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Could Your Grace please explain the words of  St. Cyril of Alexandria, "In His own nature, Jesus suffers nothing, for as God, He is bodiless and lies entirely outside of suffering." Did not, Jesus Christ come, was incarnated, took our body and suffered and shared us in everything except sin?

The following excerpt provides a thorough explanation of what is meant in the letters of St. Cyril of Alexandria to Nestorius. Indeed, Jesus Christ, our Lord, was incarnated, took our flesh, suffered, died, arose, and now sits at the right hand of the Father for our sake.
 
"First Letter of St. Cyril of Alexandria to Nestorius"
The Saint Pachomius Library
http;//www.voskrese.info/spl/cyr1.html.

"And thus is He said, albeit He have His being before the ages and be begotten of the Father, to be born after the flesh too, of a woman; not as though His Divine Nature received the beginning of Being in the holy Virgin, nor yet as though a second birth were needed on Its own account, along with that of the Father. For it were alike idle and foolish to say that He Who is before every age and Co-eternal with the Father, needs a second beginning of Being. But since for us and for our salvation, the Word having united the Human Nature to Himself Personally, proceeded forth of a woman, He is therefore said to have been born in the flesh. For not mere man was first born of the holy Virgin, and then the Word of God came down upon Him, but united from the very womb, He is said to have undergone birth in the Flesh, as making His own the birth of His own Flesh. For thus we say that He both suffered and rose again, not as though God the Word suffered in His own Nature either stripes or piercings of nails or the other wounds (for the Godhead is Impassible because It is also Incorporeal), but since that which had been made His own body suffered these things, He again is said to suffer for us, for the Impassible was in the suffering Body. In like manner do we conceive of His Death too. For the Word of God is by Nature Immortal and Incorruptible and Life and Life-giving: but since again His own Body by the grace of God (as Paul saith) tasted death for every man, Himself is said to have suffered death for us, not as though He had experienced death as far as pertains unto His own Nature (for it were distraction to say or think this) but because (as I said just now) His flesh tasted death. Thus too when His Flesh was raised, the Resurrection again is said to be His, not as though He fell into decay (not so!) but because His Body again was raised. Thus shall we confess One Christ and Lord; not as if co-worshipping a man with the Word, that a fantasy of severance be not privily brought in, by saying with [syn] but as worshipping One and the Same, because not alien to the Word is His Body with which He sits with the Father, not as though two sons sit with the Father but One in union with His own Flesh. But if we reject the Personal Union as either impossible or as uncomely, we fall into saying, Two sons; for we must needs sever and say that the one is man by himself, honoured with the title of son; by Himself again, the Word of God, having of Nature both the Name and Fact of Sonship."