{"id":2589,"date":"2020-01-25T15:09:35","date_gmt":"2020-01-25T23:09:35","guid":{"rendered":"http:\/\/myagpeya.com\/blog\/?p=2589"},"modified":"2021-08-03T00:16:38","modified_gmt":"2021-08-03T07:16:38","slug":"ourshis","status":"publish","type":"post","link":"http:\/\/myagpeya.com\/blog\/ourshis\/","title":{"rendered":"He Took What is Ours and Gave Us What is His"},"content":{"rendered":"

Jeremiah 33:16<\/strong>
\n‘In those days Judah will be saved and Jerusalem will dwell in safety; and this is the name by which she will be called: the LORD is our righteousness<\/strong>.’<\/p>\n

Jeremiah 23:6<\/strong>
\n“In His days Judah will be saved, And Israel will dwell securely; And this is His name by which He will be called, ‘The LORD our righteousness<\/strong>.’<\/p>\n

Isaiah 53: 4-6, 10-11<\/strong>
\nYet we esteemed Him stricken, <\/span>Smitten by God, and afflicted. <\/span>But He\u00a0was<\/i>\u00a0wounded for our transgressions, He was<\/i>\u00a0bruised for our iniquities; <\/span>The chastisement for our peace\u00a0was<\/i> upon Him,<\/strong> <\/span>And by His stripes we are healed. <\/span>All we like sheep have gone astray; We have turned, every one, to his own way; <\/span>And the\u00a0Lord <\/span>has laid on Him the iniquity of us all.<\/strong> Yet it pleased the\u00a0Lord<\/span> to bruise Him; He has put\u00a0Him<\/i> to grief. <\/span>When You make His soul an offering for sin<\/strong>, <\/span>He shall see\u00a0His<\/i>\u00a0seed, He shall prolong\u00a0His<\/i> days, <\/span>And the pleasure of the\u00a0Lord<\/span> shall prosper in His hand. <\/span>He shall see the labor of His soul,\u00a0and<\/i> be satisfied. By His knowledge My righteous Servant shall justify many, <\/span>For He shall bear their iniquities.<\/span><\/strong><\/span><\/p>\n

Romans 5:19<\/strong>
\nFor as by one man\u2019s disobedience many were made sinners, so also by one Man\u2019s obedience many will be made righteous.<\/p>\n

2 Corinthians 5:21<\/strong>
\nHe made Him who knew no sin to be sin on our behalf<\/strong>, so that we might become the righteousness of God in Him.<\/strong><\/p>\n

Galatians 3:13<\/strong>
\nChrist has redeemed us from the curse of the law, having become a curse for us (for it is written, \u201cCursed\u00a0is<\/i> everyone who hangs on a tree\u201d<\/p>\n

1 Peter 2:24<\/strong><\/span>
\n “He himself bore our sins<\/strong>\u201d in his body on the cross, so that we might die to sins and live for righteousness; \u201cby his wounds you have been healed.\u201d<\/span><\/p>\n

St. Augustine -Anti-Pelagian Writings<\/strong>
\nThe very reason, indeed, why he so often declares that righteousness is imputed to us<\/strong>, not out of our works, but our faith, whereas faith rather works through love, is that no man should think that he arrives at faith itself through the merit of his works; for it is faith which is the beginning whence good works first proceed; since (as has already been stated) whatsoever comes not from faith is sin. – St. Augustine<\/p>\n

St. Augustine – Enchiridion<\/strong>
\n“He, then, being made sin, just as we are made righteousness (our righteousness being not our own, but God\u2019s, not in ourselves, but in Him);<\/strong> He being made sin, not His own, but ours, not in Himself, but in us, showed, by the likeness of sinful flesh in which He was crucified, that though sin was not in Him, yet that in a certain sense He died to sin, by dying in the flesh which was the likeness of sin; and that although He Himself had never lived the old life of sin, yet by His resurrection He typified our new life springing up out of the old death in sin.<\/p>\n

