cross to death.</p><p>\"And He learned from what He suffered.\" He indeed says, What is death, being God? For what has God not known? But also from what he suffered, he learned. Not only, he says, as he was God, but also as he was man, having experienced death.</p><p>In another way. — [PHOTIUS] Two things are sought here, one, how it is said that he was heard, and yet he himself needed to pass by death, but he did not pass by. For he was indeed crucified and died. Secondly, from what kind of reverence does he say he was heard? And thirdly, although being the Son, to whom is he to be joined? To the one who was heard from reverence, or to those that follow, so that he may learn obedience from what he suffered, although being the Son. For there is not a small difference between these. As for the first, it is clear that the request was not one, but a certain double one: one rejecting death, the other requesting it. For he also says in the same prayer and supplication: \"But let not my will be done, but yours.\" (Luke 22:42)<br/>And to clarify this more clearly, John says that the Son asks, saying, \"Father, glorify Your Son, that Your Son may also glorify You,\" (Jn. 17:1) referring to the glory of the cross and death as he indicates. Thus, the divine Paul rightly says, \"He was heard.\" And this, from reverence, has come close to what has been said about being made clear. For we have mentioned two requests, one for the avoidance of death, the other for the acceptance of what was truly a matter of great reverence; \"But not my will, but Yours.\" (Luke 22:42) Therefore, Christ was heard, not from the avoidance, but from the reverence, that is, that request of His came forth, not according to the avoidance, but according to the reverence.<br/>For this reason, he says, and having been made perfect, that is, having been fully recognized through sufferings and the cross and death, he is exceedingly good and generous. This was also indicated above; speaking of prayers and supplications, he hinted at the duality of the request. Then, having spoken of prayers and supplications, he did not bring about the passing of death, but rather, towards the one who was able to save him from death, adding this well and wisely, so that when you contemplate him being crucified and buried, you should not think that he was held back by the power of the Father, but that it was a common will for Christ to suffer these things for the salvation of the world. This can also be said in relation to the resurrection. For in many places, the divine Paul, speaking, says that the Father raised Christ. Therefore, having raised him, he delivered him from death and saved him. But thus, in my opinion, these things are.<br/>As for the statement, \"Although he was a Son,\" if anyone were to take it in an extraordinary way (for the use of this is infinite to the divine Paul), the thought would be naturally advanced as follows: that in the days of his flesh, although he was a Son, he offered prayers and supplications, and moreover, that is, though having the greatest privilege as a Son, to do all things without supplication and request by the sovereign will, as the Father does, nevertheless, since he was in the days of the flesh, he offered prayers and supplications. It can also be accordingly connected with, \"and he was heard because of his reverent submission,\" as if he were saying, \"He was heard,\" although he was a Son, and did not need to be heard, having a will in harmony with the Father's will, and being fulfilled without any request.<br/>If you connect it with what follows, the mind will benefit. But first, what does it mean to consider that He learned obedience from what He suffered? For He learned to obey the Father from what He suffered, and through experience, He gained knowledge of being subject to Him; or rather, He learned through experience the extent of obedience, how much He obeyed the Father, such as being crucified and dying, and rising again, and lifting up the human nature at the right hand of the Father, and saving humanity? For these things are from that obedience which was generated in saying, \"Father, glorify Your Son.\" (Jn. 17:1) For this obedience, however great and however much, before obeying the Father, Christ knew as Son and God, just as the Father did; and having been heard, He learned it through what He suffered and experienced. Therefore, as someone might grasp, my second interpretation seems more likely. Thus, it has no uncertainty in saying, \"Although He was a Son.\" [end of the Photius excerpt] —<br/><i>— The Pseudo-Oecumenian Catena on Hebrews</i></p><p><b>Oecumenius</b>: \"Who in the days of his flesh.\" Therefore, he did not he say the days of the flesh, in which the Lord visibly lived on earth, as if he had now left the flesh itself. Far from it! For he has it, although incorruptible: but he calls the days of the flesh, that is, the days in which his life, which was in the flesh, lived.<br/><i>— The Pseudo-Oecumenian Catena on Hebrews</i></p><p><b>Oecumenius</b>: \"prayers and supplications.\" Not only prayers and supplications, but also he offered them with cries and tears. However, Paul said that he was lowering himself to save them.<br/>\"and he was heard.\" So much was he heard that he even rose again: this he said because of the weakness of the listeners, who had not yet conceived a glorious opinion of Christ.<br/>\"because of his reverent submission.