THEOSISCyrill of Alexandria
He instructed that three cities be designated as places of refuge, as referenced in Deuteronomy 4:41 ff., where those escaping unintentional wrongs could take shelter. The period of forgiveness for these individuals is defined by the death of the high priest. In the book of Numbers, it is stated: "If he should push him unintentionally, without enmity, or should throw something on him without intent, or should drop a stone on him, so that he dies, yet he was not his enemy and did not wish him harm, then the community shall judge between the manslayer and the avenger of blood according to these decrees.
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And the community shall rescue the manslayer from the hand of the avenger of blood and return him to the city of refuge, where he fled, that he may dwell there until the death of the anointed high priest" (Num. 35:22-25). Shortly thereafter, it is added that "after the death of the high priest, the manslayer shall return to the land of his possession" (Num. 35:28). Palladius remarks that the end of their exile corresponds to the death of the priest just mentioned. Cyril explains that this serves as an outer layer for the images, while the deeper mystery of Christ lies within the shadows. Palladius inquires how this is so, to which Cyril responds that it may not be unreasonable to see those who are ensnared by sin as, in a sense, the murderers of their own souls. They have stumbled into this tragic condition not out of choice but as if forced into wrongdoing and in defiance of God, for "the thoughts of man's heart are evil from his youth" (Gen. 8:21), and due to the law of relentless desire that reigns in the temptations of the flesh (Rom. 7:23-25). Thus, the tormented soul was exiled from the world and the body, confined as if in a city of refuge within the depths of death, and remained there for an extended period. It was only when Christ, the Great Priest, who bore death for everyone, descended into hell, that He unlocked the doors for those imprisoned, releasing them from their shackles, proclaiming to the prisoners: "come out," and to those in darkness: "show yourselves" (Is. 49:9). Palladius responds with admiration for the clarity of this message.