St. Ambrose – LETTER XXI<\/strong>
\nThey read too to-day that Christ redeemed us from the curse of the Law, being made a curse for us. Was Christ a curse according to His Divinity? But why He should be called a curse the Apostle teaches thee, alleging the text, Cursed is every one that hangeth on a tree, that is, He Who in His flesh took upon Him our flesh, in His body carried our griefs and our curses that He might crucify them, for He is cursed, not in Himself, but in thee. <\/strong>Lastly, you have in another place, Who knew no sin, but was made sin for us, for He took upon Him our sins,<\/strong> to do away with them by the Sacrament of His Passion.<\/p>\n

Ambrose of Milan (337- 397 AD) \u2013 Dogmatic Treatises, Ethical Works, and Sermons Book II
\n<\/strong>For Christ died for us, that we might live in His revived Body. Therefore not our life but our guilt died in Him<\/strong>, \u201cWho,\u201d it is said, \u201cbare our sins in His own Body on the tree<\/strong>; that being set free from our sins we might live in righteousness, by the wound of Whose stripes we are healed.<\/strong>\u201d<\/span><\/p>\n

St. Augustine (Sermon LXIV)<\/strong>
\nHe then verily had no sin, yet did He die for our sins, and shed His Blood for the remission of sins. He took upon Him for our sakes what was not His due, that He might deliver us from what was due to us.<\/strong> Death was not due to Him, nor life to us. Why? Because we were sinners. Death was not due to Him, nor life to us; He received what was not due to Him, He gave what was not due to us.<\/strong> But since we are speaking of the remission of sins, lest ye should think it too high a thing to imitate Christ, hear the Apostle saying, \u201cForgiving one another, even as God in Christ hath forgiven you.\u201d<\/p>\n

St. Basil – Letter VIII.1<\/strong>
\nAgain He calls Himself naked, when any one of his brethren is naked.\u00a0\u201cI was naked,\u201d He says, \u201cand ye clothed me;\u201d and so when another is in prison He speaks of Himself as imprisoned, for He Himself took away our sins and bare our sicknesses. Now one of our infirmities is not being subject, and He bare this.\u00a0 So all the things which happen to us to our hurt He makes His own, taking upon Him our sufferings in His fellowship with us.<\/strong><\/p>\n

St. Cyril of Alexandria – Letter 41 (To Acacius, the Bishop Conerning the Scapegoat)<\/strong><\/span>
\nThus Christ became a victim \u201cfor our sins according to the Scriptures.\u201d For this reason, we say that he was named sin; wherefore, the all-wise Paul writes, \u201cFor our sakes he made him to be sin who knew nothing of sin,<\/strong>\u201d that is to say, God the Father. For we do not say that Christ became a sinner, far from it, but being just, or rather in actuality justice, for he did not know sin, the Father made him a victim for the sins of the world.<\/strong> \u201cHe was counted among the wicked,\u201dl having endured a condemnation most suitable for the wicked.<\/strong> And the divinely inspired prophet Isaiah will also vouch for this, saying, \u201cWe had all gone astray like sheep, each following his own way, but the Lord laid upon him the guilt of us all,\u201d<\/strong> \u201cyet it was on our behalf he suffers,\u201d \u201cand by his stripes we were healed. The all-wise Peter writes, \u201che bore our sins in his body upon the tree.\u2019\u201c\u2018Therefore, the lot of the necessary endurance of death hung over those on the earth through the transgression in Adam and through sin reigning from him until us.\u201c<\/strong> But the Word of God the Father, being generous in clemency and love of men, became \ufb02esh, that is, man, in the form of us who are under sin, and he endured our lot.<\/strong> For as the very excellent Paul writes, \u201cBy the grace of God he tasted death for all,\u201d and he made his life be an exchange for the life of all. One died for all, in order that we all might live to God sancti\ufb01ed and brought to life through his blood<\/strong>, \u201cjusti\ufb01ed as a gift by his grace.\u201d For as the blessed evangelist John says, \u201cThe blood of Jesus Christ cleanses us from all sin.\u201d<\/span><\/p>\n

St. Ambrose (LETTER LXXXI)<\/strong>
\nFor the Lord Jesus was made sin that He might take away the sin of the world, and we all might be made the righteousness of God in Him; now no longer subject to the penalty of sin, but sure of the reward of righteousness.<\/strong><\/p>\n

