{"author":null,"canonical_references":[],"database_sha256":"8cfbe7284c6936871d57c02dc6aa63ebbdfd4722422d539dd9f716e46e91112e","date_end":null,"date_start":null,"edition_year":null,"id":"sermonindex-ecf-4917","native_reference":{"book_number":330,"chapter_from":20,"chapter_to":20,"system":"MyBible module coordinates (mapping unverified)","verse_from":40,"verse_to":40},"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>: Admittedly the divine, because it is without a body, is untouchable and entirely intact, because the divine is beyond every creature, both visible and intelligible, and in nature it is incorporeal, immaculate, untouchable and incomprehensible. Since the only-begotten Word of God, having taken a body from the holy virgin, and, as I already said over and over again, having made it his own, offered himself in an odor of sweetness to God the Father as a spotless sacrifice, in this way it is asserted that he endured on our behalf what happened to his flesh. Everything that happened to flesh would rightly be attributed to him, sin alone excepted, for it is his own body. Accordingly, since God the Word became man, he remained impassible as God, but, because he necessarily made the things of his flesh his own, it is asserted that he endured what is according to flesh, although he is without experience of suffering in so far as he is thought of as God.<br/><i>— LETTER 50:11</i></p><p><b>Jerome</b>: (Verse 40, 41.) But on my holy mountain, on the high mountain of Israel, says the Lord God, there all the house of Israel shall serve me; all I say in the land in which they will please me, and there I will seek your firstfruits and the beginning of your tithes, in all your sanctifications, I will accept you with a sweet odor, when I bring you out from the peoples, and gather you from the lands where you were scattered; and I will sanctify myself in you in the eyes of the nations, and you shall know that I am the Lord. Concerning this mountain, on which the whole house of Israel is to serve God, Isaiah and Micah sang with equal voice: In the last days the mountain of the house of the Lord will be made manifest on the top of the mountains, and it will be exalted above the hills, and all nations will flow to it, and many people will go and say: Come, let us go up to the mountain of the Lord, and to the house ((or mountain)) of the God of Jacob, and he will teach us his ways, and we will walk in his paths. For out of Zion the law will go forth, and the word of the Lord from Jerusalem (Is. 2 ff.; Mic. 4:1-2). And again Isaiah says: 'Ascend to a high mountain, you who announce Zion. Lift up your voice with strength, you who bring good news to Jerusalem.' (Isaiah 40:9). By the mountain Zion, or the Church, we understand the watchtower, which is elevated and established on the heights of holy teachings. Or we understand the Lord Himself, the Savior, in whom the first fruits, tithes, and all offerings turn into a pleasing aroma. So that all the nations seeing that the people of the Lord have been saved may glorify God and recognize those who have been saved, that He is the Lord.<br/><i>— Commentary on Ezekiel</i></p>","source_html_sha256":"378e41da96201164c82fcca699414bf3647945a2f5e175010fd2c9fe6bc0ff21","source_module":"ECF","source_row_id":4917,"source_url":"https://www.sermonindex.net/commentary/ecf/","text_sha256":"f0d9e8f6b088dcf377f83f8366db4573b3db057b940f55a41b8d7d9749ab2826","translator":null,"work":null}