THEOSISCyrill of Alexandria
Cyril explains that the law states, “Also on the ninth day of this seventh month, the day of purification, let there be a holy convocation among you; humble your souls, and offer sacrifice to the Lord; you shall do no work on this day: for it is a day of purification, to cleanse you in the sight of the Lord your God: and every soul that shall not humble itself on that day shall be destroyed from among its people: and if any soul shall do any work on this day, I will destroy that soul from among its people; you shall do no work: this is an everlasting ordinance in your generations, in all your dwellings; this is for you a Sabbath of rest, and humble your souls, from the evening of the ninth day of the month; from evening to evening... you shall celebrate your Sabbath” (Lev. 23:27-32).
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The law instructs the faithful to engage in humility and fasting, to present burnt offerings, and to cease from all labor. Fasting symbolizes the crucifixion of earthly desires, while burnt offerings reflect a complete offering of oneself to God, not in fragments, but in entirety. By abstaining from work and fully withdrawing from worldly engagements, the law conveys the need to refrain from earthly pursuits altogether.
Should not those who have approached the culmination of time, who are reminded of this sacred final trumpet, and who keep the Judge in their hearts, gather the treasures of their spiritual accomplishments? Should they not overcome their base desires and elevate themselves above the passions of the body, aiming instead to present a virtuous life before God and distance themselves from vanity? These worldly pursuits and burdens are significant obstacles. Palladius concurs, pondering how it could be otherwise. Cyril asks whether those who have triumphed over their passions by putting to death “your earthly members: fornication, uncleanness, passion, evil lust” (Col. 3:5) do not offer themselves in a fragrant sacrifice to God, akin to being among the burnt offerings, as a means of ransom and atonement for their souls. Palladius affirms this notion.
Cyril continues by stating that the Lawgiver accurately designates the day of fasting as a day of atonement, as it effectively subdues the flesh and its desires, embodying the scent of virtue. Those who fail to refrain from worldly work will undoubtedly face severe consequences, as the law clearly indicates; those who neglect fasting, fail to offer burnt offerings, or violate the commandment of rest will be cut off from their people.