St. John Chrysostom – Homilies on Second Corinthians<\/strong>
\nAnd what hath He done? \u201cHim that knew no sin He made to be sin, for you.\u201d For had He achieved nothing but done only this, think how great a thing it were to give His Son for those that had outraged Him. But now He hath both well achieved mighty things, and besides, hath suffered Him that did no wrong to be punished for those who had done wrong<\/strong>. But he did not say this: but mentioned that which is far greater than this. What then is this? \u201cHim that knew no sin,\u201d he says, Him that was righteousness itself, \u201cHe made sin,\u201d that is suffered as a sinner to be condemned, as one cursed to die.<\/strong> \u201cFor cursed is he that hangeth on a tree.\u201d (Gal. iii. 13.) For to die thus was far greater than to die; and this he also elsewhere implying, saith, \u201cBecoming obedient unto death, yea the death of the cross.\u201d (Philip. ii. 8.) For this thing carried with it not only punishment, but also disgrace.<\/strong> Reflect therefore how great things He bestowed on thee. For a great thing indeed it were for even a sinner to die for any one whatever; but when He who undergoes this both is righteous and dieth for sinners; and not dieth only, but even as one cursed; and not as cursed [dieth] only, but thereby freely bestoweth upon us those great goods which we never looked for; (for he says, that \u201cwe might become the righteousness of God in Him;\u201d) <\/strong>what words, what thought shall be adequate to realize these things? \u2018For the righteous,\u2019 saith he, \u2018He made a sinner; that He might make the sinners righteous.\u2019 \u00a0<\/strong>Yea rather, he said not even so, but what was greater far; for the word he employed is not the habit, but the quality itself.<\/strong> For he said not \u201cmade\u201d [Him] a sinner, but \u201csin;\u201d not, \u2018Him that had not sinned\u2019 only, but \u201cthat had not even known sin; that we\u201d also \u201cmight become,\u201d he did not say \u2018righteous,\u2019 but, \u201crighteousness,\u201d and, \u201cthe righteousness of God.\u201d<\/strong> For this is [the righteousness] \u201cof God\u201d when we are justified not by works, (in which case it were necessary that not a spot even should be found,) but by grace, in which case all sin is done away. And this at the same time that it suffers us not to be lifted up, (seeing the whole is the free gift of God,) teaches us also the greatness of that which is given. For that which was before was a righteousness of the Law and of works, but this is \u201cthe righteousness of God.\u201d<\/p>\n

St. Cyril of Alexandria (378 – 444 AD) \u2013 Exposition of Old Testament Law
\n<\/strong>…inasmuch as we have paid in Christ himself the<\/strong> penalties<\/strong> for the charges of sin against us<\/strong>: \u2018For he\u00a0bore our sins<\/strong>, and was wounded because of us\u2019, according to the voice of the prophet.<\/span><\/p>\n

St. Augustine (Exposition on the Book of Psalms)
\n\u201cWe are the righteousness of God in Him.\u201d <\/strong>For what more powerful than that He should reign forever, with all His enemies put under His feet? Why should not they also be \u201cthe multitude of His greatness\u201d? not that whereby He is great, but whereby He hath made them great, many as they are, that is, thousands of thousands. Just as righteousness too is understood in two ways, that whereby He is righteous, and that which He worketh in us, so as to make us His righteousness.<\/strong> These same saints are signified by all the musical instruments in succession, to praise God in. For what the Psalmist began with, saying, \u201cPraise the Lord in His saints,\u201d that he carrieth out, signifying in various ways these same saints of His.<\/p>\n

Pope Leo I (Sermon LXIII. On the Passion, XII.)<\/strong>
\n“The glory, dearly-beloved, of the Lord\u2019s Passion, on which we promised to speak again today, is chiefly wonderful for its mystery of humility, which has both ransomed and in structed us all, that He, Who paid the price, might also impart His righteousness to us.<\/strong>\u00a0 For the Omnipotence of the Son of God, whereby He is by the same Essence equal to the Father, might have rescued mankind from the dominion of the devil by the mere exercise of Its will, had it not better suited the Divine working to conquer the opposition of the foe\u2019s wickedness by that which had been conquered, and to restore our nature\u2019s liberty by that very nature by which bondage had come upon the whole race.<\/p>\n