\" He said that he was heard not only out of the grace of the Father but also because of his own reverence. For his reverence was so great, he said, that the Father also revered him. However, there is a double reason for these humble words, namely the flesh and the weakness of the listeners.<br/><i>— The Pseudo-Oecumenian Catena on Hebrews</i></p><p><b>Photios I of Constantinople</b>: Two things are most in need of investigation here. First, how can he say, \"He was heard,\" and yet he himself begged not to enter into death? He did not avoid death, for he was crucified and died. Second, on the basis of what sort of \"godliness\" was he heard? And third, to what should the phrase \"although he was a Son\" be adjoined? Does it belong to the clause \"he was heard because of his godliness\" or to the clause that follows, so that it would read, \"although he was a Son, he learned obedience from the things he suffered\"? For it is not a small difference between those two.<br/><i>— FRAGMENTS ON THE EPISTLE TO THE Hebrews 5.7-9</i></p><p><b>Photios I of Constantinople</b>: Now as regards the first matter we say that he did not make one petition but a twofold one. For the one petition asked to avoid death, the other petition asked for death. For he also says in the same prayer and petition, \"However, not my will but yours be done.\" And John, showing this more clearly, says that the Son prayed by saying, \"Father, glorify your Son, in order that your Son may glorify you,\" calling the cross and death glory, as is clear. So the excellent Paul says quite well, \"He was heard.\"<br/><i>— FRAGMENTS ON THE EPISTLE TO THE Hebrews 5.7-9</i></p><p><b>Photios I of Constantinople</b>: The phrase \"on the basis of his godliness\" comes closer to being understood from the things that have already been spoken. For we said that there were two petitions, the petition to be delivered from the death, and the petition of consent, which was really of much \"godliness,\" namely, the petition, \"however, not my will, but yours, be done.\" Therefore, Christ was heard not on the basis of his prayer to avoid death but on the basis of his \"godliness,\" that is, that petition of his came to pass, not the petition that sought to avoid death but the godly petition. Therefore, he says, \"And having been made perfect,\" that is, he was acknowledged as perfect and good beyond description and loving of humankind through his sufferings and cross and death. And he also hinted at this above, when he said, \"petitions and supplications,\" speaking rather enigmatically by doubling the petition. Then also when he said, \"petitions and supplications,\" he did not append the words about avoiding death but rather \"to the One who was able to save him from death.\" [He added this] well and very wisely, in order that whenever you think of him who was crucified and buried, you may not think that he endured this owing to the helplessness of his Father but because it was the common will (of the Father and the Son) that the Christ suffer these things for the salvation of the world. And this can be said also because of his resurrection. For the excellent Paul having uttered rather humble things in many places, says that the Father raised Christ. Therefore, having raised him, he rescued and delivered him from death. This is how these things are understood in my opinion.<br/><i>— FRAGMENTS ON THE EPISTLE TO THE Hebrews 5.7-9</i></p><p><b>Tertullian</b>: With regard also to the very dress and food, it commands (the penitent) to lie in sackcloth and ashes, to cover his body in mourning, to lay his spirit low in sorrows, to exchange for severe treatment the sins which he has committed; moreover, to know no food and drink but such as is plain,-not for the stomach's sake, to wit, but the soul's; for the most part, however, to feed prayers on fastings, to groan, to weep and make outcries unto the Lord your God; to bow before the feet of the presbyters, and kneel to God's dear ones; to enjoin on all the brethren to be ambassadors to bear his deprecatory supplication (before God).<br/><i>— On Repentance</i></p><p><b>Theodore of Mopsuestia</b>: Even if he [the Word] gave a certain exceptional cooperation to the one who was assumed, this does not mean that the divinity took the place of the mind. If the divinity did take the place of his mind in the assumed man, as you say, how is it that he felt fear in his passion? Why did he need strong prayers in the face of necessity, the strong prayers that he offered to God with a loud voice and many tears, according to blessed Paul?<br/><i>— TREATISES AGAINST APOLLINARIS 3.4</i></p><p><b>Theodoret of Cyrus</b>: How would it be possible for God the Word to fear death, since he is the Creator of the ages, unchangeable, immutable, free of passion? Certainly it would be the height of folly to go on at length about the point. For the extreme humiliation that marks the theme of the passage compels even those who blaspheme the divinity to recognize that none of these things are suitable to the divinity.<br/><i>— INTERPRETATION OF Hebrews 5</i></p><p><b>Theodoret of Cyrus</b>: For the divinity allowed the humanity to suffer this so that we might learn that he truly became man and assumed a human nature and that the mystery of the incarnation was not perfected in appearance or seeming.<br/><i>— INTERPRETATION OF Hebrews 5</i></p>","source_html_sha256":"96105047581c23525398eb7602e6d16efb28c3a9b3a48a0e7b883c0d2bfb1b20","source_module":"ECF","source_row_id":6673,"source_url":"https://www.sermonindex.net/commentary/ecf/","text_sha256":"f429cb96397614b0f3bf87e95307226c5df202385887fe5f2c7741e8a1a650df","translator":null,"work":null}