{"author":null,"canonical_references":[],"database_sha256":"8cfbe7284c6936871d57c02dc6aa63ebbdfd4722422d539dd9f716e46e91112e","date_end":null,"date_start":null,"edition_year":null,"id":"sermonindex-ecf-6627","native_reference":{"book_number":650,"chapter_from":2,"chapter_to":2,"system":"MyBible module coordinates (mapping unverified)","verse_from":13,"verse_to":13},"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>John Chrysostom</b>: This indeed he brings forward naturally. But this \"I will put my trust in Him\" (2 Sam. xxii. 3), what does it mean? For what follows this is also introduced naturally. \"Behold, I and the children which God hath given Me.\" (Isa. viii. 18.) For as here He shows Himself a Father, so before, a Brother. \"I will declare Thy name unto My brethren,\" He saith.<br/><i>— Homily on Hebrews 4</i></p><p><b>Oecumenius</b>: \"I will put my trust in him.\" Since he previously called Him brother and internally father, he signifies that these indeed are names of kindness and grace, but by nature and truth, God is, he says. For who trusts in anyone else except in God alone? And if he were to say: Do not think that hearing Him being called brother and father refers to someone among the common people, God is, he says, in whom it is written that one must trust.<br/>\"Here I am, and the children.\" Here our Father made Christ. But he says: He gave, on account of humanity, just as it is said: \"Afterward I will give you the nations as your inheritance.\" (Ps. 2:8) \"Since, therefore, the sons,\" that is, men, \"have communion with flesh and blood; in the same way,\" that is, similarly and truly, not according to some fantasy, as certain heretics say, He Himself became a partaker of flesh and blood: so that in this also He might demonstrate the love He has for the sons.<br/>The Father made Christ our own. And He gave, for the sake of humanity. Similar to that, \"Ask of me, and I will give you the nations as your inheritance.\" (Ps. 2:8)<br/>\"Therefore\", therefore, he says, \"the children,\" that is, the humans, \"share in flesh and blood, he likewise,\" that is, truly and not according to some fantasy, as certain heretics say, He Himself shared in flesh and blood, so that in this also He might demonstrate the love He has for the sons.<br/><i>— The Pseudo-Oecumenian Catena on Hebrews</i></p><p><b>Oecumenius</b>: We who are numbered among the children have partaken of the blood and flesh of God, that is, we are in blood and flesh, and in perishable and earthly bodies. For this reason, the only-begotten Word of God, being life by nature, partook of the same, and not in any other way, but similarly to us.<br/>\"that through death.\" Then he also speaks of the reason for the Incarnation.<br/>\"The,\" Paul says, \"the Devil\", who has the power of death, might be destroyed; and he will be destroyed through death, as it is said, O Wisdom of God! Through death, the Devil had the power; through death, he will be abolished. Christ used against the Devil those arms which He himself was powerful with. How then does He rule over death? Because He is the ruler of sin, from which death comes, and He rules over death, that is, sin is the power of death. Therefore, having sin and being its possessor, He has the power of death (for we say that sin is the power of death). So that it might be thus: through His own death, He abolished sin, having the Devil as a servant, which is the strength of the power of death. For if this had not prevailed over man, death would not have entered into the world.<br/><i>— The Pseudo-Oecumenian Catena on Hebrews</i></p><p><b>Theodore of Mopsuestia</b>: He [Christ] has given us in holy baptism regeneration, and by this he makes us his own body, his own flesh, his offspring—as it is written, \"Here am I, and the children God has given me.\"<br/><i>— CATECHETICAL HOMILIES 16.25</i></p><p><b>Theodoret of Cyrus</b>: The phrase \"he is not ashamed\" suffices to bring out the difference in sonship. Speaking of masters and slaves we are accustomed to bring out the humility of masters by saying, \"He is not afraid to eat and drink with his servants, to sit with them and personally to tend those of them who are ill.\" So this is what he is implying here as well, that the one who for our sakes accepted suffering is not ashamed to call \"brethren\" those for whom he endured the suffering—and not only \"brethren,\" he also calls them \"children.\" Likewise the Lord in the sacred Gospels said to the divine apostles, \"Little children, yet a little while I am with you,\" and again, \"Children, have you any fish?\" He also shows that what is said in lowly fashion is said in reference to the incarnation: to the phrase \"he is not ashamed\" he linked \"I shall have trust in him,\" that is, he is not ashamed on account of the salvation of humankind even to use language at variance with his own dignity.<br/><i>— INTERPRETATION OF Hebrews 2</i></p>","source_html_sha256":"4e97eb562328546a791f2ac907cc43647d24e775bac46f033f81d6732a6d0f4b","source_module":"ECF","source_row_id":6627,"source_url":"https://www.sermonindex.net/commentary/ecf/","text_sha256":"6abaf9bfeeb91ef560873386d97557936eec6f23646c6e310335fff45ad436ef","translator":null,"work":null}