St. Ambrose – On the Holy Spirit<\/strong>
\n“Therefore do you also crucify sin, that you may die to sin; he who dies to sin lives to God; do you live to Him Who spared not His own Son, that in His body He might crucify our passions. For Christ died for us, that we might live in His revived Body. Therefore not our life but our guilt died in Him, \u201cWho,\u201d it is said, \u201cbare our sins in His own Body on the tree; that being set free from our sins we might live in righteousness<\/strong>, by the wound of Whose stripes we are healed.\u201d<\/p>\n

St. Cyril of Alexandria – Glaphyra on the Pentateuch Vol 2<\/strong>
\n“But when he, in a certain manner, took leave of his own place, becoming man, he took to himself our infirmities, in accordance with what the prophet says, and to him was attributed our character, and he came in our impurity. <\/strong>For the nature of man is impure to God, since what the prophet Isaiah says is true, that \u201call our righteousness is as a filthy rag.\u201d\u00a0 So then, as touching his human nature, the one who is all-pure and who dwells in unapproachable light came with the appearance of impurity.”<\/strong><\/p>\n

St. Cyril of Alexandria – Glaphyra on the Pentateuch Vol 1
\n“So now for us who believe, Christ has become our righteousness,<\/strong> and in truth our rest also. For \u201che was bruised because of our iniquities, and was delivered up on account of our sins; and by his wounds we are healed,\u201d and also, \u201cthe Lord delivered him up for our sins,\u201d as the prophet says. –<\/p>\n

St. Augustine – Enchiridion 77<\/b>
\n“He, then, being made sin, just as we are made righteousness (our righteousness being not our own, but God\u2019s, not in ourselves, but in Him); He being made sin, not His own, but ours, not in Himself, but in us, showed, by the likeness of sinful flesh in which He was crucified<\/strong>, that though sin was not in Him, yet that in a certain sense He died to sin, by dying in the flesh which was the likeness of sin; and that although He Himself had never lived the old life of sin, yet by His resurrection He typified our new life springing up out of the old death in sin.<\/p>\n

Pope Leo I – To the Monks of Palestine.
\n<\/strong>Who is He \u201cwho gave Himself for us an offering and a victim to God for a sweet smell:\u201d\u00a0or what sacrifice was ever more hallowed than that which the true High priest placed upon the altar of the cross by the immolation of His own flesh?\u00a0For although in the sight of the Lord the death of many of His saints has been precious, yet no innocent\u2019s death was the propitiation of the world.<\/strong>\u00a0 The righteous have received, not given, crowns:\u00a0 and from the endurance of the faithful have arisen examples of patience, not the gift of justification.\u00a0For their deaths affected themselves alone, and no one has paid off another\u2019s debt by his own death:\u00a0 one alone\u00a0 among the sons of men, our Lord Jesus Christ, stands out as One in whom all are crucified, all dead, all buried, all raised again.<\/strong>\u00a0 Of them He Himself said \u201cwhen I am lifted from the earth, I will draw all (things) unto Me.\u201d\u00a0 True faith also, that justifies the transgressors and makes them just, is drawn to Him who shared their human natures and wins salvation in Him, in whom alone man finds himself not guilty; <\/strong>and thus is free to glory in the power of Him who in the humiliation of our flesh engaged in conflict with the haughty foe, and shared His victory with those in whose body He had triumphed.<\/p>\n

St. Athanasius (Against the Arians)<\/strong>
\nFor as He for our sake became man, so we for His sake are exalted<\/strong>. It is no absurdity then, if, as for our sake He humbled Himself, so also for our sake He is said to be highly exalted. So \u2018He gave to Him,\u2019 that is, \u2018to us for His sake;\u2019 \u2018and He highly exalted Him,\u2019 that is, \u2018us in Him.\u2019 And the Word Himself, when we are exalted, and receive, and are succoured, as if He Himself were exalted and received and were succoured<\/strong>, gives thanks to the Father, referring what is ours to Himself, and saying, \u2018All things, whatsoever Thou hast given Me, I have given unto them \u2013<\/p>\n

St. Cyril of Alexandria (Festal Letters, Letter 28)<\/strong>
\nBut now the truth has shone forth in its purity. He, that is, who is above all creation has become as we are, that he might make the divine light flash upon us, and, having taught us how to make straight toward every virtue, might render us God\u2019s sons. For he lowered himself, as I said, unto what is ours, that we might gain what is his, since we have been enriched in a certain way by his poverty<\/strong>. For if he had not shared our poverty, lowering himself into our condition, neither would we have had his wealth, gaining through him and from him that sonship which properly befits him, and him alone.<\/p>\n

St. Augustine (Reply to FAUSTUS THE MANICH\u00c6AN)<\/strong>
\nDeath is the effect of the curse; and all sin is cursed, whether it means the action which merits punishment, or the punishment which follows. Christ, though guiltless, took our punishment,<\/strong> that He might cancel our guilt, and do away with our punishment.<\/p>\n

St. Athanasius (296 – 373 AD) – Discourses Against the Arians<\/strong><\/span>
\n For\u00a0no longer according to that former generation in Adam do\u00a0we die; but henceforward, our generation and all infirmity\u00a0of flesh being transferred to the Word<\/strong>, we rise from the\u00a0earth, the curse by reason of sin being removed<\/strong>, because\u00a0of Him who is in us and who has become a curse for us<\/strong>.\u00a0And with reason; for as we are all from earth and die in\u00a0Adam, so being regenerated from above of water and\u00a0Spirit, in the Christ we are all quickened…<\/span><\/p>\n

St. John Chrysostom (349 – 407 AD) \u2013 Homilies on Second Corinthians
\n<\/strong>If one that was himself a king, beholding a robber and malefactor under punishment, gave his well-beloved son, his only-begotten and true, to be slain; and transferred the death and the guilt as well, from him to his son,<\/strong> (who was himself of no such character,) that he might both save the condemned man and clear him from his evil reputation and then if, having subsequently promoted him to great dignity…<\/strong><\/p>\n

St. Cyril of Alexandria (378 – 444 AD) –\u00a0Commentary on the Gospel According to St. Luke, Sermon LIII<\/strong><\/span>
\nThe Word, though He was God, was in our likeness, and took the form of us sinners,<\/strong> as for as the nature of the flesh was concerned. The goat, then, male or female, was sacrificed for sins.\u00a0But the death was our desert<\/strong>, inasmuch as by sin we had fallen\u00a0under the divine curse. But when the Savior of all Himself,\u00a0so to speak, undertook<\/strong> the<\/strong>\u00a0charge<\/strong>, He transferred to Himself\u00a0what was our due<\/strong>, and laid down His life, that we might be\u00a0sent away from death<\/strong> and destruction<\/strong>.<\/span><\/p>\n

Eusebius of Caesarea (263 -339 AD)\u00a0– Proof of the Gospel
\n<\/strong>And He speaks thus, since He shares our sins. So it is said: “And the Lord hath laid on him our iniquities, and he bears our sins.”<\/strong> Thus the Lamb of God, that taketh away the sins of the world, became a curse on our behalf:<\/strong> “Whom, though he knew no sin, God made sin for our sake<\/strong>, giving him as redemption for all, that we might become the righteousness of God in him.”…And in that He made our sins His own<\/strong> from His love and benevolence towards us, He says these words, adding further on in the same Psalm: “Thou hast protected me because of my innocence,” clearly shewing the impeccability of the Lamb of God. And how can He make our sins His own, and be said to bear our iniquities, except by our being regarded as His body,<\/strong> according to the apostle, who says: “Now ye are the body of Christ, and severally members?”<\/strong>…And the Lamb\u00a0of God not only did this, but was chastised on our behalf<\/strong>, and suffered a penalty He did not owe<\/strong>, but which we owed\u00a0because of the multitude of our sins<\/strong>; and so He became the\u00a0cause of the forgiveness of our sins, because He received\u00a0death for us, and transferred to Himself the scourging, the\u00a0insults, and the dishonor, which were due to us,<\/strong> and drew\u00a0down<\/strong> on Himself the apportioned curse, being made a\u00a0curse for us<\/strong>. And what is that but the price of our\u00a0souls? And so the oracle says in our person: “By\u00a0his stripes we were healed,” and ” The Lord delivered him\u00a0for our sins,”<\/strong> with the result that uniting Himself to us\u00a0and us to Himself, and appropriating our sufferings<\/strong>, He\u00a0can say, ” I said, Lord, Lord mercy on me, heal my soul,\u00a0\u00a0for I have sinned against thee”…<\/span><\/p>\n

Fr. Tadros Malaty – Christ in the Eucharist
\n<\/span><\/strong>“We return to the rite of choosing the Lamb. The presbyter lays\u00a0his hand on the oblations and crosses them in the shape of the\u00a0cross; this action reminds us of the priest in the Old Testament, who laid his hands\u00a0<\/span>upon both the sacrifice and the sinner\u00a0announcing that the sin had been transferred<\/strong> from the sinner to\u00a0the sacrifice<\/strong>.”<\/span><\/p>\n

St. Gregory Nazianzen (329 – 390 AD) – Oration\u00a0<\/em>30.5
\n<\/strong>But look at it in this manner: that as for my sake He was called a curse, Who destroyed my curse; and sin<\/strong>, who taketh away the sin of the world<\/strong>; and became a new Adam to take the place of the old, just so He makes my disobedience His own<\/strong> as Head of the whole body. As long then as I am disobedient and rebellious, both by denial of God and by my passions, so long Christ also is called disobedient on my account.<\/strong>..Of the same kind, it appears to me, is the expression, \u201cMy God, My God, why hast Thou forsaken Me?\u201d<\/strong>\u00a0It was not He who was forsaken either by the Father<\/strong>…But as I said, He was in His own Person representing us. For we were the forsaken and despised before<\/strong>, but now by the Sufferings of Him Who could not suffer, we were taken up and saved. Similarly, He makes His own our folly and our transgressions<\/strong>; and says what follows in the Psalm, for it is very evident that the Twenty-first\u00a0Psalm refers to Christ.<\/span><\/p>\n

St. Ambrose of Milan (337- 397 AD) –\u00a0LETTER XLI
\n<\/strong>Shall we deem servitude to be a state of greater weakness than that of being made sin, of being a curse, a reproach, than the infirmities which He bore for our sakes that we might be saved from them? For He was made all of these that He might relieve the world from them<\/strong>…He bore our sins, that He might take away the sin of the world.<\/strong>\u00a0He was made a servant, He was made sin and a curse, that thou mightest cease to be a servant of sin, and that He might absolve thee from the curse of the Divine judgment.<\/strong> He therefore took upon Him thy curse, for Cursed is every one that hangeth on a tree. He was made a curse upon the cross<\/strong>, that thou mightest be blessed in the kingdom of God.<\/p>\n

St. Cyril of Alexandria (378 – 444 AD) – Commentary on the Gospel of St. Luke<\/strong><\/span>
\n He in our stead paid our debts<\/strong>: He bore our sins<\/strong>; and as it is written, “in our stead<\/strong> He was stricken<\/strong>.” “He took them up in His own body<\/strong> on the tree:” for it is true that “by His bruises we are healed.”<\/span><\/p>\n

St. Gregory the Great (540 AD \u2013 \u00a0604 AD)\u00a0– Morals on the Book of Job\u00a0<\/strong>
\nFor it is hence\u00a0that speaking by the Prophet He says, Then I restored that\u00a0which I took not away…But we must consider how He is righteous and ordereth\u00a0all things righteously, if He condemns Him that deserveth\u00a0not to be punished.<\/strong>\u00a0For our Mediator deserved not to be\u00a0punished for Himself, because He never was guilty of any\u00a0defilement of sin. But if He had not Himself undertaken\u00a0a death not due to Him, He would never have freed us from\u00a0one that was justly due to us. And so whereas ‘ The Father\u00a0is righteous,’ in punishing a righteous man,<\/strong> ‘ He ordereth all\u00a0things righteously,’ in that by these means He justifies all\u00a0things, viz. that for the sake of sinners He condemns Him Who\u00a0is without sin; that all the might rise up to the height \u00a0of righteousnes<\/strong>s, in proportion as He Who is above all\u00a0underwent the penalties of our unrighteousness.<\/strong><\/p>\n

St. Cyril of Alexandria (378 – 444 AD) – Commentary on the Gospel of St. John, Book XI
\n<\/strong><\/span>For He was dishonoured for our sake, in that He took our sins upon Him,<\/strong> as the prophet says, and was afflicted on our account. For as He wrought out our deliverance from death, giving up His own Body to death, so likewise, I think, the blow with which Christ was smitten, in fulfilling the dishonour that He bore, carried with it our deliverance from the dishonour by which we were burthened through the transgression and original sin of our forefather.<\/strong><\/p>\n

St. Basil of Caesarea – Letter to the Caesareans (Letter VIII)<\/strong>
\nFor it is written \u201cBut when all things shall be subdued unto Him, then shall the Son also Himself be subject unto Him that put all things under Him.\u201d Are you not afraid, sir, of God called unsubjected?\u00a0 For He makes thy subjection His own;<\/strong> and because of thy struggling against goodness He calls himself unsubjected.\u00a0 In this sense too He once spoke of Himself as persecuted\u2014\u201cSaul, Saul,\u201d He says, \u201cwhy persecutest thou me?\u201don the occasion when Saul was hurrying to Damascus with a desire to imprison the disciples. Again He calls Himself naked, when any one of\u00a0 is brethren is naked. \u201cI was naked,\u201d He says, \u201cand ye clothed me;\u201d and so when another is in prison He speaks of Himself as imprisoned, for He Himself took away our sins and bare our sicknesses.\u00a0 Now one of our infirmities is not being subject, and He bare this.<\/strong> So all the things which happen to us to our hurt He makes His own, taking upon Him our sufferings in His fellowship with us.<\/p>\n

St. Cyril of Alexandria – Against Julian
\n“He gives to the nature of man what is His, permitting it to call God Father: Himself taketh the properties of the human nature calling the Father His God.<\/strong> Yet neither do WE deny our bondage that is by nature when we call God Father nor will the SON lose His Natural Dignity by likening Himself to us for our good.” Thes. cap. 15 p 160 e. “Commixing therefore in a way and commingling us in Himself and Himself again in us, Himself descends into what is ours, catches us up into what is His. Thus, we are men by nature, He hastening down for His love’s sake into what is beside Nature was made man: God’s bondmen by nature we as things made, He too is called bondman, borne unto what is beside Nature when He was made man. Yea and on the other hand, He GOD by Essence, we too gods mounting up unto what is beside nature for grace’s sake (for we are men):<\/strong> He SON by Nature, we too sons by adoption called unto brotherhood with Him.” Thes cap. 32 p. 330 fin.<\/p>\n","protected":false},"excerpt":{"rendered":"

Jeremiah 33:16 ‘In those days Judah will be saved and Jerusalem will dwell in safety; and this is the name…<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_exactmetrics_skip_tracking":false,"_exactmetrics_sitenote_active":false,"_exactmetrics_sitenote_note":"","_exactmetrics_sitenote_category":0,"footnotes":""},"categories":[27,16],"tags":[23,50,49,13,14],"class_list":["post-2589","post","type-post","status-publish","format-standard","hentry","category-patristics","category-salvation","tag-church-fathers","tag-great-exchange","tag-justification","tag-penal-substitution","tag-theories-of-atonement"],"_links":{"self":[{"href":"http:\/\/myagpeya.com\/blog\/wp-json\/wp\/v2\/posts\/2589","targetHints":{"allow":["GET"]}}],"collection":[{"href":"http:\/\/myagpeya.com\/blog\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"http:\/\/myagpeya.com\/blog\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"http:\/\/myagpeya.com\/blog\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"http:\/\/myagpeya.com\/blog\/wp-json\/wp\/v2\/comments?post=2589"}],"version-history":[{"count":9,"href":"http:\/\/myagpeya.com\/blog\/wp-json\/wp\/v2\/posts\/2589\/revisions"}],"predecessor-version":[{"id":2593,"href":"http:\/\/myagpeya.com\/blog\/wp-json\/wp\/v2\/posts\/2589\/revisions\/2593"}],"wp:attachment":[{"href":"http:\/\/myagpeya.com\/blog\/wp-json\/wp\/v2\/media?parent=2589"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"http:\/\/myagpeya.com\/blog\/wp-json\/wp\/v2\/categories?post=2589"},{"taxonomy":"post_tag","embeddable":true,"href":"http:\/\/myagpeya.com\/blog\/wp-json\/wp\/v2\/tags?post=2589"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}